man assert extraordinary about himself, if he did preserve himself clear not only from the guilt of adultery, but likewise from the defilement of fornication V But we rate these things at little, if we fail to consider the times of his virtuous achievements. For there had not as yet gone forth for the restraining of the flesh the stricter monitorship of revealed grace, which not only blames wantonness of the body, but also of the heart. There had not as yet gone forth the excellencies of chastity of numbers living in continence as patterns for our imitation, yet did blessed Job afford examples of purity, which he had not received. But by numbers even now after the prohibition of God there is impurity of the flesh committed. Accordingly it ought to be inferred from hence, seeing that so great an offence now even after the commandment is perpetrated in heavy matters, with what great i)raiseworthiness was abstinence kept before in heavy matters. And if he ever had done this thing, he Many icithout crime, none without sin. 531 prays for lliat sin to be turned into punishment to him, Book saying; Ver. 10. T/ie7i let my wife he a harlot unto another, and let others how do ten upon her, 19. And because it is generally the case that that thing xii. which in the doing of, we do not well consider how heinous it is, in the suflering it we do consider this; the force of that atrocity which, if he were guilty, he declares that he himself ought to undergo, he maizes plain by expressing it, saying; Ver. 11, 12. For ihifi is an heinous crime; and the chiefest iniquity. For it is a fire that consumeth to destruction^ and that rooleth out all increase.
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 bo without sin,' but if any he without crime. But who can be Tit. 1,6. without sin, when John saith. If we say that we have no sin i John we deceive ourselves, and the truth is not iii us. In which ^' ^' same distinction of sins and crimes it deserves to be con- sidered, that occasional sins pollute the 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 de- struction. 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 corrupt- ness. For what does it profit, if a man heartily ^ com- ^ ' pie.' passionates the need of his neighbour, whilst he heartlessly ^ s^mpie.' destroys himself, being the habitation of God? So then if by purity of the heart the flame of lust be not quenched, 532 Job not only chaste, hut humble toward the meanest.
Job 31, any virtues whatever si)rirjg up in vain, as it is spoken by -77— — Moses; For a fire is kindled in Mine anger, and shall burn unto the loivest hell, and shall consume the earth with her increase, and set on fire the foundatio7is 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 righteous- ness, this, surely, the flame of corruption burns up. 80, then, let him say, For it is afire that consumeth to destruction, and that rooteth up all increase. Because if there be no stand made against the mischief of corruptness, even tliose 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. // / despised to submit to judgment with my man-servant or with my maid-servant ^ ivhen they contended with me. xiii. 20. For he who did not refuse to be 'judged with men- servants 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. .Job 29, 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. While now he says; If I have despised to submit to judgment uith my man-servant or with my maid-servant, when they contended with me. Who might be able pro- portionately to view these high counterpoises of virtues in this holy man? In w^hom 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 'judg- ment' on an equal footing. See how in a wonderful way he appears in power superior to princes, in contest on a level Looking to God as Master makes good masters. 533 with servants; in the assemblage of princes mindful of his Book 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 lience 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?
21. He who thinks on the Judge to come, is unceasingly xiv. 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 do- minion without end. For oftentimes transitory power hurries away the soul along the steeps 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. ETence blessed Job, because he feared the Judgment of Him, Who is above all things, here comes to temporal judgment the equal of servants, ssLying, If I despised to submit to judgment tcith my man-servant or with my moid-servant, when they con- tended with me. For what shall I do, when God riseth up to judge? and when He seeketh, what shall I answer Him f 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?
22. To persons possessed of power, the equality of creation xv. 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 dis- tributive arrangement, that we should appear as set over 534 Fear of man is for beasts^ and for brutish men.
Job 31, particular persons. So then if we keep down from the -77-^ — 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 Gen. 9, the Lord said to Noah and to his sons. Be fruitful, and midtiply, and replenish the earth, He adds. And the fear of you and the dread of you shall be upon every beast of the earth. 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 these 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 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 The great humbled by thouijht of our equal Creation. 535 bestial, in that respect they ought also to be bowed down Book dr XX.I. er fear.
24. But when there is wanting evil, that may have to be corrected, they rejoice, not for the erainency 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 mail. Ads \0y 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 him- self to be a creature, saying. See thou do it not, I am thyUe\A9, felloiv-servartt, and of thy brethren. Hence the Prophet, when he is caught away to see sublime things, is called ' Son Ez.3 l, of man,' that being carried to the heavenly scenes, he might remember that he was man. 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 536 Reasonable taislies of the poor to be granted.
Job 31, 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. 16. If I have denied what they wished for to the poor, or have caused the eyes of the widow to wait. xvi. 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 un- hesitatingly 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 James persons asking with pride, Ye ask, and ye receive not^ ' ' because ye ask amiss. Because then they are genuinely poor, who are not blown out through the spirit of pride; which same ' Truth' plainly represents, when He says.
Matt. 5, Blessed are the poor in spirit; it is well 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.
Job ate with the jjoor. His piety, God's gift cherished. 537 Hence it is written elsewhere: Say not unto thy friend, Book • • XXI Go ajid come again, and to-morrow I will give, when thou '- hast it by thee. Now there are some that are used to bestow 28. 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 father- less hath not eaten thereof, 27. That is to say, reckoning that he prejudiced his xvii. 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 indifi'erent 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 motJier's womb it came forth with me.
28. For though commiseration was a thing at his own xviii. 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 538 Pity to be shewn without contempt.
Job 31, may be allowed to say so, tlie acre of virtue increases. It -^ goes on; Ver. 19, 20. IJ I despised any passing hy, 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 sh eep. xix. 29. Because he did not despise the poor, he displayed the virtue of humility; and because he covered him, of pitiful- ness. 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, w^hom 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 W'ords 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 Ecclus, persons is it well said by the book of Ecclesiasticus, To every IQ 9if^ y^^^ ^^^^ ^^^^ bitterness of an evil ivord. And again; Lo, a word is better than a gift? and both are with a man that is justified, 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 Jam. 2, 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: not withstanding ye give them not those things which are needful to Earthly supplies repaid in heavenly gains. 539 the body: what shall it profit you? Which persons John Book the Apostle also admonishes, saying, My little children, Let., us not love in tvord, neitJter in tongue: but in deed and ini, is. truth. 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. For if by the friendships of those we obtain everlasting habitations, as- suredly 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 2 Cot. your abundance may be a supply for their want, and their^' ^^* abundance also may be a supply for your want. 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 ever- lasting. 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 tvere not watmed 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 unpitifulncss; any one passing by both humbly, on beholding him, I despised 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 540 Inward worse than outward need. Nature bond enough* Job 31, offence by carrying himself proudly within than a recompense -77—^ — 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 with- out 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 him- self 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 father- less^ even when I saw myself uppermost in the gate. XX. 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 1 it was befitting that they should dwell in concord, they should never enter at variance. And hence the Lord saith Amos 5, by the Prophet, Establish judgment in the gate. 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 carried on in Good men forbear their rights, lest God judge strictly. 541 the gate, is called ' the gate.' Thus he ' sees himself upper- Book most 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 him- self 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 gate. 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 judg- ment.' 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