Morals on the Book of Job (Moralia)

To the Most Devout and Holy Brother, my fellow Bishop Leander", Gregory, the servant of God's servants.

1. When I knew you long since at Constantinople, my most blessed brother, at the time that I was kept there by the

Secular life of St. Gregory. His retirement.

Ep. to affairs'" of the Apostolical See, and that you had been brought thither by an embassage, with which you were charged, on counts touching the faith of the Wisigoths", T then detailed in your ears all that displeased rae in myself, since for late and long I declined the grace of conversion, and after that I had been inspired with an heavenly affection I thought it better to be still shrouded in the secular habit. For though 1 had now disclosed to me what I should seek of the love of things eternal, yet long-established custom had so cast its chains upon me, that I could not change my outward habit:

1 animus and while my purpose^ still compelled me to engage in the service of this world as it were in semblance only, many influences began to spring up against me from caring for this same world, so that, the tie which kept me to it was now no longer in semblance only, but what is more serious, in my own mind. At length being anxious to avoid all these inconveniences, I sought the haven of the monastery, and having left all that is of the world, as at that time I vainly believed, I came out naked from the shipwreck of human Leand. life. For as the vessel that is negligently moored, is very often (when the storm waxes violent) tossed by the water out of its shelter on the safest shore, so under the cloak of the Ecclesiastical office, I found myself** plunged on a sudden in a sea of secular matters, and because 1 had not held fast the tranquillity of the monastery when in possession, 1 learnt by losing it, how closely it should have been held. For whereas the virtue of obedience was set against my own inclination to make me take the charge of ministering at the holy Altar, I was led to undertake that upon the grounds of the Church requiring it', which, if it might be done with impunity, 'subEc- I should get quit of by' a second time withdrawing myself; ^j^^^'^ and subsequently notwithstanding my unwillingness and reluctance, at the very time when the ministry of the Altar was a heavy weight, the further burden of the Pastoral charge was fastened on me, which T now find so much the more difficulty in bearing, as I feel myself to be unequal to it, and as I cannot take breath in any comfortable assurance in myself For because, now that the end of the world is at hand \ the times are disturbed by reason of the multiplied

4 St. Gregory accompanied on his Legation by 3Ionks.

Ep. to evils thereof, and we ourselves, who ai'e supposed to be devoted to the inner mysteries, are thus become involved in outward cares; just as it happened then also when I was brought to the ministry of the Altar, this was brought about for me without my knowledge, viz. that I should receive the mighty charge of the Holy Order, to the end that I might be

1 licen- quartered under less restraint^ in an earthly palace, whither p"j^g^j.g^ indeed I was followed by many of my brethren from

2germa-the monastery, who were attached to me by a kindred'

°* affection. Whichhappened,Iperceive,byDivinedispensation, in order that by their example, as by an anchored cable, I might ever be kept fast to the tranquil shore of prayer, whenever I should be tossed by the ceaseless waves of secular affairs. For to their society I fled as to the bosom of the safest port from the rolling swell, and from the waves of earthly occupation; and though that office which withdrew me from the monastery had with the point of its employments stabbed me to death as to my former tranquillity of life, yet in

Reg. S. their society, by means of the appeals of diligent reading, I c. 38. was animated with the yearnings of daily renewed compunc- brethren, you too adding your influence, as you yourself remember, to oblige me by the importunity of their requests

3i.e.ourto set forth the book of blessed Job; and as far as the Truth^ should inspire me with powers, to lay open to them those mysteries of such depth; and they made this too an additional burden which their petition laid upon me, that I would not the world. We endure pestilences with- " But because I being unworthy and out pause, but signs in the sun and weak have taken upon me the old and moon, and stars, we do not at all as much battered vessel, for the waves make yet see manifestly; but that even these away in on all sides, and the rotten things are not far off, we collect from planks shattered by a daily and vehethe mere change of the atmosphere ment tempest tell of shipwreck, I bealready, though before Italy was given seech you by Almighty God, to stretch up to be smitten by the sword of a the hand of your prayers in this my Gentile foe, we beheld" fiery ranks in peril, since you may implore mercy the heavens, the very blood itself of the even so much the more earnestly, in human race, which was afterwards spilt, proportion as you also stand the further streaming. Further the confounding removed from the agitated state of of the waves and of the sea has not as calamity which we undergo in this yet sprung up in new sort, &c." Hom. land." Ep. i v. 6. 1. written soon after i. in Ev. §. i. see also sects. 3, 5. he had succeeded to the Pontificate.

He expounded the book of Job at their request.!j only unravel the words of the history m allegorical senses, Leand. but that I would go on to give to the allegorical senses the turn of a moral exercise, with the addition of somewhat yet harder, that I would crown' the several meanings with testi-ior'formonies^ and that the testimonies, which I brought forward, *^^^'.^^^^ should they chance to appear involved, should be disentangled by the aid of additional explanation.

