1, 17] And yet Paul the Apostle says; Set them to judge, who are least
esteemed
in the Church.
St Gregory - Moralia - Job
It goes on;
Ver. 14. With righteousness was I clothed, and arrayed myself as with raiment.
[xxi. ]
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[HISTORICAL / MORAL INTERPRETATION]
32. Surely, when we are clothed with a garment, we are surrounded on every side, and so he is ‘clothed with righteousness as with a garment,’ who defends himself on every side with good practice, and leaves no part of his conduct naked to sin; for he that is just in some deeds and unjust in others, it is as if he covered over this side, and exposed that one naked; nor are those henceforth good deeds, which are defiled by other evil deeds springing up. For hence it is said by Solomon, He that offendeth in one thing, shall lose many that are good. [Eccl. 9, 18. Vulg. ] Hence James saith, But whosoever shall keep the whole law, and yet offend in one point, he shall be guilty of all. [Jam. 2, 10] Which same sentence of his be himself diligently unfolded, when he added, For He that said, Do not commit adultery, said also, Do not kill. Now if thou commit no adultery, yet if thou kill, thou art become a transgressor of the law. [Jam. 2, 11]
33. And so with the eyes of the heart stretched out roundabouts, watching must be enforced by us on every side. Hence it is rightly said by Solomon also, Keep thy heart with all watching, for out of it are the issues of life. [Prov. 4, 23] For going to say watching, he put first all, without question that each one might scan himself diligently on this side and on that side, and as long as he is in this life know that he is set in pitched battle against spiritual enemies, lest the reward which he is making up by one set of actions, he should lose by another set, lest on this side he bar the door against the enemy, but on another side open an entrance. For if against plotting enemies a city be encompassed by a great rampart, be girt with strong walls, on every side defended by a sleepless watch, yet a single opening only be left therein undefended through neglect, from this quarter surely the enemy enters in, who seemed to be every way shut out. For that Pharisee who went up into the Temple to pray, with what fortifying he had begirt the city of his soul, let us hear. I fast twice in the week, he says, I give tithes of all that I possess. [Luke 18, 12] He that set out with I thank Thee, did, surely, employ extraordinary defences. But let us see where he left an opening undefended for a plotting enemy; Because I am not as this publican. See how he opened the city of his heart to plotting enemies through self-exalting, which city he fruitlessly shut close by fasting and almsgiving. Vainly is all the rest defended, when one spot by which an entrance lies open to the enemy is not defended. He rightly gave thanks, but wrongly exalted himself above the publican. The city of his heart by being lifted up he betrayed, which by living abstemiously, and by giving alms, he guarded. The greedy appetite was subdued by abstinence, the gluttony of the belly was destroyed, a grasping inclination was got the better of, by bountifulness covetousness was kept down. With what great pains do we suppose this to have been done? But, alas! what a series of painful efforts being struck by one bad point fell to the ground! What great excellencies were killed by the sword of one sin! Whence it is needful with great diligence both always to be doing good things, and to keep ourselves heedfully in the thought of the heart from the very good things themselves, lest, if they uplift the mind, they be not good, which are enlisted not to the Creator, but to pride.
34. With reference to which particular we are not acting irregularly, if from the books, though not Canonical [b], yet brought out for the edifying of the Church, we bring forward testimony. Thus Eleazar in the battle smote and brought down an elephant, but fell under the very beast that he killed. Whom, then, does this one represent, whom his own victory bore down, but those persons
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who overcome bad habits, but by being lifted up are brought down under the very things they bring under? For it is as if he died under the enemy he lays low, who is lifted up by the sin that he subdues. Accordingly it deserves above every thing to be considered, that good points cannot avail, if bad ones that creep in unawares are not guarded against. All that is done perishes, if it be not heedfully preserved in humility. Hence too it is well said of the first parent himself; And the Lord put the man into the Paradise of pleasure, to work and to keep it. [Gen. 2, 15] For he ‘worketh,’ who does in act the good that is enjoined. But what he has wrought he keepeth not, whom that creepeth upon which is forbidden. Therefore let blessed Job, because he had covered himself on every side with good practice, say, With righteousness I was clothed, and arrayed myself as with a garment. Where it is forthwith added,
And my judgment a diadem.
35. The judgments of the righteous are rightly compared to a ‘diadem,’ because by the gloriousness of great practice, they lead to a crown of rewarding. Which same judgments they carry on with themselves day by day in the interior, what they owe to God, what to their neighbour, they look to with quick discernment, and they kindle themselves with ardour to the doing of what is good, and rebuke themselves with severity for the evil things committed. Hence it is well said by Solomon as well; The thoughts of the righteous are judgments. [Prov. 12, 5] Since within they are brought back to their own hearts from all the tumult of the world, and then they mount the tribunal of the mind, and set before the eyes themselves, and their neighbour, and bring forward in the midst the rule of the Testament, wherein it is said, Therefore all things whatsoever ye would that men should do unto you, do ye even so unto them. [Matt. 7, 12] They transfer into themselves the person of their neighbour, and heedfully mark what to themselves, had they been so circumstanced, they would justly have wished done or left undone, and so with strict justice and judgment, they try the cause of themselves and their neighbour by the tables of the Divine Law, in the court of the heart. Therefore it is well said, The thoughts of the righteous are judgments, because the very interior motion of their heart is itself as it were a kind of scales of judicial power. Which things being done, because they do not look for recompensing below, their judgments are rightly compared to ‘a diadem. ’ For a diadem is set upon the upper part of the body; and so the judgment of the righteous is styled a ‘diadem,’ because they do not thereby covet to find their reward by it in things below and of this earth, but up above. It follows;
Ver. 15, 16. I was an eye to the blind, and a foot was I to the lame. I was a father to the poor, and the cause which I knew not I searched out.
[xxiii. ] [HISTORICAL INTERPRETATION]
36. Herein the mind of the reader might perchance put the question, wherefore it is that blessed Job reckons up his own virtue with so much particularity. For it is a mark of holy men to conceal the good things they may have done, lest it chance that they bring upon themselves the downfall of exaltation. Whence Truth saith by Itself, Take heed that ye do not your righteousness before men, to be seen of them. [Matt. 6, 1] It is hence, too, that in giving light to the two blind men sitting by the way-side, He charged them, saying, See that no man know it. [Matt. 9, 30] Of which persons it is thereupon said, that they ‘departed and spread abroad the fame of Him throughout all that region. ’ Now it is a question for us to consider, what this means, that the Almighty Himself, unto Whom to have the will is the same thing as to have the power, both wished that His extraordinary powers should be kept secret, and notwithstanding by those that were illumined with sight as it
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were against His will He is made manifest. Which is nothing else than that to His servants following after Him He gave an example, that of themselves indeed they should desire to have their extraordinary endowments kept hidden from sight, and yet, that others might profit by their example, they should be brought to view against their will, and indeed by concealing their own achievements keep themselves safe, but whilst they are brought to view against their will, convey good examples on to their neighbours. So then let them be hidden in set purpose, and made public by necessity, and let the hiding of them be the safe keeping of self, and the making them public usefulness to others. Again, because it is written, Neither do men light a candle, and put it under a bushel, but in a candlestick, and it giveth light to all that are in the house, Let your light so shine before men, that they may see your good works, and glorify your Father, Which is in heaven. [Matt. 5, 15. 16. ] There are times when holy persons are compelled to do good things even in the presence of their fellow-creatures, or else to tell these very deeds of theirs to their fellow-creatures, but only to this end relating every thing, viz. that by those works not they themselves, but their Father, Which is in heaven, may be glorified. For whilst they preach things holy, the very preaching itself perhaps goes for nought, of those whose life is not known. So they are forced to tell their own life, that they may be able to change the life of their hearers. And they relate their deeds that they may be held in veneration, and they seek to be venerated, that they may be listened to with awe. Since it is written; And when the living creatures were lifted up from the earth, the wheels were lifted up over against them. [Ez. 1, 21] Because it is so that when the minds of the hearers take in the life of those that preach, surely they necessarily admire the force of the preaching as well.
37. Hence it is therefore that good preachers at once eschew honour on account of being set up, and yet wish to be honoured on account of being imitated. In the same way surely Paul the Apostle, when speaking to the disciples, at once flees honour, and yet shews how greatly he deserved to be honoured. For when he said to the Thessalonians; For neither at any time used we flattering words, as ye know; nor a cloak of covetousness, God is witness: he adds going on; Nor of men sought we glory, neither of you, nor of others, when we might have been, burthensome to you as the Apostles of Christ; But we were gentle among you. [1 Thess. 2, 5. 6. 7. ] Again to the Corinthians, avoiding honour he saith; For we preach not ourselves, but Christ Jesus the Lord, and ourselves your servants for Jesus Christ’s sake. [2 Cor. 4, 5] Which same however he seeing to be led aside from the track of the true faith by the persuasions of false apostles, with the greatest pains shews to them how much he was worthy to be held in reverence, saying, Howbeit whereinsoever any is bold, (I speak foolishly,) I am bold also. Are they Hebrews? so am I. Are they Israelites? so am I. Are they the seed of Abraham? so am I. Are they ministers of Christ? (I speak as a fool,) I am more. [2 Cor. 11, 22. 23. ] To which particulars he likewise adds how that to him the secrets of the third heaven also were set open, how that being caught up he even penetrated the mysteries of Paradise. See, how eschewing honour he proclaims himself the servant of the disciples. See how for the use of his hearers seeking honour, he advances the claims of his life above the false apostles. Since the great teacher acted with this view, that whilst he himself is seen and known for what he was, both the life and the tongue of those that preached amiss might by comparison with him be made worthless. Therefore in a wonderful way he both exhibits the grace of humility, and seeks accessions of usefulness, so as both to proclaim himself a servant of the disciples, and prove himself better than the adversaries. He displays to the disciples what he had been vouchsafed of humility, he displays to the opponents what he had been vouchsafed of loftiness. He makes appear in opposition to adversaries what he had by gift, he makes appear to disciples what he remains in
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himself in thought, he makes known to opponents what he is presented without in practice. So holy men, when they are constrained to relate the good things that they do, do not lend themselves to exaltation but usefulness. Whence to his friends, unjustly upbraiding him, and so not knowing the good things in him, blessed Job telling reveals them, that surely they might learn, not whilst upbraiding him to lift themselves up against his life, but holding their peace to copy the same. Though, as we have already often said above, the despair urged on him by those upbraiding him, forced him to recall his own deeds to remembrance. For amidst so many pains of wounding and words of despair, when he tells the things which he did, his mind as it were sunk down by words and wounds he sets anew to hope. So let him say the good things that he has done, that he may not be forced in the midst of so many evil things that he hears to despair of himself. I was eyes to the blind, feet was I to the lame.
