No More Learning

There is this difference between ‘sin’ and ‘crime,’ that all crime is sin, but not all sin is crime. And in this life there are numbers without crime, but no one can be without sins. And hence the holy preacher, when he was describing a man worthy of the grace of the priesthood, never said, ‘if any be without sin,’ but if any be without crime. [Tit. 1, 6] But who can be without sin, when John saith, If we say that we have no sin we deceive ourselves, and the truth is not in us. [1 John 1, 8] In which same distinction of sins and crimes it deserves to be considered, that occasional sins pollute the
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soul, while crimes slay it; whence blessed Job in characterizing the crime of lust says, It is afire that consumeth to destruction, in this way, that the heinousness of this atrocity not only stains to the length of defilement, but devours to the extent of destruction. And because howsoever many other good deeds there may be, if the enormity of lust is not washed out, they are overwhelmed by the immensity of this crime, he added going on, and rooting out all offsprings, for ‘the offsprings’ of the soul are good practices. Which soul, nevertheless, if the right order being reversed, the flesh exercises dominion over, all the things that are put forth well are consumed by the fire of lust. For before the eyes of Almighty God the works of righteousness and of pitifulness are none at all, which are shewn to view unclean by the infection of corruptness. For what does it profit, if a man heartily [‘pie’] compassionates the need of his neighbour, whilst he heartlessly [‘impie’] destroys himself, being the habitation of God? So then if by purity of the heart the flame of lust be not quenched, any virtues whatever spring up in vain, as it is spoken by Moses; For a fire is kindled in Mine anger, and shall burn unto the lowest hell, and shall consume the earth, with her increase, and set on fire the foundations of the mountains. For ‘a fire consumes the earth and her increase,’ when lust consumes the flesh, and all things done well thereby. For whatsoever comes forth belonging to the fruitage of righteousness, this, surely, the flame of corruption burns up. So, then, let him say, For it is a fire that consumeth to destruction, and that rooteth up all increase. Because if there be no stand made against the mischief of corruptness, even those things assuredly come to nought, which seemed to be good. But some there are whom bad qualities are apt to bring down to humility, and good ones exalt to pride of heart. So then it is necessary for us to enquire, whether blessed Job in this extraordinary pureness of chastity was at the same time humble? Now the holy man, whilst he held the highest range of virtues, plainly discourses what low thoughts he entertained of himself, when he subjoins,
Ver. 13. If I despised to submit to judgment with my man-servant or with my maid-servant, when they contended with me.
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20. For he who did not refuse to be ‘judged with menservants and maid-servants,’ clearly shews that against no fellow-creature was he at any time swoln with pride in himself. But herein it is interesting to remark with what circumspection the holy man preserved his life in all respects. For not far above he said, The young men saw me, and hid themselves: and the aged arose and stood up. The princes refrained talking, and laid their hand on their mouth. The nobles held their peace, and their tongue cleaved to their throat. [Job 29, 8. &c. ]While now he says; If I have despised to submit to judgment with my man-servant or with my maid-servant, when they contended with me. Who might be able proportionately to view these high counterpoises of virtues in this holy man? In whom there is so great authority of governance that princes are bound to silence, such lowliness of heart, that ‘maid-servants’ are permitted to come to ‘judgment’ on an equal footing. See how in a wonderful way he appears in power superior to princes, in contest on a level with servants; in the assemblage of princes mindful of his office, in contest with domestics mindful of his creation. For he beholds himself a servant under the real Lord, and therefore he does not in loftiness of heart lift himself up above servants. And hence he adds directly;
Ver. 14. For what shall I do, when God riseth up to judge; and when He seeketh, what shall I answer Him?
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21. He who thinks on the Judge to come, is unceasingly day by day preparing the cases of his accounts for the better: he who views the Eternal Lord with trembling of heart, is forced to abate the rights of temporal lordship over those under him. For he considers well that it is nothing that he is set above others in time, when for the rendering account he is beneath Him, Who exercises dominion without end. For oftentimes transitory power hurries away the soul along the sleeps of self-exaltation. And because every one is lifted up in the degree that he sees that he is himself above any persons, it is needful that he ever have regard to Him, Who is above himself, that by the fear of Him, Who is above all things, he may keep down the growing inflation of mind within. For he knows who they are beneath himself, but let him consider under Whom he himself is, that by the considering of the true Lord, the swelling of counterfeit lordship may die off. Hence blessed Job, because he feared the Judgment of Him, Who is above all things, here comes to temporal judgment the equal of servants, saying, If I despised to submit to judgment with my man-servant or with my maid-servant, when they contended with me. For what shall I do, when God riseth up to judge? and when He seeketh, what shall I answer Him? Which same, that he might always keep down the heart in humility, never in these servants sees that the condition is unlike to himself, but that the nature is common. Whence also he adds,
Ver. 15. Did not He Who made me in the womb make him? And did not One make us in the womb?