II. At first however, when in this obscure work, which hitherto had been thoroughly treated by none before us, I learnt the extent and character of the task to which I was foi'ced, being overcome and wearied with the mere burthen of hearing of it, I confess that I sank under it. Yet immediately, when, in a sti'ait between my alarms and my devout aspirations, I lifted up the eyes of my mind to the Bestower of all gifts, waiving my scruples, I fixed my James thoughts on this, that what an affection flowing from the ' hearts of my brethren enjoined upon me, could not certainly be impossible, I despaired, indeed, of being a match for these things, but, stronger for my very despair of myself, I forthwith raised my hopes to Him, by Whom the tongue of the dumb is opened. Who viaketh the lips of babes to speak eloquent li/,y^\iid. Who has marked the undistinguished and brute brayings of^^'^^* an ass with the intelligible measures of human speech. What wonder, then, that a simple man should receive understanding from Him, Who whenever He willeth, utters His truth by the mouths of the very beasts of burthen.'' Armed then with the strength which this thought supplied, I roused mine own drought to explore so deep a well; and though the life of those, to whom I was compelled to give my interpretation, was far above me, yet I thought it no harm if the leaden pipe should supply streams of water for the service of men. Whereupon, without further delay, I delivered the former parts of the book, in presence'', to the same brethren assembled before me; and because I found my time to be then somewhat more free, in treating of the latter portion I used dictation; and when longer intervals of time were at my disposal, many things being added, a small e i. e, texts of Holy Scripture, see 583. and it was completed in the first

Ep. to number omitted, and some few left as they were, all that had been taken down' in my presence as I spoke, I arranged in books with amendments. For when I was giving the last part by dictation, I in like manner carefully considered the style in which 1 had spoken the first part, so that my business was both with regard to those parts, which I had given orally, by going through them with a careful correction, to bring them up to somewhat like dictation, and with regard to what 1 had dictated, that it should not greatly differ from the style of colloquial delivery; so that the one being drawn out, and the other contracted, that which unlike modes produced might be formed into a not inconsistent whole. Though it must be added that the third portion of this work 1 have so left for the most part as I gave it by word of mouth, because the brethren, drawing me away to other things, would not have this to be corrected with any great degree of Exactness. Pursuing my object of obeying their instructions, which 1 must confess were sufficiently numerous, now by the work of exposition, now by the flights of contemplation, and novv by moral instruction, I have completed this work 1 volu- extending through thirty-five books \ and six tomes ^ and 2"^°d" i hence I shall be often found therein to put rather in the bus back-ground the order of exposition, and to employ myself at greater length upon the wide field of contemplation and of moral instruction. But yet whosoever is speaking concerning God, must be careful to search out thoroughly whatsoever furnishes moral instruction to his hearers; and should account that to be the right method of ordering his discourse, if, when opportunity for edification requires it, he turn aside for a useful purpose from what he had begun to speak of; for he that ti*eats of sacred writ should follow the way of a river, for if a river, as it flows along its channel, meets wdth open valleys on its side, into these it immediately turns the course of its current, and when they are copiously supplied, presently it pours itself back into its bed. Thus vmquestionably, thus should it be with every one that treats of the Divive Word, that if, in discussing any subject, he i ' Excepta sub oculis,' taken down the time; the latter would be 'diein the course of delivery, but not de- tated.' ivcred with a view to writing out at chance to find at hand any occasion of seasonable edification, Leand.

he should, as it were, force the streams of discourse towards the adjacent valley, and, when he has poured forth enough upon its level of instruction, fall back into the channel of

III. But be it known that there are some parts, which we See note allegory upon an investigation of the typical meaning, some this we open in the lessons of moral teaching alone, allegorically conveyed, while there are some few which, with more particular care, we search out in all these ways together, exploring them in a threefold method. For first, we lay the historical foundations; next, by pursuing the typical sense, we erect a fabric of the mind to be a strong hold of faith; and moreover as the last step, by the grace of moral instruction, we, as it were, clothe the edifice with an overcast of colouring. Or at /''yU least how are the declarations of truth to be accounted of, but as food'' for the refreshment of the mind? These being handled with the alternate application of various methods, we serve up the viands of discourse ' in such sort as to prevent all disgust in the reader, thus invited as our guest, who, upon consideration of the various things presented to him, is to take that which he determines to be the choicest, Yet it sometimes happens that we neglect to interpret the plain words of the historical account, that we may not be too long in coming to the hidden senses, and sometimes they cannot be understood according to™ the letter, because when taken superficially, they cohvey no sort of instruction to the reader, but only engender error; for here, for instance, it is said. Under Whom they are bent who bear the world''. Now Job 9, in the case of one so great, who can be ignorant that he never so follows the vain fictions of the poets, as to fancy the weight of the world to be supported by the labour of the giants. Again, under the pressure of calamities he exclaims, So that my soul chooseth strangling^ and death rather than.Job 7, life. Now who that is in his right senses could believe that

5Zi£^ a man of so high praise, who in a word, we know, received from the Judge of that which is within " the reward of the virtue of patience, settled amidst his afflictions to finish his life by strangling? And sometimes even the very literal words forbid its being supposed that perchance they ought to

Job 3, 3. be understood according to the letter. Thus he says, Let the day perish wherein I was born, and the night in ivhich it was said, There is a man child conceived. And a little ver. 5. while afterwards he subjoins, Let darkness seize it, and let it be involved in bitterness °. And in cursing the same night he adds, Lof let that night be solitary. Assuredly this day of his birth, which rolled itself out in the mere current of time, could never stand fast. In what way then did he wish it might be involved in darkness.? For having gone by, it no longer was, neither yet, if it had existence in the nature of things, could it ever feel bitterness; it is evident therefore that the words cannot possibly be spoken of a day without feeling, when the wish expressed is that it be struck with a feeling of bitterness; and if the night of his conception had gone by, blended with the other nights, after what fashion would he have it become solitary, which as it could not be arrested from the flight of time, so neither could it be separated from Job 7, union with the other nights. Again he says, Hoiv long wilt Thou not depart from me, nor let me alone, till I swallow

Job 6, 7. down my spittle. Yet he had said a little above. The things ivhich my soid refused to touch are as my sorrowfid meat. Now who does not know that spittle is more easily swallowed than food? it is wholly inconceivable then in what connection he, w^ho tells of his taking food, declares that he cannot swallow Job 7, his spittle. Again he says, / have sinned; what shall I do unto thee, 0 Thou preserver of men? Or more unequivocally, Job 13, Wouldest Thou destroy me by the iniquities of my youth?