38. When we are estimating the examples of holy practice, we ought first to mark what a right order is observed in relating them, so that first works of righteousness, next works of mercy should be described. For that man does well what is pitiful, who is taught first to observe what is just, so that the stream of mercy bestowed on our neighbours be brought from the fountain-head of righteousness. For there are many that in a manner render works of mercy to their neighbours, but do not abandon the deeds of unrighteousness, which same if they are anxious truly to shew mercy to their neighbours, ought first by living justly to have shewn pity to themselves. Whence it is written; Have mercy upon thine own soul by pleasing God. [Ecclus. 30, 23. (Vulg. 42)] He then that would pity his neighbour must needs derive the original of pitying from himself. For it is written; Thou shalt love thy neighbour as thyself. [Matt. 19, 19] How, then, is he pitiful to another by shewing mercy, who by still living unjustly becomes pitiless to himself? Whence it is also said by one that was wise; He that is evil to himself, to whom will he be good? [Ecclus. 14, 5] Since for shewing forth mercy, that it may be rendered to the needy outwardly in perfection, two things necessary agree together, i. e. the man that is to give, and the thing to be given. But the man is by far and without comparison better than the thing. And so he who gives up his outward substance to his neighbour in want, but does not keep his own life from doing evil, gives his estate to God, but himself to sin. The thing which is the lesser he offered to the Creator, and that which is the greater he reserved to wickedness. And so it is well said first by blessed Job, With justice I was clothed and arrayed myself as with a garment, and with my judgment as with a diadem: and is next added; I was eyes to the blind, and feet was I to the lame. Because there is then in God’s sight the offering of true righteousness, when from the root of righteousness the branches of pitifulness proceed. But because in the very work of mercy itself the spirit is wont to be thought more of with the interior Judge than the thing done, observe that he declares that to ‘the blind he had been eyes, to the lame feet. ’ For by saying these things assuredly he points out that both to the one he had held out a hand by himself, and that the other he bore up by carrying. From which it is gathered how greatly the bowels of his mercy were poured out upon the weak and needy. Whence it is added; I was a father to the poor.
[ALLEGORICAL INTERPRETATION]
39. Which same words if we refer to the utterance of Holy Church by a typical mode of interpretation, the same is ‘eyes to the blind,’ because she gives light by the Word, and the same ‘feet to the lame,’ because she stays them up by support. For by preaching she enlightens the blind, while the lame by helping she supports. For ‘the blind’ is he that as yet seeth not whither he is
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going, but ‘the lame’ is he who has not the power to go there where he sees. For frequently sin is committed either by ignorance or weakness, so that either the man knows not what he ought to desire, or cannot do every thing that he has the desire to do. Contrarily it is rightly said by the Psalmist, The Lord is my light and my salvation. [Ps. 27, 1] For because the Lord bestows both knowledge and force, at once in opposition to ignorance He is called ‘Light,’ and in opposition to weakness ‘Saving Health. ’ It is hence that it is said of the wicked, Let their way he dark and slippery [Ps. 35, 6]; that is to say, that through the darkness they may not see where they should go, who even if they did see what was right, yet by reason of the slippery quality they should not be able to stand fast therein. And so the one sort through the slipperiness halt in the midst of good things, and the other sort through the darkness, are ignorant what good things to follow. Thus then Holy Church, being seized by tribulations at the end, calls to mind the old times when she was accustomed both to enlighten by teaching and to stablish by helping, and speak with the lips of her foregoing member, saying,
I was an eye to the blind, and a foot was I to the lame.
40. And whereas she has gathered together two Peoples in herself, viz. the Jewish and the Gentile, by the ‘blind,’ the Gentile People may also be rightly denoted, and by ‘the lame’ the Jewish. Since the Gentile People had as it were no eyes, because the Law not being received it saw not where it ought to have gone. But on the other hand the Jewish People having eyes was lame, because the Law indeed in knowing it held, but did not stretch forth the step of right practice therein. For if the Gentile People had not been blind, the Prophet would not say, The people that walked in darkness have seen a great light. [Is. 9, 2] Again, if the Israelitish People had not gone lame to good practice, the Psalmist would never have said in the voice of the Lord, The strange children have lied to me: the strange children have waxed old, they have gone lame out of their paths. [Ps. 18, 44. 45. ] Which doubtless is for this reason termed a lame People, in that it had not a sound step in practice, since it would not use both feet, while it admitted one Testament, and spurned the other. Which People when Holy Church receives coming to her, because to the same, already holding the Old Testament, she introduces the New Testament as well, for the directing the steps thereof, she as it were joins on another foot. Which faithful People of Holy Church still further adds aright, I was a father to the poor, because surely the humble, who are called ‘poor in spirit,’ are begotten by her preaching. But it is necessary for us in all these particulars to weigh with exactness the actual words of the history. For he says;
Ver. 16. I was a father of the poor, and the cause, which I knew not, I searched out. [xxiv. ] [HISTORICAL INTERPRETATION]
41. For very often men give much to the poor, not because they love those poor, but because if they do not give, they dread the indignation of the Judge Above; which persons, if they were not afraid of God, would have had no mind to give the things they possess. And indeed in good deeds it is the first step of beginners, that he who does not yet know how to love his neighbour as himself, nevertheless should yet henceforth begin to dread the judgments from Above. Thus because it is one thing to do a good deed by command and another to do it from affection as well, that the holy man may teach us the inward spirit of his practice, let him say, I was a father to the poor. For not a patron, or a neighbour, or an helper to the poor, but ‘a father’ he testifies that he had been; in this way, because by the great attentiveness of his charity he converted the purpose of mercy into the affection of nature, that he should look on those as children by love, whom he was the head of as a
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father by protecting. Therefore because the force of his mercy had copied nature, he records himself to have been a father to the poor. Where he likewise adds;
And the cause that I knew not, I most carefully searched out.
[xxv. ]
42. In which words we have to consider all the particulars how distinctly they are related, and that no profit is passed over by him. Since he is just in his actions, pitiful in his neighbours’ infirmities, active in the concerns of the poor. For he that takes thought of the blessings of the eternal recompensing, must needs extend himself to every occasion of the repayment to follow after. For hence it is said by Solomon; He that feareth God, neglecteth nothing. [Eccl. 7, 18] Hence also Paul saith; prepared unto every good work. [2 Tim. 2, 21] But herein we ought to bear in mind that occasionally in our actions lesser good things are to be let pass for the usefulness of greater ones. Thus who could be ignorant that it has the merit of a good work to bury the dead: and yet Lo one, who had prayed to be let go in order to the burying of his father, it was said; Let the dead bury their dead; but go thou and preach the kingdom of God. [Luke 9, 60] Thus the dutifulness of this service was to be made to give place to the office of preaching, because by the first he would be burying persons dead in the flesh in the earth, by the other he would be raising up persons dead in the soul to life. By the Prophet likewise it is said to the chiefs of the Synagogue; Seek judgment, relieve the oppressed. [Is.
1, 17] And yet Paul the Apostle says; Set them to judge, who are least esteemed in the Church. [1 Cor. 6, 4] For he was kindling his hearers’ hearts to the excellency of wisdom, to different kinds of tongues, to the investigating the mysteries of prophecy also, saying, Desire spiritual gifts, but rather that ye may prophesy. But because they would not be capable of ‘spiritual gifts,’ if earthly matters had weighed them to the ground, he premised long before, saying, Set them to judge who are least esteemed in the Church. As though he said in plain words; ‘they that are of least worth in the Church, and not enriched with any power of extraordinary gifts, let these only judge concerning earthly matters, that by whom extraordinary good cannot be supplied, the lesser good may be. ’ Whom he at once styles ‘contemptible,’ and yet calls ‘wise,’ when he says; Is it so that there is not a wise man among you? no one that shall be able to judge between his brethren? [1 Cor. 6, 5] From which point what else is concluded but that they are to try earthly causes, who have received wisdom in things external? But they that have been enriched with spiritual gifts surely ought never to be entangled with earthly concerns, that while they are not compelled to manage the good things beneath, they may by being exercised be enabled to serve the interests of the good things Above.
43. But above every thing it needs to be looked to, that they who shine forth with spiritual gifts should never entirely abandon the affairs of their neighbours of weak condition, but that they should entrust the same to be managed by others, whom it is meet for. Whence also Moses appointed to the people seventy persons in the stead of himself, that in proportion as he buried himself out of the way of external causes he might with the greater fervour go into the things of the interior. And so it comes to pass, that those that are the highest advance more to Spiritual gifts, when things that are lowest do not trample on their minds, and again the persons that are the last in the Church do not live without good practice, while in matters external they find right things which they may do. For Holy Church is so compacted by a unity of the faithful, as our body is made one by the jointing of the limbs. Thus there are some members in the body which are subservient to beholding the light, others which are never parted from the contact of earth. Since the eye is set
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intent on the light, and that it may not be made blind, it is kept safe from the dust. But the foot then rightly discharges its office, when it does not shrink from taking on it the dust of the earth. Which same members of the body, however, are, by imparting their functions to one another, reciprocally united in one, so that the foot should run for the eyes, and the eye look out for the feet.
