He knows llicm not, by rejecting them. Whence it is necessary, with reference to every tiling, which is desired in this life, that the Inner Will should be first enquired into. And ^vhen the ear of the heart is anxious to catch Its sound, let it know that It speaks, not in words, but in deeds. AVhen then a post of authority is offered, it is necessary for a man first to question with himself, whether his conduct is suited to the place, whether his doings are at variance with the distinction it confers; lest, perchance, the just Rider of all should, afterwards, not regard his prayers in tribulation, because He knows not his very entering on that high office, which is the source of all his tribulatiop.
Book XXV.
i. e. the Divine.
Ben. here notes that after the words • they were created,' one Vatican Ms. is quoted as adding, ' They recei-^ed from the vision of their Ruler that they should abide in themselves without falling. Hereby, however, their won- derful method of standing is formed, in that while they know what they can do of their own stedfastness, they con- sider what they owe to the government of their Ruler. And the more easily they see that they, as changeable, can fall, the more close do they draw them- selves^ that they may not fall, to the love of their Ruler. Of their own stedfastness, they know they may still tumble down headlong, but they hold them fast by their Creator with the hand of love, that they may not fall.* BOOK XXVI.
The holy Doctor expounds the seven last verses of the thirty-fourth chapter, the whole of the thirty-fifth, with the first twenty-one verses of the thirty-sixth chapter; and launches out, at very great length, into both allegorical and moral meanings.
i. 1. Haughty men are wont to display this peculiarity in what they say, that, when they know that they have said any thing in a praiseworthy manner, they then enquire of their hearers, whether they have by chance said any thing out of the vvay. And this they do, not because they doubt of what they say, but because, namely, they seek for approval, in the judgment of their hearers. For the object of their enquiry will be easily discovered, if when any one praises their good qualities, he also blames their faults. For it is certain, that as they are puffed up by praises, so are they inflamed by reproofs; and when they see that they are blamed, even justly, by any one, they seek at once in their faults for materials of self-defence. How then do they humbly doubt of their own good qualities, who even per- versely endeavour to defend their bad ones } For he is really humble in his good doings, who does not defend him- self in his evil ones. For he who is reproved for his faults, and fires up against the words of his reprover, when he hesitates, as if humbly, in speaking of his good qualities, seeks, by his words of humility, for compliments, and not for instruction. Eliu therefore, as representing the conduct of the haughty, after having stated many spiritual and sub- lime sentiments, behold, assumes in words an appearance of humility, and under a kind of show of being his disciple, addresses blessed Job with a fair proposal, saying, Ver. 31, 32. Because I have spoken to God, I vjill not hinder thee also. If I have sinned, teach thou me; if I have spoken iniquity, I ivill add no more.
Humility is but ill imitated hij tlie liawjlity. 133 2. As it is frenuentlv the case, that even wicked men say Book • XXVI what is right, EUii called to mind that he had made a little n.
before many noble statements, and therefore confidently enquired of him if perchance he had erred. For he would not have thus asked, if he had believed that he had erred. For, as I said, it is a craft peculiar to the boastful to be eager to enquire about their erring, when they know that they have not erred. And, again, they disdain to make this enquiry, and to be convicted of error, whenever ihey plainly foresee that they have done wrong. For they seek not to be, but to appear, humble, and they assume an appearance of humility, by then making the enquiry, when they are praised the more from the very enquiry itself But, because it is very difficult for the pride, which reigns in the heart, not to break out in the voice, if the hearers of these haughty men wait for a while, and consider their sayings in silence, the words, which follow, too soon make manifest their hearts. For they cannot continue long in that guise of humility, which they assume in appearance only. For to haughty minds humility is lofty; and when they en- deavour to climb up to its beauty they stumble, as if from abrupt and rugged paths, with the weary steps of their mind. For that which they wish to appear is foreign to them: and they cannot therefore long cling close to its resemblance. They count it a heavy burden, when they bear it only in appearance, and they suffer a kind of constraint in their heart, till they cast it aside. Because in truth they are slaves to the habit of pride, which fatally rules over them, and are compelled by its authority to shew what they are, so that they cannot appear, for any time, that which they are not. Whence Eliu also, after he requested to be in- formed of his error, after he promised that he would no longer speak iniquity, suddenly broke out, from an appear- ance of humility, into words of proud arguing. For he added, saying, Ver. 33. Doth God require it of thee, because it hath displeased thee?
