life, they are many and wonderful things that blessed Job delivered. But because it very often happens that the human mind refuses to 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 he broken in pieces along with its bones.
33. Because bodily action is carried on by the shoulder and xxi. 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 1 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, 542 Charity the shoulder-jolnl to the soul's arm.
Job 31, it is doubtless plain that the arm is joined to the body by —??1- 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, Zeiph.3,And they shall serve Him icith one shoulder. Herein then that he says, If I have lifted up my hand against the fatherless, when I saiv 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 t^al. 6, says. Bear ye one anothefs burthens, and so ye shall fulfil I uke2] ^^^ ^^^ ^ Christ. Hence Truth says by Itself, In your 19. patience ye shall possess your souls.
o4. 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, Job ever in fear of God as of mighty waves. 543 who has lost the eye of love. Bat * the shoulder of the p.ook 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.
35. From the terror that belongs to such a likeness let us xxii. reflect what wonderful force of fear there was in the holy ^^^t. 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 possess- ing. For when caught l)y 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 arc 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 644 Storm of Judgment how fearful, if so feared by Job.
Job 31, are daily made nearer to the end, we see heavier billows of -jv-^— 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.
36. Now it is well added; Aiid 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 concern- ing 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 de- spises? 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 If correciiou is fearful^ much mora zv J udymeut. 54-3 eternal iudgnionts ought to be weighed. For lieiice wo Book ought with the greatest pains to reflect, how' tliat anger may — ^ '- be borne that casts away, if that anger of His which purifies may scarcely now be borne.
VOL. II. N n BOOK XXII.
All that remained of chapter thirty-one of the Book of Joh is explained, and suhmissiveness of mind, and moderation, patience, charity, and earnest interest for those under our charge, are especially commended, i. 1. Th/\t which has been often said by me already it is Hist, not troublesome for me to repeat many times, since the Phil. 3, great Preacher too says, To write the same things to you, to ^' me indeed is not grievoits, but for you it is necessary.
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 it 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 want- ing. For very often it has happened to us to see some modest indeed but not humble, some seemingly humble but not pitiful, some seeming pitiftd 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 Each virtue fails if not supported hy others. 547 chastitv in llie heart of him who lacks humility, since by Book 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) 1 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.
3. Accordingly blessed Job, because he had not one with- out 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 beejiv.3i,9. deceived upon a woman. 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 w vs. with my man servant. 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. And that he might shew that his mercy was descended from the root of justice, he promised a little above, saying, If I have walkedy. 3 in vanity, or if my foot hath hasted in deceit. And that it might be shewn how alarmed he was at all things, how guarded towards all, he declares below, saying, For I always feared the Lord as leaves stcellinu over me. Which sami^if ^ 548 Job put no trust in unijjieeiing posscHsion.
Job HI, whilst placed in pios])erous circumstances, and buoyed up .- — -^— by the abundance of good things, he had placed hope cither 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, c. 6, 13. Lo, there is no help to me in 'm,ysel/? What then now remains but that what feeling he held those very riches with, he should make known. Thus he says, //' / have made gold my slrengih^ or have said to bullio)i, T/ion art my confidence.
1 obry- 4. We give the name of' bullion'' 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 Lukei2, 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? 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 Lonyiny after God hinders rejoicing in treall/i. 649 a man love not things temporal, and next in those very temporal Book 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 tlie 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 lack- ing, the more he is rejoiced that those of time 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 mt/ great wealth, and because mine hand found much.
5. For holy men in the wofulness of this pilgrimage, iii- 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 tliat 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 icheu it shined, or the moon walking in brightness, and my heart hath secretly rejoiced, 550 Joh irorshipped vol the liyhla of this life, Jon SI, and I have kissed my hand with my mouth; which is an --5?1_ exceeding iniquity^ and denial against the Most High God.
Hist • * 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 2 Kings is written, And vjorshipped all the host of heaven.. 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 gi'eat 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 ivhen 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 Ps. m, desire? Whence the Psalmist saith, //' / regard iniquity in my heart., the Lord will not hear. 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 liglit. 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 present life, in consideration of the sweetness of the light Eyes of Saints Jixed inwardly. Mi/siical meaning. 551 interior, turn away the mind from tliis light exterior as ii" from Book 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 incau- tiously dehglited in, the heart is blinded to the invisible hght, 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 uj) 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 vigo- rousness 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, ^^^^-^7, Thou knowest. 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.
7. But if these several particulars, which we have goneALLEc. 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 7nind. E]^h. 4, Hence the Psalmist, who had already reached to the height ^^' of perfection, said as if beginning, / said, now I begin; in Ps. 77, 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 soy that by ' gold,' man's 552 Powers of the Saiiils, gold for setting jeuels of grace. Job 31, wit is denoted; for as in ornamentini' j?old 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 exce})ting that gold had a something of a like sort with wisdom, that wise man would never have said, Ecclus. Wisdom hidden from sight^ and a trcafiiire^ that is not seen, ' *?t'hat use is there in either? 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