44. Thus, then, thus ought the members of Holy Church to be at once distinct in office and united in charity, that the highest persons may look out the way of those, who go at liberty in the concerns of earth, so that the foot may as it were walk by the light of the eyes, and again that whatever they execute, being busied with the affairs of earth, this they may apply to the use of the greater sort, so that the foot, whose way is looked out, may step not for itself only but for the eyes as well. And so whilst they suit one another by turns, by reciprocal ministering, in a wonderful way it is brought about, that whereas all the Elect, by bestowing labour on one another, do what they are able, those works too become their own, which they cannot do themselves.
45. But herein we ought to bear in mind, that when those are wanting, who might fitly minister to the exterior occasions of their neighbours, those too who are full of spiritual gifts ought to lower themselves to their inferiority, and, as far as they may with propriety be able, lend themselves with the condescension of charity to the earthly necessities of those persons. Nor should it weary the mind, if its perception, being ever intent on the contemplation of the spiritual, is sometimes as it were bent down, diminished in managing the least concerns, when that Word, by Which all things created are held together, in order that He might benefit mankind, having taken to Him the nature of man, was willing to be ‘made a little less than the Angels. ’ What wonder, then, if man for man’s sake draws himself in, when the Creator of men and Angels for man’s sake took upon Him the form of man? Not however that the perception is diminished when it is thus drawn in; because it penetrates the things above with more exact penetration, in proportion as with more abundant humility for the love of the Creator it does not even despise the things beneath. What is there that is unworthy of us or difficult, if we carry the mind above and below, when of the body we wash the face with the same hand, with which we shoe the foot? Therefore let blessed Job, because when he was doing great things he did not think the least things beneath him, let him say, And the cause that I knew not I very carefully searched out.
[HISTORICAL / MORAL INTERPRETATION]
46. Wherein I see it is to be noted, that for delivering sentence we should not ever be precipitate, that things not examined into we should not rashly judge, that any thing heard of a bad nature should not affect us, that what is reported every where about we should not credit without proving. Which same, without doubt, we shall be afraid of committing, if we consider the doings of our Creator with some degree of minuteness. For that very Creator, that He might withhold us from a precipitate delivery of sentence, whereas ‘all things are naked and open to His eyes,’ [Hev. 4, 13] yet refused to judge the evil deeds of Sodom when heard, in that He saith; Because the cry of Sodom and Gomorrah is very great, and because their cry is very grievous; I will go down now, and see whether they have done altogether according to the cry of it, which is come unto Me; and if not, I will know. [Gen. 18, 20. 21. ] Thus God, Who is Almighty and knowing all things, wherefore does He before the proving seem to doubt, but in order to set forth to us an example of gravity, that the evil of our fellow-creatures we should never venture to believe before we prove it? Observe how by His Angels He comes down for the ascertaining of the evil, and immediately smites the
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culprits; and He That is patient, He Who is gentle, He, of Whom it is written; But Thou, Lord, judgest with tranquillity. [Wisd. 12, 18] He, of Whom it is written again; The Lord is a patient Rewarder, [Ecclus. 5, 4] finding them involved in such enormous guilt, as it were overlooked patience, and would not await the day of Final Judgment for vengeance, but with the fire of judgment prevented them before the Day of Judgment. See, the evil He in seeming believed with difficulty when He heard it, but visited without backwardness when acquainting Himself He found it true; surely that He might give us an example that worse climes are both to be believed with difficulty, when they are heard, and to be punished more quickly when they are truly ascertained. For this heedfulness accordingly blessed Job entertaining anxious interest, saith, The cause that I knew not, I very carefully searched out. Which same words we may likewise apply not inappropriately in the voice of the Church to a typical way of interpretation. For that same Church by her elect members does when she judges the evil deeds of carnal men ‘search out that, which she knows not,’ in that the evil things which she knows not in doing them, she searches out in correcting them in judgment. And so Holy Church, when she shall be cramped for a time by the villainy of the unjust, remembers, saying, The cause that I knew not, I very carefully searched out. As though she said in plain speech; ‘The evil that in mine Elect I knew not in doing, in wicked Men I did, by judging, chasten with severity. ’ And because She now bruises the devil by the power of her preaching, and carries off out of his mouth the soul of every one that she receives, he goes on in the words;
Ver. 17. And I brake the jaws of the wicked, and plucked the spoil out of his teeth.
[xxvi. ] [ALLEGORICAL INTERPRETATION]
47. Oh what a spoil did “he take from the mouth of the devil, when by converting she carried off Saul himself the spoiler; when still breathing threats he was on his way to Damascus, having received letters, and whereas by persecuting the faithful he was gathering prey for the devil, he was, by being made acquainted with the faith, himself gathered to Christ. [Acts 9, 12] As many times did the Church ‘pluck the spoil out of the mouth of the wicked,’ as often as by preaching she snatched off a soul from the gripe of error. For who can be more truly called a wicked one than the devil? whose ‘jaws we break,’ as often as by arguing against his deceits, we bring to light his secret contrivances. And so we ‘pluck the spoil out of his teeth,’ because the soul, which he had already bitten by breaking it to sin, by converting we recover to the saving health of life. Since by ‘the jaws’ are exhibited his hidden plots, while by the teeth the now open commission of sin. Of which same jaws and teeth it is said by the Psalmist; But God shall break their teeth in their mouth; the Lord shall break the jaw bones of the lions. [Ps. 58, 6] But the holy man declares Himself to ‘break the jaws’ first that he might afterwards be able to ‘carry away the spoil from the teeth’ of that one; because we then truly snatch the prey from his teeth, when we first know how to break his jaws. For it is necessary first to bring to light the secret artifices of his contrivances, that afterwards we may be able to recover the soul of our hearer from open falling. The jaws of this wicked one the chief pastor of the Church himself did by preaching break in pieces, when he said, Be sober, be vigilant, because your adversary the devil as a roaring lion goeth about seeking whom he may devour; whom resist, stedfast in the faith. [1 Pet. 5, 8. 9. ] Against this ‘lion’ Holy Church, because she sees his plottings, guards the folds of the faith. Whose ‘jaws she breaks’ as often as she destroys the arguments of heretics, and as many times ‘seizes the spoil out of his teeth,’ as she by preaching converts a man from error. And because there shall then be many of the just, who
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reckoned that they would depart out of this world in the time of the Church’s peace, blessed Job, while he tells his own case, likewise points out the voices of the just coming after him, saying; Ver. 18. Then I said, I shall die in my nest, and I shall multiply my days as a palm.
[xxvii. ]
48. What else is set forth in this place by the title of a ‘nest,’ but the tranquil rest of the faith whereby every infirm soul is nourished? For that multitude of the good, which shall be overtaken by the times of persecution, thought to accomplish the days of its nourishings, as in a nest, so in a place of repose. For except that Holy Church now nourished up the weak children severally in the nest of peace, the Psalmist would not say, Yea, the sparrow hath found her an house, and the turtle a nest where she may lay her young. [Ps. 84, 3] Since henceforth ‘the sparrow hath found her an house,’ because our Redeemer has entered into the Eternal dwelling-place of heaven. And ‘the turtle hath found a nest,’ because Holy Church, influenced by love of the Creator, makes use of frequent sighings, and as it were builds up a ‘nest’ for herself, i. e. the most peaceful rest of the Faith, wherein her growing children, like callow young, till they fly up to the regions above, she fosters, cherished warm in the bosom of charity. And so because there shall then be those, who thought in the time of peace to take their passage to the regions on high, i. e. to soar away from the nest, their voice is anticipated by the voice of blessed Job, when he says, Then I said, I shall die in my nest. But because this same quietness of peace they promised themselves in a length of many days, he rightly subjoins, saying, And I shall multiply my days as a palm. For the palm advances slowly, but holds on long in greenness. But with many difficulties Holy Church comes to the firm standing of the Faith, and for the gathering together of very many she desires to be set the longer in the glory of that Faith. And so as ‘a palm’ she thought ‘to multiply her days,’ who on the crisis of sudden temptation emerging upon her, grieves for the boon of peace at once slowly gotten by the faithful, and quickly intercepted by the unbelievers.
49. Nor is it unfairly that the life of the righteous is likened to a ‘palm,’ in this respect, that the palm below is rough to be touched, and in a manner enveloped in dry barks, but above it is fair with fruit even to be looked at; below it is compressed by the enfoldings of its barks, above it is spread out in amplitude of beautiful greenness. For so is the life of the Elect, despised below, beautified above. Down beneath the one is as it were enfolded in many barks, in that it is straitened by innumerable afflictions. But on high the other is as it were spread out with the foliage of beautiful greenness in the amplitude of the rewarding. The palm too has another thing as well, by which it differs from all kinds of trees. For every tree holds, in its timber, large sized towards the ground, but in growing it is narrowed above, and in proportion as it is by degrees higher, it is rendered so much the minuter on high; but the palm sets out of less circumference from the bottom, and arises with wider timber towards the boughs and fruit; and that which goes on slender from the bottom grows up more huge to the top. Accordingly to what but earthly minds are other trees found to be like, expanded below, narrowed above? because surely all the lovers of this world are strong in the things of earth, but feeble in the things of heaven. Thus for temporal glory they long to spend themselves even to death itself; and for the everlasting hope they do not though but a little hold on in exertion. For the sake of earthly gains they submit to any injuries, and for the sake of the heavenly reward they refuse to bear the insults even of the most trifling word. They are strong enough to stand before an earthly judge even a whole day through, but in praying in the presence of God they are tired even with the space of a single hour. Oftentimes they bear nakedness, abjectness
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[dejectionem], hunger, for the sake of acquiring riches and honours, and they torment themselves with the stinting of those things, which they are in such haste to obtain; but from seeking with hearty endeavour the things that are above, they excuse themselves the more, in proportion as they imagine them to be more slowly paid back. So these as it were after the manner of the rest of the trees are wide spread below, narrow above, because they hold strong towards the parts below, but go off towards the parts above. But on the other hand by the character of palm trees the progressive life of the righteous is represented, who are never strong in earthly pursuits, and weak in heavenly ones, but exhibit themselves devoted to God with a farther and wider extension [longius atique distantius] than they remember to have been to the world. For whereas it is said to certain persons by our Preacher, I speak after the manner of men, because of the infirmity of your flesh; for as ye have yielded your members servants to uncleanness and to iniquity unto iniquity; even so now yield your members servants to righteousness unto holiness; [Rom. 6, 19] without doubt there is a condescending to their infirmity, as though it were said to them in plainer terms; ‘If ye cannot any way do more, at all events be ye such in the fruit of good works as ye were for long in the practising of bad habits, so that the holy freedom of charity may not possess you weaker persons, whom the habit of earthly pleasure possessed strong ones in the flesh.