6. reproach me so long as I live. How then does his heart not condemn him so long as he lives, who by a public avowal testifies that he has been a sinner, for faultiness of practice and acquittal of conscience can never meet together. Yet doubtless whereas the literal words when set against others must. The work composed in sickness. 9 each other cannot be made to agree, they point out some Leand. other meaning in themselves which we are to seek for, as if with a kind of utterance they said. Whereas ye see our superficial form to be destructive to us, look for what may be found within us that is in place and consistent with itself.

IV. But sometimes, he who neglects to interpret the historical form of words according to the letter, keeps that light of truth concealed which is presented to him, and in laboriously seeking to find in them a further interior meaning, he loses that which he might easily obtain on the outside. Thus the Saint saith. If I have withheld the poor from their desire. Job 3\, or have caused the eyes of the uiidoro to fail; or have eaten my morsel myself alone, and the fatherless hath not eaten thereof;.... If I have seen any perish for want of clothing, or any poor ivithout covering; if his loins have not blessed me, and if he were not warmed with the fleece of my sheep; where it is to be observed, that if these words be violently strained to an allegorical signification, we make void all his acts of mercy. For as the word of God, by the mysteries whiclr it contains, exercises the understanding of the wise, so usually by what presents itself on the outside, it nurses the simpleminded. It presenteth in open day that wherewith the little ones may be fed; it keepeth in secret that whereby men of a loftier range may be held in suspense of admiration. It is, as it were, a kind of river, if I may so liken it, which is both shallow ' and deep, wherein both the lamb may find a footing, i planus and the elephant float at large. Thei'efore as the fitness of each passage requires, the line of interpretation is studiously varied accordingly, in that the true sense of the word of God is found out with so much the greater fidelity, in proportion as it shifts its course through the different kinds of examples as each case may require. _j

V. This exposition being such as I have described, I have transmitted to your Blessedness for your inspection, not as being due for its worth's sake, but because I remember that I promised it on your making the request. In which whatsoever your Holiness may discover that is languid or unpolished, let it be most readily excused in proportion as the circumstance is known that it was said in a state of sickness; for when the body is worn down with sickness, the mind being also afiiected,

Ep. TO our exertions to express ourselves likewise become faint ''. For many a year's circuit has gone by since I have been afflicted with frequent pains in the bowels, and the powers of my stomach being broken down, makes me at all times and seasons weakly; and under the influence of fevers, slow, but in constant succession, I draw my breath withdifliculty; and when in the midst of these sufferings I ponder wdth earnest

Heb.i2.heed, that according to the testimony of Scripture, He scour geth every son whom He receiveth; the more I am weighed down by the severity of present afflictions, from my anticipations for eternity, I gather strength to breathe v\ith so much the better assurance. And perchance it was this that Divine Providence designed, that I a stricken one, should set forth Job stricken, and that by these scourges I should the more perfectly enter into the feelings of one that was scourged. Yet it will be evident to all that consider the thing aright, that bodily ailment hinders the pursuits wherein I labour, and that with no slight power of opposition ■» in this respect, that, when the powers of the flesh are not strong enough to discharge the office of speech, the mind cannot adequately convey its meaning. For what is the office of the body saving to be the organ of the mind; and

'cantan- though the musician be ever so skilled in playing', he cannot put his art in practice unless outward aids accord with

2 canti- himself for that purpose, for we know that the melody ^ which

^^^ the hand of the proficient bids, is not rightly given back by instruments that are out of order; nor does the wind express his art, if the pipe, gaping with crevices, gives a grating sound. How much more affected in quality then is a thing like this exposition of mine, wherein the grace of delivery is so dissipated by the broken condition of the instrument, that no contrivance of skill can avail to recover it! But I beg that in going through the statements of this work, you would not seek the foliage of eloquence therein: for by the sacred oracles the vanity of a barren wordiness is purposely debarred those that treat thereof, in that it is forbidden to plant a grove in the temple of God. And doubtless we are all of us aware, p His letters add severe attacks of 1 ' Adversitate.' This sense should the gout to the infirmities mentioned be lornp in mind when the Church here, see 1. xi. ep. 32. &c. pray? against ' adversity.'

Artificial refinement ill suits Holy Writ.

that as often as the overrank crop shews stalks that abound Leand. in leaves, the grains of the ears are least filled and swelling. And hence that art of speaking itself, which is conveyed by rules of worldly training, I have despised to observe; for as the tenor of this Epistle also will tell, I do not escape the collisions of metacistn% nor do 1 avoid the confusion of barbarisms, and I slight the observing of situations and arrangements, and the cases of prepositions; for I account it very far from meet to submit the words of the divine Oracle to the rules of Donatus '. For neither are these observed by any of the translators thereof, in the authoritative' text of Holy'aucto- Writ. Now as my exposition takes its origin from thence, ^^ ^^ it is plainly meet that this production, like a kind of offspring, should wear the likeness of its mother'. Now it is the new Translation that 1 comment on; but when a case to be proved requires it, I take now the new and now the old for testimony, that as the Apostolic See, over which I preside by ordinance of God, uses both, the labours of my undertaking may have the support of both.

