Therefore by the typical voice of blessed Job, Holy Church, which is subject to some
gainsaying
the right Faith, avouches that she has an ‘ungodly man her enemy.
St Gregory - Moralia - Job
Because our old enemy, whereas he gat himself wholly into their consenting, as a crooked serpent in his own hole, he gathered and wound up the coils of his craftiness; whom he both designates with the title of ‘asp’ as covertly ravening, and of a ‘cockatrice’ as openly wounding.
And so the Lord ‘put His hand upon the hole of the asp and the cockatrice,’ when He took seisin of the hearts of the wicked by Divine power.
And the asp and the cockatrice, being seized, i.
e.
the devil, he drew away therefrom a captive, that ‘in His Holy Mountain,’ which is the Church, he might not ‘harm’ His Elect believers.
Thus it is hence said in the Song of Songs, on the coming of the Spouse; Thou shalt be crowned from the top of Amana, from the top of Shenir and Hermon, from the lions’ dens. [Cant. 4, 8] For what else is denoted by the title of the lions but the devils, which rage against us with the fury of the deadliest cruelty? And because the sinners are called to faith, whose hearts were once ‘the dens of lions,’ when by their confession the Lord is believed to have overcome death, it is as if He were ‘crowned from the lions’ dens. ’ For a crown is the recompense of victory. So often then do the faithful offer a crown to Him, as they confess that He has overcome death by virtue of the Resurrection. And so ‘the lion is driven from his den,’ because ‘by the midwifery of the Lord’s hand,’ ‘the crooked serpent is hindered from dwelling in the dens,’ which he had possession of.
For he went forth defeated from the hearts of believers, who had aforetime ruled over them with the sceptre of unbelief.
53. Observe how in a few short sentences the holy man related the order of the Lord’s Advent, set forth its weighty charges, and in admiring described what by His Incarnation was possible to be done. But He, Who wrought marvellous things when He came in humility, cannot be viewed with all the great terribleness He shall come with, when He appeareth in the mightiness of His Majesty. The order of His first Advent might be viewed and estimated, in so far as in coming to redeem carnal beings, He abated the greatness of His Divinity to carnal eyes. But who might bear the terrors of His Highness, when with the power of the Second Advent in exercising judgment by fire,
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He shall glow in the Majesty of His power? Whence the holy man describes His first Advent, but is exhausted for the second, saying,
Ver. 14. Lo, these things have been spoken for part of His ways; and whilst we scarcely hear a little drop of His words, who shall be able to look on the thunder of His Majesty?
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54. What is meant in this place by the designation of the ‘ways,’ but the Lord’s modes of acting? Hence too the Lord saith by the Prophet; For My ways are not as your ways. [Is. 55, 8] Accordingly in telling of the Advent of the Lord, he had described the ways of God in part; because His method of acting by which He created us was one thing, and that by which He redeemed us another. Thus those things, which he told touching the Lord’s way of acting, making light of by comparison with the final Judgment, he says, Lo, these things are spoken for part of His ways. Which he also calls ‘a little drop of His words,’ for whatsoever thing that is high, whatsoever thing that is terrible, we whilst set in this life are brought to know by the contemplation of Him, from the vast ocean of the secrets of Heaven wells out to us like a slight drop of the liquid element Above. And who shall be able to look on the thunder of His Majesty? As though he expressed himself in plain words; ‘If we scarce endure the wonders of His humility, the loud and dreadful Advent of His Majesty with what nerve do we encounter? ’ This thundering of His Advent the Psalmist also sounds out, saying, Our God shall come in state, our God, and shall not keep silence, a fire shall devour before Him, and a mighty tempest round about Him. [Ps. 50, 3] Hence Zephaniah the Prophet tells it out, saying, The Great Day of the Lord is near; it is near and hasteth greatly. The voice of the Day of the Lord is bitter: the mighty man shall be troubled there. That Day is a day of wrath, a day of trouble and distress, a day of wasteness and desolation, a day of darkness and gloominess, a day of cloud and whirlwind, a day of the trumpet, and of a dreadful sound. [Zeph. 14–16] The terror then of the Strict Inquest, which Zephaniah calls ‘the Trumpet,’ blessed Job designates ‘thundering. ’ Which Joel also viewing saith, Let all the inhabitants of the land be troubled; for the Day of the Lord cometh; for it is nigh at hand, a day of darkness and of gloominess, a day of cloud and whirlwind. For the Day of the Lord is great, and very terrible, and who shall sustain it? [Joel 2, 1–3] But how incomprehensible and unimaginable that Greatness wherewith He shall come in His Second Manifesting, in some degree we estimate aright, if we consider with heedful reflection the weighty particulars of His first Advent. Surely that He might redeem us from death, the Lord came to die, and the impoverishment and punishments of our flesh He underwent in His own Body; Who before He came to the stock of the Cross, suffered Himself to be bound, to be spit on, to be mocked and to be beaten with blows on His cheek. Observe to what disgraceful treatment He for our sakes consented to come, and yet, before He permitted Himself to be laid hold of, He questioned His persecutors, saying, Whom seek ye? To Whom they thereupon gave answer, Jesus of Nazareth. And when He said to them directly, I am He, He only uttered a voice of the mildest answer, and at once prostrated His armed persecutors to the earth. What then shall He do when He cometh to judge the world, who by one utterance of His voice smote His enemies, even when He came to be judged? What is that Judgment which He exercises as immortal, Who in a single utterance could not be endured when He was about to die? Who may sustain His wrath, Whose very mildness even could not be sustained? So then let the holy man consider it and say, And whilst we scarcely hear a little drop of His words, who shall be able to look on the thundering of His Majesty?
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BOOK XVIII.
Contains the exposition of the twenty-seventh and twenty-eighth chapters of the Book of Job, to the twenty-first verse and half through it, after manifold senses.
IT is the case for the most part in Holy Writ that there are things of a mystical nature so represented, that nevertheless they seem put forth in accordance with the historical relation. But oftentimes such sort of descriptions are mixed together in that same historical relation, whereby the whole outside of history is rendered null [cassetur]; which same whilst they sound of nothing belonging to the history, oblige the reader to look for something else in them. For things being spoken that we suppose plain, when we find any particulars interspersed with a more obscure meaning, we are as it were pricked by a kind of spurs, that we should both be alive for the understanding some things in a deeper sense, and that we should take even those things as put forth in a more obscure sense, which we looked upon as spoken in their plain import. Whereas, then, blessed Job was speaking of the Word of the Lord, and the greatness of His thundering, next in order to these words it is directly introduced;
Chap. xxvii. 1. Moreover Job added taking up his parable, and said.
[i]
2. By which same verse it is shewn in how great mystery the words of this most saintly man are delivered, when ‘a parable,’ i. e. a simile, is described as ‘taken up’ by him, who utters nothing below in the way of simile or comparison. For be it far from us in this place to interpret a ‘parable’ that musical instrument [‘We know of no musical instrument so called either now or formerly; but one may imagine some so named from their parabolic figure. ’ Ben. ]. Since neither is it allowable to suppose that under infliction of chastenings he used music, when Truth saith by His Scripture, Music in mourning is as a tale out of season. The word ‘parable,’ then, having been named, see how we now learn, the text itself telling it, not by the text only to estimate his words. And so every thing must be drawn to turn to that likeness, by which the Church is denoted in a figure. And indeed in the very beginning of his speaking, the things said are put forth in a plain sense, but they are entwined with more obscure ones subjoined. For he begins as he is used, with a plain mode of speech, but he finishes his words with a description pregnant through mystical significations. And so he saith,
Ver. 2. As God liveth, Who hath taken away my judgment, and the Almighty, Who hath brought my soul to bitterness.
[ii]
3. By which same words blessed Job at once tells his own circumstances, and represents the times of Holy Church under affliction, wherein she is borne down by the open frowardness of unbelievers, and vexed by the bitterness of persecution. For in two ways the Church is subject to be tried by her adversaries, viz. that she should suffer persecution either by words or swords. Now Holy Church aims with the greatest diligence to possess wisdom and patience. And her wisdom is exercised when she is tried with words, her patience is exercised when she is tried with swords. Now, however, he is speaking of that persecution, wherein she is provoked not by swords, but by
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false statements. Now we know numbers, who when they encounter some things adverse in this life, do not believe that God is, but there are some that hold that God is, but does not concern Himself in the least with the affairs of men. For of the one it is said by David, The fool hath said in his heart, There is no God. [Ps. 14, 1] But the latter say in him, How doth God know? And is there knowledge in the Most High’! And again; Yet they say again; The Lord shall not see, neither shall the God of Jacob regard it. [Ps. 94, 7] Thus this person who bore a type of Holy Church, whilst set fast in the very bitterness of his affliction, made answer against them both, For as life has ‘being,’ but death has not, to avow that God is, he saith, As God liveth, but that he might tell that God concerns Himself with the affairs of mortals, he added, Who hath taken away my judgment, and hath brought my soul to bitterness. For these ills which he suffers he bears record that he suffers not by accident, but by God Who ordereth all things, nor does he attribute the power for his bitterness to his tempter, but to his Creator.
4. For he knows that the devil, though he is ever aiming at the afflicting of the just, yet if he do not receive the power from our Maker is not empowered in the least degree for any tittle of temptation. And hence all the devil’s will is unjust, and yet whilst God permits it, all his power is just. For of himself he does unjustly seek to try men indifferently, but those that require to be tempted, in so far as they require to be tried, God does not permit to be tried otherwise than justly. Whence also in the Books of the Kings it is written of the devil, That the evil spirit of the Lord came upon Saul. [1 Sam. 18, 10] Where the question justly occurs, ‘If it was the Spirit of the Lord, why should it be called an evil spirit? and if an evil spirit, why the Lord’s? ’ But in two words there is comprehended at once the just power and the unjust will in the devil. For both he himself is called an evil spirit in respect of a most evil will, and the same spirit is called the Lord’s spirit in respect of the most just power bestowed on him. And so it is well said; God liveth, Who hath taken away my judgment; and the Almighty, Who hath brought my soul to bitterness. For though the enemy rage furiously, who longs to deal the blow, yet it is the Creator, Who permits him to have power for any thing. But forasmuch as the holy man by invoking the life of God bound himself to somewhat, let us hear what in so obliging himself he subjoins. It follows;
Ver. 3, 4. All the while my breath is in me, and the Spirit of God is in, my nostrils, my lips shall not speak iniquity, nor my tongue meditate falsehood.