50. But there are some who, while they aim at heavenly things, and forsake the pernicious doings of this world, by the littlemindedness of inconstancy fall away day by day from their setting out.
To what but to the rest of the trees should I call these like, who never rise such persons above as they spring up below? For these when they are brought to conversion do not hold on such as they began; and as it were after the way of trees, they are of large size in the beginning, but they grow slight, because little by little through the accessions of the divisions of time they suffer the diminutions of the attainments of virtue. For imperceptibly heavenly desires fade away in them, and they who had proposed to themselves things vigorous and strong, achieve only weak and feeble ones, and whilst they progress by increase of age, grow as it were easy to be bent. But the palm, as has been said, is of vaster extent in the summit than it began with being from the root; because oftentimes the conversion of the Elect accomplishes more in finishing than it purposes on setting out; and if it begins the first things somewhat lukewarmly, it completes the last with more ardour; that is to say, it reckons itself to be always beginning, and therefore it lasts unwearied in newness. It was this constancy of the righteous that the Prophet regarding said, But they that trust in the Lord shall change their strength; they shall take to them wings as eagles; they shall run, and not be weary; they shall walk, and not faint. [Is. 40, 31] For they ‘change their strength,’ because they are earnest to be strong in spiritual practice, who were for long strong in the flesh. And they ‘take to them the wings as of an eagle,’ because by exercising contemplation they fly; ‘they walk, and do not faint,’ because they hold in the rapidity of their understanding, that they may condescend to the slower sort. But under all circumstances in proportion as the good things they receive they gladly adapt to others, so much the more do they hold on themselves unchangeable in newness; and they that proceed small from the root of the beginning are consolidated as strong in the finishing of the topmost point. So then let blessed Job say in his own person, let him say in the voice of Holy Church in behalf of those whom in the time of peace she had owned, converted to herself, and imagined would persevere in good ways, Then I said, I shall die in my nest, and I shall multiply my days as a palm. For ‘as a palm’ she thought to ‘multiply her days,’ in that she supposed that the minds of the faithful would rise up stronger even to the very last. For when the hearts of multitudes worn out with persecutions begin to turn soft, she henceforth grieves that those in her as it were
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tend to weakness, whom she used to admire for their having purposed strong things. And because in mind she is always intent upon spiritual knowledge, it is rightly subjoined,
Ver. 19. My root is opened beside the waters.
[xxviii. ]
51. For ‘by the waters the root is opened,’ when, for receiving the streams of truth, secretly the thought of the mind is spread out. For as we have already said in a former book, in Holy Writ by the term of ‘the root’ the hidden thought is used to be denoted. Therefore “our root we open by the waters,” when to the Interior watering we stretch the thought of the secret heart. Which same words if we carry on to the voice of Holy Church, her ‘root’ must be taken for the very Incarnation our Redeemer itself. Which ‘root is opened by the waters,’ in that God Invisible by the assumption of His Manhood was laid open to the regardings of our sight. Since the Creator, Who was not able to be seen in the Godhead, took to Him from us that whereby He might by us be seen. So ‘the root is opened by the waters,’ because the Author of the human race by means of His human nature is manifested to human beings. Whence also it is rightly said by the Psalmist, And he shall be like a tree that is planted beside the runnings of waters. [Ps. 1, 3] For ‘the runnings of waters’ are the daily passings by of peoples dying off. And Truth saith concerning Itself, If they do these things in the green tree, what shall be done in the dry? [Luke 23, 31] And so there ‘is a tree beside the runnings of waters,’ because, whilst putting forth fruit and the covering of His shade for us, the Creator appeared in the flesh, that by a rising again He might stay the human race, which by a falling off was day by day going on into death. It goes on;
And the dew shall stay on my harvest.
[xxix. ]
52. Understand, I said. For the harvest of Holy Church is not inappropriately taken to be, when perfect souls withdrawn from their bodies, like ripe crops cut away from the ground, are transported into the heavenly granaries; which same because it takes place not by our own power, but by heavenly grace vouchsafing it, he saith well, And the dew shall stay on my harvest. For the dew falls from above, but the harvest is gathered in from below. And so ‘the dew stays on the harvest,’ because grace coming from above causes it, that we should be meet persons to be gathered in from the world below. For by that same grace watering us from above, we bear the fruit of good practice. Whence also it is rightly said by Paul, But by the grace of God I am what I am; and His grace, which was bestowed upon me, was not in vain. [1 Cor. 15, 10] For if it be enquired what is the dew coming from above, he tells us, By the grace of God I am what I am. If we look at the crop growing up beneath the dew, he says, And His grace was not in vain in me, but I laboured more abundantly than they all. It proceeds;
Ver. 20. My glory shall always be fresh, in me, and my bow shall be renewed in mine hand. [xxx. ]
53. Understand, I said; since all is joined on to the sentence above, that is introduced next in a continuous thread of discourse, when he says, Then I said, I shall die in my nest, and I shall multiply my days as the palm; and afterwards it is subjoined, My root is opened by the waters, and the dew shall stay on my harvest; my glory shall ever be fresh in me, and my bow shall be renewed
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in mine hand. To all that know what is true it is clear, that to the old life qualities of evil are proper, to the new qualities of virtue. Thus it is hence that Paul saith, Putting off the old man with his deeds, and putting on the new man. [Col. 3, 9] Hence he says again, Our old man was crucified with him. [Rom 6, 6] Hence the Psalmist speaking in a type of man, as being caught in the midst of evil spirits, saith, I have waxed old amongst all mine enemies. [Ps. 6, 7] For unto fervour of mind, whether amidst spiritual enemies, or in the midst of our several carnal neighbours, in some degree by the mere habituation of living ‘we wax old,’ and the form of newness taken upon us we soil. Against which same oldness, however, if our earnest pains after heedfulness be daily on the watch, by praying, by reading, and living well we are renewed afresh; because our life, while it is washed with tears, exercised in good works, drawn out by holy meditations, is without ceasing restored to its newness. Blessed Job then so tells his own case that he represents ours, because Holy Church, when she sees her faithful ones return to the transgressions of the old life, is forced to lament for those whom she sees lose the newness of the interior. Since the great Preacher says to his disciples, For what is our hope or joy or crown of rejoicing? Are not even ye in the presence of our Lord? [1 Thess. 2, 19] And so Holy Church bewails her glory departed, when she sees her faithful ones return to the old life. Thus she says, I said, My glory shall always be made fresh; because those whom she believed were enlisted within her to the new life, she sees to be lending themselves to old desires.
54. Now by the name of a ‘bow’ in Holy Scripture, sometimes the plots of evil men, sometimes the Day of Judgment, while sometimes the actual sacred Oracles themselves are denoted. Since by a bow plots are denoted, as where it is said by the Psalmist, And have bent their bow, a bitter thing. [Ps. 64, 3] Moreover by ‘a bow’ the Day of the Last Judgment is denoted, as where it is said again by the same Psalmist, Thou hast shewed Thy people hard things, Thou hast made us to drink the wine of remorse, Thou hast given a token to them that fear Thee, that they may fly from before the bow. [Ps. 60, 3. 4. ] For in a bow in proportion as the string is drawn out far, the arrow flies off the keener from it. Thus, yes, thus the Day of Judgment, in proportion as it is delayed for long that it should come, when it does come, the keener the sentence goes forth therefrom. But for this reason we are now stricken with sundry losses, in order that being amended thereby, we may then be found more prepared. Whence it is there premised, Thou hast shewed Thy people hard things, i. e. the scourges of the present state, which are forerunners of the Day of Judgment, to follow far worse. Thou hast made us to drink the wine of remorse, so that earthly joys should be converted into tears. Thou hast given a token to them that fear Thee, that they may fly from before the bow. As though he said in plain terms; ‘This is the season of mercy, that shall be the time of Judgment. ’ Thus by these scourges of this present time Thou dost betoken how Thou wilt then strike when Thou judgest not sparing, Who dost now strike so sharply when Thou sparest.
55. But sometimes by a ‘bow’ Holy Scripture is denoted as well. For that is the ‘bow’ of the Church, that is the ‘bow’ of the Lord, wherefrom like arrows striking, so do terrifying sentences come to the hearts of men. Whence also it is rightly said by the Psalmist, He hath bent His bow, and made it ready; He hath also prepared in it the vessels of death, He hath made His arrows for the burning ones. [Ps, 7, 12. 13. ] For the Lord hath ‘bent His bow,’ because to all sinners He hath set forth threats in sacred Revelation. In which same bow He ‘prepares the vessels of death,’ because according to the sentence of His Revelation, those that neglect to be reformed now, He condemns as reprobate. In which bow also He ‘made His arrows for the burning ones,’ because against those persons, whom He amends by terror, He sends forth the kindled sentences of words.
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Concerning this bow of the preachers it is declared by Isaiah; With arrows and with bows they enter in thither; [Is. 7, 24] in this way, because the holy Apostles came for the smiting the hardness of the Gentiles’ life with the keen dartings of words. What then in this place is to be understood by the name of the bow but sacred Revelation? For by the string the New Testament, while by the bow the Old Testament, is understood. Now in a bow, when the string is drawn, the horn is bended: so in this same sacred Revelation, when the New Testament is read, the hardness of the Old is rendered pliant.