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22. To persons possessed of power, the equality of creation kept in the thoughts is great goodness of humility. For all of us men are equal by nature, but it has been added by a distributive arrangement, that we should appear as set over particular persons. So then if we keep down from the imagination that thing which has accrued temporarily, we find out the sooner that which we are naturally. For very often the power vouchsafed presents itself to the mind, and deceives it by high- swoln thoughts. And so by the hand of lowliest reflection the inflation of self-exalting must be kept under. For if the mind in itself descends from the top of the height, it quickly finds the level of the equality of nature. For as we have before said, nature has begotten all of us men equals, but, the order of merits varying, the secret appointment sets some above others. But the very diversity, which has been added from defect, is rightly ordered by the judgments of God, that whereas every man does not go the way of life in a like way, one should be governed by another. But holy men, when they are in authority, do not look to the power of station in themselves, but to the equality of creation, nor do they rejoice to be above, but to be of use to their fellow-creatures. For they know well that our old fathers are recorded to have been not so much kings of men, as shepherds of flocks. And when the Lord said to Noah and to his sons, Be fruitful, and multiply, and, replenish the earth, He adds, and the fear of you and the dread of you shall be upon every beast of the earth. [Gen. 9, 1] For He says not ‘be upon the men who were to be,’ but, be upon every beast of the earth.
23. Since man is by nature set over the irrational animals, but not over the rest of mankind, and therefore it is said to him that he should be feared by the beasts and not by men; because it is to swell with pride against nature, to desire to be feared by an equal. Though very often even holy men desire to be feared by those under their charge, only however when they discover that by those their subjects God is not feared, that by dread of man at least they may fear to sin, who do not dread His judgments. Never then do they being set in authority swell with pride from this fear being
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sought, in that they seek therein not their own glory but the righteousness of those under their charge. For in this, viz. that they exact for themselves fear from persons living badly, they as it were rule not men but brute animals; because surely, in whatsoever respect those under authority are bestial, in that respect they ought also to be bowed down under fear.
24. But when there is wanting evil, that may have to be corrected, they rejoice, not for the eminency of power, but for the equality of constitution, and they not only shrink from being feared by them, but also from being honoured beyond what is necessary. Nor yet do they think that it is a light loss to humility which they undergo, if perchance for their merit they be reckoned by them of too much rank. It is hence that the chief Shepherd of the Church, when on Cornelius worshipping him, he saw honour offered him which was above him, quickly refers to the equality of his creation, in the words, Stand up, I myself also am a man. [Acts 10, 26] For who does not know that man should be bowed down to his Creator, and not to man? Therefore because he saw that his fellow- creature humbled himself to him beyond what he ought, that the mind might not be made to swell beyond the boundaries of human nature, he owned himself to be ‘a man,’ that he might dash down the exaltation of the honour offered to him, by the equality of his creation being had an eye to. Hence the Angel, on being worshipped by John, owned himself to be a creature, saying, See thou do it not, I am thy fellow-servant, and of thy brethren. [Rev. 19, 10] Hence the Prophet, when he is caught away to see sublime things, is called ‘Son of man,’ that being carried to the heavenly scenes, he might remember that he was man. [Ez. 3, 1] As though the divine voice admonished him in plainer words, saying, ‘Remember what thou art, lest thou be exalted by those things, whereunto thou art caught up, but moderate the loftiness of the revelation by the remembrance of thy creation. ’ So then from this it is to be gathered, with what remembrance of a common nature the swelling of earthly power ought to be kept under in the heart, if by the name of man’s nature it is effected that elevation of the heart should not be engendered by heavenly mysteries. Which same human nature blessed Job effectually kept the recollection of at all times, in that he says, Did not He that made me in the womb, make him? And did not One fashion us in the womb? As though he said in plain words, ‘Wherefore should not we be examined on an equal footing in the trial of any matter, who are made with equal conditions by the power of the Creator? But whereas we have made ourselves acquainted with the achievements of his chastity and of his humility, let us now acquaint ourselves with the deeds of his munificence. It goes on;
Ver. 10. If I have denied what they wished for to the poor, or have caused the eyes of the widow to wait.
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25. By these words the holy man is shewn not only to have ministered to the need of the poor, but also to their desire of having. But what if the poor wished those very things, which perchance it might not be for their good to receive? Is it that, because in Sacred Scripture the lowly are used to be called ‘poor,’ those only are to be accounted the things the poor wish to receive, which the humble seek? And surely it is required, that every thing should be unhesitatingly given that is asked for with true humility; i. e. whatsoever is begged for not from desire but from necessity. For it is to be henceforth very full of pride, to desire any thing beyond the limits of want. And hence it is said to persons asking with pride, Ye ask, and ye receive not, because ye ask amiss. [James 4, 3] Because then they are genuinely poor, who are not blown out through the spirit of pride; which same ‘Truth’, plainly represents, when He says, Blessed are the poor in spirit; [Matt. 5, 5] it is well
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said in this place by the holy man, If I have denied what they wished for to the poor. Because they that wish those things, which same it is clear are not expedient for them, by this alone, that they are overflowing with a spirit of pride, are not henceforth poor. But blessed Job, seeing that he called the humble ‘poor,’ refused not whatsoever the poor man was minded to receive from him, because every truly humble person did not even wish to have what it could not be that he ought to have.
26. But whereas he points out the bountifulness of his spirit, because he shews that he had met the poor to the wish, it is necessary that we enquire whether he had obscured the light of mercifulness by backwardness in the giving. Hence he subjoins; Or caused the eyes of the widow to wait. He would not have the widow that besought him ‘to wait,’ that not only by the gift, but likewise by the speediness of the gift he might increase the merits of good deeds. Hence it is written elsewhere; Say not unto thy friend, Go and come again, and to-morrow I will give, when thou hast it by thee. [Prov. 8, 28] Now there are some that are used to bestow as much outwardly, but rejecting the favour of a life in common, they shrink from having the poor their fellows in domestic intercourse. Hence blessed Job, that he might teach not only that he had given much without, but also to his own presence had received all the needy in domestic intercourse, adds directly;
Ver. 17. Or have eaten my morsel alone, and the fatherless hath not eaten thereof. [xvii]
27. That is to say, reckoning that he prejudiced his pitifulness, if he ate alone what the Lord of all created in common. Which same fellowship of intercourse should be carried on within the domestic walls with those persons, by whom the rewards of eternal retribution may be promoted. Whence the holy man describes himself as having had not any indifferent person, but, for eating, the ‘fatherless’ as his companions. But these extraordinary bowels of pitifulness whether he had derived from himself, or obtained them by the grace of his Creator, let him make known. It proceeds; Ver. 18. For from my infancy compassion grew up with me, and from my mother’s womb it came forth with me.