[iii]
5. What he first calls ‘iniquity,’ this repeating afterwards he calls ‘falsehood. ’ For both all ‘falsehood’ is ‘iniquity,’ and all ‘iniquity’ ‘falsehood,’ because, whatever thing is at variance with truth is surely at odds with equity. But between this which he expresses, ‘to speak’ and that which he adds afterwards, to ‘meditate,’ there is a wide difference. For sometimes it is a worse thing to ‘meditate’ falsehood than to speak it. For to speak is very frequently a matter of precipitation, but to ‘meditate’ of purposed wickedness. And who could be ignorant by what great difference the sin is distinguished, whether a man tell a lie by precipitation or of set purpose? But the holy man, to be entirely attached to the truth, tells that he would neither lie of set purpose, nor by precipitation. For all lying is very seriously to be guarded against, though sometimes there is a certain sort of lying which is of lighter complexion, if a man lie in rendering good [b]. But seeing that it is written, The mouth that belieth slayeth the soul. [Wisd. 1, 11] And, Thou shalt destroy all them that speak leasing. [Ps. 5, 7] This kind of lying also those that are perfect eschew with the greatest care, so that not even the life of any man should by deceit of theirs be defended, lest they hurt their own
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souls, whilst they busy themselves to give life to another’s flesh; though the same particular kind of sin we believe to be very easily remitted. For if any sin is ‘by godly practice ensuing after to be done away, how much more is this easily wiped off, which pitifulness, the mother of good works, herself accompanies?
6. But there are some that from the deceit of the midwives endeavour to establish that this species of lying is not sin, chiefly because, upon those midwives lying, it is written, That the Lord made them houses. [Exod. 1, 21] By which mode of recompensing it is rather learnt what the offence of lying earns; for the profits of their kindness which might have been repaid them in everlasting life, on account of the sin of lying mixing in are diverted into an earthly recompense, that in their own life, which they were ready to defend by lying, they should receive back the good which they did, and not have any reward of their recompensing, that they might look forward to beyond. For if the thing be weighed with exactness, it was from the love of the present life they lied, not from the being bent on the recompense; for by the act of sparing, they endeavoured to protect the life of the infants; but by the act of lying, their own life.
7. And though in the Old Testament a few such cases may possibly be discovered, yet almost on no occasion will the attentive reader there find this or a like kind of lying practised by those that were perfect, although the lie might seem to bear some sort of semblance of truth; and perchance it might be an offence of a lighter complexion under the Old Testament, wherein by victims of bulls and goats, the sacrifice was not the very Truth itself, but a shadow of the truth. For in the New Testament, after Truth has been manifested by flesh, we are advanced by a higher scale of precepts, and it is meet and right that certain actions which in that People were instrumental to a shadow of the Truth, we should give over. But if there be any man, who would defend his lying by the Old Testament, because there perhaps it was less detrimental to particular persons, he must needs be compelled to say that the robbing of another’s property, and the retaliation of an injury, which were there allowed to those in a weak state, cannot be injurious to himself. All of which it is plain to all men with what severe strictures Truth doth visit. Which ‘Truth’ now henceforth, the shadow of the betokenment of Him set aside, is brought to light in very flesh. But as the holy man gives his word neither to ‘speak’ nor ‘meditate falsehood,’ these actual particulars, wherein he agrees with the truth, he subjoins, carrying it on;
Ver. 5. God forbid that I should justify you; till I die, I will not depart from mine innocency.
[iv]
8. For he would ‘depart from his innocency,’ if he reckoned good things of bad persons; as Solomon bears witness, who saith, He that justifieth the wicked, and he that condemneth the just, even they both are abomination to the Lord. [Prov. 17, 15] For there are persons, who, whilst they extol with commendation deeds of men ill done, heighten that which they ought to have rebuked. For hence it is said by the Prophet, Woe to those that sew pillows under every elbow of the hand, and make cushions under the head of every age. [Ez. 13, 18] For a ‘pillow’ is put for this, that we may rest the easier. Therefore whoever flatters persons doing wrongly is putting a pillow under the head or the elbow of one lying, so that the man that should have been chidden on account of sin, being stayed up therein by commendations, should rest at his ease. Hence again it is written, And one built up a wall, and, lo, others daubed it. [ib. 10. ] For by the term of ‘a wall,’ the hardness of sin is denoted. And so ‘to build up a wall’ is for a man to rear against himself barriers of sin; but
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they’ daub the wall,’ who flatter those that commit sins, that what the first by doing wickedly build, those same persons by spreading their flatteries should as it were make of bright colour. But the holy man, as he does not think what is bad of the good, so he refuses to judge what is good of the bad; saying, God forbid that I should Judge you just: till I die, I will not depart from mine innocency. Where he subjoins in plain words;
Ver. 6. My righteousness, which I began to hold fast, I will not abandon.
For ‘his righteousness’ that he had ‘begun with,’ he would ‘abandon,’ if he went out of the way into the praising of persons committing sin. But because we then more truly keep away from the sins of others when we first keep ourselves safe from our own, why he is so afraid to be guilty touching those, he gives the grounds of the principle, when he adds; For neither doth mine heart reproach me in all my life.
[v]
9. As if he expressed himself in plain words; ‘On your account I ought not to be drawn into guilt, in that I have dreaded to commit sin in my own affairs. ’ But it is a thing to be known, that everyone that is at variance with the precepts of the Lord in practice, as often as he hears them, is reproached and confounded by his own heart, because that which he has never done is brought to recollection. For whereinsoever it sees itself to have done amiss, the conscience by itself secretly accuses self. Whence the prophet David beseeches, saying, Then may I not be ashamed, when I have respect unto all Thy commandments. [Ps. 119, 6] For greatly ‘ashamed’ is every man, when either by reading or hearing them he turns his eye to the precepts of God, which by his way of living he has disregarded. Thus it is hence declared by the voice of John, If our heart condemn us not, then have we confidence toward God. And whatsoever we ask we receive of Him. [1 John 3, 21. 22. ] As if he said in plain speech, ‘If that He bids, we do, that we ask, we shall obtain. ’
10. For with God both these two do of necessity match with one another exactly, that practice should be sustained by prayer, and prayer by practice. Thus it is hence that Jeremiah saith; Let us search and try our ways, and turn again to the Lord. Let us lift up our hearts with our hands unto God in the heavens. [Lam. 3, 40. 41. ] For to ‘search our ways’ is to sift what is inmost in the thoughts. But he ‘lifts up his heart with his hands,’ who strengthens his prayer by good works. For he that prays, but shuts his eyes to practice, ‘lifts up the heart,’ but does not ‘lift up the hands. ’ But whosoever practises, but does not pray, ‘lifts up the hands,’ but does not ‘lift up the heart. ’ And so according to the voice of John, the heart then acquires confidence in prayer, when no wickedness of life withstands it. Of which same confidence it is rightly said now by the holy man; For neither doth mine heart reproach me in all my life. As though he said in plain speech, ‘It never remembers to have been guilty of that, whereby it might be made ashamed in its prayers. ’ But it may be asked, on what principle he declares that he is not reproached by his heart, seeing that he accuses himself above of having sinned, saying, I have sinned: what shall I do unto Thee, O Thou Preserver of men? [Job 7, 20] Or surely, If I would justify myself, mine own mouth shall condemn me. [Job 9, 20]
11. But it is requisite to be known that there are sins that by righteous men are possible to be avoided, and there are some sins which even by righteous men are not possible to be avoided. For what man’s heart, whilst bound up with this corruptible flesh, does not slip in ill bent thought, even
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if be not plunged into the very pit of consenting? And yet to think these same wrong thoughts is to commit sin. But while there is a resisting of the thought, the soul is freed from being confounded. And so the mind of the righteous, though it be free from bad practice, yet sometimes it falls to the ground in bad thinking. Thus then into sin too it slips, because in the thought of the heart at all events it is made to swerve, and yet it hath not that whereon to upbraid itself afterwards in weeping, because it recovers itself before that it falls by consenting. And so with just propriety he who confessed himself a sinner, declares that he is never upbraided by his heart, because though perhaps by thinking unlawful thoughts he ever fell short of righteousness, yet the resolute struggle of the soul, he resisted the thought. It follows;
Ver. 7. Let mine enemy be like the ungodly, and he that riseth up against me as the unrighteous.
[vi]
12. In Holy Writ, the words’ like as’ and’ as if’ are sometimes put not for a likeness, but for the reality. Whence we have that; And we beheld His glory, the glory as of the only-begotten of the Father. [John 1, 14] And thus here also ‘like,’ and ‘as’ seem to be said rather for the sake of affirmation than similitude. Now between the ungodly and the wicked man there is wont to be this difference sometimes, that every ungodly man is unrighteous, but not every unrighteous man ungodly. For the’ ungodly’ is put instead of unbeliever, i. e. a stranger to the godliness of religion. But a man is called unrighteous, who by wrongness of practice is at variance with righteousness, even if he does perhaps bear the name of the Christian Faith.
Therefore by the typical voice of blessed Job, Holy Church, which is subject to some gainsaying the right Faith, avouches that she has an ‘ungodly man her enemy. ’ But because she has to bear others under the cloke of the faith within her pale living in bad practices, she abhors the ‘unrighteous’ man as being her adversary. But if’ like’ and ‘as’ it is right we should understand as put on account of ‘likeness,’ Holy Church brands by a likeness to the ungodly those whom she is subject to living in a carnal manner within her pale. For within her bounds he is an enemy to her, who whilst he maintains himself a believer by professions, denies it by practices. And because he accounts him as an unbeliever, who, whilst set within her pale in semblance, only assails her with mischief of evil doing, he rightly says, Mine enemy is like the ungodly, and he that riseth up against me as the unrighteous. As though he said in plain speech; ‘He is at variance with me in faith as well, who does not agree with me in practice. ’ It follows;
Ver. 8. For what is the hope of the hypocrite, if he seize with covetousness, and God free not his soul?