Ver. 14. With righteousness was I clothed, and arrayed myself as with raiment.
[xxi. ]
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[HISTORICAL / MORAL INTERPRETATION]
32. Surely, when we are clothed with a garment, we are surrounded on every side, and so he is ‘clothed with righteousness as with a garment,’ who defends himself on every side with good practice, and leaves no part of his conduct naked to sin; for he that is just in some deeds and unjust in others, it is as if he covered over this side, and exposed that one naked; nor are those henceforth good deeds, which are defiled by other evil deeds springing up. For hence it is said by Solomon, He that offendeth in one thing, shall lose many that are good. [Eccl. 9, 18. Vulg. ] Hence James saith, But whosoever shall keep the whole law, and yet offend in one point, he shall be guilty of all. [Jam. 2, 10] Which same sentence of his be himself diligently unfolded, when he added, For He that said, Do not commit adultery, said also, Do not kill. Now if thou commit no adultery, yet if thou kill, thou art become a transgressor of the law. [Jam. 2, 11]
33. And so with the eyes of the heart stretched out roundabouts, watching must be enforced by us on every side. Hence it is rightly said by Solomon also, Keep thy heart with all watching, for out of it are the issues of life. [Prov. 4, 23] For going to say watching, he put first all, without question that each one might scan himself diligently on this side and on that side, and as long as he is in this life know that he is set in pitched battle against spiritual enemies, lest the reward which he is making up by one set of actions, he should lose by another set, lest on this side he bar the door against the enemy, but on another side open an entrance. For if against plotting enemies a city be encompassed by a great rampart, be girt with strong walls, on every side defended by a sleepless watch, yet a single opening only be left therein undefended through neglect, from this quarter surely the enemy enters in, who seemed to be every way shut out. For that Pharisee who went up into the Temple to pray, with what fortifying he had begirt the city of his soul, let us hear. I fast twice in the week, he says, I give tithes of all that I possess. [Luke 18, 12] He that set out with I thank Thee, did, surely, employ extraordinary defences. But let us see where he left an opening undefended for a plotting enemy; Because I am not as this publican. See how he opened the city of his heart to plotting enemies through self-exalting, which city he fruitlessly shut close by fasting and almsgiving. Vainly is all the rest defended, when one spot by which an entrance lies open to the enemy is not defended. He rightly gave thanks, but wrongly exalted himself above the publican. The city of his heart by being lifted up he betrayed, which by living abstemiously, and by giving alms, he guarded. The greedy appetite was subdued by abstinence, the gluttony of the belly was destroyed, a grasping inclination was got the better of, by bountifulness covetousness was kept down. With what great pains do we suppose this to have been done? But, alas! what a series of painful efforts being struck by one bad point fell to the ground! What great excellencies were killed by the sword of one sin! Whence it is needful with great diligence both always to be doing good things, and to keep ourselves heedfully in the thought of the heart from the very good things themselves, lest, if they uplift the mind, they be not good, which are enlisted not to the Creator, but to pride.
34. With reference to which particular we are not acting irregularly, if from the books, though not Canonical [b], yet brought out for the edifying of the Church, we bring forward testimony. Thus Eleazar in the battle smote and brought down an elephant, but fell under the very beast that he killed. Whom, then, does this one represent, whom his own victory bore down, but those persons
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who overcome bad habits, but by being lifted up are brought down under the very things they bring under? For it is as if he died under the enemy he lays low, who is lifted up by the sin that he subdues. Accordingly it deserves above every thing to be considered, that good points cannot avail, if bad ones that creep in unawares are not guarded against. All that is done perishes, if it be not heedfully preserved in humility. Hence too it is well said of the first parent himself; And the Lord put the man into the Paradise of pleasure, to work and to keep it. [Gen. 2, 15] For he ‘worketh,’ who does in act the good that is enjoined. But what he has wrought he keepeth not, whom that creepeth upon which is forbidden. Therefore let blessed Job, because he had covered himself on every side with good practice, say, With righteousness I was clothed, and arrayed myself as with a garment. Where it is forthwith added,
And my judgment a diadem.
35. The judgments of the righteous are rightly compared to a ‘diadem,’ because by the gloriousness of great practice, they lead to a crown of rewarding. Which same judgments they carry on with themselves day by day in the interior, what they owe to God, what to their neighbour, they look to with quick discernment, and they kindle themselves with ardour to the doing of what is good, and rebuke themselves with severity for the evil things committed. Hence it is well said by Solomon as well; The thoughts of the righteous are judgments. [Prov. 12, 5] Since within they are brought back to their own hearts from all the tumult of the world, and then they mount the tribunal of the mind, and set before the eyes themselves, and their neighbour, and bring forward in the midst the rule of the Testament, wherein it is said, Therefore all things whatsoever ye would that men should do unto you, do ye even so unto them. [Matt. 7, 12] They transfer into themselves the person of their neighbour, and heedfully mark what to themselves, had they been so circumstanced, they would justly have wished done or left undone, and so with strict justice and judgment, they try the cause of themselves and their neighbour by the tables of the Divine Law, in the court of the heart. Therefore it is well said, The thoughts of the righteous are judgments, because the very interior motion of their heart is itself as it were a kind of scales of judicial power. Which things being done, because they do not look for recompensing below, their judgments are rightly compared to ‘a diadem. ’ For a diadem is set upon the upper part of the body; and so the judgment of the righteous is styled a ‘diadem,’ because they do not thereby covet to find their reward by it in things below and of this earth, but up above. It follows;
Ver. 15, 16. I was an eye to the blind, and a foot was I to the lame. I was a father to the poor, and the cause which I knew not I searched out.
[xxiii. ] [HISTORICAL INTERPRETATION]
36. Herein the mind of the reader might perchance put the question, wherefore it is that blessed Job reckons up his own virtue with so much particularity. For it is a mark of holy men to conceal the good things they may have done, lest it chance that they bring upon themselves the downfall of exaltation. Whence Truth saith by Itself, Take heed that ye do not your righteousness before men, to be seen of them. [Matt. 6, 1] It is hence, too, that in giving light to the two blind men sitting by the way-side, He charged them, saying, See that no man know it. [Matt. 9, 30] Of which persons it is thereupon said, that they ‘departed and spread abroad the fame of Him throughout all that region. ’ Now it is a question for us to consider, what this means, that the Almighty Himself, unto Whom to have the will is the same thing as to have the power, both wished that His extraordinary powers should be kept secret, and notwithstanding by those that were illumined with sight as it
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were against His will He is made manifest. Which is nothing else than that to His servants following after Him He gave an example, that of themselves indeed they should desire to have their extraordinary endowments kept hidden from sight, and yet, that others might profit by their example, they should be brought to view against their will, and indeed by concealing their own achievements keep themselves safe, but whilst they are brought to view against their will, convey good examples on to their neighbours. So then let them be hidden in set purpose, and made public by necessity, and let the hiding of them be the safe keeping of self, and the making them public usefulness to others. Again, because it is written, Neither do men light a candle, and put it under a bushel, but in a candlestick, and it giveth light to all that are in the house, Let your light so shine before men, that they may see your good works, and glorify your Father, Which is in heaven. [Matt. 5, 15. 16. ] There are times when holy persons are compelled to do good things even in the presence of their fellow-creatures, or else to tell these very deeds of theirs to their fellow-creatures, but only to this end relating every thing, viz. that by those works not they themselves, but their Father, Which is in heaven, may be glorified. For whilst they preach things holy, the very preaching itself perhaps goes for nought, of those whose life is not known. So they are forced to tell their own life, that they may be able to change the life of their hearers. And they relate their deeds that they may be held in veneration, and they seek to be venerated, that they may be listened to with awe. Since it is written; And when the living creatures were lifted up from the earth, the wheels were lifted up over against them. [Ez. 1, 21] Because it is so that when the minds of the hearers take in the life of those that preach, surely they necessarily admire the force of the preaching as well.
37. Hence it is therefore that good preachers at once eschew honour on account of being set up, and yet wish to be honoured on account of being imitated. In the same way surely Paul the Apostle, when speaking to the disciples, at once flees honour, and yet shews how greatly he deserved to be honoured. For when he said to the Thessalonians; For neither at any time used we flattering words, as ye know; nor a cloak of covetousness, God is witness: he adds going on; Nor of men sought we glory, neither of you, nor of others, when we might have been, burthensome to you as the Apostles of Christ; But we were gentle among you. [1 Thess. 2, 5. 6. 7. ] Again to the Corinthians, avoiding honour he saith; For we preach not ourselves, but Christ Jesus the Lord, and ourselves your servants for Jesus Christ’s sake. [2 Cor. 4, 5] Which same however he seeing to be led aside from the track of the true faith by the persuasions of false apostles, with the greatest pains shews to them how much he was worthy to be held in reverence, saying, Howbeit whereinsoever any is bold, (I speak foolishly,) I am bold also. Are they Hebrews? so am I. Are they Israelites? so am I. Are they the seed of Abraham? so am I. Are they ministers of Christ? (I speak as a fool,) I am more. [2 Cor. 11, 22. 23. ] To which particulars he likewise adds how that to him the secrets of the third heaven also were set open, how that being caught up he even penetrated the mysteries of Paradise. See, how eschewing honour he proclaims himself the servant of the disciples. See how for the use of his hearers seeking honour, he advances the claims of his life above the false apostles. Since the great teacher acted with this view, that whilst he himself is seen and known for what he was, both the life and the tongue of those that preached amiss might by comparison with him be made worthless. Therefore in a wonderful way he both exhibits the grace of humility, and seeks accessions of usefulness, so as both to proclaim himself a servant of the disciples, and prove himself better than the adversaries. He displays to the disciples what he had been vouchsafed of humility, he displays to the opponents what he had been vouchsafed of loftiness. He makes appear in opposition to adversaries what he had by gift, he makes appear to disciples what he remains in
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himself in thought, he makes known to opponents what he is presented without in practice. So holy men, when they are constrained to relate the good things that they do, do not lend themselves to exaltation but usefulness. Whence to his friends, unjustly upbraiding him, and so not knowing the good things in him, blessed Job telling reveals them, that surely they might learn, not whilst upbraiding him to lift themselves up against his life, but holding their peace to copy the same. Though, as we have already often said above, the despair urged on him by those upbraiding him, forced him to recall his own deeds to remembrance. For amidst so many pains of wounding and words of despair, when he tells the things which he did, his mind as it were sunk down by words and wounds he sets anew to hope. So let him say the good things that he has done, that he may not be forced in the midst of so many evil things that he hears to despair of himself. I was eyes to the blind, feet was I to the lame.
