No More Learning

upon the belief of our Lord's Incarnation, all the works that it performs. Thus we place our offered gift upon an altar of earth, if our actions be firmly based upon faith in the Lord's Incarnation. But there are some heretics, who do not deny that the Incarnation of the Mediator took place, but either think otherwise concerning His Divinity than is true, or in the character of the Incarnation itself are at variance with us. They then that with us declare the true Incarnation of our Redeemer, as it were sit alike with Job upon the earth, and they are described as sitting upon the ground seven days and seven nights; forasmuch as whether in this very thing that they understand somewhat of the fulness of truth, or in this that they are thoroughly blinded by the darkness of their foolish minds, they cannot yet deny the mystery of the Incarnation. And so to sit upon the earth with blessed Job, is to believe in the true Flesh of our Redeemer in unison with Holy Church.
52. Now sometimes heretics wreak their animosity against us in punishments as well, sometimes they pursue us with words only. Sometimes they provoke us when quiet, but sometimes, seeing us hold our peace, they remain quiet, and they are friendly to the dumb, but hostile to them that open their lips, and hence forasmuch as blessed Job had not as yet said aught to them in converse, it is rightly added, And none spake a word unto him. For we find our adversaries hold their peace, so long as we forbear by preaching to beget sons of the true faith. But if we begin to speak aright, we immediately feel the weight of their reviling by their reply; forthwith they start into hostility, and burst out into a voice of bitterness against us, doubtless because they fear lest the hearts, which the weight of folly presses down beneath, should be drawn up on high by the voice of him that
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speaketh aright. Therefore, as we have said, because our enemies love us when mute, and hate us when we speak, it is rightly said in the case of Job keeping silence,
And none spake a word unto him.
[xxvii]
53. Yet sometimes when they see the hearts of believers vacant through sloth, they do not cease to scatter the seeds of error by speech. But when they see the minds of the good busied on high, seeking the way back to their country, earnestly sorrowing over the toils of this place of exile, they rein in their tongues with anxious heed; in that they see that whilst they assail those sorrowing hearts with fruitless words, they are speedily made to hold their peace. And hence whereas it is well said, none spake a word unto him, the cause of their silence is immediately brought in by implication, when it is said,
For they saw that his grief was very great.
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54. For when our hearts are pierced with violent grief from the love of God, the adversary fears to speak frowardly at random, for he sees that by provoking the fixed mind, he not only has no power to draw it to untoward ways, but that by its being stirred up, he may chance to lose even those whom he held bound.
55. Perhaps it may influence some that we have so made out these particulars, that what was well done by the friends should denote that which was to be ill done by heretics. Yet in this way it very often happens that a circumstance is virtue in the historical fact, evil in its meaning and import, just as an action is sometimes in the doing ground of condemnation, but in the writing, a prophecy of merit, which we shall the sooner shew, if we shall bring forward one testimony of Holy Writ to prove both points. For who, that hears of it, not only among believers but of unbelievers themselves also, does not utterly loathe this, that David walking upon his solar lusteth after Beershebah the wife of Uriah? Yet when he returns back from the battle, he bids him go home to wash his feet. Whereupon he answered at once, The Ark of the Lord abideth in tents, shall I then take rest in my house? [2 Sam. 11, 11] David received him to his own board, and delivers to him letters, through which he must die. But of whom does David walking upon his solar bear a figure, saving of Him, concerning Whom it is written, He hath set his tabernacle in the sun? [Ps. 19, 4. Vulg. ] And what else is it to draw Beersheba to himself, but to join to Himself by a spiritual meaning the Law of the formal letter, which was united to a carnal people? For Beersheba is rendered ‘the seventh well,’ assuredly, in that through the knowledge of the Law, with spiritual grace infused, perfect wisdom is ministered unto us. And whom does Uriah denote, but the Jewish people, whose name is rendered by interpretation, ‘My light from God? ’ Now forasmuch as the Jewish people is raised high by receiving the knowledge of the Law, it as it were glories ‘in the light of God. ’ But David took from this Uriah his wife, and united her to himself, surely in that the strong-handed One, which is the rendering of ‘David,’ our Redeemer, shewed Himself in the flesh, whilst He made known that the Law spake in a spiritual sense concerning Himself, Hereby, that it was held by them after the letter, He proved it to be alienated from the Jewish people, and joined it to Himself, in that He declared Himself to be proclaimed by it. Yet David bids Uriah ‘go home to wash his feet,’ in that when the Lord came Incarnate, He bade the Jewish people turn back to the
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home of the conscience, and wipe off with their tears the defilements of their doings, that it should understand the precepts of the Law in a spiritual sense, and finding the fount of Baptism after the grievous hardness of the commandments, have recourse to water after toil. But Uriah, who recalled to mind that the ark of the Lord was under tents, answered, that he could not enter into his house. As if the Jewish people said, I view the precepts of God in carnal sacrifices, and I need not to go back to the conscience in following a spiritual meaning. For he, as it were, declares ‘the ark of the Lord to be under tents,’ who views the precepts of God as designed for no other end than to shew forth a service of carnal sacrifice. Yet when he would not return home, David even bids him to his table, in that though the Jewish people disdain to return home into the conscience, yet the Redeemer at His coming avouches the commandments to be spiritual, saying, For had ye believed Moses, ye would [Vulg. would perchance] have believed Me: for he wrote of Me. [John 5, 46] And thus the Jewish people holds that Law, which tells of His Divinity, whereunto that people deigns not to give credence. And hence Uriah is sent to Joab with letters, according to which he is to be put to death, in that the Jewish people bears itself the Law, by whose convicting testimony it is to die. For whereas holding fast the commandments of the Law it strives hard to fulfil them, clearly it does itself deliver the judgment whereupon it is condemned. What, then, in respect of the fact, is more foul than David? What can be named purer than Uriah? What again in respect of the mystery can be discovered holier than David, what more faithless than Uriah? Since the one by guiltiness of life prophetically betokens innocency, and the other by innocency of life prophetically represents guilt. Wherefore it is with no inaptitude that by the things that are well done by the friends of Job we have represented to us those to be done amiss by heretics, in that it is the excellency of Holy Writ so to relate the past as to set forth the future; in such wise to vindicate the case in the fact, that it is against it in the mystery; so to condemn the things done, that they are commended to us as fit to be done in the way of mystery.