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28. For though commiseration was a thing at his own command, that it should gain growth with himself, yet it is plain that it was not a thing at his own command that it should ‘come forth from the womb along with himself. ’ Therefore it is plain that he attributes nothing to his own goodness, in that surely he bears witness that he received this same by the gift of his creation. The good then which he implies that he had derived from his creation, it is assuredly plain that he tells to the praise of the Creator, shewing that it was from Him and no other that he had obtained that he should he pitiful, from Whom he obtained that he should be; because as by his own act he was not created in the womb, so neither by his own goodness was he full of pity from the womb. But it is to be taken thought of by us that he declares; it grew up with me. For there are some who as they grow to years, go off from innocency. But whilst to the Elect the age of the body increases without, within, if it may be allowed to say so, the age of virtue increases. It goes on;
Ver. 19, 20. If I despised any passing by, because he had no covering, and a poor man without clothing, if his loins have not blessed me, and if he were not warmed with the fleece of my sheep.
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29. Because he did not despise the poor, he displayed the virtue of humility; and because he covered him, of pitifulness. For these two virtues ought to be so linked together, as to be even supported by reciprocal practice; that so neither humility, when it reverences a fellow-creature, should abandon the grace of free giving, nor pity, when it gives, be made to swell high. Thus towards the need of a fellow-creature, let pity sustain humility, humility sustain pity, so that when thou seest one who is a sharer of thine own nature lacking the necessaries of life, thou shouldest neither through pitilessness cease to cover him, nor from pride cease to reverence him, whom thou dost cover. For there are persons who the moment they are entreated for necessaries by their brethren in need, afterwards intending to bestow gifts on them, first let loose words of insult against them. Which persons though in things they execute the office of pity, yet in words lose the grace of humility, so that for the most part it seems that they are now paying satisfaction for an injury inflicted, when after abuse they bestow gifts. Nor is it a thing of high practice, that they give the things that are begged for, because by the very boon of their giving they scarcely cover over that transgression of speech. To which persons is it well said by the book of Ecclesiasticus, To every gift give not the bitterness of an evil word. And again; Lo, a word is better than a gift? and both are with a man that is justified, [Ecclus. 18, 15. 16. ] i. e. that a gift should be exhibited through pitifulness, and a good word bestowed through humility. But on the other hand, others are not forward to support their needy brethren with things; but only to cherish them with soft words. Which persons the holy preaching of James strongly rebukes, saying, If a brother or sister be naked, and destitute of daily food, and one of you say unto them, Depart in peace, be ye warmed and filled: notwithstanding ye give them not those things which are needful to the body: what shall it profit you? [Jam. 2, 15. 16. ] Which persons the Apostle also admonishes, saying, My little children, Let us not love in word, neither in tongue: but in deed and in truth. [1 John 3, 18] For our loving affection must always be shewn forth at once by respectfulness of speech, and by the service of almsgiving.
30. But it has very great efficacy for taming down the pride of a person in giving, if when he gives earthly things, he considers with good heed the words of the Heavenly Master, Who says, Make to yourselves friends of the Mammon of unrighteousness; that, when ye fail, they may receive you into everlasting habitations. [Luke 16, 9] For if by the friendships of those we obtain everlasting habitations, assuredly we ought to reflect when we give, that we are rather offering presents to patrons, than bestowing gifts on the needy. Hence it is said by Paul, That now at this time your abundance may be a supply for their want, and their abundance also may be a supply for your want. [2 Cor. 8, 14] That is, that we may heedfully consider, that those whom we now see in need, we shall one day see in abundance, and we, who are beheld abounding, if we neglect to bestow alms, shall one day be in need. He then who now gives temporal support to the poor man, hereafter to receive from him everlasting supports, so to say, for fruit as it were cultivates land, which pays back more abundantly what it has received. It remains then that exaltation should never spring up by benefaction, since, surely, the rich by that which he bestows on the poor man, brings it to pass that he should not be poor for everlasting. Accordingly, blessed Job, that he might carefully shew with what reflection humility and mercifulness were united together in him, says, If I despised any passing by, because that he had no covering, and a poor man without clothing: if his loins have not blessed me, and if he were not warmed with the fleece of my sheep. As though he said in plain words; ‘In the love of a fellow-creature, keeping down by one and the same appointments both the evil of pride and of unpitifulness; any one passing by both humbly, on beholding him, I despised
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not, and mercifully I warmed him. For whosoever lifts himself above him that he gives any thing to with the height of self-exaltation, achieves a greater offence by carrying himself proudly within than a recompense by giving alms without, and he himself is made bare of interior good, when in clothing the naked he, despises him, and so brings it to pass that he is rendered worse than his very own self, in proportion as he fancies himself better than his neighbour in need. For he is less in need who is without a garment, than he who is without humility. Whence it follows, that when we see those who are sharers of our own nature without external things, we should reflect how many good things of the interior are wanting to ourselves, that so the thought of our heart may not exalt itself above the needy, in that it sees with an eye of penetration that we ourselves are the more really in want, in proportion as it is more inwardly.