38. When we are estimating the examples of holy practice, we ought first to mark what a right order is observed in relating them, so that first works of righteousness, next works of mercy should be described. For that man does well what is pitiful, who is taught first to observe what is just, so that the stream of mercy bestowed on our neighbours be brought from the fountain-head of righteousness. For there are many that in a manner render works of mercy to their neighbours, but do not abandon the deeds of unrighteousness, which same if they are anxious truly to shew mercy to their neighbours, ought first by living justly to have shewn pity to themselves. Whence it is written; Have mercy upon thine own soul by pleasing God. [Ecclus. 30, 23. (Vulg. 42)] He then that would pity his neighbour must needs derive the original of pitying from himself. For it is written; Thou shalt love thy neighbour as thyself. [Matt. 19, 19] How, then, is he pitiful to another by shewing mercy, who by still living unjustly becomes pitiless to himself? Whence it is also said by one that was wise; He that is evil to himself, to whom will he be good? [Ecclus. 14, 5] Since for shewing forth mercy, that it may be rendered to the needy outwardly in perfection, two things necessary agree together, i. e. the man that is to give, and the thing to be given. But the man is by far and without comparison better than the thing. And so he who gives up his outward substance to his neighbour in want, but does not keep his own life from doing evil, gives his estate to God, but himself to sin. The thing which is the lesser he offered to the Creator, and that which is the greater he reserved to wickedness. And so it is well said first by blessed Job, With justice I was clothed and arrayed myself as with a garment, and with my judgment as with a diadem: and is next added; I was eyes to the blind, and feet was I to the lame. Because there is then in God’s sight the offering of true righteousness, when from the root of righteousness the branches of pitifulness proceed. But because in the very work of mercy itself the spirit is wont to be thought more of with the interior Judge than the thing done, observe that he declares that to ‘the blind he had been eyes, to the lame feet. ’ For by saying these things assuredly he points out that both to the one he had held out a hand by himself, and that the other he bore up by carrying. From which it is gathered how greatly the bowels of his mercy were poured out upon the weak and needy. Whence it is added; I was a father to the poor.
[ALLEGORICAL INTERPRETATION]
39. Which same words if we refer to the utterance of Holy Church by a typical mode of interpretation, the same is ‘eyes to the blind,’ because she gives light by the Word, and the same ‘feet to the lame,’ because she stays them up by support. For by preaching she enlightens the blind, while the lame by helping she supports. For ‘the blind’ is he that as yet seeth not whither he is
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going, but ‘the lame’ is he who has not the power to go there where he sees. For frequently sin is committed either by ignorance or weakness, so that either the man knows not what he ought to desire, or cannot do every thing that he has the desire to do. Contrarily it is rightly said by the Psalmist, The Lord is my light and my salvation. [Ps. 27, 1] For because the Lord bestows both knowledge and force, at once in opposition to ignorance He is called ‘Light,’ and in opposition to weakness ‘Saving Health. ’ It is hence that it is said of the wicked, Let their way he dark and slippery [Ps. 35, 6]; that is to say, that through the darkness they may not see where they should go, who even if they did see what was right, yet by reason of the slippery quality they should not be able to stand fast therein. And so the one sort through the slipperiness halt in the midst of good things, and the other sort through the darkness, are ignorant what good things to follow. Thus then Holy Church, being seized by tribulations at the end, calls to mind the old times when she was accustomed both to enlighten by teaching and to stablish by helping, and speak with the lips of her foregoing member, saying,
I was an eye to the blind, and a foot was I to the lame.
40. And whereas she has gathered together two Peoples in herself, viz. the Jewish and the Gentile, by the ‘blind,’ the Gentile People may also be rightly denoted, and by ‘the lame’ the Jewish. Since the Gentile People had as it were no eyes, because the Law not being received it saw not where it ought to have gone. But on the other hand the Jewish People having eyes was lame, because the Law indeed in knowing it held, but did not stretch forth the step of right practice therein. For if the Gentile People had not been blind, the Prophet would not say, The people that walked in darkness have seen a great light. [Is. 9, 2] Again, if the Israelitish People had not gone lame to good practice, the Psalmist would never have said in the voice of the Lord, The strange children have lied to me: the strange children have waxed old, they have gone lame out of their paths. [Ps. 18, 44. 45. ] Which doubtless is for this reason termed a lame People, in that it had not a sound step in practice, since it would not use both feet, while it admitted one Testament, and spurned the other. Which People when Holy Church receives coming to her, because to the same, already holding the Old Testament, she introduces the New Testament as well, for the directing the steps thereof, she as it were joins on another foot. Which faithful People of Holy Church still further adds aright, I was a father to the poor, because surely the humble, who are called ‘poor in spirit,’ are begotten by her preaching. But it is necessary for us in all these particulars to weigh with exactness the actual words of the history. For he says;
Ver. 16. I was a father of the poor, and the cause, which I knew not, I searched out. [xxiv. ] [HISTORICAL INTERPRETATION]
41. For very often men give much to the poor, not because they love those poor, but because if they do not give, they dread the indignation of the Judge Above; which persons, if they were not afraid of God, would have had no mind to give the things they possess. And indeed in good deeds it is the first step of beginners, that he who does not yet know how to love his neighbour as himself, nevertheless should yet henceforth begin to dread the judgments from Above. Thus because it is one thing to do a good deed by command and another to do it from affection as well, that the holy man may teach us the inward spirit of his practice, let him say, I was a father to the poor. For not a patron, or a neighbour, or an helper to the poor, but ‘a father’ he testifies that he had been; in this way, because by the great attentiveness of his charity he converted the purpose of mercy into the affection of nature, that he should look on those as children by love, whom he was the head of as a
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father by protecting. Therefore because the force of his mercy had copied nature, he records himself to have been a father to the poor. Where he likewise adds;
And the cause that I knew not, I most carefully searched out.
[xxv. ]
42. In which words we have to consider all the particulars how distinctly they are related, and that no profit is passed over by him. Since he is just in his actions, pitiful in his neighbours’ infirmities, active in the concerns of the poor. For he that takes thought of the blessings of the eternal recompensing, must needs extend himself to every occasion of the repayment to follow after. For hence it is said by Solomon; He that feareth God, neglecteth nothing. [Eccl. 7, 18] Hence also Paul saith; prepared unto every good work. [2 Tim. 2, 21] But herein we ought to bear in mind that occasionally in our actions lesser good things are to be let pass for the usefulness of greater ones. Thus who could be ignorant that it has the merit of a good work to bury the dead: and yet Lo one, who had prayed to be let go in order to the burying of his father, it was said; Let the dead bury their dead; but go thou and preach the kingdom of God. [Luke 9, 60] Thus the dutifulness of this service was to be made to give place to the office of preaching, because by the first he would be burying persons dead in the flesh in the earth, by the other he would be raising up persons dead in the soul to life. By the Prophet likewise it is said to the chiefs of the Synagogue; Seek judgment, relieve the oppressed. [Is.
1, 17] And yet Paul the Apostle says; Set them to judge, who are least esteemed in the Church. [1 Cor. 6, 4] For he was kindling his hearers’ hearts to the excellency of wisdom, to different kinds of tongues, to the investigating the mysteries of prophecy also, saying, Desire spiritual gifts, but rather that ye may prophesy. But because they would not be capable of ‘spiritual gifts,’ if earthly matters had weighed them to the ground, he premised long before, saying, Set them to judge who are least esteemed in the Church. As though he said in plain words; ‘they that are of least worth in the Church, and not enriched with any power of extraordinary gifts, let these only judge concerning earthly matters, that by whom extraordinary good cannot be supplied, the lesser good may be. ’ Whom he at once styles ‘contemptible,’ and yet calls ‘wise,’ when he says; Is it so that there is not a wise man among you? no one that shall be able to judge between his brethren? [1 Cor. 6, 5] From which point what else is concluded but that they are to try earthly causes, who have received wisdom in things external? But they that have been enriched with spiritual gifts surely ought never to be entangled with earthly concerns, that while they are not compelled to manage the good things beneath, they may by being exercised be enabled to serve the interests of the good things Above.
43. But above every thing it needs to be looked to, that they who shine forth with spiritual gifts should never entirely abandon the affairs of their neighbours of weak condition, but that they should entrust the same to be managed by others, whom it is meet for. Whence also Moses appointed to the people seventy persons in the stead of himself, that in proportion as he buried himself out of the way of external causes he might with the greater fervour go into the things of the interior. And so it comes to pass, that those that are the highest advance more to Spiritual gifts, when things that are lowest do not trample on their minds, and again the persons that are the last in the Church do not live without good practice, while in matters external they find right things which they may do. For Holy Church is so compacted by a unity of the faithful, as our body is made one by the jointing of the limbs. Thus there are some members in the body which are subservient to beholding the light, others which are never parted from the contact of earth. Since the eye is set
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intent on the light, and that it may not be made blind, it is kept safe from the dust. But the foot then rightly discharges its office, when it does not shrink from taking on it the dust of the earth. Which same members of the body, however, are, by imparting their functions to one another, reciprocally united in one, so that the foot should run for the eyes, and the eye look out for the feet.