MORAL INTERPRETATION
56. So then as we have completed the allegorical mysteries, unravelling them piece by piece, let us now proceed to follow out the sense of the moral truth, hastily touching thereupon, for the mind hastens forward to make out the parts of greater difficulty, and if it is for long wrapped up in the plain parts, it is hindered from knocking as it were fit at those which are closed. Oftentimes our old enemy, after he has brought down upon our mind the conflict of temptation, retires for a time from his own contest, not to put an end to his wickedness, but that upon those hearts, which he has rendered secure by a respite, returning of a sudden, he may make his inroad the more easily and unexpectedly. It is hence that he returns again to try the blessed man, and demands pains on the head of him, whom nevertheless the Supreme Mercy while keeping fast yields up to him, saying, Ver. 6. Behold, he is in thine hand: but save his life.
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57. For He so forsakes us that He guards us, and so guards us that by the permitted case of temptation, He shews us our state of weakness. And he immediately went forth from before the face of the Lord, and by smiting him whom He had thus gotten he wounded him from the sole of his foot even to his crown. Thus, viz. in that when he receives permission, beginning with the least, and reaching even to the greater points, he as it were rends and pierces all the body of the mind [corpus mentis] with the temptations which he brings upon it, yet he does not attain to the smiting
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of the soul [animam], in that deep at the bottom of all the thoughts of the heart, the interior purpose of our secret resolution holds out, in the midst of the very wounds of gratification which it receives, so that although the enjoyment may eat into the mind, yet it does not so bend the set intent of holy uprightness as to bring it to the very softness of consenting. Yet it is our duty to cleanse the mere wounds of enjoyment themselves by the sharp treatment of penance, and if aught that is dissolute springs up in the heart to refine it with the chastening hand of rigorous severity. And hence it is rightly added immediately,
Ver. 8. And he took him a potsherd to scrape the humour withal. [xxx]
58. For what do we understand by the ‘potsherd,’ saving forcibleness of severity, and what by the ‘humour,’ save laxity of unlawful imaginations? And thus we are smitten, and ‘scrape off the humour with a potsherd,’ when after the defilements of unlawful thoughts, we cleanse ourselves by a sharp judgment. By the potsherd too we may understand the frailness of mortality. And then to ‘scrape the humour with a potsherd,’ is to ponder on the course and frailty of our mortal state, and to wipe off the rottenness of a wretched self-gratification. For when a man bethinks himself how soon the flesh returns to dust, he readily gets the better of that which originating in the flesh foully assails him in the interior. So, when bad thoughts arising from temptation flow into the mind, it is as if humour kept running from a wound. But the humour is soon cleansed away, if the frailty of our nature be taken up in the thought, like a potsherd in the hand.
59. For neither are these suggestions to be lightly esteemed, which though they may not draw us on so far as to the act, yet work in the mind in an unlawful way. It is hence that our Redeemer was come, as it were, ‘to scrape the humour from our wounds,’ when He said, Ye have heard that it was said by them of old time, Thou shalt not commit adultery. But I say unto you, that whosoever looketh on a woman to lust after her, hath committed adultery with her already in his heart. [Matt. 5, 27. 28. ] ‘The humour,’ therefore, ‘is wiped off,’ when sin is not only severed from the deed, but also from the thought. It is hence that Jerubbaal saw the Angel when he was winnowing corn from the chaff, at whose bidding he forthwith dressed a kid and set it upon a rock, and poured over it the broth of the flesh, which the Angel touched with a rod, and thereupon fire coming out of the rock consumed it. [Judg. 6, 11. &c. ] For what else is it to beat corn with a rod, but to separate the grains of virtues from the chaff of vices, with an upright judgment? But to those that are thus employed the Angel presents himself, in that the Lord is more ready to communicate interior truths in proportion as men are more earnest in ridding themselves of external things. And he orders a kid to be killed, i. e. every appetite of the flesh to be sacrificed, and the flesh to be set upon a rock, and
the broth thereof to be poured upon it. Whom else does the ‘rock’ represent, saving Him, of Whom it is said by Paul, And that rock was Christ? [1 Cor. 10, 4] We ‘set flesh then upon the rock,’ when in imitation of Christ we crucify our body. He too pours the juice of the flesh over it, who, in following the conversation of Christ, empties himself even of the mere thoughts of the flesh themselves. For ‘the broth’ of the dissolved flesh is in a manner ‘poured upon the rock,’ when the mind is emptied of the flow of carnal thoughts too. Yet the Angel directly touches it with a rod, in that the might of God's succour never leaves our striving forsaken. And fire issues from the rock, and consumes the broth and the flesh, in that the Spirit, breathed upon us by the Redeemer, lights up the heart with so fierce a flame of compunction, that it consumes every thing in it that is unlawful either in deed or in thought. And therefore it is the same thing here ‘to scrape the humour
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with a potsherd,’ that it is there to ‘pour the broth upon the rock. ’ For the perfect mind is ever eagerly on the watch, not only that it may refuse to do bad acts, but that it may even wipe off all that is become foul and soft in it, in the workings of imagination. But it often happens that war springs up from the very victory, so that when the impure thought is vanquished, the mind of the victor is struck by self-elation. Therefore it follows that the mind must be no otherwise elevated in purity, than that it should be heedfully brought under in humility. And hence, whereas it was said of the holy man, And he took a potsherd, and scraped the humour withal, it is forthwith fitly added, And he sat down upon a dunghill.