[vii]
13. The hypocrite, who in the Latin language is termed pretender [simlator], aims not to be but to appear just, and therefore he is a covetous robber, because whereas while doing wickedly he desires to be revered for sanctity, he seizes on the praise of a life not his own. But it is said to be the aim of hypocrites, that both what they are they may keep back, and what they are not they may make themselves known to men as being; so that they should surpass their own measure in esteem, and by credit for conduct shew themselves to excel the rest of the world. They eschew the seeming to be that which they are, and before the eyes of men they clothe themselves with a kind of overlaid respectability of innocency. Hence in the Gospel they are rightly upbraided by the voice of our Redeemer, when the words are spoken to them, Woe unto you, hypocrites! for ye are like unto
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whited sepulchres, which indeed appear to men beautiful outward, but are within full of dead men’s bones, and of all uncleanness. Even so ye also outwardly appear righteous unto men, but within ye are full of covetousness and iniquity. [Mat. 23, 27. 28. ] Contrariwise all that are Saints really not only do not ever at all covet glory that is beyond their measure, but do also eschew appearing that very thing, which they have obtained to be. And hence that great Preacher of truth, in speaking against the false apostles; while he was relating the extraordinary excellences of his practice for the instruction of his disciples; whilst he was describing that he had undergone such countless perils in accumulated persecution, and after this made mention of his having been carried up to the third heaven, and into Paradise again, where he had power to learn things so ‘great, as he had not power in any degree to tell; was on the point perhaps of telling things still more marvellous of himself, yet holding himself in from human applause by deep reflecting he adds, But now I spare, lest any man should think of me above that which he seeth me to be, or that he heareth of me. [2 Cor. 12, 6] He then had somewhat yet further to be declared concerning himself, who’ forbears’ to speak. But the great Preacher did both, that both by telling the things which he had done he might instruct his disciples, and by being silent keep himself safe within the bounds of humility. For he would have been over ungracious, if he had withheld all relating to himself from the disciples; and perhaps incautious over much, if even to the disciples he had uttered all about himself. But in a wonderful way, as has been said, he did both the one and the other, so that by speaking he might instruct the life of those that heard him, and by holding his peace preserve his own.
14. Now it deserves to be known, that holy men as often as they communicate any thing concerning themselves to their followers, are imitating the custom of their Creator. For God, Who forbids us that we never be commended by our own lips, in Holy Writ does utter His own praises; not that He Himself needs them, Who cannot be a gainer by praises; but whilst He relates to us His greatness, He lifts up our ignorance to Himself, and by telling His own good He teaches us; whereas man would never know Him, if He had been minded to be silent about Himself. And so He for this reason shews His own praises, that we may be able by hearing to know, by knowing to love, by loving to follow, by following to obtain, and by obtaining to enjoy the vision of Him. Whence the Psalmist saith, He will tell the people the power of His works, and that He may give them the heritage of the heathen. [Ps. 111, 6] As if he expressed himself in plain terms; ‘For this reason He tells the mightiness of His doing, that he that heareth thereof may be enriched with His gifts. ’ Therefore holy men, imitating the way of their Creator, sometimes reveal things that concern themselves, that those who hear them they may instruct, not that they may themselves be gainers, and yet in these things they keep guard over themselves by bethinking themselves deeply, lest whilst they lift up others from an earthward bent, they should themselves be sunk in the coveting of earthly applause. Whose statements hypocrites for the most part follow, but the meaning of their statements they are wholly blind to, because what the righteous do with a view to the advantaging of their neighbour, this these same do with a view to the extending of their own name. But the holy man beholding that hypocrites seek not at all after future glory, but desire to possess themselves of present glory, says, What is the hope of the hypocrite? in that while he loves the present things, he hopes not for the future. For it is written, For what a man seeth, why doth he yet hope for? [Rom. 8, 24] And so for this reason there is on the part of the hypocrite no advancing in any degree to the eternal rewards by hope, because that which required to be sought elsewhere, he makes it his pride to have in possession here. And because his offence was set forth, the punishment too is subjoined, when it is forthwith brought in next;
Will God hear his cry, fchen trouble cometh upon him?
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[viii]
15. ‘His cry in the time of his straits God heareth not,’ because in the time of tranquillity he did not himself hear the Lord crying in His precepts. For it is written; He that turneth away his ear from hearing the law, even his prayer shall be abomination. [Prov. 28, 9] And so the holy man seeing that all they that are indifferent to practise what is light now, in the time at the end betake themselves to words of beseeching, saith; Will God hear his cry? By which words assuredly he follows close upon the words of our Redeemer, Who saith, Last of all come the foolish virgins also, saying, Lord, Lord, open to us. And it is answered them, Verily I say unto you, I know you not. [Matt. 25, 11] Because great severity is exercised then, in proportion as now greater mercy is prolonged [al. granted beforehand], and He does then with strictness put forth judgment upon persons not corrected, Who now patiently bestows pity upon them going on transgressing. For hence it is the Prophet saith, Seek ye the Lord, while He may be found; call ye upon Him, while He is near. [Is. 55, 6] Now He is not seen, and’ is near,’ then He shall be seen, and shall not’ be near. ’ He hath not yet appeared in judgment, and if He be sought, He is found. For in a wonderful way, when He appeareth in judgment He is at once able to be seen, and unable to be found. Hence Solomon describes Wisdom at once caressing sweetly, and judging dreadfully, saying, Wisdom crieth without; she uttereth her voice in the streets. Whose language he also tells, adding, How long, ye simple ones, will ye love simplicity, and fools delight in their own harm, and silly ones hate knowledge? Turn you at my reproof. Behold, I will pour out my Spirit unto yow 1 will make known my words unto you. [Prov. 1, 20-28] Mark with what kind of words her sweetness in calling is expressed. Let us see now in what ways her severity in upbraiding is told, that in the end sooner or later her strictness in punishing may have free scope. Because I have called, and ye refused, I have stretched out my hand; and no man regarded; but ye have set at nought all my counsel, and would none of my reproof. Let her now say how she will smite those, whom she bears with so much longsuffering, never turning back to her: I also will laugh at your destruction, I will mock when your fear cometh, when sudden calamity falleth on you, and your destruction riseth as a whirlwind; when distress and anguish cometh upon you. Then shall they call upon me, but I will not answer. They shall rise up early, but they shall not find me. By the mouth of Solomon then, the wisest of men, all particulars are carefully set forth relating to the Judgment from Above: because she both at first calls us sweetly, and afterwards upbraids us terribly, and at the last condemns us irretrievably. And so it is well said; Will God hear his cry when trouble cometh upon him? Surely because the hypocrite then findeth not a remedy in crying, who now lets slip the fitting opportunity of crying. Concerning whose wickedness it is yet further added;
Ver. 10. Or will he be able to delight himself in the Almighty? [ix]
16. For he that is overcome by the love of earthly things, in no degree delights himself in God. The soul indeed can never exist without its delight, for it delights itself either in things below or in things above, and in proportion as it is employed with higher devotion towards those above, it grows deadened with the greater loathing towards those below, and as it glows with a keener interest for those below, it cools in proportion with an accursed illsensibility from those above. For both cannot possibly . be loved together and alike. Hence the Apostle John, well knowing that amongst the thorns of worldly attachments the crop of heavenly charity can never shoot, before he
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produces the seeds of the love eternal, with the holy hand of the word eradicates from the hearts of his hearers the thorns of worldly affections, in the words, Love not the world, neither the tleings that are in the world. And he directly subjoins, If any man love the world, the love of the Father is not in him. [1 John 2, 15] As if he said in express terms; ‘Both these loves cannot contain themselves in one and the same heart, nor does the crop of charity from Above shoot in that heart, wherein the thorns of gratification down below kill it. ’ And he reckons up all the prickles arising from that gratification below, saying, For all that is in the world is the lust of the flesh, and the lust of the eyes, and the pride of life, which is not of the Father, but is of the world. And the world passeth away, and the lust thereof. [v. 16. 17. ] And so the’ hypocrite cannot delight himself in God,’ because heavenly desires never spring forth in his mind, seeing surely that the thorns ofea11hly love overlay it. Of whom it is fitly added;
Will he always call upon God?
[x]
17. For it is then that the hypocrite’ calls upon God,’ when the wretchedness of earthly circumstances wrings him hard. For when in this world he has obtained the carrying out of the good fortune sought for, his Maker, Who vouchsafed him this same good fortune, he asks not for; But because, as we said before, the art of those that teach should be, that in their hearers’ minds they should first aim to destroy what is wrong, and afterwards to preach what is right; (lest the hearts that are full of evil things should not contain the good seed of holy preaching, whence it is said to Jeremiah, See, I have this day set thee over the nations and over the kingdoms, to root out and to pull down and to destroy and to throw down, to build and to plant. [Jer. 1, 10] For it is first bidden him that he should pull down, and afterwards that he should build, first to pluck up, and afterwards to plant; because the foundation of rightful truth is not laid, except the edifice of error be first pulled down;) blessed Job after that he had mane the case of the Universal Church his answer to the statements of his friends as if in opposition to words of heretics, and that by a manifold rejoinder he had destroyed their pride, describes himself henceforth to teach; that is, that he might be plainly seen in those things which he added to plant what is right, but in those that he premised to have plucked up what is wrong. It goes on;
I will teach you by the hand of God, that which is with the Almighty; I will not conceal.