3. As though he were saying, I am about to give reasons, iii. in the sight of God, why my iniquity is now blamed b}' thee, Ihough it is plain that it is not required of thee in judgment.
134 l^ad men fear present reproof more than God's judgment. Job 34, When good men are unrighteously assailed by the world, '- — they appeal to the judgment of heaven. Whence also it is Job 16, said by the same blessed.Jo]>, Ikhold, my witneas is in heaven, and lie Who knoweih me is on hifjh. And because they especially desire to j)lease ilim, they seek for the witness of liim only. Wicked men also, because they for- sake the life of the just, but sometimes imitate their words, when reproved for their misdeeds ado[)t that, as a ground of defenccj which the righteous urge, as^ an evidence of their purity. Whence it has become already a custom with them, when any one blames them for their doings, to seek the judgment of God rather than of men. For, even when they know that they will be condemned by God, they are not afraid of being judged by Him, and are ashamed of being judged by men. They prefer, therefore, the greater, which they fear not, in order to be able to avoid the less, of which Rom.i4, they are ashamed. For it is written. Every one of us shall give account of himself to God, Because then the con- demnation of every one is then manifest, the ungodly now gather from it, that, even the wicked conduct of every one is out of danger, that the righteous should now refute and expose that conduct, with which, it is plain, he has no concern in the judgment. But the consciences of the holy consider on the other hand, that a great reward is conferred on them, when they are now convicted of some of their unlawful deeds. For, they set it before the eyes of their heart, that the strict judgment of God will then be more surely mitigated towards them, the more severely it is now anticipated by the reproofs of man. And they consider as a gain the temporal wrath upon them, by which they know well that they can escape the wrath eternal. Let Eliu, therefore, (as representing all haughty men, and choosing rather to be smitten, with eternal seven t}^, than to be re- proved in this life,) say. Doth God require it of thee, because it hath displeased thee? But since those who speak first in a dispute are usually more to blame th-;in those who reply, he subjoins, jv^ For thou didst begin to speak, not /► 4. He believed himself to be so far innocent, in as much as he burst forth only on being struck, being doubtless Eliu shews his proud meaning by disdaining Job. 135 ignorant that innocence is not defended on the score of Book . • • xx.vr time, but on that of reason. For what support does it give to ^-^ '- his defence, that, thougli he did not revile him when silent, when he b?gan properly, he replied to him revilingly? But after he displays himself in words of pride, lo, he again conceals himself under the pretext of a demand, and pro- ceeds to say, But if thou knowest any thing better^ say on.
Although, while he does not say, because thou knowest better, but. If thou knowest any thing better^ say on, it was itself too proud of him, that he had doubted of the knowledge of his superior. But he signified that he had exhibited his humility, in having given blessed Job an opportunity of speaking. But, as was before stated, that every thing in the doings of the proud, which is concealed by a covering of words, is brought to light, when the boastful purpose again breaks forth, Eliu speedily made known, with what purpose he required blessed.lob to speak. For it follows, Ver. 3 J, 35. Let men of understanding speak to me^ and let a wise man hear me. But Job hath spoken foolishly^ and his words sound not of discipline, 5. Lo, how he lays open that, which he was cherishing within, when, as if humbly, he allows blessed Job to speak; saying, Let men of understanding speak to me. For if blessed Job were to presume to speak, he would have disdained him, as though he could not understand his words. And, because he considered that blessed Job was unworthy not only to speak with, but even to hear, him, he immediately added, Let a wise man hear me. As if he were to say. This man is unfairly permitted to speak, who is not worthy even to hear the words of wise men. And he presently shews plainly, how contemptibly he thinks of him, saying, But Job hath spoken foolishly, and his words sound not of discipline. He believed that blessed Job had spoken without discipline, because he said, that he had been just in his doings. Eliu would perhaps be S])eaking truly, if the Author of discipline had not Himself agreed with what blessed Job had said of himself. For Job asserted that he had been scourged undeservedly, whom God declared also to have been smitten without reason. What- haughtiness 136 Job erred not from hnmii'ity hi heejArifj to truth.