1. It is often a question with many persons, who should be held for the writer of the Book of the Blessed Job; and some indeed conjecture that Moses was the author of this work, others, some one of the Prophets. For because it is Gen. 36, related in the Book of Genesis that Jobab sprung from the, -r^, stock of Esau, and that he succeeded 'Bale the son of Beor E. V. upon the throne, they have infened that this Blessed Job lived long before the times of Moses, evidently from ignorance of the manner of Holy Writ, which in the earlier parts is wont to touch slightly upon events that are not to follow till long afterwards, when the object is to proceed without delay to particularize other events with greater exactness. Whence it happens, that in that case likewise it is mentioned of Jobab, that he was before there arose kings in Israel. Therefore we clearly see that He never could have lived before the Law, who is marked out as having lived during the time of the Judges of Israel; which being little attended to by some, they suppose that Moses was the writer of his acts, as placing 'ut \;i<lehim long before, ^ so that in effect the self-same person who was ^^^^' able* to deliver the precepts of the Law for our instruction, should be supposed also to have commended to us examples of virtue derived from the life of a man that was a Gentile. But some, as has been said, suppose some one of the Prophets to have been the Author of this work, maintaining that no man could have knowledge of those words of God, which have such deep mystery, save he whose mind was raised to things above by the spirit of Prophecy.

fVrifers of Holt/ Scripture but the pens of the Spirit. 15

2. But who was the writer, it is very superfluous to Pref. enquire; since at any rate the Holy Spirit is confidently believed to have been the Author. He then Himself wrote them, Who dictated the things that should be written. He did Himself write them Who both was present as the Inspirer in that Saint's work, and by the mouth of the writer has consigned to us his acts as patterns for our imitation. If we were reading the words of some great man with his Epistle in our hand, yet were to enquire by what pen they were written, doubtless it would be an absurdity, to know the Author of the Epistle and understand his meaning, and notwithstanding to be curious to know with what sort of pen the words were marked upon the page. When then we understand the matter, and are persuaded that the Holy Spirit was its Author, in stirring a question about the author, what else do we than in reading a letter enquire about the pen?

3. Yet we may with greater probability suppose that the same blessed Job, who bore the strife of the spiritual conflict, did likewise relate the circumstances of his victory when achieved; nor should it influence us that it is said in the same book, ' Job said,' or, ' Job bore this or that;' for it is the maimer of Holy Scripture for the persons who are writing so to speak of themselves in it, as though they were speaking of others. Whence it is that Moses says, Noiv the Numb. ma?i 3Ioses was very meek above all the men which *^^^^j^vi^i9 upon the face of the earth. Hence John says, that Dis- 26. ciple whom Jesus loved; hence Luke says, that two of the7n j^u\e24 were walking by the ivay, Cleophas and another; which ^^" other indeed, while he was so carefully silent about him, he shewed to have been no other than himself, as some assert.

The writers then of Holy Writ because they are moved by the impulse of the Holy Spirit, do therein so bear witness of themselves as though of other persons. Thus the Holy Spirit by the mouth of Moses spake of Moses, the Holy Spirit speaking by John spoke of John. Paul too intimates that he did not speak from the dictates of his own mind, by saying, Since ye seek a proof of Christ speaking 2 Cor. in me. It is hence that the Angel who is described to have ^■^' "** appeared to Moses, is now mentioned as an Angel, now as

Pref. the Lord; an Angel in truth, in respect of that which was subservient to the external delivery; and the Lord, because He was the Director within, Who supplied the effectual power of speaking. Therefore as the speaker is inwardly directed, by virtue of his obedience to instructions, he receives the name of Angel, by virtue of his inspiration, Ps.78,i.^^j^^ of Lord. Hence David exclaims, Give ear, 0 my people, to my law; incline your ears to the worv^ of my mouth. For it was neither David's law, nor David's people, but he, assuming the character of Him from whom He spoke, speaks with His authority with Whose inspiration he was filled. This we perceive to be daily practised in the Church, if we regard the thing attentively; for the reader standing Exod.3,in tije midst of the people exclaims, / am the God of Abraham, the God of Isaac, and the God of Jacob. Yet that he is himself God, he says not certainly with truth, nor yet by saying what he does is the line of truth deviated from; for by his voice he first proclaims the sovereignty of Him, Whose minister he is in the office of reading. Therefore the writers of Holy Writ, because when full of the Holy Spirit they are lifted above their own nature, are as it were put out of themselves, and in this manner they deliver sentiments about themselves, as though about other persons. In this way Blessed Job also, being under the influence of the Holy Spirit, might have written his own acts, which were, for that matter, gifts of inspiration from above, as though they were not his own; for in so far as it was a human being, who spoke things which were of God, all that he spake belonged to Another, and in so far as the Holy Spirit spake of what is proper to a human being, it was Another that gave utterance to the things that belonged to him. ii. 4. But we should now leave these points behind us, and hasten forward to consider the particulars of the Sacred History. Every man, even from this, that he is a man, ought to understand the Author of his being, to Whose will he must submit the more completely, in the same proportion that he reflects that of himself he is nothing; yet we, when

I conditi created ' by Him, neglected to take God into our thoughts. Precepts were had recourse to: precepts likewise we have refused to obey. Examples are added; these very examples Pref. too we decline to follow, which we see were set forth to us by those under the Law; for because God did openly address Himself to particular persons who were placed under the Law, we regard ourselves as miconcerned with those particular precepts, to whom they were not specially addressed; wherefore to"" confound our shamelessness, a Gentile is handed down to be our example, that as he that is set under the Law disdains to pay obedience to the Law, he may at least be roused by comparing himself with him, who without the Law lived as by law. The Law then was given to one gone astray; but when even under the Law he still strays, he has the testimony of those brought before him, who are without the pale of the Law, that forasmuch as we would not keep to the order of our creation', we might be admonished 'eondiof our duty by precepts, and because we scorned to obey the precepts, we might be shamed by examples, not, as we have said, the examples of those who had the restraint of the Law, but of those who had no law to restrain them from sin.