[xi]
18. In such a way does blessed Job speak in his own words as to denote something connected with what relates to us. For Holy Church in teaching, in so far as it is expedient to know it, hides not a particle of truth. Thus because ‘the Hand of God’ is a name for the Son; for, by Him were all things made [John 1, 3]; she tells that by the Hand of God she teaches those, whom she sees continuing foolish in their own wisdom. As if she said in plain words; ‘I know not any thing of myself; but whatever I perceive of the Truth, this I comprehend by the bountifulness of that same Truth. Ye for this reason are not embued with right wisdom, because this same wisdom that you have yon ascribe not to the Hand of God, but to your own selves. ’ For the adversaries of Holy Church, if they do at times perceive any thing true, this they attribute to their own powers, and they deprive themselves so much the more of the Wisdom from Above, in the same proportion as they wish to have it appropriated to themselves as being derived from their own wits. Unto whom it is sometimes vouchsafed for their judgment, that they should indeed know some things aright, but by
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this very same knowledge be rendered the more obnoxious to punishment. Whence it is fitly added;
Ver. 12. Behold, all ye yourselves know: why then do ye utter vain things without cause?
19. It is written; And that servant, ‘Which knew his lord’s will, and prepared not himself; neither did according to his will, shall be beaten with many stripes. [Luke 12, 47. 48. ] But he that knew not, and did not worthily, shall be beaten with few stripes. And again it is written; Therefore to him that knoweth to do good, and doeth it not, to him it is sin. [Jam. 4, 17] And so for the heightening of greater guilt Holy Church tells it that her enemies at once know what they ought to follow, and will not follow what they may know. Of which same persons it is elsewhere said; Let them go down quick into hell. [Ps. 55, 15] Those are’ quick’ that are sensible of the things that are done towards them. For the dead neither know nor are sensible at all, and so ‘the dead’ who do not feel are used to be put for persons that know not, but’ the quick,’ who are sensible, for those that know. Therefore to ‘go down quick into hell’ is for persons to sin knowing and being sensible of it. It goes on; This is the portion of an ungodly man with God, and the heritage of oppressors, which they shall receive of the Almighty. Which same’ portion’ and’ inheritance’ he thereupon gives, when he adds;
Ver. 14. If his children be multiplied, it is in the sword; and his grandchildren shall not be satisfied with bread.
20. The title of the ‘ungodly’ is not without meaning given to heretics, who through the erroneousness of false doctrine are far removed from the knowledge of the truth; whom in the words following he calls ‘violent’ as well, as being persons who set themselves to wrest by violence to a wrong meaning the sentences of Holy Scripture containing right articles of doctrine. And so they are ‘violent’ if not in the goods of men, at all events in the senses of precepts. But the ‘sons of violent men’, are the follower’s of heretics, who while they consent to their error, are as It were engendered by their preaching. But while being’ multiplied’ ‘they shall’ be in the sword,’ for though now they grow up in an immense multitude in a ruinous liberty, yet they are smitten by the sentence of the Judge to come, Whence the Lord saith by Moses, My sword shall devour flesh. For ‘the sword of God devours flesh,’ because in the Final Judgment His sentence destroys those, who are carnally wise, On which point it is to be made out why it should be said that the wicked’ receive this portion’ and inheritance of theirs from the Almighty? Yet to those taking a right view it is plain that though they had it from themselves to act unjustly, yet it comes before the Equity Above, what is unjustly done justly to judge; so that the sentence of God should orderly appoint for punishment those whom their ill-ordered conduct drew into sin, Concerning whom it is fitly subjoined; And his grandchildren shall not be satisfied with bread.
21. For ‘the grandchildren’ of Heretics are they that are born by the preaching of children in error. And these ‘bread fails to satisfy;’ because while in the provender of the sacred Word they seek to perceive more than they take in, they are ever a hungering to the knowledge of the truth; and the preachings of instruction, which they are busy to seek for questioning, they are incapable of having for refreshment. But because from the number of these heretics some Holy Church gathers in, some she leaves obstinate in their wickedness, it is thereupon added;
Ver. 15. Those that remain of him shall be buried in death. [xiv]
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22. Doubtless’ the persons left’ of that tribe of heretics ‘are buried in death,’ for whereas they return not to the light of truth, assuredly they are sunk down in everlasting punish. ment by an earthly perception. And because it is sometimes the case, that whilst the leader of the common herds in error is carried off to punishment, the common herds that were led astray are new set to a knowledge of the truth, and then the persons under them return to true knowledge, when these persons are brought to eternal punishments, who had been wrongly set over them, it is fitly added; And his widows shall not weep.
[xv]
23. Whom do we take for ‘his widows’ but the subject common herds left deserted for their happiness by his death? For oftentimes, as has been said, when the preacher of error is carried off to everlasting punishments, his subject multitudes are brought back to the grace of a true acquaintance. For these multitudes the wicked preacher was set over like a husband, because the seducer of the soul did cleave joined to them for the worse. Or, indeed, ‘the widows do not weep,’ because whilst continuing in their erring belief, whereas they hold their preacher to have been holy, they are beguiled by a deceitful hope, that they should not mourn. It follows;
Ver. 16, l7. Though he heap up silver as the earth, and prepare raiment as the mud; he may prepare, but the just shall put it on, and the innocent shall divide the silver.
[xvi]
24. Silver is used to be interpreted the clearness of sacred Writ, as it is elsewhere said; The words of the Lord are pure wo1. ds: as silver tried in a furnace of earth. [Ps. 12, 6] And because there are those that long to have the Word of God not inwardly in the exemplifying but externally in the displaying, therefore it is said by the Prophet, All they that are clothed in silver a1. e cut off, being those, who by the word of God do not fill themselves with the interior refreshment, but array themselves in the outward exhibition. Hence their ‘silver,’ i. e. the word of heretics, is compared to ‘earth,’ because touching the subject of Holy Writ, that there may be something that they know, they toil and strain from the coveting of earthly applause. And these, too, ‘prepare raiment as the mud,’ because they make up testimonies of Holy Scripture loosely and bedaubingly, whereby they would defend themselves, He shall ‘prepare’ indeed, ‘but the just shall put them on,’ because the person who is full of right faith, which is used to be accounted to the Saints for righteousness, gathers together those selfsame testimonies of Holy Writ, which the heretic adduces, and therefrom he charges home the obstinacy of that one’s error. For whereas they fetch against us the testimonies of the Sacred Law, they bring with them unto us that whereby they may be defeated. And hence David representing a type of the Lord, but Goliath the pride of Heretics, they spake that in deeds, which we are disclosing in words. Thus Goliath came to battle with a sword, but David with a shepherd’s scrip, but David, defeating that same Goliath, with his own sword slew him. Which thing we likewise do, who by His deigning have obtained to be made members of the promised David [al. ‘the promised members of David. ’]. For when heretics full of pride, and advancing sentences of Holy Writ, we defeat by the same words and sentences, which they bring forward, we as it were behead Goliath in his pride with his own sword. And so ‘the just puts on those same garments,’ which the unjust man ‘prepares,’ because the holy man employs in the
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service of truth those same sentences by which the bad man strives to exhibit himself a master of learning in opposition to the truth.
25. And the innocent shall divide the silver. For ‘the innocent to divide the silver’ is to set forth the revelations of the Lord piece by piece and with discrimination, and to apply to each individual what may be proportionately suitable. For the Word of the Lord which is here entitled ‘silver’ or ‘garments,’ this same is elsewhere denominated ‘spoils. ’ Which the Psalmist likewise witnesses in the way of comparison, saying, I rejoice at Thy Word as one that findeth great spoils. [Ps. 119, 162] Which spoils are so called for this reason, because on the Gentile world passing over to the faith of the Lord, the Jews are spoiled of the Sacred Oracles with which they had been invested. And of this division of the silver or of spoils it is elsewhere said, Benjamin is a ravening wolf: in the morning he shall devour the prey, and at night he shall divide the spoils. [Gen. 49, 27] By which words, no doubt, the Apostle Paul is designated, as being descended from the stock of Benjamin, who ‘in the morning devoured the prey,’ because in his first beginnings seizing upon all the believers he was able, he glutted his own cruelty. But ‘in the evening he divided the spoils,’ because afterwards being made a believer, he portioned out the sacred oracles by interpreting them.
26. Though this’ silver,’ which’ the innocent divides,’ may be understood in another sense as well. For Heretics, that they may be easily able to recommend what is wrong, mix with their statements things that are right, that the minds of those that hear them by right views they may attract, and ‘by wrong ones wound. Which same persons, because, in the precepts of God, they are pied with a sound and unsound mode of speech, are, in the Gospel, well represented by the appearance of the’ ten lepers,’ with whose healthy colour whereas an evil whiteness is intermixed, by this excessive whiteness they are rendered foul. Hence we are warned, Not to think of ourselves more than we ought to think, but to think soberly. [Rom. 12, 3] And these too, because they do not as yet love either God, of Whom they entertain wrong notions, nor yet their neighbour, from whom they are separated, are opposed to the precepts of the Decalogue, and therefore for the beseeching of the Lord they come ten in number. Now for this cause, that they mixed what is sound with what is unsound, they are pied with a difference of colour; but because they offended in His precepts, they call Him that whereby they had so offended, saying, Jesus, Preceptor; and hereby they directly obtained to be healed. And so because the Catholic makes out the things that are thought rightly, or that are thought wrongly by them, ‘the innocent divideth the silver,’ i. e. distinguisheth what may have been by them delivered either with wholesome or baneful effect. I t goes on;
Ver. 18. He buildeth his house as a moth. [xvii]
27. ‘The moth builds a house’ for itself by corrupting. Nor could the heretic have been shewn by a better comparison, who makes a dwelling for his misbelief no where else save in the minds which he has corrupted, who also engages for his followers to be free from everlasting fire. For he pledges to them ‘the refreshment of eternal rest, but his words ‘have no solidity, because they lack the fulness of truth. Whence it is added, And as the keeper he maketh a booth. For’ the booth of the keeper’ is not set firm by any foundation, but the time passing it is directly destroyed. And the rest promised by heretics is destroyed together with the time, in that after this life it is not found at all. And because oftentimes Heretics in contempt of the Church Universal are supported by the patronage of the powerful ones of the world, and the rich do not cease to aid them with all the
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countenance of active agency that they are empowered with, that identical person also, whoever he be, that is made to swell against the face of his Maker by temporal good things, is now touched by the sentence of the holy man, and from the particular ruin of heretics, the discourse is drawn off to a general characterizing of all the self-exalted, when it is added;
Ver. 19. When the rich man sleepeth, he shall take nothing away with him, he shall open his eyes and shall find nought.