31. And because there are some who cannot stretch the bowels of their compassion so far as to persons unknown to them, but pity those only whom they have learnt to pity by constancy of acquaintance, with whom, in fact, intimacy avails more than nature, whilst to particular persons they give things necessary, not because they are men, but because they are acquaintance, it is well said by blessed Job in this place; If I despised any passing by because that he had no covering. For to a fellow-creature unknown he shews himself compassionate, in that he calls him ‘any passing by,’ because, surely, with a pitiful mind nature has more avail than acquaintance. Since even every individual who is in want, by this mere circumstance, that he is a man, is not any longer unknown to him. It goes on;
Ver. 21. If I have lifted up my hand against the fatherless, even when I saw myself uppermost in the gate.
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32. It was the custom with those of old that the elders should sit at the gate to make out by judicial trial the quarrels of persons at strife, in order that the city, in which it was befitting that they should dwell in concord, they should never enter at variance. And hence the Lord saith by the Prophet, Establish judgment in the gate. [Amos 5, 15] In this place then what is set forth by the title of the ‘gate’ but that thing which was used to be done in the gate? For as we talk of the ‘camp fighting’ instead of this, that there is fighting from the camp, so judgment that used to be tarried on in the gate, is called ‘the gate. ’ Thus he ‘sees himself uppermost in the gate,’ who sees that by the title of just dealing he is of the better side in judgment. Accordingly, blessed Job, because he did not even then put forth his hand against the fatherless, when even by the claim of justice he saw himself the better one, teaching to us the rule of fear, says, If I have lifted up my hand against the fatherless, even when I saw myself uppermost in the gale. As though he said in plain words, ‘Not even then had I the mind to enforce by power the interests of my own advantage against the fatherless, when I saw myself even by justice the better one in judgment. ’ For holy men, when they are subject to matters of disputings with inferior persons, whilst they are afraid to bear heavily even in the least circumstances, never shun to be themselves pressed upon contrary to justice. For they know that all human justice is charged to be injustice, if it be judged strictly by God. Whence that thing which is at their command, they guard against exacting with passionateness, lest it chance that the Righteousness Above try their actions with exactness. But that they may be able to be found just in the Divine Inquest, very often before the judgments of men they suffer themselves to be borne hard upon even unjustly. Now in relating the lofty height of his life, they are many and wonderful things that blessed Job delivered. But because it very often happens that the human mind refuses to
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believe the good things that it does not know how to put in practice, he directly adds the sentence of a curse upon himself, if aught of those things which he had spoken he did not fulfil in act, saying, Ver. 22. Then let my shoulder fall from its joining, and mine arm be broken in pieces along with its bones.
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[MORAL INTERPRETATION]
33. Because bodily action is carried on by the shoulder and the arm, if the good things which he put forth with the lips he did not fulfil in deed, he wishes to himself ‘the shoulder to fall,’ and ‘the arm to be broken in pieces. ’ As though he said in plain words, ‘If the things that I said I refused to do, this very member of my body, which was given to me for working withal, may I lose, that surely that may fall from the body which I would not exercise to advantage. ’ But if this sentence of a curse is to be referred to a spiritual meaning, it is doubtless plain that the arm is joined to the body by the shoulders, and as by the arm good practice, so by the shoulder the knitting together of social life, is denoted. Whence too the Prophet, regarding the holy peoples of the Church universal, that should serve God in concord, says, And they shall serve Him with one shoulder. [Zeph. 3, 9] Herein then that he says, If I have lifted up my hand against the fatherless, when I saw myself above in the gate. He declares that he had preserved a wonderful force of patience, who declined not the being borne hard upon by the least considerable persons, no not when it was contrary to that which might justly be open to him. Which thing if he had not done, he adds, May my shoulder fall from its joint. Because, undoubtedly, he who is indifferent to observe patience, soon gives up a social life from impatience. For ‘the shoulder falls from its joining,’ when the mind, not being able to bear aught of contradiction, abandons brotherly concord, and it is as if a member were severed from the body, when he who might do what is good is cut off from the general unity of all the good. For never can concord be preserved excepting through patience only.
For frequently there arises in human conduct occasion whereby the minds of men are liable to be reciprocally separated from their union and affection. And except the mind prepare itself for the undergoing things that are contrary, surely the shoulder does not hold fast to the body. Thus hence it is that Paul says, Bear ye one another’s burthens, and so ye shall fulfil the law of Christ. [Gal. 6, 9] Hence Truth says by Itself, In your patience ye shall possess your souls. [Luke, 21, 19]
34. Now upon the ‘shoulder falling,’ it is rightly subjoined, Let mine arm be broken in pieces with its bones; because without doubt all our practice, with whatsoever virtues it may seem to be accompanied, is undone, except that through the bond of brotherly love patience be preserved safe. For he foregoes to do good deeds of his own, who refuses to bear evil deeds of others. Since on being wounded by the heat of an angry spirit, a person recoils from loving, and when he does endure to be borne hard upon outwardly, he darkens himself inwardly by the light of charity being lost; nor does he now see where to stretch out the foot of good practice, who has lost the eye of love. But ‘the shoulder of the holy man does not fall from its joining,’ in this way, because his loving affection does not depart from the concord of social life through impatience. And his arm is not broken, because all his practice is preserved in the joining of the shoulder, i. e. in the binding together of charity. Now with what thought present to him he did these good things of such great magnitude, and kept himself from all bad ones, he adds, saying,
Ver. 23. For I always feared God like waves swelling over me, and I could not endure the weight of
Him.