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60. For ‘to sit down upon a dunghill’ is for a man to entertain mean and abject notions of himself. For us to ‘sit upon a dunghill,’ is to carry back the eye of the mind, in a spirit of repentance, to those things which we have unlawfully committed, that when we see the dung of our sins before our eyes, we may bend low all that rises up in the mind of pride. He sits upon a dunghill, who regards his own weakness with earnest attention, and never lifts himself up for those good qualities, which he has received through grace. Did not Abraham sit by himself upon a dunghill, when he said, Behold, now, I have taken upon me to speak unto the Lord, which am but dust and ashes? [Gen. 18, 27] For it is plain to see in what place he had set himself, who, at the very moment that he was speaking with God, reckoned himself to be ‘dust and ashes. ’ If he then thus despises himself who is raised to the honour of converse with the Deity even, we should consider with earnest thoughts of heart with what woes they are destined to be stricken, who, while they never advance a step towards the highest things, are yet lifted up on the score of the least and lowest attainments. For there are some, who, when they do but little things, think great things of themselves. They lift their minds on high, and account themselves to excel other men in the deserts of virtue. For surely, these inwardly quit the dunghill of humility within themselves, and scale the heights of pride; herein following the steps of him, the first that elevated himself in his own eyes, and in elevating brought himself to the ground, following the steps of him, who was not content with that dignity of a created being, which he had received, saying, I will ascend into heaven; I will exalt my throne above the stars of God. [Is. 14, 13] And it is hence that she, which is united to him by an evil alliance, even Babylon, i. e. ‘the confused multitude of sinners,’ says, I am, and none else beside me, I shall not sit as a widow. [Is. 47, 8] Whosoever then swells within him, has set himself on high by himself. Yet doth he sink himself so much the deeper below, in proportion as he scorns to think the lowest things of himself according to the truth. There are some too that labour not to do aught that is virtuous, yet when they see others commit sin, they fancy themselves righteous by comparison with them. For all hearts are not wounded by the same or a similar offence. For this one is entrapped by pride, while that perchance is overthrown by anger, and avarice is the sting of one, while luxury fires another. And it very often chances that he, who is brought down by pride, sees how another is inflamed with anger; and because anger does not speedily influence himself, he now reckons that he is better than his passionate neighbour, and is as it were lifted up on the score of his righteousness in his own eyes, in that he forgets to take account of the fault, by which he is more grievously enchained. And it very often happens that he who is mangled by avarice, beholds another plunged in the whirlpool of luxury, and because he sees himself to be a stranger to carnal pollution, he never heeds by what defilements of the spiritual life he is himself inwardly polluted; and while he considers well the evil in another, which he is himself without, he forgets to take account in his own case of that which he has; and so it is brought to pass, that when the mind to be
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pronounced upon goes off to the cases of other men, it is deprived of the light of its own judgment, and so much the more cruelly vaunts itself against others' failings, in proportion as it is from negligence in ignorance of its own.
61. But, on the other hand, they that really desire to rise to the heights of virtue, whenever they hear of the faults of others, immediately recall the mind to their own; and the more they really bewail these last, so much the more rightly do they pronounce judgment on those others. Therefore, forasmuch as every elect person restrains himself in the consideration of his own frailty, it may be well said that the holy man in his sorrow sits down upon a dunghill. For he that really humbles himself as he goes on his way, marks with the eye of continued observation all the filth of sin wherewith he is beset. But we must know that it is in prosperity that the mind is oftenest touched with urgent temptations, yet that it sometimes happens that we at the same time undergo crosses without, and are wearied with the urgency of temptation within, so that both the scourge tortures the flesh, and yet suggestion of the flesh pours in upon the mind. And hence it is well, that after the many wounds that blessed Job received, we have yet further the words of his illadvising wife subjoined also, who says,
Ver. 9. Dost thou still retain thine integrity? Curse God, and die. [xxxii]
62. For the illadvising wife is the carnal thought goading the mind, since it often happens, as has been said above, that we are both harrassed with strokes without, and wearied with carnal promptings within. For it is hence that Jeremiah bewails, saying, Abroad the sword bereaveth; at home there is as death. [Lam. 1, 20] Since ‘the sword bereaveth,’ when vengeance outwardly smites and pierces us, and ‘at home there is as death,’ in that indeed he both undergoes the lash, and yet the conscience is not clear of the stains of temptation within. Hence David says, Let them be as chaff before the wind, and let the angel of the Lord persecute them. [Ps. 35, 5] For he that is caught by the blast of temptation in the heart, is lifted up like dust before the face of the wind; and when in the midst of these strokes the rigour of God smites them, what else is it, but the Angel of the Lord that persecutes them?
63. But these trials are carried on in the case of the reprobate in one way, and of the Elect in another. The hearts of the first sort are so tempted that they yield consent, and those of the last undergo temptations indeed, but offer resistance. The mind of the one is taken captive with a feeling of delight, and if at the moment that which is prompted amiss is displeasing, yet afterwards by deliberation it gives pleasure. But these so receive the darts of temptation, that they weary themselves in unceasing resistance, and if at any time the mind under temptation is hurried away to entertain a feeling of delight, yet they quickly blush at the very circumstance of their delight stealing upon them, and blame with unsparing censure all that they detect springing up in themselves of a carnal nature. Hence it is rightly added immediately,
Ver. 10. Thou speakest as one of the foolish women speaketh. What? shall we receive good at the hand of God, and shall we not receive evil?