5. The Divine Providence has compassed us about, and cut ofi" all excuse; all opening to man's equivocating arts ■ is every way closed; a Gentile, one without the Law, is brought forward to confound the iniquity of those that are under the Law; which is well and summarily shewn by the Prophet, when He says. Be thou ashamed, O Zidon, saith Mel^ai.2.j, sea; for in Sidon we have a figure of the stedfastness of those settled upon the foundation of the Law% and in the sea of the life of the Gentiles; accordingly. Bo thou ashamed, O Zidon, saith the sea, because the life of those under the Law is convicted by the life of Gentiles, and the conduct of men in a state of religion is put to confusion by the conduct of those living in the world, so long as the first do not, even under vows, observe what they hear enjoined in precepts: the latter by their manner of life keep those ways

Prkf. whereunto they are not in any wise bound by legal enactments. Now for the authority this book has received, we have the weighty testimony of the sacred page itself, where the Prophet Ezekiel says, that those men alone should have deliverance granted to them*, viz. Noah, Daniel, and Job; nor is it without propriety, that in the midst of Hebrew lives, that of a righteous Gentile is placed in that authority which commands the reverence of men; because as our Redeemer came to redeem both Jews and Gentiles, so He was willing to be prophesied of by the lips both of Jews and

> utrum- Gentiles, that He might be named by either people S Who was

6. This man then, with all the surpassing powers whereby he was sustained, was known to his own conscience and to God; but had he not been stricken he would never have been the least known to us. For his virtue had its exercise indeed even in peaceful times, but it was by strokes that the report of his virtue was stirred up to fragrance: and he, who in repose kept within himself all that he was, when disturbed did scatter abroad the odour of his fortitude, for all to know. For as unguents, unless they be stirred, are never smelt far off, and as aromatic scents spread not their fragrance except they be burned, so the Saints in their tribulations make known all the sweetness that they have of their virtues.

Mat.!?, Whence it is well said in the Gospel, If ye have faith as a grain of mustard seed, ye shall say unto this mountain. Remove hence to yonder place, and it shall remove. For unless a grain of mustard seed be bruised, the extent of its virtue is never acknowledged. For without bruising

''■ lent; it is insipid ^ but if it is bruised it becomes hot, and it gives out all those pungent properties that were concealed in it. Thus every good man, so long as he is not smitten, is

' lenis regarded as insipid ^, and of slight account. But if ever the grinding of persecution crush him, instantly he gives forth all the warmth of his savour, and all that before appeared to be weak or contemptible, is turned into godly fervour, and that which in peaceful times he had been glad to keep fi-om view within his own bosom, he is driven by the force of tribulations to make known; so that the Prophet says with justice,. •■ i.e. had they been among the Jews. Ez. 14, 14,

Yet the Lord hath commanded His lovingkindness in the Pref. day time, and in the night He hath declared it; for the Ps.42,9. lovingkindness of the Lord is commanded in the day time, because the season of rest is perceived by the sense of it', 'cognobut ' in the night it is declared,' because the gift which is received in tranquillity is made manifest in tribulation.

7. But we ought to search out more particularly why so iii. many strokes fell to the lot of him who maintained without blame such strict guard of the several virtues: for he had humility, as he himself even testifies, //" I did despise to 5e Jobsi, judged in the cause of mg manservant or of my maidservant, when they contended with me. He shewed hospitality, as himself describes, when he says; The stranger did not lodge 3oh 31, in the street: but I opened my doors to the traveller. He maintained a vigorous exercise of discipline, as his own words shew; The princes re/rained talking, and laid their Job 29, fingers on their mouth. With that vigour he yet retained mildness, according to his own confession, where he says, / sat chief, and duelt as a king in the army, yet as one that Job 29, comforteth the mourners. In almsdeeds he cherished a bountiful spirit, as he himself intimates by saying. If i Job 31, have eaten my morsel myself alone, and the fatherless hath not eaten thereof. Whereas then he performed all the precepts of the several virtues, one thing was wanting to him, viz. that when stricken even he should learn to render thanks: it was known that he knew how to serve God when surrounded by blessings, but it was meet that a most searching severity should put it 'to the test, whether even under the lash he would yet remain constant to his God, for chastisement is the test, whether when let to rest a man really loves. Him the adversary sought indeed to obtain that he might prove deficient^ in godliness, but obtained that 2 deficehe might prove a proficient '' therein. The Lord in loving- Tprofi. kindness permitted that to be done, which the devil in his ceret wickedness required; for when the enemy had got leave to have him with the purpose of destroying him, by his temptations he effected that his merits were augmented. For it is written. In all this Job sinned not with his lips. Yet Job 1,

20 Job 7}ot to he lightly charged with sinful speech.

Pref- doubtless there are certain words of his rejoinders, which sound harshly to readers of little experience, for the sayings of the Saints these are unable to understand in the pious sense in which they are 5;poken, and because they are unskilled to make their own the feelings of the afflicted Saint, therefore it is impossible for thera to inteipret aright the expressions of grief, for it is a sympathy that lowers itself to his state of suffering, that knows how to estimate aright the meaning of the sufferer.

8. And so they conclude that blessed Job was a defaulter in his speech, without sufficiently considering, that if they convict the blessed Job's replies, they at the same time bear witness that God's sentence concerning him was untrue.