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[HISTORICAL INTERPRETATION]
35. From the terror that belongs to such a likeness let us reflect what wonderful force of fear there was in the holy man. For when waves swelling hang over us from on high, and when they threaten that death, which they bring down, there is then no concern for temporal things with the voyagers, no enjoyment of the flesh is brought back to mind. Those very things as well they cast forth from the ship, for the sake of which they took long voyages; all things are brought into contempt to their mind by love of living. Accordingly he ‘fears God as waves swelling over him,’ who whilst he desires the true life, despises all things that here he carries possessing. For when caught by a tempest, we as it were cast out the freight of the vessel, when from the soul that is overborne we remove earthly desires. And it comes to pass that the vessel being lightened floats, which by being loaded was sinking, seeing that doubtless the cares that weigh down in this life, drag the mind into the depth. Which mind is borne so much the higher amidst the billows of temptations, in proportion as it is more heedfully emptied of thought of this world. But there is another circumstance also that ought to be viewed with a regardful eye relating to the tossing of the sea. For when a storm arises, first slight waves, and afterwards greater billows are stirred up, finally the waves lift themselves up on high, and by their very height overturn all them that are at sea. Thus, thus surely does that last tempest of souls hasten that it may overwhelm the whole world. For now it shews us its beginnings by wars and havocs as by a kind of waves, and in proportion as we are daily made nearer to the end, we see heavier billows of tribulations rushing in upon us. But at the last all the elements being in commotion, the Judge from Above when He comes bringeth the end of all things, because at that time surely the tempest lifts the waves to the heavens. Whence too it is said, Yet a little while and I will shake not only the earth, but heaven also. Which same tempest because holy men regard with lively attention, they as it were dread ‘the waves swelling over them’ day by day, and by these tribulations, which strike the world, they forecast what things may follow.
30. Now it is well added; And I could not bear the weight of Him, because he who views with mind engrossed the coming of the final Judgment, sees doubtless that such great terror is impending as he not only dreads then to see, but even now dreads that he foresees beforehand. For by the beholding of that great terribleness the soul quivers with dread, and turning aside the eyes of its attention, it refuses to behold that which it foresees. Therefore it is well said, And the weight of Him I could not bear. Because the power of the Majesty Above when It comes to Judgment, and the terribleness of that great Inquest, when the mind by considering endeavours to make out, directly falling back to itself, it is afraid at its having found it out. But herein it is to be considered that blessed Job says these things concerning himself after having been pained and smitten. If then at all events for the advancement of his merits he was so stricken, who so feared, how is he to be stricken, who despises? How shall the judgments of God weigh down those who lift themselves up, if even those they weigh down for a time, who always dread these things in humility? How shall he be able to endure the weight of God, who contemns, if this same weight even he underwent under the rod, who foresaw in fear. Whence with the utmost earnestness we ought to dread that inquest of so great strictness. Now it is plain that in this life, when he smites, if amendment follows the stroke, it is the discipline of a Father, not the wrath of a Judge, the love of One correcting, not the strictness of One punishing. And so by that very present scourge itself the eternal judgments ought to be weighed.
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For hence we ought with the greatest pains to reflect, how that anger may be borne that casts away, if that anger of His which purifies may scarcely now be borne.
BOOK XXII.
All that remained of chapter thirty-one of the Book of Job is explained, and submissiveness of mind, and moderation, patience, charity, and earnest interest for those under our charge, are especially commended.
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[HISTORICAL INTERPRETATION]
1. That which has been often said by me already it is not troublesome for me to repeat many times, since the great Preacher too says, To write the same things to you, to me indeed is not grievous, but for you it is necessary. [Phil. 3, 1] Blessed Job for this reason relates virtues achieved, because whilst caught between the words of rebuke and the wounds of the rod, he sees that his mind is being loosened from the assurance of hope. For he had heard from his friends upbraiding him that he had done numberless wicked things even, and lest his soul being driven hard by words and scourges simultaneously should break down into despair, by the recollection of his virtuous attainments he resets the same to hope, that it might never cast itself down in woe, in that if remembered that in the season of its repose it had done such lofty deeds. And so whereas we have told the reason of his purpose, it remains that we weigh with exactness his virtues so heard.
2. But this we are to have impressed upon us first of all, that he, who is supposed to be strong in any particular virtue is then really strong when he is not subject to evil habits in another quarter. For if he be under the dominion of evil habits in another thing, not even that is firm and solid wherein he was believed to stand fast. For each separate virtue is of less worth in proportion as the others are wanting. For very often it has happened to us to see some modest indeed but not humble, some seemingly humble but not pitiful, some seeming pitiful but not at all just, some in appearance just, but trusting in themselves rather than in the Lord. And it is certain that there is not even genuine chastity in the heart of him who lacks humility, since by pride corrupting him within he commits fornication, if from loving himself he departs from the love of God. Nor is that true humility that has not pitifulness joined to it, because that has no right to be called humility which refuses to bend itself to sympathy with the affliction of a brother. Nor is that true mercifulness which proves a stranger to the right line of justice, for that which is able to be defiled by injustice, knows not assuredly how to have compassion on its own self. Neither is it real righteousness, which puts its trust not in the Creator of all things, but in itself perhaps, or in things created; since while one withdraws his hope from the Creator, himself overturns to himself the order of the highest justice. And so one virtue without another is either none at all or but imperfect. For that (as it has seemed best to some persons) I may speak of the four first virtues, viz. prudence, temperance, fortitude, and justice, they are severally so far perfect, in proportion as they are mutually joined to one another. But separated they can never be perfect. For neither is it real prudence which has not justice, temperance, fortitude, nor perfect temperance which has not fortitude, justice, and prudence, nor complete fortitude which is not prudent, temperate, and just, nor genuine justice which has not prudence, fortitude, and temperance.