[xxxiii]
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64. For it is meet that the holy mind restrain by spiritual correction whatever of a carnal nature within it utters rebellious muttering, that the flesh whether by speaking severe things may not draw it into impatience, nor yet by speaking smooth ones melt it to the looseness of lust. Therefore let manly censure, reproving the dictates of unlawful imaginations, hold hard the dissolute softness of what is base in us, by saying, Thou speakest as one of the foolish women speaketh. And, on the other hand, let the consideration of the gifts repress the discontent of bitter thought, saying, Shall we receive good at the hand of God, and shall we not receive evil? And whoever desires to get the mastery of his vices, and goes forward to the eternal heights of inward recompense [retributionis] with the steps of a true purpose, the more he sees himself to be on every hand beset with the war of the vices, the more resolutely he arrays himself with the armour of the virtues, and fears the darts the less, in proportion as he defends his breast bravely against their assault.
65. Yet it very often happens, that whilst we are striving to stay ourselves in this fight of temptation by exalted virtues, certain vices cloak themselves to our eyes under the garb of virtues, and come to us as it were with a smooth face, but how adverse to us they are we perceive upon examination. And hence the friends of blessed Job as it were come together for the purpose of giving comfort, but they burst out into reviling, in that vices that plot our ruin assume the look of virtues, but strike us with hostile assault. For often immoderate anger desires to appear justice, and often dissolute remissness, mercy; often fear without precaution would seem humility, often unbridled pride, liberty. Thus the friends come to give consolation, but fall off into words of reproach, in that vices, cloaked under the guise of virtues, set out indeed with a smooth outside, but confound us by a bitter hostility. And it is rightly said,
Ver. 11. For they had made an appointment together to come to mourn with him and to comfort him.
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66. For vices make an appointment together under the cloak of virtues; in that there are certain ones, which are banded together against us by a kind of agreement, such as pride and anger, remissness and fear. For anger is neighbour to pride, and remissness to cowardice. Those then come together by agreement, which are allied to one another in opposition to us, by a kind of kinship in iniquity; but if we acknowledge the toilsomeness of our captivity, if we grieve in our inmost soul from love of our eternal home, the sins that steal upon the inopportunely joyful, will not be able to prevail against the opportunely sad. Hence it is well added,
Ver. 12. And when they lifted up their eyes afar off, and knew him not, they lifted up their voice, and wept.
[xxxv]
67. For the vices do not know us in our afflictions, in that so soon as they have knocked at the dejected heart, being reproved they start back, and they, which as it were knew us in our joy, because they made their way in, cannot know us in our sadness, in that they break their edge on our very rigidity itself. But our old enemy, the more he sees that he is himself caught out in them, and that with a good courage, cloaks them with so much the deeper disguise under the image of virtues; and hence it is added, They lifted up their voice, and wept; and they rent every one his mantle, and sprinkled dust upon their heads toward heaven.
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Ver. 18. So they sat down with him upon the ground seven days and seven nights.
[xxxvi]
68. For by the weeping pity is betokened, discretion by the cutting of the garments, the affecting [al. ‘effecting’] of good works by the dust upon the head, humility by the sitting. For sometimes the enemy in plotting against us feigns somewhat that is full of pity, that he may bring us down to an end of cruelty. As is the case, when he prevents a fault being corrected by chastisement, that that, which is not suppressed in this life, may be stricken with the fire of hell. Sometimes he presents the form of discretion to the eyes, and draws us on to snares of indiscretion, which happens, when at his instigation we as it were from prudence allow ourselves too much nourishment on account of our weakness, while we are imprudently raising against ourselves assaults of the flesh. Sometimes he counterfeits the affecting of good works, yet hereby entails upon us restlessness in labours, as it happens, when a man cannot remain quiet, and, as it were, fears to be judged for idleness. Sometimes he exhibits the form of humility, that he may steal away our affecting of the useful, as is the case when he declares to some that they are weaker and more useless than indeed they are, that whereas they look upon themselves as too unworthy, they may fear to administer the things wherein they might be able to benefit their neighbours.
69. But these vices which the old enemy hides under the semblance of virtues, are very minutely examined by the hand of compunction. For he that really grieves within, resolutely foredetermines what things are to be done outwardly, and what are not. For if the virtue of compunction moves us in our inward parts, all the clamouring of evil dictates is made mute; and hence it follows.
And none spake a word unto him; for they saw that his grief was very great.
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70. For if the heart feels true sorrow, the vices have no tongue against it. And when the life of uprightness is sought with an entire aim, the fruitless prompting of evil is closed up. But oftentimes if we brace ourselves with strong energy against the incitements of evil habits, we turn even those very evil habits to the account of virtue. For some are possessed by anger, but while they submit this to reason, they convert it into service rendered to holy zeal. Some are lifted up by pride. But whilst they bow down the mind to the fear of God, they change this into the free tone of unrestrained authority in defence of justice. Strength of the flesh is a snare to some; but whilst they bring under the body by practising works of mercy, from the same quarter, whence they were exposed to the goading of wickedness, they purchase the gains of pitifulness. And hence it is well that this blessed Job, after a multitude of conflicts, sacrifices a victim for his friends. For those whom he has for long borne as enemies by their strife, he one day makes fellow-countrymen by his sacrifice, in that whilst we turn all evil thoughts into virtues, bringing them into subjection, by the offering of the intention, we as it were change the hostile aims of temptation into friendly dispositions.
Let it suffice for us to have gone through these things in three volumes in a threefold method.
For in the very beginning of this work we set firm the root of the tongue, as a provision against the bulk of the tree that should spring up, that we might afterwards produce the boughs of exposition according as the several places require.
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BOOK IV.
Wherein Gregory, having in the Preface set forth in few words that the letter of Scripture is at times at variance with itself, and that the imprecations of Job, as of Jeremiah and David, cannot be understood without absurdity according to the sound which they convey, explains the words of Job in historical, mystical, and moral sense, from the commencement of the third chapter to the twentieth verse of the same.
THE PREFACE.