Job 1,8. For the Lord saith to the devil. Hast thou considered My servant Job, that there is none like him in the earth, a perfect and an upright man, one that feareth God, and

V. 9. 10. escheweth evil? To Whom the devil presently replies, Doth Job fear God for nought? Hast not Thou made an hedge about him, and about his house? But put forth Thine hand now, and touch him, and see if he hath ^ not blessed Thee to Thy face. The enemy then put forth his strength upon the blessed Job, but in doing this he entered the lists against God, and in this way blessed Job became the mtermediate subject of the contest between God and the devil. Whoever then maintains that the holy man, when in the midst of the strokes, committed sin by the words which he uttered, what else doth he than reproach God, Who had pledged

1 propo- Himself for him, with having been the loser? For the, same God was pleased to take upon Himself the cause of the Saint under his trial, Who both extolled him before his afflictions, and on thus extolling allowed him to undergo the trial of those scourges. If then Job is said to have gone wrong, his advocate is made out to have been foiled: though the gifts vouchsafed him alone testify, that he did not transgress at all: for who does not know that what is due to faults is not reward but chastisement? He then who merited to receive back double what he had lost, proved by this compensation that there was nought of evil, but only virtue in all that he said, and to this declaration too it is further Pref. added, that he is himself the intercessor in behalf of his guilty friends. For one that is involved in great sins, can never, when burthened with his own, discharge another's score; he then is shevv'n to be clear in his own case, who could obtain for others their clearance from guilt. If however it be displeasing to any, that he is himself the relator of his own goodness, let them know that in the midst of so many losses of his substance, amidst so many wounds of the body, amidst so many deaths of his children, with the friends, who had come to comfort him, breaking out into reproaches, he was urged to despair of his life, and he whom such repeated calamities had sorely smitten, was further stricken by the insulting language of the reproachers; for these, that had come to comfort him, while they upbraided him with his unrighteousness as it seemed to them, were driving him quite to give up all hope of himself; whereas then he recalls his good deeds to mind, it is not that he lifts himself up in self a])plause, but sets anew * his mind to hope, ' reforwhen as it were sunk down amid those reproaches and those strokes. For the mind is smitten with a heavy weapon of despair, when it is both hard pressed with the tribulations of wrath from above, and galled by the reproaches of men's tongues without. Blessed Job therefore, thus pierced with the darts of so many woes, when he now feared to be brought down by their reproaches, recalled himself to a state of confidence, by the assurance derived from his past life. He then did not thereby fall into the sin of presumption, because he resisted an inward impulse to despair by the outward expression of his own eulogies, to the end that while he recounted the good things which he had done he might be saved from despairing of the good that he had sought.

9. But now let us follow out the actual course of his trial, i^- The enemy, full of rage, and striving to conquer the firm breast of that holy man, set up against him the engines of temptation, spoiled his substance, slc.v his children, smote his body, instigated his wife, and while he brought his friends to console him, urged them to the harshest upbraiding. One fiiend too, who was more cruel in his reproaches, he reserved with the last and bitterest invective, that by the frequency

Pref. of the stroke, if not otherwise, the heart might be reached by that which was ever being repeated with a fresh wound. For because he saw that he had power in the world, he thought to move him by the loss of his substance, and j&nding him unshaken, he smote him by the death of his children. But seeing that from that wound which made him childless he even gained strength to the greater magnifying of God's praise, he asked leave to smite the health of his body. Seeing moreover that by the pain of the body he

1 passio- could not compass the affecting' of the mind, he instigated

"^™ his wife, for he saw that the city which he desired to storm was too strong; therefore by bringing upon him so many external plagues, he led an army as it were on the outside against him, but, when he kindled the feelings of his wife into words of mischievous persuasion, it was as though he corrupted the hearts of the citizens within. For so from external wars we are instructed how to think of those within. For an enraged enemy, that holds a cit}' encircled by his surrounding armies, upon perceiving its fortifications to remain unshaken,

5 argu- betakes himself to other methods- of attack, with this object, that he may corrupt the hearts of some of the citizens also within; so that, when he has led on the assailants from without, he may also have cooperators within, and that when the heat of the battle increases outside, the city being left without succour by the treacherj^ of those within, of whose faith no doubt is felt, may become his prey.

10. And thus a battering ram having been planted on the outside, as it were, he smote the walls of this city with blows many in number, as the several times that he brought tidings of calamities; while on the inside, he, as it were, corrupted the hearts of the citizens, when he set himself to undermine the strong bulwarks of this city by the persuasions of the wife. In this manner he brou;4ht to bear, from without, an hostile assault, from within, baneful counsels, that he might capture the city the sooner, in proportion as he troubled it both from within and from without. But because there are times when words are more poignant than wounds, he armed himself, as we have said, with the tongues of his friends. Those indeed that were of graver years, might perchance give the less pain by their words. The younger is made to take

His tvay of meeting them. His Friends not wicked. 23 their place, to deal that holy bosom a wound so much the Pref.

sharper, the meaner was the arm that he impelled to strike blows against it. Behold the enemy mad to strike down his indomitable strength, how many the darts of temptation that he devised, see, what numberless beleaguering engines he set about him! See how many weapons of assault he let fly, but in all his mind continued undaunted, the city stood unshaken.