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3. Accordingly blessed Job, because he had not one without another, but the virtues united together in himself, going over them severally makes them known. For telling the excellences of chastity, he says, If mine heart have been deceived upon a woman. [c. 31, 9] And that he might shew that to that chastity the grace of humility was in no degree wanting, he adds after the rest, If I did despise to undergo judgment with my man servant. [v. 13] And that he might shew that to his humility, mercy was joined, he says a little after, If I have withheld the poor from their desire. [v. 16] And that he might shew that his mercy was descended from the root of justice, he promised a little above, saying, If I have walked in vanity, or if my foot hath hasted in deceit. [v. 5] And that it might be shown how alarmed he was at all things, how guarded towards all, he declares below, saying, For I always feared the Lord as waves swelling over me. Which same if whilst placed in prosperous circumstances, and buoyed up by the abundance of good things, he had placed hope either in his own doings, or in the good things about him on every side, assuredly he would not be just. But when did this holy man place hope in himself, who says in express terms, Lo, there is no help to me in myself? [c. 6, 13] What then now remains but that what feeling he held those very riches with, he should make known. Thus he says,
I have made gold my strength, or have said to bullion, Thou art my confidence.
[ii]
4. We give the name of ‘bullion’ [‘obryzum’] to gold in the rough. So then the holy man neither supposed ‘gold’ to be ‘his strength,’ nor that to him the ‘bullion,’ i. e. the mass of rude gold, was ‘his confidence,’ because resting his hope and satisfaction in the grace of his Creator alone, he sinned neither for the quantity of gold, nor yet in the kind thereof. For it would have been to have given up hope in the Creator, to have placed hope in the creature. But in uncertain objects that rich man had fixed his hope, who said, Soul, thou hast much good laid up for many years; take thine ease, eat, drink, and be merry. But the Voice Above rebukes this man, saying, Thou fool, this night do they require thy soul of thee; then whose shall those things be, which thou hast provided. [Luke 12, 19. 20. ] For the same night he was taken off, who had looked for long times in the abundance of good things to him, that in this way he who, whilst hoarding up means for himself, was looking forward a long way, should never see the next day though but a single one. For it is in a manner to lay a foundation in running waters, to wish to settle an assurance of hope in things fleeting. For God for evermore standing still, all things pass away. What then is it to fly from One standing, but to attach ourselves to passing things. For who ever being seized by the swoln eddies of running waters could himself remain fixed, the water racing on downwards? Whosoever then shuns to run to nought, it remains that he eschew that, that does run to nought, lest by that thing which he loves he be driven to go on into that which he avoids. For he that attaches himself to things slipping away, is surely drawn thither, where that is making its way, which he holds. And so it requires first to be looked to that a man love not things temporal, and next in those very temporal things, which he reserves to himself not for gratification, but for use, that he put not his confidence; seeing that by being united to objects running off the soul directly loses its own stay. For the wave of the present life draws away the man whom it lifts up; and he is wholly out of his senses, who is tossed adrift in the water, and yet tries to fix the sole of his feet. But there are very many who while they never place confidence in things transitory, yet when they are supplied to them in abundance for necessary purposes, are full of joy in secret feeling. Whence there is no doubt that every one is the less grieved that the things of eternity should be lacking, the more he is rejoiced that those of time
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are supplied to him; and he who grieves the less that temporal things are wanting, looks the more surely that eternal ones should be his. Accordingly this joy derived from things of earth, blessed Job, while testifying that he had not, adds, saying,
Ver. 25. If I rejoiced over my great wealth, and because mine hand found much.
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5. For holy men in the wofulness of this pilgrimage, because that Appearance of their Creator, which they long after, they are not yet suffered to contemplate at all, account all the fulness of the present life as destitution, because nothing out of God suffices the mind which really seeks after God; and it is very often the case that to such persons their very abundance itself becomes exceedingly burthensome, because this thing alone they bear as a grievance, that in hastening to their country they carry many things on the journey. Whence it comes to pass that these things they devotedly share with their neighbours who are in want, in order that while this one gets what he has not, the other may lay aside what he had too much of, that neither the fellow-traveller may walk empty, nor that man whom it might delay on the way an overgreat burthen weigh down. And thus the Elect never rejoice for their great abundance, which same for love of their heavenly inheritance they either in bestowing distribute out of their hands, or by contemning forsake. It follows;
Ver. 26—28. If I saw the sun when it shined, or the moon walking in brightness, and my heart hath secretly rejoiced, and I have kissed my hand with my mouth; which is an exceeding iniquity, and denial against the Most High God.