28.
Thus it is hence said in the Song of Songs, on the coming of the Spouse; Thou shalt be crowned from the top of Amana, from the top of Shenir and Hermon, from the lions’ dens. [Cant. 4, 8] For what else is denoted by the title of the lions but the devils, which rage against us with the fury of the deadliest cruelty? And because the sinners are called to faith, whose hearts were once ‘the dens of lions,’ when by their confession the Lord is believed to have overcome death, it is as if He were ‘crowned from the lions’ dens. ’ For a crown is the recompense of victory. So often then do the faithful offer a crown to Him, as they confess that He has overcome death by virtue of the Resurrection. And so ‘the lion is driven from his den,’ because ‘by the midwifery of the Lord’s hand,’ ‘the crooked serpent is hindered from dwelling in the dens,’ which he had possession of.
For he went forth defeated from the hearts of believers, who had aforetime ruled over them with the sceptre of unbelief.
53. Observe how in a few short sentences the holy man related the order of the Lord’s Advent, set forth its weighty charges, and in admiring described what by His Incarnation was possible to be done. But He, Who wrought marvellous things when He came in humility, cannot be viewed with all the great terribleness He shall come with, when He appeareth in the mightiness of His Majesty. The order of His first Advent might be viewed and estimated, in so far as in coming to redeem carnal beings, He abated the greatness of His Divinity to carnal eyes. But who might bear the terrors of His Highness, when with the power of the Second Advent in exercising judgment by fire,
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He shall glow in the Majesty of His power? Whence the holy man describes His first Advent, but is exhausted for the second, saying,
Ver. 14. Lo, these things have been spoken for part of His ways; and whilst we scarcely hear a little drop of His words, who shall be able to look on the thunder of His Majesty?
[xxxiii]
54. What is meant in this place by the designation of the ‘ways,’ but the Lord’s modes of acting? Hence too the Lord saith by the Prophet; For My ways are not as your ways. [Is. 55, 8] Accordingly in telling of the Advent of the Lord, he had described the ways of God in part; because His method of acting by which He created us was one thing, and that by which He redeemed us another. Thus those things, which he told touching the Lord’s way of acting, making light of by comparison with the final Judgment, he says, Lo, these things are spoken for part of His ways. Which he also calls ‘a little drop of His words,’ for whatsoever thing that is high, whatsoever thing that is terrible, we whilst set in this life are brought to know by the contemplation of Him, from the vast ocean of the secrets of Heaven wells out to us like a slight drop of the liquid element Above. And who shall be able to look on the thunder of His Majesty? As though he expressed himself in plain words; ‘If we scarce endure the wonders of His humility, the loud and dreadful Advent of His Majesty with what nerve do we encounter? ’ This thundering of His Advent the Psalmist also sounds out, saying, Our God shall come in state, our God, and shall not keep silence, a fire shall devour before Him, and a mighty tempest round about Him. [Ps. 50, 3] Hence Zephaniah the Prophet tells it out, saying, The Great Day of the Lord is near; it is near and hasteth greatly. The voice of the Day of the Lord is bitter: the mighty man shall be troubled there. That Day is a day of wrath, a day of trouble and distress, a day of wasteness and desolation, a day of darkness and gloominess, a day of cloud and whirlwind, a day of the trumpet, and of a dreadful sound. [Zeph. 14–16] The terror then of the Strict Inquest, which Zephaniah calls ‘the Trumpet,’ blessed Job designates ‘thundering. ’ Which Joel also viewing saith, Let all the inhabitants of the land be troubled; for the Day of the Lord cometh; for it is nigh at hand, a day of darkness and of gloominess, a day of cloud and whirlwind. For the Day of the Lord is great, and very terrible, and who shall sustain it? [Joel 2, 1–3] But how incomprehensible and unimaginable that Greatness wherewith He shall come in His Second Manifesting, in some degree we estimate aright, if we consider with heedful reflection the weighty particulars of His first Advent. Surely that He might redeem us from death, the Lord came to die, and the impoverishment and punishments of our flesh He underwent in His own Body; Who before He came to the stock of the Cross, suffered Himself to be bound, to be spit on, to be mocked and to be beaten with blows on His cheek. Observe to what disgraceful treatment He for our sakes consented to come, and yet, before He permitted Himself to be laid hold of, He questioned His persecutors, saying, Whom seek ye? To Whom they thereupon gave answer, Jesus of Nazareth. And when He said to them directly, I am He, He only uttered a voice of the mildest answer, and at once prostrated His armed persecutors to the earth. What then shall He do when He cometh to judge the world, who by one utterance of His voice smote His enemies, even when He came to be judged? What is that Judgment which He exercises as immortal, Who in a single utterance could not be endured when He was about to die? Who may sustain His wrath, Whose very mildness even could not be sustained? So then let the holy man consider it and say, And whilst we scarcely hear a little drop of His words, who shall be able to look on the thundering of His Majesty?
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BOOK XVIII.
Contains the exposition of the twenty-seventh and twenty-eighth chapters of the Book of Job, to the twenty-first verse and half through it, after manifold senses.
IT is the case for the most part in Holy Writ that there are things of a mystical nature so represented, that nevertheless they seem put forth in accordance with the historical relation. But oftentimes such sort of descriptions are mixed together in that same historical relation, whereby the whole outside of history is rendered null [cassetur]; which same whilst they sound of nothing belonging to the history, oblige the reader to look for something else in them. For things being spoken that we suppose plain, when we find any particulars interspersed with a more obscure meaning, we are as it were pricked by a kind of spurs, that we should both be alive for the understanding some things in a deeper sense, and that we should take even those things as put forth in a more obscure sense, which we looked upon as spoken in their plain import. Whereas, then, blessed Job was speaking of the Word of the Lord, and the greatness of His thundering, next in order to these words it is directly introduced;
Chap. xxvii. 1. Moreover Job added taking up his parable, and said.
[i]
2. By which same verse it is shewn in how great mystery the words of this most saintly man are delivered, when ‘a parable,’ i. e. a simile, is described as ‘taken up’ by him, who utters nothing below in the way of simile or comparison. For be it far from us in this place to interpret a ‘parable’ that musical instrument [‘We know of no musical instrument so called either now or formerly; but one may imagine some so named from their parabolic figure. ’ Ben. ]. Since neither is it allowable to suppose that under infliction of chastenings he used music, when Truth saith by His Scripture, Music in mourning is as a tale out of season. The word ‘parable,’ then, having been named, see how we now learn, the text itself telling it, not by the text only to estimate his words. And so every thing must be drawn to turn to that likeness, by which the Church is denoted in a figure. And indeed in the very beginning of his speaking, the things said are put forth in a plain sense, but they are entwined with more obscure ones subjoined. For he begins as he is used, with a plain mode of speech, but he finishes his words with a description pregnant through mystical significations. And so he saith,
Ver. 2. As God liveth, Who hath taken away my judgment, and the Almighty, Who hath brought my soul to bitterness.
[ii]
3. By which same words blessed Job at once tells his own circumstances, and represents the times of Holy Church under affliction, wherein she is borne down by the open frowardness of unbelievers, and vexed by the bitterness of persecution. For in two ways the Church is subject to be tried by her adversaries, viz. that she should suffer persecution either by words or swords. Now Holy Church aims with the greatest diligence to possess wisdom and patience. And her wisdom is exercised when she is tried with words, her patience is exercised when she is tried with swords. Now, however, he is speaking of that persecution, wherein she is provoked not by swords, but by
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false statements. Now we know numbers, who when they encounter some things adverse in this life, do not believe that God is, but there are some that hold that God is, but does not concern Himself in the least with the affairs of men. For of the one it is said by David, The fool hath said in his heart, There is no God. [Ps. 14, 1] But the latter say in him, How doth God know? And is there knowledge in the Most High’! And again; Yet they say again; The Lord shall not see, neither shall the God of Jacob regard it. [Ps. 94, 7] Thus this person who bore a type of Holy Church, whilst set fast in the very bitterness of his affliction, made answer against them both, For as life has ‘being,’ but death has not, to avow that God is, he saith, As God liveth, but that he might tell that God concerns Himself with the affairs of mortals, he added, Who hath taken away my judgment, and hath brought my soul to bitterness. For these ills which he suffers he bears record that he suffers not by accident, but by God Who ordereth all things, nor does he attribute the power for his bitterness to his tempter, but to his Creator.
4. For he knows that the devil, though he is ever aiming at the afflicting of the just, yet if he do not receive the power from our Maker is not empowered in the least degree for any tittle of temptation. And hence all the devil’s will is unjust, and yet whilst God permits it, all his power is just. For of himself he does unjustly seek to try men indifferently, but those that require to be tempted, in so far as they require to be tried, God does not permit to be tried otherwise than justly. Whence also in the Books of the Kings it is written of the devil, That the evil spirit of the Lord came upon Saul. [1 Sam. 18, 10] Where the question justly occurs, ‘If it was the Spirit of the Lord, why should it be called an evil spirit? and if an evil spirit, why the Lord’s? ’ But in two words there is comprehended at once the just power and the unjust will in the devil. For both he himself is called an evil spirit in respect of a most evil will, and the same spirit is called the Lord’s spirit in respect of the most just power bestowed on him. And so it is well said; God liveth, Who hath taken away my judgment; and the Almighty, Who hath brought my soul to bitterness. For though the enemy rage furiously, who longs to deal the blow, yet it is the Creator, Who permits him to have power for any thing. But forasmuch as the holy man by invoking the life of God bound himself to somewhat, let us hear what in so obliging himself he subjoins. It follows;
Ver. 3, 4. All the while my breath is in me, and the Spirit of God is in, my nostrils, my lips shall not speak iniquity, nor my tongue meditate falsehood.