Jon 34, then (lid the voice of the sufFcrer utter, which did not at all ' difler from the sentence of the Srniter? Tliose persons are inconsiderately liuiTible, who, whilst they avoid pride, ensnare themselves in falsehood. Nay rather, they shew ])ride in their falsehood; because they set themselves up against the truth, which they abandon. For he, who states of himself good qualities, which are true, when necessity compels, the more closely is united to humility, the more he adheres also to truth. Was not Paul humble, when from zeal for the truth against false Apostles, he related to his disciples so many bold deeds concerning himself.'' For he would doubtless be an enemy of truth, if, by concealing his own good qualities, he had allowed the preachers of errors to gain strength.
But because proud men, in that they haughtily examine the sayings of the righteous, consider rather the surface of the words, than the order of the matters, Eliu believed that the sentiments of blessed Job had not sounded of disci- pline. But since the asperity of haughty men extends sometimes as far as to the severity of cursing, he im- mediately, as if speaking to God, subjoins against blessed Job, Ver. 36. 31y Father^ let Job he tried even to the e?id. vi. 6. Lo! how he lifts up even in words of cursing, that which he had before conceived of the swellings of arrogance. But he would perhaps wish for the force of a merciful probation, if he had believed that he had stood firm in probation. In order then that the malice of his cruelty may openly appear, he prays, that he may still be tried by scourges, who he complains had already fallen during his scourges. He first stated what he thought, in order that what he wished might be more plainly understood. He requires him to be still smitten, whom he accuses of having sinned already under the hand of the Smiter. These are wishes peculiar to the haughty, to pray that the lives of those who are suffering may be more severely examined, because the more just they are in their own eyes, the more hardened are they in others' sufferings. For they know not how to take to them the feeling of the other's infirmity, and to feel pity for their neighbour's weakness, as they do for their JSliu cruelly wishes Job'' s further trial. Searchinq reproofs. 137 own. For since they think highly of themselves, they do not Book at all condescend to the humble. Eliu believed that blessed —___: Job had been smitten for his sin, and therefore believed that no bowels of compassion vere to be shewn to him, even in the midst of so many sorrows. But when men, who are truly holy, behold any one smitten, even for his faults, though they rej)rove some of his inordinate doings, yet they sympathize with some of his sufferings; and they are so skilled in keep- ing down swellings, as yet to know how to relieve wounds, in order that when their hardnesses are softened, their infirmities may be strengthened. But because, on the other hand, haughty men have no bowels of love, they not only do not sympathize with the righteous when suffering, but more- over afflict them, under pretence of proper reproof, and they either exaggerate trifling faults, if there are any in them, or pervert by wrong construction those points which are really good.
7. Although even holy teachers are frequently wont to exaggerate the vices of offenders, and from some outward signs to dive into secret faults, in order from the smallest defects to discover greater. Whence it is said to Ezekiel, Son of man ^ dig in the wall. Where he presently subjoined, Ez. 8, And ivhen I had digged in the wall, there appeared a door; ^— i^- and He said unto me, Go in, and see the most wicked abominations that they do here. And I went in and saw, and behold every likeness of creeping things, and the abomi- nations of animals, and all the idols of the house of Israel, icere painted on the wall. For by Ezekiel is represented the person of rulers; by the wall the hardness of subjects. And what is the digging into the wall, except laying bare hardness of heart by sharp reproofs: For when he had dug into it, there appeared a door; because when hardness of heart is opened by sharp reproofs, a kind of door appears, through which all the secret thoughts of the person, who is reproved, can be seen. Whence it also well follows in that place. And He said to me, Go in, and see the most wicked abominations which they do here. A person enters as it were to behold abominations, who on examining certain signs which appear outwardly, so penetrates the hearts of those under him, that all their unlawful thoughts are made 138 Imvard idolatry exposed hy strictly jadying sliyht signs.