44. Thus, then, thus ought the members of Holy Church to be at once distinct in office and united in charity, that the highest persons may look out the way of those, who go at liberty in the concerns of earth, so that the foot may as it were walk by the light of the eyes, and again that whatever they execute, being busied with the affairs of earth, this they may apply to the use of the greater sort, so that the foot, whose way is looked out, may step not for itself only but for the eyes as well. And so whilst they suit one another by turns, by reciprocal ministering, in a wonderful way it is brought about, that whereas all the Elect, by bestowing labour on one another, do what they are able, those works too become their own, which they cannot do themselves.
45. But herein we ought to bear in mind, that when those are wanting, who might fitly minister to the exterior occasions of their neighbours, those too who are full of spiritual gifts ought to lower themselves to their inferiority, and, as far as they may with propriety be able, lend themselves with the condescension of charity to the earthly necessities of those persons. Nor should it weary the mind, if its perception, being ever intent on the contemplation of the spiritual, is sometimes as it were bent down, diminished in managing the least concerns, when that Word, by Which all things created are held together, in order that He might benefit mankind, having taken to Him the nature of man, was willing to be ‘made a little less than the Angels. ’ What wonder, then, if man for man’s sake draws himself in, when the Creator of men and Angels for man’s sake took upon Him the form of man? Not however that the perception is diminished when it is thus drawn in; because it penetrates the things above with more exact penetration, in proportion as with more abundant humility for the love of the Creator it does not even despise the things beneath. What is there that is unworthy of us or difficult, if we carry the mind above and below, when of the body we wash the face with the same hand, with which we shoe the foot? Therefore let blessed Job, because when he was doing great things he did not think the least things beneath him, let him say, And the cause that I knew not I very carefully searched out.
[HISTORICAL / MORAL INTERPRETATION]
46. Wherein I see it is to be noted, that for delivering sentence we should not ever be precipitate, that things not examined into we should not rashly judge, that any thing heard of a bad nature should not affect us, that what is reported every where about we should not credit without proving. Which same, without doubt, we shall be afraid of committing, if we consider the doings of our Creator with some degree of minuteness. For that very Creator, that He might withhold us from a precipitate delivery of sentence, whereas ‘all things are naked and open to His eyes,’ [Hev. 4, 13] yet refused to judge the evil deeds of Sodom when heard, in that He saith; Because the cry of Sodom and Gomorrah is very great, and because their cry is very grievous; I will go down now, and see whether they have done altogether according to the cry of it, which is come unto Me; and if not, I will know. [Gen. 18, 20. 21. ] Thus God, Who is Almighty and knowing all things, wherefore does He before the proving seem to doubt, but in order to set forth to us an example of gravity, that the evil of our fellow-creatures we should never venture to believe before we prove it? Observe how by His Angels He comes down for the ascertaining of the evil, and immediately smites the
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culprits; and He That is patient, He Who is gentle, He, of Whom it is written; But Thou, Lord, judgest with tranquillity. [Wisd. 12, 18] He, of Whom it is written again; The Lord is a patient Rewarder, [Ecclus. 5, 4] finding them involved in such enormous guilt, as it were overlooked patience, and would not await the day of Final Judgment for vengeance, but with the fire of judgment prevented them before the Day of Judgment. See, the evil He in seeming believed with difficulty when He heard it, but visited without backwardness when acquainting Himself He found it true; surely that He might give us an example that worse climes are both to be believed with difficulty, when they are heard, and to be punished more quickly when they are truly ascertained. For this heedfulness accordingly blessed Job entertaining anxious interest, saith, The cause that I knew not, I very carefully searched out. Which same words we may likewise apply not inappropriately in the voice of the Church to a typical way of interpretation. For that same Church by her elect members does when she judges the evil deeds of carnal men ‘search out that, which she knows not,’ in that the evil things which she knows not in doing them, she searches out in correcting them in judgment. And so Holy Church, when she shall be cramped for a time by the villainy of the unjust, remembers, saying, The cause that I knew not, I very carefully searched out. As though she said in plain speech; ‘The evil that in mine Elect I knew not in doing, in wicked Men I did, by judging, chasten with severity. ’ And because She now bruises the devil by the power of her preaching, and carries off out of his mouth the soul of every one that she receives, he goes on in the words;
Ver. 17. And I brake the jaws of the wicked, and plucked the spoil out of his teeth.
[xxvi. ] [ALLEGORICAL INTERPRETATION]
47. Oh what a spoil did “he take from the mouth of the devil, when by converting she carried off Saul himself the spoiler; when still breathing threats he was on his way to Damascus, having received letters, and whereas by persecuting the faithful he was gathering prey for the devil, he was, by being made acquainted with the faith, himself gathered to Christ. [Acts 9, 12] As many times did the Church ‘pluck the spoil out of the mouth of the wicked,’ as often as by preaching she snatched off a soul from the gripe of error. For who can be more truly called a wicked one than the devil? whose ‘jaws we break,’ as often as by arguing against his deceits, we bring to light his secret contrivances. And so we ‘pluck the spoil out of his teeth,’ because the soul, which he had already bitten by breaking it to sin, by converting we recover to the saving health of life. Since by ‘the jaws’ are exhibited his hidden plots, while by the teeth the now open commission of sin. Of which same jaws and teeth it is said by the Psalmist; But God shall break their teeth in their mouth; the Lord shall break the jaw bones of the lions. [Ps. 58, 6] But the holy man declares Himself to ‘break the jaws’ first that he might afterwards be able to ‘carry away the spoil from the teeth’ of that one; because we then truly snatch the prey from his teeth, when we first know how to break his jaws. For it is necessary first to bring to light the secret artifices of his contrivances, that afterwards we may be able to recover the soul of our hearer from open falling. The jaws of this wicked one the chief pastor of the Church himself did by preaching break in pieces, when he said, Be sober, be vigilant, because your adversary the devil as a roaring lion goeth about seeking whom he may devour; whom resist, stedfast in the faith. [1 Pet. 5, 8. 9. ] Against this ‘lion’ Holy Church, because she sees his plottings, guards the folds of the faith. Whose ‘jaws she breaks’ as often as she destroys the arguments of heretics, and as many times ‘seizes the spoil out of his teeth,’ as she by preaching converts a man from error. And because there shall then be many of the just, who
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reckoned that they would depart out of this world in the time of the Church’s peace, blessed Job, while he tells his own case, likewise points out the voices of the just coming after him, saying; Ver. 18. Then I said, I shall die in my nest, and I shall multiply my days as a palm.
[xxvii. ]
48. What else is set forth in this place by the title of a ‘nest,’ but the tranquil rest of the faith whereby every infirm soul is nourished? For that multitude of the good, which shall be overtaken by the times of persecution, thought to accomplish the days of its nourishings, as in a nest, so in a place of repose. For except that Holy Church now nourished up the weak children severally in the nest of peace, the Psalmist would not say, Yea, the sparrow hath found her an house, and the turtle a nest where she may lay her young. [Ps. 84, 3] Since henceforth ‘the sparrow hath found her an house,’ because our Redeemer has entered into the Eternal dwelling-place of heaven. And ‘the turtle hath found a nest,’ because Holy Church, influenced by love of the Creator, makes use of frequent sighings, and as it were builds up a ‘nest’ for herself, i. e. the most peaceful rest of the Faith, wherein her growing children, like callow young, till they fly up to the regions above, she fosters, cherished warm in the bosom of charity. And so because there shall then be those, who thought in the time of peace to take their passage to the regions on high, i. e. to soar away from the nest, their voice is anticipated by the voice of blessed Job, when he says, Then I said, I shall die in my nest. But because this same quietness of peace they promised themselves in a length of many days, he rightly subjoins, saying, And I shall multiply my days as a palm. For the palm advances slowly, but holds on long in greenness. But with many difficulties Holy Church comes to the firm standing of the Faith, and for the gathering together of very many she desires to be set the longer in the glory of that Faith. And so as ‘a palm’ she thought ‘to multiply her days,’ who on the crisis of sudden temptation emerging upon her, grieves for the boon of peace at once slowly gotten by the faithful, and quickly intercepted by the unbelievers.
49. Nor is it unfairly that the life of the righteous is likened to a ‘palm,’ in this respect, that the palm below is rough to be touched, and in a manner enveloped in dry barks, but above it is fair with fruit even to be looked at; below it is compressed by the enfoldings of its barks, above it is spread out in amplitude of beautiful greenness. For so is the life of the Elect, despised below, beautified above. Down beneath the one is as it were enfolded in many barks, in that it is straitened by innumerable afflictions. But on high the other is as it were spread out with the foliage of beautiful greenness in the amplitude of the rewarding. The palm too has another thing as well, by which it differs from all kinds of trees. For every tree holds, in its timber, large sized towards the ground, but in growing it is narrowed above, and in proportion as it is by degrees higher, it is rendered so much the minuter on high; but the palm sets out of less circumference from the bottom, and arises with wider timber towards the boughs and fruit; and that which goes on slender from the bottom grows up more huge to the top. Accordingly to what but earthly minds are other trees found to be like, expanded below, narrowed above? because surely all the lovers of this world are strong in the things of earth, but feeble in the things of heaven. Thus for temporal glory they long to spend themselves even to death itself; and for the everlasting hope they do not though but a little hold on in exertion. For the sake of earthly gains they submit to any injuries, and for the sake of the heavenly reward they refuse to bear the insults even of the most trifling word. They are strong enough to stand before an earthly judge even a whole day through, but in praying in the presence of God they are tired even with the space of a single hour. Oftentimes they bear nakedness, abjectness
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[dejectionem], hunger, for the sake of acquiring riches and honours, and they torment themselves with the stinting of those things, which they are in such haste to obtain; but from seeking with hearty endeavour the things that are above, they excuse themselves the more, in proportion as they imagine them to be more slowly paid back. So these as it were after the manner of the rest of the trees are wide spread below, narrow above, because they hold strong towards the parts below, but go off towards the parts above. But on the other hand by the character of palm trees the progressive life of the righteous is represented, who are never strong in earthly pursuits, and weak in heavenly ones, but exhibit themselves devoted to God with a farther and wider extension [longius atique distantius] than they remember to have been to the world. For whereas it is said to certain persons by our Preacher, I speak after the manner of men, because of the infirmity of your flesh; for as ye have yielded your members servants to uncleanness and to iniquity unto iniquity; even so now yield your members servants to righteousness unto holiness; [Rom. 6, 19] without doubt there is a condescending to their infirmity, as though it were said to them in plainer terms; ‘If ye cannot any way do more, at all events be ye such in the fruit of good works as ye were for long in the practising of bad habits, so that the holy freedom of charity may not possess you weaker persons, whom the habit of earthly pleasure possessed strong ones in the flesh.