[iii]
5. What he first calls ‘iniquity,’ this repeating afterwards he calls ‘falsehood. ’ For both all ‘falsehood’ is ‘iniquity,’ and all ‘iniquity’ ‘falsehood,’ because, whatever thing is at variance with truth is surely at odds with equity. But between this which he expresses, ‘to speak’ and that which he adds afterwards, to ‘meditate,’ there is a wide difference. For sometimes it is a worse thing to ‘meditate’ falsehood than to speak it. For to speak is very frequently a matter of precipitation, but to ‘meditate’ of purposed wickedness. And who could be ignorant by what great difference the sin is distinguished, whether a man tell a lie by precipitation or of set purpose? But the holy man, to be entirely attached to the truth, tells that he would neither lie of set purpose, nor by precipitation. For all lying is very seriously to be guarded against, though sometimes there is a certain sort of lying which is of lighter complexion, if a man lie in rendering good [b]. But seeing that it is written, The mouth that belieth slayeth the soul. [Wisd. 1, 11] And, Thou shalt destroy all them that speak leasing. [Ps. 5, 7] This kind of lying also those that are perfect eschew with the greatest care, so that not even the life of any man should by deceit of theirs be defended, lest they hurt their own
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souls, whilst they busy themselves to give life to another’s flesh; though the same particular kind of sin we believe to be very easily remitted. For if any sin is ‘by godly practice ensuing after to be done away, how much more is this easily wiped off, which pitifulness, the mother of good works, herself accompanies?
6. But there are some that from the deceit of the midwives endeavour to establish that this species of lying is not sin, chiefly because, upon those midwives lying, it is written, That the Lord made them houses. [Exod. 1, 21] By which mode of recompensing it is rather learnt what the offence of lying earns; for the profits of their kindness which might have been repaid them in everlasting life, on account of the sin of lying mixing in are diverted into an earthly recompense, that in their own life, which they were ready to defend by lying, they should receive back the good which they did, and not have any reward of their recompensing, that they might look forward to beyond. For if the thing be weighed with exactness, it was from the love of the present life they lied, not from the being bent on the recompense; for by the act of sparing, they endeavoured to protect the life of the infants; but by the act of lying, their own life.
7. And though in the Old Testament a few such cases may possibly be discovered, yet almost on no occasion will the attentive reader there find this or a like kind of lying practised by those that were perfect, although the lie might seem to bear some sort of semblance of truth; and perchance it might be an offence of a lighter complexion under the Old Testament, wherein by victims of bulls and goats, the sacrifice was not the very Truth itself, but a shadow of the truth. For in the New Testament, after Truth has been manifested by flesh, we are advanced by a higher scale of precepts, and it is meet and right that certain actions which in that People were instrumental to a shadow of the Truth, we should give over. But if there be any man, who would defend his lying by the Old Testament, because there perhaps it was less detrimental to particular persons, he must needs be compelled to say that the robbing of another’s property, and the retaliation of an injury, which were there allowed to those in a weak state, cannot be injurious to himself. All of which it is plain to all men with what severe strictures Truth doth visit. Which ‘Truth’ now henceforth, the shadow of the betokenment of Him set aside, is brought to light in very flesh. But as the holy man gives his word neither to ‘speak’ nor ‘meditate falsehood,’ these actual particulars, wherein he agrees with the truth, he subjoins, carrying it on;
Ver. 5. God forbid that I should justify you; till I die, I will not depart from mine innocency.
[iv]
8. For he would ‘depart from his innocency,’ if he reckoned good things of bad persons; as Solomon bears witness, who saith, He that justifieth the wicked, and he that condemneth the just, even they both are abomination to the Lord. [Prov. 17, 15] For there are persons, who, whilst they extol with commendation deeds of men ill done, heighten that which they ought to have rebuked. For hence it is said by the Prophet, Woe to those that sew pillows under every elbow of the hand, and make cushions under the head of every age. [Ez. 13, 18] For a ‘pillow’ is put for this, that we may rest the easier. Therefore whoever flatters persons doing wrongly is putting a pillow under the head or the elbow of one lying, so that the man that should have been chidden on account of sin, being stayed up therein by commendations, should rest at his ease. Hence again it is written, And one built up a wall, and, lo, others daubed it. [ib. 10. ] For by the term of ‘a wall,’ the hardness of sin is denoted. And so ‘to build up a wall’ is for a man to rear against himself barriers of sin; but
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they’ daub the wall,’ who flatter those that commit sins, that what the first by doing wickedly build, those same persons by spreading their flatteries should as it were make of bright colour. But the holy man, as he does not think what is bad of the good, so he refuses to judge what is good of the bad; saying, God forbid that I should Judge you just: till I die, I will not depart from mine innocency. Where he subjoins in plain words;
Ver. 6. My righteousness, which I began to hold fast, I will not abandon.
For ‘his righteousness’ that he had ‘begun with,’ he would ‘abandon,’ if he went out of the way into the praising of persons committing sin. But because we then more truly keep away from the sins of others when we first keep ourselves safe from our own, why he is so afraid to be guilty touching those, he gives the grounds of the principle, when he adds; For neither doth mine heart reproach me in all my life.
[v]
9. As if he expressed himself in plain words; ‘On your account I ought not to be drawn into guilt, in that I have dreaded to commit sin in my own affairs. ’ But it is a thing to be known, that everyone that is at variance with the precepts of the Lord in practice, as often as he hears them, is reproached and confounded by his own heart, because that which he has never done is brought to recollection. For whereinsoever it sees itself to have done amiss, the conscience by itself secretly accuses self. Whence the prophet David beseeches, saying, Then may I not be ashamed, when I have respect unto all Thy commandments. [Ps. 119, 6] For greatly ‘ashamed’ is every man, when either by reading or hearing them he turns his eye to the precepts of God, which by his way of living he has disregarded. Thus it is hence declared by the voice of John, If our heart condemn us not, then have we confidence toward God. And whatsoever we ask we receive of Him. [1 John 3, 21. 22. ] As if he said in plain speech, ‘If that He bids, we do, that we ask, we shall obtain. ’
10. For with God both these two do of necessity match with one another exactly, that practice should be sustained by prayer, and prayer by practice. Thus it is hence that Jeremiah saith; Let us search and try our ways, and turn again to the Lord. Let us lift up our hearts with our hands unto God in the heavens. [Lam. 3, 40. 41. ] For to ‘search our ways’ is to sift what is inmost in the thoughts. But he ‘lifts up his heart with his hands,’ who strengthens his prayer by good works. For he that prays, but shuts his eyes to practice, ‘lifts up the heart,’ but does not ‘lift up the hands. ’ But whosoever practises, but does not pray, ‘lifts up the hands,’ but does not ‘lift up the heart. ’ And so according to the voice of John, the heart then acquires confidence in prayer, when no wickedness of life withstands it. Of which same confidence it is rightly said now by the holy man; For neither doth mine heart reproach me in all my life. As though he said in plain speech, ‘It never remembers to have been guilty of that, whereby it might be made ashamed in its prayers. ’ But it may be asked, on what principle he declares that he is not reproached by his heart, seeing that he accuses himself above of having sinned, saying, I have sinned: what shall I do unto Thee, O Thou Preserver of men? [Job 7, 20] Or surely, If I would justify myself, mine own mouth shall condemn me. [Job 9, 20]
11. But it is requisite to be known that there are sins that by righteous men are possible to be avoided, and there are some sins which even by righteous men are not possible to be avoided. For what man’s heart, whilst bound up with this corruptible flesh, does not slip in ill bent thought, even
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if be not plunged into the very pit of consenting? And yet to think these same wrong thoughts is to commit sin. But while there is a resisting of the thought, the soul is freed from being confounded. And so the mind of the righteous, though it be free from bad practice, yet sometimes it falls to the ground in bad thinking. Thus then into sin too it slips, because in the thought of the heart at all events it is made to swerve, and yet it hath not that whereon to upbraid itself afterwards in weeping, because it recovers itself before that it falls by consenting. And so with just propriety he who confessed himself a sinner, declares that he is never upbraided by his heart, because though perhaps by thinking unlawful thoughts he ever fell short of righteousness, yet the resolute struggle of the soul, he resisted the thought. It follows;
Ver. 7. Let mine enemy be like the ungodly, and he that riseth up against me as the unrighteous.
[vi]
12. In Holy Writ, the words’ like as’ and’ as if’ are sometimes put not for a likeness, but for the reality. Whence we have that; And we beheld His glory, the glory as of the only-begotten of the Father. [John 1, 14] And thus here also ‘like,’ and ‘as’ seem to be said rather for the sake of affirmation than similitude. Now between the ungodly and the wicked man there is wont to be this difference sometimes, that every ungodly man is unrighteous, but not every unrighteous man ungodly. For the’ ungodly’ is put instead of unbeliever, i. e. a stranger to the godliness of religion. But a man is called unrighteous, who by wrongness of practice is at variance with righteousness, even if he does perhaps bear the name of the Christian Faith.
Therefore by the typical voice of blessed Job, Holy Church, which is subject to some gainsaying the right Faith, avouches that she has an ‘ungodly man her enemy. ’ But because she has to bear others under the cloke of the faith within her pale living in bad practices, she abhors the ‘unrighteous’ man as being her adversary. But if’ like’ and ‘as’ it is right we should understand as put on account of ‘likeness,’ Holy Church brands by a likeness to the ungodly those whom she is subject to living in a carnal manner within her pale. For within her bounds he is an enemy to her, who whilst he maintains himself a believer by professions, denies it by practices. And because he accounts him as an unbeliever, who, whilst set within her pale in semblance, only assails her with mischief of evil doing, he rightly says, Mine enemy is like the ungodly, and he that riseth up against me as the unrighteous. As though he said in plain speech; ‘He is at variance with me in faith as well, who does not agree with me in practice. ’ It follows;
Ver. 8. For what is the hope of the hypocrite, if he seize with covetousness, and God free not his soul?