11. It is the aim of enemies, when they come up face to v. face, to send off some in secret, who may be so much the more free to strike a blow in the flank of the hostile force, in proportion as he that is fighting is more eagerly intent upon the enemy advancing in front. Job, therefore, being caught in the warfare of this conflict, received the losses which befel him like foes in his front; he took the words of his comforters like enemies on his flank, and in all turninground the shield of his stedfastness, he stood defended at all points, and ever on the watch, parried on all sides the swords directed against him. By his silence he marks^ his unconcern for the loss of his substance; the flesh, dead in his children, he bewails with composure; the flesh in his own person stricken, he endures with fortitude; the flesh in his wife suggesting mischievous persuasions, he instructeth with wisdom. In addition to all this his friends start forth into the bitterness of upbraiding, and coming to appease his grief, increase its force. Thus all the engines of temptation ai"e turned by this holy man to the augmentation of his virtues; for by the wound? his patience is tried, and by the words his wisdom is exercised. Every where he meets thej enemy with an undaunted mien, for the scourges he overcame by resolution, and the words by reasoning. But his friends, who came indeed to administer consolation, but who deviate from their purpose even to using terras of reproach, must be thought to have erred more from ignorance than wickedness. For we must never imagine that so great a man had evil-minded friends, but, while they fail to discern the cause of his scourges, they slide into a fault.

12. For of scourges there are sundry kinds; for there is^ the scourge whereby the sinner is stricken that he may suffer punishment without withdrawal ', another whereby he ' retrao-

Pref. is smitten, that he may be corrected; another wherewith sometimes a man is smitten, not for the correction of past misdeeds, but for the prevention of future; another which is very often inflicted, whereby neither a past transgression is corrected, nor a future one prevented, but which has this end, that when imexpected deliverance follows the stroke, the power of the Deliverer being known may be the more ardently beloved, and that while the innocent person is bruised by the blow, his patience may serve to increase the ^gain of his merits; for sometimes the sinner is stricken that he may be punished, without withdrawal, as it is said to Jerera. Judaea when doomed to destruction, / have wounded thee ^^' ^^' with the wound of an enemy ^ with the chastisement of a ver. 15. cruel One; and again. Why criest thou for thine affliction'? thy sorrow is incurable. Sometimes the sinner is stricken that he may be amended, as it is said to one in the Gospel, John 5, Behold, thou art made whole, sin no more, lest a worse thing come unto thee; for the words of his deliverer indicate that it was past sins which were exacting all the violence of the pain which he had endured. In some cases the person is smitten, not for the obliteration of a past offence, but for the avoidance of a future one, which the Apostle Paul openly 2 Cor. testifies of himself, saying, A7id lest I shall be exalted above. ^^' measure through the abundance of the revelations, there was given to me a thorn in the flesh, the messenger of Satan to buffet me. For he who says, not ' that he was exalted,' but, ' lest he should be exalted,' clearly shews that by that stroke it is held in check that it may not take place, and that it is not a fault that has taken place now clearing away. But sometimes the person is stricken neither for past not yet for future transgression, but that the alone mightiness of the Divine power may be set forth in the cutting short of the striking; whence when it was said unto the Lord concerning ^john9, the blind man in the Gospel, Who did sin, this man, or his j_2. 3. parents, that he was born blind? the Lord answered, saying, Neither hath this man sinned, nor his parents^ but that the ivorks of God shoidd be made manifest in him: in which manifestation what else is done, saving that by that scourge the excellence of his merits is increased, and while there is no past transgression wiped away, the patience may en- gender a mighty fortitude. For which reason the same Pref. blessed Job is first extolled by the voice of the Judge, and is then given up into the hand of the Tempter, and whereas God, in recompensing him after the scourge, speaks to him in a more familiar manner, it is plainly shewn how much greater he became by the stroke; so then the friends of blessed Job, while they were unable to distinguish the different kinds of strokes, believed him to be stricken for his guiltiness, and while they endeavoured to vindicate the justice of God in smiting him, they were driven to reprove blessed Job of unrighteousness; not knowing in fact that for this reason he was stricken, viz. that the stroke might redound to the praise of God's glory, and not that by those strokes he might be brought to amend the evil, which he had never done; and hence they are the sooner restored to pardon, because they sinned from ignorance rather than from an evil disposition; and their pride the Divine Justice puts down with so much the stronger hand, as It refuses to renew them in Its favour, saving by means of him whom they had despised. For a high mind is effectually struck down when it is bowed beneath the very person over whom it has exalted itself.

13. But amongst these marvellous works of Divine Provi- vi, dence it yields us satisfaction to mark, how, for the enlightening the night of this present life, each star in its turn appears in the face of Heaven, until that towards the end of the night the Redeemer of mankind ariseth like the true Morning Star; for the space of night, being enlightened by the stars as they set and rise in their courses, is passed with the heavens in exceeding beauty. Thus in order that the ray of stars, darting forth at its appointed time, and changed in succession, might reach the darkness of our night, Abel comes to shew as innocency; Enoch, to teach purity of practice; Noah, to win admittance for lessons of endurance in hope and in work; Abraham, to manifest obedience; Isaac, to shew an example of chastity in wedded life; Jacob, to introduce patience in labour; Joseph, for the repaying evil with the favour of a good turn; Moses, for the shewing forth of mildness; Joshua, to form us to confidence against difficulties; •Job, to shew patience amid afflictions. Lo what lustrous stars sec we in the sky, that the toot of practice may never stumble

Pref. as we walk this our night's journey; since for so man}^ Saints as God's Providence set forth to man's cognizance, He, as it were, sent just so many stars into the sky", over the darkness of erring man, till the true Morning Star should rise, Who, being the herald to us of the eternal morning, should outshine the other stars by the radiance of His Divinity.