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6. There is no doubt that both these two luminaries, which are commissioned to ministrations for man, are called ‘the hosts of heaven. ’ Into the worshipping whereof we know that numbers have fallen, as Scripture is witness; as where it is written, And worshipped all the host of heaven. [2 Kings 17, 16] And because the sun and moon are seen in one way for use, and in a different way for worshipping, in that way in which they are wont to be worshipped by their votaries blessed Job tells that he had never ‘seen the sun and moon, neither had his heart rejoiced; nor had he kissed his hand with his mouth. ’ By which act of kissing what else but the gratefulness of adoration is set forth? which thing if he had ever done, he calls it ‘the highest iniquity and denial of God. ’ But after that he had related of himself in passages above such great heights of virtuous qualities, what does he now tell so strange, if he shews that he had not ‘adored the sun and moon? ’ Whence it deserves to be considered, that after he testifies that he had not had confidence in gold, nor had rejoiced in much riches, he is further led on to things of a higher pitch, that he might instruct so much the more, the more exactly he tells things touching himself. Thus he says, If I saw the sun when it shined, or the moon walking in brightness; and my heart hath secretly rejoiced. What is called to ‘see’ in this passage, but to behold with desire? Whence the Psalmist saith, If I regard iniquity in my heart, the Lord will not hear. [Ps. 66, 18] Which iniquity, surely, could never be set forth in the mouth, if it were not ‘regarded in the heart. ’ But it is one thing to see in the way of judgment, and another thing to see in the way of desire. Thus then blessed Job tells that ‘the sun when it shined, and the moon walking in its brightness, he had never seen,’ that he might shew that he had not sought after the appearance of the present light. As though after contempt of his earthly abundance, he plainly told us; ‘why should I say, that I never at all rejoiced in gold, who in the very corporeal light itself never took delight? For holy men after that they set at nought all the enjoyments of the
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present life, in consideration of the sweetness of the light interior, turn away the mind from this light exterior as if from darkness; and they strive much with themselves within, that they be not carried away by the delightfulness of this light which shines outwardly. For if the visible light be incautiously delighted in, the heart is blinded to the invisible light, because in proportion as the soul is poured out in gazing out of itself, so much the more is it made to recoil in the interior regards. Hence all the wise-hearted, that by their corporeal senses they may not too much fall away to things without, by continual effort gather themselves up within the interior self by the hidden discipline of self-guarding, that they may be found the more whole within, in proportion as they are the less poured forth without. Thus by this vigorousness of discipline he had bound himself up within the depths of his own heart, who in fleeing the desire of the outward life, said, The day of man I have not desired, Thou knowest. [Jer. 17, 16] The same, then, that by the Prophet is expressed, The day of man I have not desired, Thou knowest, this blessed Job declares concerning his own self in other words, viz. that he had not ‘seen the sun when it shined, and the moon walking in its brightness,’ and that he did not ‘rejoice in these in the secret depths of his heart,’ surely because he could not possibly ‘rejoice’ for those things which he ‘saw’ not in the desire of delighting.
[ALLEGORICAL INTERPRETATION]
7. But if these several particulars, which we have gone through, handling them according to the history, we also examine into in respect of the mysteries of allegory, what else do we in this place take the gold to be, saving the wit of a bright understanding? what ‘fine gold’ but the mind, which whilst it is fined clear by the fire of love, ever preserves in itself the brightness of beauty, by a daily renewal of fervour? For the mind knows not to wax old by inertness, which is bent by desire ever to be beginning. Thus it is hence that it is said by Paul, renewed in the spirit of your mind. [Eph. 4, 23] Hence the Psalmist, who had already reached to the height of perfection, said as if beginning, I said, now I begin; [Ps. 77, 10] in this way, because that, if we are not minded to flag and go off from good begun, it is very requisite that we should believe ourselves to be daily beginning. Nor is it at variance with the order of reason that we say that by ‘gold,’ man’s wit is denoted; for as in ornamenting gold is laid under, that the order of the gems may be arranged above, so the bright talents of the Saints are humbly laid below the benefits of God, and receive the gifts of graces set out in order upon them. And excepting that gold had a something of a like sort with wisdom, that wise man would never have said, Wisdom hidden from sight, and a treasure, that is not seen, what use is there in either? [Ecclus. 20, 50] Now holy men do not account ‘gold’ to be their ‘strength,’ because let them shine out with ever so great ability, they take thought that by their own powers they are nothing. And whilst they are powerfully able to see into all things, they desire first to understand themselves, that the light of their wit, like the sun, may first illumine the place where it arises, and afterwards all the other things to which it is made to open out in going on; lest if by applying themselves to know others they know not their own selves, the ray of the sun should there be darkened, where it rises. Accordingly, the goodness of their natural parts they apply to acquainting themselves with their own infirmity, and by acquaintance with their own infirmity they are the more effectually endued with power. And so the gold is not taken for ‘strength,’ if there is not confidence had in the wit wherewith they are endowed. Which Solomon rightly advising of saith, Put confidence in the Lord with all thine heart, and lean not on thine own understanding. [Prov. 3, 5] So then let him say, If I have made gold my strength, or have said to the fine gold, Thou art my confidence. As though he avowed in plain terms; ‘Neither what I really understood did I ascribe to my own parts, nor, if it chanced that I did any whit that was good, did I reckon such
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things primarily to my own mind:’ who still more particularly telling us the humility of his heart, adds, saying,
Ver. 25. If I rejoiced over my great riches, and because mine hand had found very many things.