[vii]
13. The hypocrite, who in the Latin language is termed pretender [simlator], aims not to be but to appear just, and therefore he is a covetous robber, because whereas while doing wickedly he desires to be revered for sanctity, he seizes on the praise of a life not his own. But it is said to be the aim of hypocrites, that both what they are they may keep back, and what they are not they may make themselves known to men as being; so that they should surpass their own measure in esteem, and by credit for conduct shew themselves to excel the rest of the world. They eschew the seeming to be that which they are, and before the eyes of men they clothe themselves with a kind of overlaid respectability of innocency. Hence in the Gospel they are rightly upbraided by the voice of our Redeemer, when the words are spoken to them, Woe unto you, hypocrites! for ye are like unto
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whited sepulchres, which indeed appear to men beautiful outward, but are within full of dead men’s bones, and of all uncleanness. Even so ye also outwardly appear righteous unto men, but within ye are full of covetousness and iniquity. [Mat. 23, 27. 28. ] Contrariwise all that are Saints really not only do not ever at all covet glory that is beyond their measure, but do also eschew appearing that very thing, which they have obtained to be. And hence that great Preacher of truth, in speaking against the false apostles; while he was relating the extraordinary excellences of his practice for the instruction of his disciples; whilst he was describing that he had undergone such countless perils in accumulated persecution, and after this made mention of his having been carried up to the third heaven, and into Paradise again, where he had power to learn things so ‘great, as he had not power in any degree to tell; was on the point perhaps of telling things still more marvellous of himself, yet holding himself in from human applause by deep reflecting he adds, But now I spare, lest any man should think of me above that which he seeth me to be, or that he heareth of me. [2 Cor. 12, 6] He then had somewhat yet further to be declared concerning himself, who’ forbears’ to speak. But the great Preacher did both, that both by telling the things which he had done he might instruct his disciples, and by being silent keep himself safe within the bounds of humility. For he would have been over ungracious, if he had withheld all relating to himself from the disciples; and perhaps incautious over much, if even to the disciples he had uttered all about himself. But in a wonderful way, as has been said, he did both the one and the other, so that by speaking he might instruct the life of those that heard him, and by holding his peace preserve his own.
14. Now it deserves to be known, that holy men as often as they communicate any thing concerning themselves to their followers, are imitating the custom of their Creator. For God, Who forbids us that we never be commended by our own lips, in Holy Writ does utter His own praises; not that He Himself needs them, Who cannot be a gainer by praises; but whilst He relates to us His greatness, He lifts up our ignorance to Himself, and by telling His own good He teaches us; whereas man would never know Him, if He had been minded to be silent about Himself. And so He for this reason shews His own praises, that we may be able by hearing to know, by knowing to love, by loving to follow, by following to obtain, and by obtaining to enjoy the vision of Him. Whence the Psalmist saith, He will tell the people the power of His works, and that He may give them the heritage of the heathen. [Ps. 111, 6] As if he expressed himself in plain terms; ‘For this reason He tells the mightiness of His doing, that he that heareth thereof may be enriched with His gifts. ’ Therefore holy men, imitating the way of their Creator, sometimes reveal things that concern themselves, that those who hear them they may instruct, not that they may themselves be gainers, and yet in these things they keep guard over themselves by bethinking themselves deeply, lest whilst they lift up others from an earthward bent, they should themselves be sunk in the coveting of earthly applause. Whose statements hypocrites for the most part follow, but the meaning of their statements they are wholly blind to, because what the righteous do with a view to the advantaging of their neighbour, this these same do with a view to the extending of their own name. But the holy man beholding that hypocrites seek not at all after future glory, but desire to possess themselves of present glory, says, What is the hope of the hypocrite? in that while he loves the present things, he hopes not for the future. For it is written, For what a man seeth, why doth he yet hope for? [Rom. 8, 24] And so for this reason there is on the part of the hypocrite no advancing in any degree to the eternal rewards by hope, because that which required to be sought elsewhere, he makes it his pride to have in possession here. And because his offence was set forth, the punishment too is subjoined, when it is forthwith brought in next;
Will God hear his cry, fchen trouble cometh upon him?
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[viii]
15. ‘His cry in the time of his straits God heareth not,’ because in the time of tranquillity he did not himself hear the Lord crying in His precepts. For it is written; He that turneth away his ear from hearing the law, even his prayer shall be abomination. [Prov. 28, 9] And so the holy man seeing that all they that are indifferent to practise what is light now, in the time at the end betake themselves to words of beseeching, saith; Will God hear his cry? By which words assuredly he follows close upon the words of our Redeemer, Who saith, Last of all come the foolish virgins also, saying, Lord, Lord, open to us. And it is answered them, Verily I say unto you, I know you not. [Matt. 25, 11] Because great severity is exercised then, in proportion as now greater mercy is prolonged [al. granted beforehand], and He does then with strictness put forth judgment upon persons not corrected, Who now patiently bestows pity upon them going on transgressing. For hence it is the Prophet saith, Seek ye the Lord, while He may be found; call ye upon Him, while He is near. [Is. 55, 6] Now He is not seen, and’ is near,’ then He shall be seen, and shall not’ be near. ’ He hath not yet appeared in judgment, and if He be sought, He is found. For in a wonderful way, when He appeareth in judgment He is at once able to be seen, and unable to be found. Hence Solomon describes Wisdom at once caressing sweetly, and judging dreadfully, saying, Wisdom crieth without; she uttereth her voice in the streets. Whose language he also tells, adding, How long, ye simple ones, will ye love simplicity, and fools delight in their own harm, and silly ones hate knowledge? Turn you at my reproof. Behold, I will pour out my Spirit unto yow 1 will make known my words unto you. [Prov. 1, 20-28] Mark with what kind of words her sweetness in calling is expressed. Let us see now in what ways her severity in upbraiding is told, that in the end sooner or later her strictness in punishing may have free scope. Because I have called, and ye refused, I have stretched out my hand; and no man regarded; but ye have set at nought all my counsel, and would none of my reproof. Let her now say how she will smite those, whom she bears with so much longsuffering, never turning back to her: I also will laugh at your destruction, I will mock when your fear cometh, when sudden calamity falleth on you, and your destruction riseth as a whirlwind; when distress and anguish cometh upon you. Then shall they call upon me, but I will not answer. They shall rise up early, but they shall not find me. By the mouth of Solomon then, the wisest of men, all particulars are carefully set forth relating to the Judgment from Above: because she both at first calls us sweetly, and afterwards upbraids us terribly, and at the last condemns us irretrievably. And so it is well said; Will God hear his cry when trouble cometh upon him? Surely because the hypocrite then findeth not a remedy in crying, who now lets slip the fitting opportunity of crying. Concerning whose wickedness it is yet further added;
Ver. 10. Or will he be able to delight himself in the Almighty? [ix]
16. For he that is overcome by the love of earthly things, in no degree delights himself in God. The soul indeed can never exist without its delight, for it delights itself either in things below or in things above, and in proportion as it is employed with higher devotion towards those above, it grows deadened with the greater loathing towards those below, and as it glows with a keener interest for those below, it cools in proportion with an accursed illsensibility from those above. For both cannot possibly . be loved together and alike. Hence the Apostle John, well knowing that amongst the thorns of worldly attachments the crop of heavenly charity can never shoot, before he
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produces the seeds of the love eternal, with the holy hand of the word eradicates from the hearts of his hearers the thorns of worldly affections, in the words, Love not the world, neither the tleings that are in the world. And he directly subjoins, If any man love the world, the love of the Father is not in him. [1 John 2, 15] As if he said in express terms; ‘Both these loves cannot contain themselves in one and the same heart, nor does the crop of charity from Above shoot in that heart, wherein the thorns of gratification down below kill it. ’ And he reckons up all the prickles arising from that gratification below, saying, For all that is in the world is the lust of the flesh, and the lust of the eyes, and the pride of life, which is not of the Father, but is of the world. And the world passeth away, and the lust thereof. [v. 16. 17. ] And so the’ hypocrite cannot delight himself in God,’ because heavenly desires never spring forth in his mind, seeing surely that the thorns ofea11hly love overlay it. Of whom it is fitly added;
Will he always call upon God?
[x]
17. For it is then that the hypocrite’ calls upon God,’ when the wretchedness of earthly circumstances wrings him hard. For when in this world he has obtained the carrying out of the good fortune sought for, his Maker, Who vouchsafed him this same good fortune, he asks not for; But because, as we said before, the art of those that teach should be, that in their hearers’ minds they should first aim to destroy what is wrong, and afterwards to preach what is right; (lest the hearts that are full of evil things should not contain the good seed of holy preaching, whence it is said to Jeremiah, See, I have this day set thee over the nations and over the kingdoms, to root out and to pull down and to destroy and to throw down, to build and to plant. [Jer. 1, 10] For it is first bidden him that he should pull down, and afterwards that he should build, first to pluck up, and afterwards to plant; because the foundation of rightful truth is not laid, except the edifice of error be first pulled down;) blessed Job after that he had mane the case of the Universal Church his answer to the statements of his friends as if in opposition to words of heretics, and that by a manifold rejoinder he had destroyed their pride, describes himself henceforth to teach; that is, that he might be plainly seen in those things which he added to plant what is right, but in those that he premised to have plucked up what is wrong. It goes on;
I will teach you by the hand of God, that which is with the Almighty; I will not conceal.
[xi]
18. In such a way does blessed Job speak in his own words as to denote something connected with what relates to us. For Holy Church in teaching, in so far as it is expedient to know it, hides not a particle of truth. Thus because ‘the Hand of God’ is a name for the Son; for, by Him were all things made [John 1, 3]; she tells that by the Hand of God she teaches those, whom she sees continuing foolish in their own wisdom. As if she said in plain words; ‘I know not any thing of myself; but whatever I perceive of the Truth, this I comprehend by the bountifulness of that same Truth. Ye for this reason are not embued with right wisdom, because this same wisdom that you have yon ascribe not to the Hand of God, but to your own selves. ’ For the adversaries of Holy Church, if they do at times perceive any thing true, this they attribute to their own powers, and they deprive themselves so much the more of the Wisdom from Above, in the same proportion as they wish to have it appropriated to themselves as being derived from their own wits. Unto whom it is sometimes vouchsafed for their judgment, that they should indeed know some things aright, but by
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this very same knowledge be rendered the more obnoxious to punishment. Whence it is fitly added;
Ver. 12. Behold, all ye yourselves know: why then do ye utter vain things without cause?