50. But there are some who, while they aim at heavenly things, and forsake the pernicious doings of this world, by the littlemindedness of inconstancy fall away day by day from their setting out.
To what but to the rest of the trees should I call these like, who never rise such persons above as they spring up below? For these when they are brought to conversion do not hold on such as they began; and as it were after the way of trees, they are of large size in the beginning, but they grow slight, because little by little through the accessions of the divisions of time they suffer the diminutions of the attainments of virtue. For imperceptibly heavenly desires fade away in them, and they who had proposed to themselves things vigorous and strong, achieve only weak and feeble ones, and whilst they progress by increase of age, grow as it were easy to be bent. But the palm, as has been said, is of vaster extent in the summit than it began with being from the root; because oftentimes the conversion of the Elect accomplishes more in finishing than it purposes on setting out; and if it begins the first things somewhat lukewarmly, it completes the last with more ardour; that is to say, it reckons itself to be always beginning, and therefore it lasts unwearied in newness. It was this constancy of the righteous that the Prophet regarding said, But they that trust in the Lord shall change their strength; they shall take to them wings as eagles; they shall run, and not be weary; they shall walk, and not faint. [Is. 40, 31] For they ‘change their strength,’ because they are earnest to be strong in spiritual practice, who were for long strong in the flesh. And they ‘take to them the wings as of an eagle,’ because by exercising contemplation they fly; ‘they walk, and do not faint,’ because they hold in the rapidity of their understanding, that they may condescend to the slower sort. But under all circumstances in proportion as the good things they receive they gladly adapt to others, so much the more do they hold on themselves unchangeable in newness; and they that proceed small from the root of the beginning are consolidated as strong in the finishing of the topmost point. So then let blessed Job say in his own person, let him say in the voice of Holy Church in behalf of those whom in the time of peace she had owned, converted to herself, and imagined would persevere in good ways, Then I said, I shall die in my nest, and I shall multiply my days as a palm. For ‘as a palm’ she thought to ‘multiply her days,’ in that she supposed that the minds of the faithful would rise up stronger even to the very last. For when the hearts of multitudes worn out with persecutions begin to turn soft, she henceforth grieves that those in her as it were
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tend to weakness, whom she used to admire for their having purposed strong things. And because in mind she is always intent upon spiritual knowledge, it is rightly subjoined,
Ver. 19. My root is opened beside the waters.
[xxviii. ]
51. For ‘by the waters the root is opened,’ when, for receiving the streams of truth, secretly the thought of the mind is spread out. For as we have already said in a former book, in Holy Writ by the term of ‘the root’ the hidden thought is used to be denoted. Therefore “our root we open by the waters,” when to the Interior watering we stretch the thought of the secret heart. Which same words if we carry on to the voice of Holy Church, her ‘root’ must be taken for the very Incarnation our Redeemer itself. Which ‘root is opened by the waters,’ in that God Invisible by the assumption of His Manhood was laid open to the regardings of our sight. Since the Creator, Who was not able to be seen in the Godhead, took to Him from us that whereby He might by us be seen. So ‘the root is opened by the waters,’ because the Author of the human race by means of His human nature is manifested to human beings. Whence also it is rightly said by the Psalmist, And he shall be like a tree that is planted beside the runnings of waters. [Ps. 1, 3] For ‘the runnings of waters’ are the daily passings by of peoples dying off. And Truth saith concerning Itself, If they do these things in the green tree, what shall be done in the dry? [Luke 23, 31] And so there ‘is a tree beside the runnings of waters,’ because, whilst putting forth fruit and the covering of His shade for us, the Creator appeared in the flesh, that by a rising again He might stay the human race, which by a falling off was day by day going on into death. It goes on;
And the dew shall stay on my harvest.
[xxix. ]
52. Understand, I said. For the harvest of Holy Church is not inappropriately taken to be, when perfect souls withdrawn from their bodies, like ripe crops cut away from the ground, are transported into the heavenly granaries; which same because it takes place not by our own power, but by heavenly grace vouchsafing it, he saith well, And the dew shall stay on my harvest. For the dew falls from above, but the harvest is gathered in from below. And so ‘the dew stays on the harvest,’ because grace coming from above causes it, that we should be meet persons to be gathered in from the world below. For by that same grace watering us from above, we bear the fruit of good practice. Whence also it is rightly said by Paul, But by the grace of God I am what I am; and His grace, which was bestowed upon me, was not in vain. [1 Cor. 15, 10] For if it be enquired what is the dew coming from above, he tells us, By the grace of God I am what I am. If we look at the crop growing up beneath the dew, he says, And His grace was not in vain in me, but I laboured more abundantly than they all. It proceeds;
Ver. 20. My glory shall always be fresh, in me, and my bow shall be renewed in mine hand. [xxx. ]
53. Understand, I said; since all is joined on to the sentence above, that is introduced next in a continuous thread of discourse, when he says, Then I said, I shall die in my nest, and I shall multiply my days as the palm; and afterwards it is subjoined, My root is opened by the waters, and the dew shall stay on my harvest; my glory shall ever be fresh in me, and my bow shall be renewed
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in mine hand. To all that know what is true it is clear, that to the old life qualities of evil are proper, to the new qualities of virtue. Thus it is hence that Paul saith, Putting off the old man with his deeds, and putting on the new man. [Col. 3, 9] Hence he says again, Our old man was crucified with him. [Rom 6, 6] Hence the Psalmist speaking in a type of man, as being caught in the midst of evil spirits, saith, I have waxed old amongst all mine enemies. [Ps. 6, 7] For unto fervour of mind, whether amidst spiritual enemies, or in the midst of our several carnal neighbours, in some degree by the mere habituation of living ‘we wax old,’ and the form of newness taken upon us we soil. Against which same oldness, however, if our earnest pains after heedfulness be daily on the watch, by praying, by reading, and living well we are renewed afresh; because our life, while it is washed with tears, exercised in good works, drawn out by holy meditations, is without ceasing restored to its newness. Blessed Job then so tells his own case that he represents ours, because Holy Church, when she sees her faithful ones return to the transgressions of the old life, is forced to lament for those whom she sees lose the newness of the interior. Since the great Preacher says to his disciples, For what is our hope or joy or crown of rejoicing? Are not even ye in the presence of our Lord? [1 Thess. 2, 19] And so Holy Church bewails her glory departed, when she sees her faithful ones return to the old life. Thus she says, I said, My glory shall always be made fresh; because those whom she believed were enlisted within her to the new life, she sees to be lending themselves to old desires.
54. Now by the name of a ‘bow’ in Holy Scripture, sometimes the plots of evil men, sometimes the Day of Judgment, while sometimes the actual sacred Oracles themselves are denoted. Since by a bow plots are denoted, as where it is said by the Psalmist, And have bent their bow, a bitter thing. [Ps. 64, 3] Moreover by ‘a bow’ the Day of the Last Judgment is denoted, as where it is said again by the same Psalmist, Thou hast shewed Thy people hard things, Thou hast made us to drink the wine of remorse, Thou hast given a token to them that fear Thee, that they may fly from before the bow. [Ps. 60, 3. 4. ] For in a bow in proportion as the string is drawn out far, the arrow flies off the keener from it. Thus, yes, thus the Day of Judgment, in proportion as it is delayed for long that it should come, when it does come, the keener the sentence goes forth therefrom. But for this reason we are now stricken with sundry losses, in order that being amended thereby, we may then be found more prepared. Whence it is there premised, Thou hast shewed Thy people hard things, i. e. the scourges of the present state, which are forerunners of the Day of Judgment, to follow far worse. Thou hast made us to drink the wine of remorse, so that earthly joys should be converted into tears. Thou hast given a token to them that fear Thee, that they may fly from before the bow. As though he said in plain terms; ‘This is the season of mercy, that shall be the time of Judgment. ’ Thus by these scourges of this present time Thou dost betoken how Thou wilt then strike when Thou judgest not sparing, Who dost now strike so sharply when Thou sparest.
55. But sometimes by a ‘bow’ Holy Scripture is denoted as well. For that is the ‘bow’ of the Church, that is the ‘bow’ of the Lord, wherefrom like arrows striking, so do terrifying sentences come to the hearts of men. Whence also it is rightly said by the Psalmist, He hath bent His bow, and made it ready; He hath also prepared in it the vessels of death, He hath made His arrows for the burning ones. [Ps, 7, 12. 13. ] For the Lord hath ‘bent His bow,’ because to all sinners He hath set forth threats in sacred Revelation. In which same bow He ‘prepares the vessels of death,’ because according to the sentence of His Revelation, those that neglect to be reformed now, He condemns as reprobate. In which bow also He ‘made His arrows for the burning ones,’ because against those persons, whom He amends by terror, He sends forth the kindled sentences of words.
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Concerning this bow of the preachers it is declared by Isaiah; With arrows and with bows they enter in thither; [Is. 7, 24] in this way, because the holy Apostles came for the smiting the hardness of the Gentiles’ life with the keen dartings of words. What then in this place is to be understood by the name of the bow but sacred Revelation? For by the string the New Testament, while by the bow the Old Testament, is understood. Now in a bow, when the string is drawn, the horn is bended: so in this same sacred Revelation, when the New Testament is read, the hardness of the Old is rendered pliant.