Job 34, plain to liirn. Whcnco he added, And I wont in and saw; '— and behold every likeness of creeping things, and the ahomination of animals. Wy reptiles arc especially understood worldly tliouglils: but by animals, those which rise a little above the earth, but still seek for the rewards of an earthly recompense. For reptiles cling to the earth with the whole of their body, but though animals are in their belly suspended from the earth, yet they are by the appetite of gluttony ever bending to the earth. Reptiles therefore are within the wall, when thoughts which are never (elevated from worldly desires, are revolved in the mind. Animals also are within the wall, when if any just and becoming thoughts are conceived, they subserve the pursuit of worldly gains and honours, and of themselves indeed they are already sus- pended, as it were, from the earth, but by their ambition, they still bring themselves down to the basest objects, as by gluttonous desire. Whence it is also well subjoined, And all the idols of the house of Israel ivere painted on the icall.
Col. 3,5. For it is written, And covetousness which is idolatry. After the animals, therefore, the idols are properly described, because, though they arise themselves, as it were, from the earth by becoming conduct, yet they bring themselves down to the earth again by dishonourable ambition. But it is well said. Were painted; because wdrile the appearances of outward objects are drawn inward, whatever is thought in imagination is painted, as it were, on the heart.
8. We must therefore observe, that first a hole, and after- wards a door, is seen in the wall: and that then at last the secret abomination is laid open: because, doubtless, the signs of every sin are first observed wdthout, next the door of detected iniquity is laid open; and then at last all the evil is disclosed, which is lurking within. Therefore even holy teachers are w^ont to examine severely into minute points, in order to arrive at greater hidden faults, from outer faults at the very surface. They utter words of sharp reproof, in order to root out the thorns of deadly thought, and when they act thus, they rage with the love of charity, and are not puffed up with the swelling of pride. For they are ready to die for those, whom they afflict as if raging even to the death. In their thoughts they retain this affection, while Holt/Preachers^likeEzekiel^maheknoionthcattacksof the enemy, 130 they assume persecution in appearance. Tliey insinuate Hook ' sound truths in their preaching, they announce and warn ^-^ '- against evils, and do not as li^hu pray for, and desire them. They are sometimes so prompt in reproof af^ainst those committed to their care, as though they had nothing of cahnness: but are so tranquil in alfection, as though no warmth could kindle them. For they greatly fear, that if they should cease to reprove the wicked, they would be punished themselves for their damnation. And when warmed into words of reproof, they unwillingly have recourse to them, but yet prepare them, as a defence for themselves, before their strict Judge.
9. Whence it is said again also to the same Ezekiel, Son Ezek. 4, of man, lake thee a brick, and tJiou slialt place it before thee, and thou shalt describe on it the city Jerusalem, and thou shalt build munitions, and heap up a mound, and set a camp against it, and place battering rams around it. And take thou an iron pan, and thou shall place it as an iron wall between thee and the city. For whom does Ezekiel represent, but rulers? And to him it is said. Take thee a brick, and thou shall, place it before tliee, and thou shalt describe on it the city Jerusalem* For holy teachers take to themselves a brick, when they lay hold of the earthly heart of hearers, in order to instruct it. And they place this brick before them, because they guard it with the entire attention of their anxiety. And they are ordered also to describe the city Jerusalem thereon, because tliey earnestly endeavour in their preaching to shew to earthly hearts, how great is the vision of heavenly peace. And it is well said to him also. And thou shalt set in array the siege against it, and thou shall build munitions. For holy teachers sot the siege in array against the brick, on which the city Jerusalem is described, when they shew to an earthly mind, now seeking after its heavenly country, what an opposition of sins assails it in the season of this life. For when it is pointed out, how each separate sin lays ambush against the mind, the siege is set, as it were, against Jerusalem by the voice of the preacher. But because they suggest not only how sins lay wait and assault the mind, but also how virtues, when guarded, strengthen it, it is rightly subjoined, And thou 140 The preacher'' s zeal andjir-nmessi^ his dejence in jadjnicnt.