HE who looks to the text and does not acquaint himself with the sense of the holy Word, is not so much furnishing himself with instruction as bewildering himself in uncertainty, in that the literal words sometimes contradict themselves; but whilst by their oppositeness they stand at variance with themselves, they direct the reader to a truth that is to be understood. Thus, how is it that Solomon says, There is nothing better for a man than that he should eat and drink; [Ecc. 2. 24] and adds not long after, It is better to go to the house if mourning than to the house of feasting? [Ecc. 7, 2] Wherefore did he prefer mourning to feasting, who had before commended eating and drinking? for if by preference it be good ‘to eat and drink,’ undoubtedly it should be a much better thing to hasten to the house of mirth than to the house of mourning. Hence it is that he says again, Rejoice, O young man, in thy youth; [Ecc. 11, 9] yet adds a little after, for youth and pleasure are vanity. [ver. 10. Vulg. ] What does this mean, that he should either first enjoin practices that are reprehensible, or afterwards reprehend practices that he has enjoined, but that by the literal words themselves he implies that be, who finds difficulty in the outward form, should consider the truth to be understood, which same import of truth, while it is sought with humility of heart, is penetrated by continuance in reading. For as we see the face of strange persons, and know nothing of their hearts, but if we are joined to them in familiar communication, by frequency of conversation we even trace their very thoughts; so when in Holy Writ the historical narration alone is regarded, nothing more than the face is seen. But if we unite ourselves to it with frequent assiduity, then indeed we penetrate its meaning, as if by the effect of a familiar intercourse. For whilst we gather various truths from various parts, we easily see in the words thereof that what they import is one thing, what they sound like is another. But everyone proves a stranger to the knowledge of it, in proportion as he is tied down to its mere outside.
[ii]
See here, for instance, in that blessed Job is described as having cursed his day, and said, Let the day perish wherein I was born, and the night in which it was said, There is a man child conceived; [Job 3, 3] if we look no further than the surface, what can we find more reprehensible than these words? But who does not know that the day, in which he was born, could not at that time be in existence, for it is the condition of time to have no stay of continuance. For whereas by way of the future it is ever tending to be, so in going out by the past, it is ever hastening not to be. Wherefore then should one so great curse that, which he is not ignorant hath no existence? But perchance it may be said, that the magnitude of his virtue is seen from hence, that he, being disturbed by
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tribulation, imprecates a curse upon that, which it is evident has no existence at all. But this notion is set aside the moment the reasonableness of the thing is regarded, for if the object existed, which he cursed, it was a mischievous curse; but if it had no being, it was an idle one: but whoso is filled with His Spirit, Who declareth, that every idle word that men shall speak, they shall give account thereof in the Day of Judgment; [Matt. 12, 36] fears to be guilty of what is idle, even as of what is mischievous. To this sentence it is further added, Let that day be turned into darkness; let not God regard it from above, neither let the light shine upon it. Let darkness and the shadow of death stain it; let a cloud dwell upon it; let it be enfolded in bitterness. As for that night, let darkness seize upon it. Lo, let that night be solitary, let no joyful voice come therein: let it look for light, and have none; neither let it see the dawning of the day. How is it that that day, which he knows to have gone by with the flight of time, is said ‘to be turned into darkness? ’ And whereas it is plain that it has no existence, wherefore is it wished for that ‘the shadow of death might stain it? ’ or what cloud dwells upon it, what envelopement of bitterness enfolds it? or what darkness seizes upon that night, which no stay holds in being? Or how is it desired that that may be solitary, which in passing away had already become nought? Or how does that look for the light, which both lacks perception, and doth not continue in any stay of its own self? To these words he yet further adds, Why died I not from the womb? why did I not give up the ghost when I came out of the belly? Why did the knees prevent me? or why the breasts that I should suck? For now I should have lain still and have been quiet, I should have slept, and been at rest. [Job 3, 11-13]
[iii]
If he had died at once from the womb, would he have got by this very destruction a title to a reward? Do abortive children enjoy eternal rest? For every man that is not absolved by the water of regeneration, is tied and bound by the guilt of the original bond. But that which the water of Baptism avails for with us, this either faith alone did of old in behalf of infants, or, for those of riper years, the virtue of sacrifice, or, for all that came of the stock of Abraham, the mystery of circumcision. For that every living being is conceived in the guilt of our first parent the Prophet witnesses, saying, And in sin hath my mother conceived me. [Ps. 51, 5] And that he who is not washed in the water of salvation, does not lose the punishment of original sin, Truth plainly declares by Itself in these words, Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God. [John 3, 5] How is it then, that he wishes that he had ‘died in the womb,’ and that he believes that he might have had rest by the boon of that death, whereas it is clear that the rest of life could in no wise be for him, if the Sacraments of Divine knowledge had in no wise set him free from the guilt of original sin? He yet further adds with whom he might have rested, saying, With kings and counsellors of the earth which built desolate [Vulg. solitudines] places for themselves. Who does not know that the kings and counsellors of the earth are herein far removed from ‘solitude,’ that they are close pressed with innumerable throngs of followers? and with what difficulty do they advance to rest, who are bound in with the tightened knots of such multifarious concerns! As Scripture witnesses, where it says, But mighty men shall be mightily tormented. [Wisd. 6, 6] Hence Truth utters these words in the Gospel; unto whomsoever much is given, of him shall be much be required. [Luke 12, 48] He implies besides, whom he would have had as fellows in that rest, in the words, Or with princes that had gold, that filled their houses with silver. [Matt. 19, 23] It is a rare thing for them that have gold to advance to rest, seeing that Truth saith by Itself, They that have riches shall hardly enter into the kingdom of heaven. [Mark 10, 23] For what joys in the other life can they look for, who here pant after increase of riches? Yet that our Redeemer
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might further shew this event to be most rare, and only possible by the supernatural agency of God, He saith, With men this is impossible; but with God all things are possible. [Matt. 19, 26] Therefore because these words are, on the surface, at variance with reason, the letter itself thereby points out, that in those words the Saint delivers nothing after the letter.