19. It is written; And that servant, ‘Which knew his lord’s will, and prepared not himself; neither did according to his will, shall be beaten with many stripes. [Luke 12, 47. 48. ] But he that knew not, and did not worthily, shall be beaten with few stripes. And again it is written; Therefore to him that knoweth to do good, and doeth it not, to him it is sin. [Jam. 4, 17] And so for the heightening of greater guilt Holy Church tells it that her enemies at once know what they ought to follow, and will not follow what they may know. Of which same persons it is elsewhere said; Let them go down quick into hell. [Ps. 55, 15] Those are’ quick’ that are sensible of the things that are done towards them. For the dead neither know nor are sensible at all, and so ‘the dead’ who do not feel are used to be put for persons that know not, but’ the quick,’ who are sensible, for those that know. Therefore to ‘go down quick into hell’ is for persons to sin knowing and being sensible of it. It goes on; This is the portion of an ungodly man with God, and the heritage of oppressors, which they shall receive of the Almighty. Which same’ portion’ and’ inheritance’ he thereupon gives, when he adds;
Ver. 14. If his children be multiplied, it is in the sword; and his grandchildren shall not be satisfied with bread.
20. The title of the ‘ungodly’ is not without meaning given to heretics, who through the erroneousness of false doctrine are far removed from the knowledge of the truth; whom in the words following he calls ‘violent’ as well, as being persons who set themselves to wrest by violence to a wrong meaning the sentences of Holy Scripture containing right articles of doctrine. And so they are ‘violent’ if not in the goods of men, at all events in the senses of precepts. But the ‘sons of violent men’, are the follower’s of heretics, who while they consent to their error, are as It were engendered by their preaching. But while being’ multiplied’ ‘they shall’ be in the sword,’ for though now they grow up in an immense multitude in a ruinous liberty, yet they are smitten by the sentence of the Judge to come, Whence the Lord saith by Moses, My sword shall devour flesh. For ‘the sword of God devours flesh,’ because in the Final Judgment His sentence destroys those, who are carnally wise, On which point it is to be made out why it should be said that the wicked’ receive this portion’ and inheritance of theirs from the Almighty? Yet to those taking a right view it is plain that though they had it from themselves to act unjustly, yet it comes before the Equity Above, what is unjustly done justly to judge; so that the sentence of God should orderly appoint for punishment those whom their ill-ordered conduct drew into sin, Concerning whom it is fitly subjoined; And his grandchildren shall not be satisfied with bread.
21. For ‘the grandchildren’ of Heretics are they that are born by the preaching of children in error. And these ‘bread fails to satisfy;’ because while in the provender of the sacred Word they seek to perceive more than they take in, they are ever a hungering to the knowledge of the truth; and the preachings of instruction, which they are busy to seek for questioning, they are incapable of having for refreshment. But because from the number of these heretics some Holy Church gathers in, some she leaves obstinate in their wickedness, it is thereupon added;
Ver. 15. Those that remain of him shall be buried in death. [xiv]
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22. Doubtless’ the persons left’ of that tribe of heretics ‘are buried in death,’ for whereas they return not to the light of truth, assuredly they are sunk down in everlasting punish. ment by an earthly perception. And because it is sometimes the case, that whilst the leader of the common herds in error is carried off to punishment, the common herds that were led astray are new set to a knowledge of the truth, and then the persons under them return to true knowledge, when these persons are brought to eternal punishments, who had been wrongly set over them, it is fitly added; And his widows shall not weep.
[xv]
23. Whom do we take for ‘his widows’ but the subject common herds left deserted for their happiness by his death? For oftentimes, as has been said, when the preacher of error is carried off to everlasting punishments, his subject multitudes are brought back to the grace of a true acquaintance. For these multitudes the wicked preacher was set over like a husband, because the seducer of the soul did cleave joined to them for the worse. Or, indeed, ‘the widows do not weep,’ because whilst continuing in their erring belief, whereas they hold their preacher to have been holy, they are beguiled by a deceitful hope, that they should not mourn. It follows;
Ver. 16, l7. Though he heap up silver as the earth, and prepare raiment as the mud; he may prepare, but the just shall put it on, and the innocent shall divide the silver.
[xvi]
24. Silver is used to be interpreted the clearness of sacred Writ, as it is elsewhere said; The words of the Lord are pure wo1. ds: as silver tried in a furnace of earth. [Ps. 12, 6] And because there are those that long to have the Word of God not inwardly in the exemplifying but externally in the displaying, therefore it is said by the Prophet, All they that are clothed in silver a1. e cut off, being those, who by the word of God do not fill themselves with the interior refreshment, but array themselves in the outward exhibition. Hence their ‘silver,’ i. e. the word of heretics, is compared to ‘earth,’ because touching the subject of Holy Writ, that there may be something that they know, they toil and strain from the coveting of earthly applause. And these, too, ‘prepare raiment as the mud,’ because they make up testimonies of Holy Scripture loosely and bedaubingly, whereby they would defend themselves, He shall ‘prepare’ indeed, ‘but the just shall put them on,’ because the person who is full of right faith, which is used to be accounted to the Saints for righteousness, gathers together those selfsame testimonies of Holy Writ, which the heretic adduces, and therefrom he charges home the obstinacy of that one’s error. For whereas they fetch against us the testimonies of the Sacred Law, they bring with them unto us that whereby they may be defeated. And hence David representing a type of the Lord, but Goliath the pride of Heretics, they spake that in deeds, which we are disclosing in words. Thus Goliath came to battle with a sword, but David with a shepherd’s scrip, but David, defeating that same Goliath, with his own sword slew him. Which thing we likewise do, who by His deigning have obtained to be made members of the promised David [al. ‘the promised members of David. ’]. For when heretics full of pride, and advancing sentences of Holy Writ, we defeat by the same words and sentences, which they bring forward, we as it were behead Goliath in his pride with his own sword. And so ‘the just puts on those same garments,’ which the unjust man ‘prepares,’ because the holy man employs in the
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service of truth those same sentences by which the bad man strives to exhibit himself a master of learning in opposition to the truth.
25. And the innocent shall divide the silver. For ‘the innocent to divide the silver’ is to set forth the revelations of the Lord piece by piece and with discrimination, and to apply to each individual what may be proportionately suitable. For the Word of the Lord which is here entitled ‘silver’ or ‘garments,’ this same is elsewhere denominated ‘spoils. ’ Which the Psalmist likewise witnesses in the way of comparison, saying, I rejoice at Thy Word as one that findeth great spoils. [Ps. 119, 162] Which spoils are so called for this reason, because on the Gentile world passing over to the faith of the Lord, the Jews are spoiled of the Sacred Oracles with which they had been invested. And of this division of the silver or of spoils it is elsewhere said, Benjamin is a ravening wolf: in the morning he shall devour the prey, and at night he shall divide the spoils. [Gen. 49, 27] By which words, no doubt, the Apostle Paul is designated, as being descended from the stock of Benjamin, who ‘in the morning devoured the prey,’ because in his first beginnings seizing upon all the believers he was able, he glutted his own cruelty. But ‘in the evening he divided the spoils,’ because afterwards being made a believer, he portioned out the sacred oracles by interpreting them.
26. Though this’ silver,’ which’ the innocent divides,’ may be understood in another sense as well. For Heretics, that they may be easily able to recommend what is wrong, mix with their statements things that are right, that the minds of those that hear them by right views they may attract, and ‘by wrong ones wound. Which same persons, because, in the precepts of God, they are pied with a sound and unsound mode of speech, are, in the Gospel, well represented by the appearance of the’ ten lepers,’ with whose healthy colour whereas an evil whiteness is intermixed, by this excessive whiteness they are rendered foul. Hence we are warned, Not to think of ourselves more than we ought to think, but to think soberly. [Rom. 12, 3] And these too, because they do not as yet love either God, of Whom they entertain wrong notions, nor yet their neighbour, from whom they are separated, are opposed to the precepts of the Decalogue, and therefore for the beseeching of the Lord they come ten in number. Now for this cause, that they mixed what is sound with what is unsound, they are pied with a difference of colour; but because they offended in His precepts, they call Him that whereby they had so offended, saying, Jesus, Preceptor; and hereby they directly obtained to be healed. And so because the Catholic makes out the things that are thought rightly, or that are thought wrongly by them, ‘the innocent divideth the silver,’ i. e. distinguisheth what may have been by them delivered either with wholesome or baneful effect. I t goes on;
Ver. 18. He buildeth his house as a moth. [xvii]
27. ‘The moth builds a house’ for itself by corrupting. Nor could the heretic have been shewn by a better comparison, who makes a dwelling for his misbelief no where else save in the minds which he has corrupted, who also engages for his followers to be free from everlasting fire. For he pledges to them ‘the refreshment of eternal rest, but his words ‘have no solidity, because they lack the fulness of truth. Whence it is added, And as the keeper he maketh a booth. For’ the booth of the keeper’ is not set firm by any foundation, but the time passing it is directly destroyed. And the rest promised by heretics is destroyed together with the time, in that after this life it is not found at all. And because oftentimes Heretics in contempt of the Church Universal are supported by the patronage of the powerful ones of the world, and the rich do not cease to aid them with all the
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countenance of active agency that they are empowered with, that identical person also, whoever he be, that is made to swell against the face of his Maker by temporal good things, is now touched by the sentence of the holy man, and from the particular ruin of heretics, the discourse is drawn off to a general characterizing of all the self-exalted, when it is added;
Ver. 19. When the rich man sleepeth, he shall take nothing away with him, he shall open his eyes and shall find nought.
28.