8. What do we fancy the ‘great riches’ so called in signification, but the abundant subtleties of counsels, which same ‘the hand’ of him that seeks ‘finds,’ in that the thought of him who deals thereunto produces them. For it was these ‘riches’ of wisdom that Solomon having before his eyes, saith, The crown of the wise is their riches. [Prov. 14, 24] Which same person, because it is not metals of the earth but understanding that he calls by the name of ‘riches,’ thereupon adds by way of a contrary; But the foolishness of fools is imprudence. For if he called earthly riches ‘the crown of the wise,’ surely he would own the senselessness of fools to be poverty rather than imprudence. But whereas he added ‘the foolishness of fools imprudence, he made it plain that he called prudence ‘the riches of the wise. ’ These ‘riches’ of wisdom Paul viewing in himself and lowering his view by the thought of human infirmity, says, But we have this treasure in earthen vessels. [2 Cor. 4, 7] Accordingly we find much riches in ourselves, when in searching into the sacred oracles, we receive the gifts of abundant understanding, and therein see a number of things, yet not at variance with one another. But it is not safe rejoicing to learn in the pages of God things either forcible or many in number, but rather to keep safe the things that we learn. For he that understands aright, sees what by so understanding he owes as a debt. Since the more he is enlarged in perception, the more heartily he is tied and bound to fulfilling deeds. Whence Truth saith in the Gospel; For unto whomsoever much is given, of him shall be much required; and to whom men have committed much, of him they will ask the more. [Luke 12, 48]
9. Therefore let us reckon understanding given like borrowed money, because the more we have entrusted to us in lovingkindness, the more we are held debtors in practice; and it very often happens that the same money of understanding received, when it is bestowed upon hearers for usury, is lost except it be given in a cautious spirit. For neither should it be slightly regarded in the book of Kings, that while the sons of the prophets were hewing wood on the Jordan, to one of them his ax-head having slipped off the handle into the deep water, disappeared from sight. For the iron on the handle is the gift of understanding in the heart: but to cut down wood thereby is to rebuke persons doing wickedly. Which same sometimes whilst it is done loosely, whilst the downfall of vain-glory in that same knowledge vouchsafed us is not avoided, the iron is lost in the water, because understanding is made witless by undone practice, which same understanding assuredly we know to be given for this end, that before the eyes of the Giver it may be rendered back by good conduct. Whence it happened rightly that he who had lost the iron exclaimed, Alas, alas, my master, for it was borrowed. [2 Kings 6, 5] For the Elect have this proper to them, that if at any time a furtive sin of vain glory creep upon them in their knowledge, they speedily turn back into their heart, and whatever they find in themselves worthy of condemnation before the eyes of the strict Judge, they follow hard upon with tears. Who whilst weeping, not only heedfully scan the evil things they have been guilty of, but what good ones as well they ought to have paid back for the benefit vouchsafed them, because surely they the more fuel themselves sinners, in proportion as they are held debtors in the neglected good that they ought to have done. Rightly then did he who lost the iron cry out, Alas, alas, my master, for it was borrowed. As though he said, ‘That by the undoing of negligence have I lost, which thing in order that I should pay it back by good works I received from the grace of the Lender. ’ But God never abandons the soul which owns itself in its sins in a true way. Hence too Elisha immediately on coming sends the wood down below, and
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raises the iron upon the surface, because surely our Redeemer regarding us with pity humbles the heart of a sinner, and fashions anew for him the understanding, which he had lost. He sinks the wood, and lifts up the iron, because He chastens the heart, and restores the knowledge. Whence it is well said in another translation, that he ‘broke in pieces the wood’ and cast it in, and so raised up the iron. For ‘to break the wood in pieces’ is to break up the heart from self-exaltation; to cast the wood below is to abase the uplifted heart in acquaintance with its own infirmity, as we said. And thereupon the iron is brought back to the top, because understanding returns for the service of the former mode of employment.
10. Therefore because the gift of understanding that is obtained, is with such numberless difficulties hardly kept safe (for there must be care taken that it be not deadened by inactivity, there must be care that in the exercising of practice it do not go out by the evil of self-elation,) holy men do not exult, when they learn the things for them to do, but when they do the things they have learnt. And if in understanding they congratulate themselves in the benefaction of the Giver, yet sorrowing they take thought of the debt of practice, that is to say, that they may discharge by conduct what has been advanced to them in knowledge. For he is a foolish debtor, who receives rejoicing the money lent, and never minds the time when he must pay it back. But the joy of receiving is abated, when with prudential foresight the appointed season for paying back is thought on as well. Therefore because just men in the things which they perceive by lively attention are not lifted up by assured rejoicing, let it be said aright, If I rejoiced over my great riches, and because my hand found very many things. As though it were put in plain words; ‘Never did I account myself rich by righteousness in this respect, that I knew right things, which I ought to do, even many in number; nor did understanding lift up the heart, because that the thought of the practice owed in debt kept down. ’ But it is to be borne in mind, that it very frequently happens that when a high pitch of understanding is received, the mind being very full of anxiety about itself is kept from the downfall of self-exaltation. But when the wonderful things it understands it begins to put in practice likewise, sometimes by the mere circumstance that it is made to display itself without, it slips, and glories that itself excels in its doings all the rest of the world. As, then, the ‘gold’ of understanding did not uplift blessed Job, so neither did the light of extraordinary practice either before the eyes of men lift him to a height. Hence too he fitly adds;
If I saw the sun when it shined.
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11. Since ‘the sun in brightness,’ is good practice in outward manifesting. For it is written, Let your light so shine before men, that they may see your good works, and glorify your Father Which is in heaven.