[iv]
But if we shall first examine the nature of other curses in Holy Writ, we may the more perfectly trace out the import of this one, which was uttered by the mouth of blessed Job. For how is it that David, who to those that rewarded him evil, returned it not again, upon Saul and Jonathan falling in war, curses the mountains of Gilboa in the following words, Ye mountains of Gilboa, let there be no dew, neither let there be rain upon you, nor fields of offerings; for there the shield of Saul is vilely cast away, as though he had not been anointed with oil? [2 Sam. 1, 21] How is it that Jeremiah, seeing that his preaching was hindered by the hardness of his hearers, utters a curse, saying, Cursed be the man, who brought tidings to my father, saying, A man child is born unto thee? [Jer. 20. 15] What then did the mountains of Gilboa offend when Saul died, that neither dew nor rain should fall on them, and that the words of his sentence against them should make them barren of all produce of verdure? Why, forasmuch as Gilboa is by interpretation ‘running down,’ while by Saul’s anointing and dying, the death of our Mediator is set forth, by the mountains of Gilboa we have no unfit representation of the uplifted hearts of the Jews, who, while they let themselves run down in the pursuit of the desires of this world, were mingled together in the death of Christ, i. e. of 'the Anointed. ’ And because in them the anointed King dies the death of the body, they too are left dry of all the dew of grace; of whom also it is well said, that they cannot be fields of first fruits. Because the high minds of the Hebrews bear no ‘first fruits;’ in that at the coming of our Redeemer, persisting for the most part in unfaithfulness, they would not follow the first beginnings of the faith; for Holy Church, which for her first fruits was enriched with the multitude of the Gentiles, scarcely at the end of the world will receive into her bosom the Jews, whom she may find, and gathering none but the last, will put them as the remnant of her fruits. Of which very remnant Isaiah hath these words, For though thy people Israel shall be as the sand of the sea, yet a remnant of them shall return. [Is. 10, 22] However, the mountains of Gilboa may for this reason be cursed by the Prophet's mouth, that whilst, the land being dried up, no fruit is produced, the possessors of the land might be stricken with the woe of that barrenness, so that they might themselves receive the sentence of the curse, who had obtained as the just reward of their iniquities to have the death of the King take place among them. But how is it that, from the lips of the Prophet, that man received the sentence of cursing, who brought to his father the tidings of his birth? Doubtless this is so much the more full of deeper mystery within, as it lacks human reason without. For perchance, if it had sounded at all reasonable without, we should never have been kindled to the pursuit of the interior meaning; and thus he the more fully implies something within, that he shews nothing that is reasonable without. For though the Prophet had come into this world from his mother's womb to be the subject of affliction, in what did the messenger of his birth do wrong? But what does the person of the Prophet represent ‘carried hither and thither [fluctuantis]’ except the mutability of man, which came by the dues of punishment, is thereby signified? and what is expressed by his ‘father’ but this world whereof we are born? And who is that man, who ‘bring tidings of our birth to our father,’ saving our old enemy, who, when he views us fluctuating in our thoughts, prompts the evil minded, who by virtue of this world's authority have the preeminence, to persuading us to our undoing, and who, when he has beheld us doing acts of weakness, commends these with applause
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[favoribus] as brave, and tells as it were of male children being born, when he gives joy that we have turned out corrupters of the truth by lying? He gives tidings to the father that a man child is born, when he shews the world him, whom he has prevailed with, turned into a corrupter of innocence. For when it is said to any one committing a sin or acting proudly, ‘Thou hast acted like a man,’ what else is this than that a man child is told of in the world? Justly then is the man cursed, who brings tidings of the birth of a man child; because his tidings betoken the damnable joy of our corrupter. Thus by these imprecations of Holy Scripture we learn what, in the case of blessed Job, we are to look for in his words of imprecation, lest he, whom God rewards after these wounds and these words, should be presumptuously condemned by the mistaken reader for his words. As then we have in some sort cleared the points, which were to be the objects of our enquiry in the preface, let us now proceed to discuss and to follow on the words of the historical form.
[HISTORICAL INTERPRETATION]
Ver. 1, 2, 3. After this Job opened his mouth, and cursed his day, And Job spake, and said, Let the
day perish wherein I was born.
[i]
1. That which is here said, He opened his mouth, must not be gone into negligently. For by the things which Holy Scripture premises but slightly, we are apprised that what comes after is to be expected with reverence. For as we know nothing what vessels that are closed contain inside, but when the mouth of the vessels is opened, we discover what is contained within; so the hearts of the Saints, which so long as their mouth is closed are hidden, when their mouth is opened, are disclosed to view. And when they disclose their thoughts, they are said to open their mouth, that with the full bent of our mind we may hasten to find out, as in vessels that are set open, what it is that they contain, and to refresh ourselves with their inmost fragrance. And hence when the Lord was about to utter His sublime precepts on the Mount, the words precede, And He opened His mouth, and taught them; [Matt. 5, 2] though in that place this too should be taken as the meaning, that He then opened His own mouth in delivering precepts, wherein He had long while opened the mouths of the Prophets. But it requires very great nicety in considering the expression, After this, namely, in order that the excellence of all that is done may be perceived in its true light by the time. For first we have described the wasting of his substance, the destruction of his children, the pain of his wounds, the persuasions of his wife, the coming of his friends, who are related to have rent their garments, to have shed tears with loud cries, to have sprinkled their heads with dust, and to have sat upon the ground for long in silence, and afterwards it is acded, After this Job opened his mouth, and cursed his day; clearly that from the very order of the account, duly weighed, it might be concluded that he could never have uttered a curse in a spirit of impatience, who broke forth into a voice of cursing whilst his friends were as yet silent. For if he had cursed under the influence of passion, doubtless upon hearing of the loss of his substance, and upon hearing the death of his sons, his grief would have prompted him to curse. But what he then said, we have heard before. For he said, The Lord gave, and the Lord hath taken away. [Job 1, 21] Again, if he had cursed under the impulse of passion, he might well have uttered a curse when he was stricken in his body, or when he was mischievously advised by his wife. But what answer he then gave we have already learnt; for he says, Thou speakest as one of the foolish women speaketh. What? shall we receive good at the hand of God, and shall we not receive evil? [Job 2, 10] But after this it is set forth that his friends
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arrive, shed tears, seat themselves, keep silence, whereupon this is immediately subjoined, that he is said to have cursed his day. It is, then, too great an inconsistency to imagine that it was from impatience that he broke out into a voice of cursing, no man setting him on, no man driving him thereto, when we know that amidst the loss of all his goods, and the death of his children, amidst bodily afflictions, the evil counsels of his wife, he only gave great acknowledgments to his Creator with a humble mind. It is plain, then, with what feelings he spoke this when he was at rest, who even when stricken uttered such a strain of praise to God. For afterwards, when no longer stricken, he could not be guilty of pride, whom even his pain under the rod only shewed to be full of humility. But as we know for certain that holy Scripture forbids cursing, how can we say that that is sometimes done aright, which yet we know to be forbidden by the same Holy Writ?