Job 34, shall build munilions. For a holy preacher builds munitions, — ^—^— when ho ceases not to teach what vktues oppose what vices. And because the contests of temptation frequently become stronger as virtues increase, it is still rightly added, And thou sJtalt heap up a mound, and set a camp ayainsl it, and place hatterimj rams around it. For every preacher raises up a mound, when he points out the mass of increasing temptation. And he raises a camp against Jerusalem, when he points out to the right disposition of his hearers the circumventions of the crafty enemy, as f^uares which are beyond their understanding. And he places battering rams around, when he makes known the stings of temptations which surround us on every side in this life, and pierce through the wall of virtues.
10. Where it is well added. And take thee an iron pan, and thou shall place it as an iron wall between thee and the city. For, by the pan is set forth parching, and by the iron, strength. But what so parches and tortures the mind of a ruler and teacher as zeal for the Lord? Whence also Paul was burned by the parching of this pan, when saying, 2 Cor. jyjio is weak, and I am not weak? who is offended, and I burn not '^ And because whoever is kindled with a zeal for God against sinners, is constantly protected by a sti-ong guard within, in order that he may not be condemned for neglecting his charge of preaching and ruling, it is well said. Thou shall place it as an iron wall between thee and the city. For the iron pan is placed as* an iron wall between the Prophet and the city, because when teachers now display a resolute zeal, they hold afterwards the same zeal, as a strong bulwark, between themselves and their hearers; that they may not then be given up to punishment, if they have been now negligent in reproof. The same Prophet heard that he was to hold this pan between himself and his hearers, Ez.3,19. when the voice of God addressed him before, saying, If thou hast announced to the wicJced, and he have turned not from his wickedness, and from his evil way, he fiimself shall die in his wickedness, but thou hast delivered tiiy soul. Paul had placed this pan, as a wall between himself and his Acts 20, disciples, when saying, / am pure from the blood of all of 26. 27. y^^. jQy J j^^^Q ^Qi shunned to declare unto you the whole The proud do not discriminate. God's judgment a?id EH n's. 141 counsel of Qod. It is, therefore, necessary that teachers Book . XXVI should seek to be burned up now with ardent zeal, that they ' may not be compelled to suffer torments in the fire of hell for the sloth of negligence.
11. But we owe one duty to those who are unrigliteous and subject to us, and another to those who are righteous and not subject to us. For fear should enkindle us to reprove those, and to take good care of the accounts we have to render. But the thought of equity should incline us to reverence these. But haughty men, because they know not this kind of dis- cretion, exhibit the same conduct to those who are righteous, and not subject to them, as they see good preachers display towards those who are unrighteous, and subject to them. And when they unjui>tly launch out into warmth of invective, they venture even on words of malediction. For, because they do not love their neighbours as themselves, they cease not to wish for their neighbours that, which they are afraid of befalling themselves. Whence Eliu, venting his secret hatred in open malediction, exclaims, O my Father, let Job be tried even to the end, cease not from the man of iniquity. He calls him a man of iniquity, whom God, by a testimony from on high, pronounces righteous above all men. And because many things are still subjoined, from this want of discrimination, I think that they must be run through briefly. For sayings, which are wanting in weight, do not require any careful exposition. It follows, Ver. 37. Who hath added blasphemy upon his sins. 12. He accuses him of having deserved scourges for his vii. sins, and of having sinned after the scourges. But the Lord judges far otherwise. Who both asserts that he was scourged without reason, and conferred on him double goods, after his scourges. Blessed Job, then, is proved to have spoken without sin, whom rewards follow after his speech. Because, therefore, Eliu, when speaking in the Lord's defence, thinks of blessed Job differently from the Lord, he is at variance with the truth, while multiplying, as it were, his words in behalf of the trutli. It follows.
Let him be hound meanwhile amongst us, and then let him provoke God to judyntent with his words.
13. As though he were saying. Let him know from our viii.
142 Jol/a confidence in his cause not too great.
Job 35, assertion, that he is by no means able to bear the examina- — ^— ^tion of God. And, because haughty men strive to say not only foohsl), but also many, things, the verse which follows is frequently well introduced respecting him.
Chap. XXXV. Ver. 1. Eliu therefore spake these words again. ix. J 4. Every one, who says many things, is anxious to be