2. But be it known that Holy Writ makes mention of cursing in two ways, namely, of one sort of curse which it commands, another sort which it condemns. For a curse is uttered one way by the decision of justice, in another way by the malice of revenge. Thus a curse was pronounced by the decree of justice upon the first man himself, when he fell into sin, and heard the words, Cursed is the ground for thy sake. [Gen. 3, 17] A curse is pronounced by decree of justice, when it is said to Abraham, I will curse them that curse thee. Again, forasmuch as a curse may be uttered, not by award of justice, but by the malice of revenge, we have this admonition from the voice of Paul the Apostle in his preaching, where he says, Bless, and curse not; [Rom. 12, 14] and again, nor revilers shall inherit the kingdom of God. [1 Cor. 6, 10] So then God is said to curse, and yet man is forbidden to curse, because what man does from the malice of revenge, God only does in the exactness and perfection of justice. But when holy men deliver a sentence of cursing, they do not break forth therein from the wish of revenge, but in the strictness of justice, for they behold God's exact judgment within, and they perceive that they are bound to smite evils arising without with a curse; and are guilty of no sin in cursing, in the same degree that they are not at variance with the interior judgment.
It is hence that Peter flung back the sentence of a curse upon Simon when he offered him money, in the words, May thy money perish with thee; [Acts 8, 20] for he who said, not does, but may, shewed that he spoke this, not in the indicative, but in the optative mood. Hence Elias said to the two captains of fifty that came to him, If I be a man of God, then let fire come down from heaven, and consume thee. [2 Kings 1, 10] And upon what reasonable grounds of truth the sentences of either of the two were established, the issue of the case demonstrated. For both Simon perished in eternal ruin, and fire descending from above consumed the two captains of fifty. Thus the subsequent miracle [virtus] testifies with what mind the sentence of the curse is pronounced. For when both the innocence of him that curseth remains, and he that is cursed is by that curse swallowed up to the extent of utter destruction, from the end of either side we collect, that the sentence is taken up and launched against the offender from the sole Judge of what is within.
3. Therefore if we weigh with exactness the words of blessed Job, his cursing cometh not of the malice of one guilty of sin, but of the integrity of a judge, not of one agitated by passion, but of one sober in instruction; for he, who in cursing pronounced such righteous sentence, did not give way to the evil of perturbation of mind, but dispensed the dictates of wisdom. For, in fact, he saw his friends weeping and wailing, he saw them rending their garments, he saw how they had sprinkled their heads with dust, he saw them struck dumb at the thought of his affliction; and the Saint perceived that those whose hearts were set upon temporal prosperity, took him, by a comparison
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with their own feelings, for one brokenhearted with his temporal adversity. He considered that they would never be weeping for him in despair, who was stricken with a transient ill, except they had themselves withdrawn their soul in despair from the hope of inward soundness; and while he outwardly burst forth into the voice of grief, he shewed to persons inwardly wounded the virtue of a healing medicine, saying,
Ver. 3. Let the day perish wherein was born.
4. For what is to be understood by ‘the day of our birth,’ save the whole period of our mortal state? So long as this keeps us fast in the corruptions of this our mutable state of being, the unchangeableness of eternity does not appear to us. He, then, who already beholds the day of eternity, endures with difficulty the day of his mortal being. And observe, he saith not, ‘Let the day perish wherein I was created,’ but, let the day perish wherein I was born. For man was created in a day of righteousness, but now he is born in a time of guilt; for Adam was created, but Cain was the first man that was born. What then is it to curse the day of his birth, but to say plainly, ‘May the day of change perish, and the light of eternity burst forth? ’
5. But inasmuch as we are used to bid perish in two ways, (for it is in one way that we bid perish, when we desire to any thing that it should no longer be, and in another way that we bid it perish, when we desire that it should be ill therewith,) the words that are added concerning this day, Let a cloud dwell upon it: let it be enveloped in bitterness [Vulg. ]; clearly shew, that he wishes not this day to perish in such sort as not to be, but so that it may go ill with it; for that can never be ‘enveloped in bitterness,’ which is so wholly destroyed as not to be at all. Now this period of our mutable condition is not one day to perish, (i. e. to pass away,) in such a way, as to be in an evil plight, but so as to cease to be altogether, as the Angel bears witness in Holy Writ, saying, By Him that liveth for ever and ever, that there should be time no longer. [Rev. 10, 6] For though the Prophet hath it, Their time shall endure for ever [Ps. 81, 15], yet because time comes to an end with every moment, he designated their coming to an end by the name of ‘time,’ shewing that without every way ending they come to an end, that are severed from the joys of the inward Vision. Therefore because this period of our mortal condition does not so perish as to be in evil plight, but so as not to be at all, we must enquire what it means that he desires it may perish, not so that it may not be, but that it may be in ill condition. Now a human soul, or an Angelic spirit, is in such sort immortal, that it is capable of dying, in such sort mortal, that it can never die. For of living happily, it is deprived whether by sin or by punishment; but its essential living it never loses, either by sin or punishment: it ceases from a mode of living, but it is not even by dying susceptible of an end to every mode of being. So that I might say in a word, that it is both immortally mortal, and mortally immortal. Whereas then he wishes that the day may perish, and soon after it is said that it is ‘to be enveloped in bitterness,’ whom should we think the holy man would express by the name of ‘day,’ except the Apostate Spirit, who in dying subsists in the life of essential being? Whom destruction does not withdraw from life, in that in the midst of pains eternal an immortal death kills, while it preserves, him whose perishing, fallen as he is already from the glory of his state of bliss, is still longed for no otherwise than that being held back by the punishments, which he deserves, he may lose even the liberty of tempting.
6. Yea, he presents himself as the day, in that he allures by prosperity; and his end is in the blackness of night, for that he leads to adversity; thus he displayed day when he said, In the day ye eat thereof, then your eyes shall be opened, and ye shall be as Gods; [Gen. 3, 5] but he brought on
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night, when he led to the blackness of mortality; the day, therefore, is the proffered promise of better things, but the night is the very manifested experience of evils. The old enemy is the day, as by nature created good, but he is the night, as by his own deserts sunk down into darkness. He is day, when by promising good things he disguises himself as an Angel of light to the eyes of men, as Paul witnesses, saying, For Satan himself is transformed as an angel of light; [2 Cor. 11, 14] but he is night, when he obscures the minds of those that consent to him with the darkness of error. Well then may the holy man, who in his own sorrows bewailed the case of the whole human race, and who viewed nothing in any wise special to himself in his own special affliction, well may he recal to mind the original cause of sin, and soften the pain of the infliction by considering its justice. Let him look at man, and see whence and whither he has fallen, and exclaim, Let the day perish wherein he was born, and the night in which it was said, There is a man child conceived. As if he said in plain words, ‘Let the hope perish, which the apostate Angel held forth, who, disguising himself as day, shone forth with the promise of a divine nature, but yet again shewing himself as night, brought a cloud over the light of our immortal nature. Let our old enemy perish, who displayed the light of promises, and bestowed the darkness of sin; who as it were presented himself as day by his flattery, but led us to a night of utter darkness by sealing our hearts with blindness. ’ It proceeds;
Ver. 4. Let that day be turned into darkness.
[ii]
7. This day shines as it were in the hearts of men, when the persuasions of his wickedness are thought to be for our good, and what they are within is never seen; but when his wickedness is seen as it is, the day of false promises is as it were dimmed by a kind of darkness spread before the eyes of our judgment, in this respect, that such as he is in intrinsic worth, such he is perceived to be in his beguilement, and so ‘the day becomes darkness,’ when we take as adverse even the very things, which he holds out as advantageous whilst persuading them. ‘The day becomes darkness,’ when our old enemy, even when lurking under the cloak of his blandishments, is perceived by us to be such as he is when ravening after us, that he may never mock us with feigned prosperity, as though by the light of day, dragging us by real misery to the darkness of sin. It proceeds;
Let not God regard it from above, neither let the light shine upon it.
[iii]
8. As Almighty God was able to create good things out of nothing, so, when He would, He also restored the good things that were lost, by the mystery of His Incarnation. Now he had made two creations to contemplate Himself, viz. the Angelic and the human, but Pride smote both, and
dashed them from the erect station of native uprightness. But one had the clothing of the flesh, the other bore no infirmity derived from the flesh. For an angelical being is spirit alone, but man is both spirit and flesh. Therefore when the Creator took compassion to work redemption, it was meet that He should bring back to Himself that creature, which, in the commission of sin, plainly had something of infirmity; and it was also meet that the apostate Angel should be driven down to a farther depth, in proportion as he, when he fell from resoluteness in standing fast, carried about him no infirmity of the flesh. And hence the Psalmist, when he was telling of the Redeemer's compassionating mankind, at the same time justly set forth the cause itself of His mercy, in these words, And he remembered that they were but flesh [Ps. 78, 39]. As if he said, ‘Whereas He beheld
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their infirmities, so He would not punish their offences with severity. ’ There is yet another respect wherein it was both fitting that man when lost should be recovered, and impossible for the spirit that set himself up to be recovered, namely, in that the Angel fell by his own wickedness, but the wickedness of another brought man down. Forasmuch then as mankind is brought to the light of repentance by the coming of the Redeemer, but the apostate Angel is not recalled by any hope of pardon, or with any amendment of conversion, to the light of a restored estate, it may well be said, Let not God regard it from above, neither let the light shine upon it. As though it were plainly expressed, ‘For that he hath himself brought on the darkness, let him bear without end what himself has made, nor let him ever recover the light of his former condition, since he parted with it even without being persuaded thereto. ’ It goes on;
Let darkness and the shadow of death stain it.
[iv]
9. By ‘the shadow of death,’ we must understand ‘oblivion,’ for as death ends life, so oblivion puts an end to memory. As therefore the apostate Angel is delivered over to eternal oblivion, he is overclouded with the shadow of death. Therefore let him say, Let darkness and the shadow of death stain it; i. e. ‘So let him be overwhelmed with the blindness of error, that he never more rise up again to the light of repentance by recollection of God's regard. The words follow;
Let a cloud dwell upon it [Vulg. ]: and let it be enveloped in bitterness. [v]
10.