14. And all the elect, whilst by their holy living serving as His forerunners, gave promise of Him by prophesying both in deeds and words. For there never was any Saint who did not appear as His herald in figure; for it was meet that all should display that goodness in themselves whereby both all became good, and which they knew to be for the good of all, and therefore that bles,sing ought also to be promised without pause which was vouchsafed both to be received

1 sine without pricc^ and to be kept without end, that all generations ^onT^" might together tell what the end of all should bring to light, in the redemption of which all were partakers. And therefore it behoved that blessed Job also, who uttei'ed those high mysteries of His Incarnation, should by his life be a sign of Him, Whom by voice he proclaimed, and by all that he underwent should shew forth what were to be His sufferings;

2 sacra- and sliould so much the more truly foretel the mysteries^ of

His Passion, as he prophesied then not merely with his lips but also by suffering. But because our Redeemer has shewn Himself to be one with the Holy Church, which He Eph. 4, has taken to Himself; for of Him it is said, Who is the Head P^'i of w-s aU; and of the Church it is written, the Body of 24. ' Christ, Which is the Church; whosoever in his own person betokens Him, at one time designates Him in respect of the Head, at another of the Body, so as to have not only the voice of the Head, but also of the Body; and hence the Prophet Isaiah, in giving utterance to the words of the same Isa. Gi, Lord, says. He hath jmt upon me a mitre like unto a Bride- ^'■, groom, and hath decked me with jewels as a Bride. Therefore because the same person that in the Head is the Bridegroom, is in the Body the Bride, it follows that when, at times, any thing is spoken from the Head, there must be a turning down by degrees or even at once to the voice of the Body, and again when any thing is said that is of the Body, d Several Mss.read eceloforccelum, which gives the sense rather ' in the sky,' there must be presently a rising to the voice of the Head. Pref. Accordingly the blessed Job conveys a type of the Redeemer, Who is to come together with His own Body: and his wife who bids him curse, marks the life of the carnal, who having place within the Holy Church with unamended morals, as by their faith they are brought near to the godly, press them the more sorely by their lives, since while they cannot be shunned as being of the faithful, they are endured by the faithful as the greater harm by how much nearer home'. i dete-

15. But his friends, who, while acting as his counsellors,"^*', at the same time inveigh against him, are an express image etinteof heretics, who under shew of giving counsel, are busied in""* leading astray; and hence they address the blessed Job as though in behalf of the Lord, but yet the Lord does not commend them, that is, because all heretics, while they try to defend, only oifend God. Whence they are plainly told, and that by the same holy man; I desire to reason ivith God; frst Job 13, shewing that ye are forgers of lies ^ ye are followers ofcorrujjt doctrines. According to which it appears that these by their erroneous notions stood a type of heretics, whom the holy man charges with adhering to a creed- of corrupt doc-'^cultui trines. But every heretic, in this, that he is seen to defend God, is a gainsayer of His truth, according to the testimony of the Psalmist, who says. That Thou mightest still ///ePs-8,2. enemy and the defender^, for he is an enemy and defender, ^^- V. who so preaches God as thereby to be fighting against Him.

16. Now that blessed Job maintains the semblance of ^i^- the Redeemer to come, his very name is a proof. For Job is, if interpreted, 'grieving;' by which same grief we have set forth, either our Mediator's Passion, or the travails of Holy Church, which is harassed by the manifold toils of this present life. Moreover by the word which stands for their name his friends mark out the quality of their conduct. For Eliphas is called in the Latin tongue, ' contempt of the Lord,' and what else do heretics, than in entertaining false notions of God contemn Him by their proud conceits. Baldad is by interpretation ' Oldness alone.' And well are all heretics styled, ' Oldness alone,' in the things which they speak concerning God, forasmuch as it is with no right purpose but with a longing for temporal honour that they desire to appear

Fret, as preachers. For they are moved to speak not by the zeal of the new man, but by the evil principles of the old life. * Sophar' too is rendered in the Latin language ' dissipation of the prospect,' or, ' one dissipating the prospect.' For the minds of the faithful lift themselves to the contem])lation of things above; but as the words of heretics aim to prevent them in their contemplation of right objects, they do their best to ' dissipate the prospect.' Thus in the three names of Job's

' casus friends, we have set forth three cases' of the ruin of heretical minds. For unless they held God in contempt, they would never entertain false notions concerning Him; and unless they drew along with them a heart of oldness, they would never err in the understanding of the new life; and unless

2 or, of they marred the contemplations of good things^, the Supreme men judgments would never condemn them with so strict a scrutiny for the guiltiness of their words. By holding God in contempt, then, they keep themselves in oldness, and by being kept in oldness, they injure the contemplation of right

3 See objects^ by their erring discourses.

viii. ]7. Now because it sometimes happens that hei'etics being penetrated with the bountiful streams of Divine grace return to the unity of Holy Church, this is well represented in the very reconcilement of his friends. Yet blessed Job is bidden to intercede for them, because the sacrifices of heretics can never be acceptable to God, unless they be offered in their behalf by the hands of the universal Church, that by her merits they may obtain the recovery of salvation, whom they did strike before by assailing her with the darts of their words; and hence seven sacrifices are recorded to have been offered for them, for whereas in confessing they receive the Spirit of sevenfold grace % they do as it were obtain expiation by

Rev. J seven offerings. It is hence that in the Apocalypse of John

^2- the whole Church is represented by the number of seven

Prov. 9, Churches. Hence it is said of wisdom by Solomon, Wisdom

'■ halh builded her house; she hath hewn out her seven pillars.

And thus by the very number of the sacrifices those reconciled heretics set forth what they were before, in that these are not united to the perfection of sevenfold grace, except by

18. But they are well described as having offered for Pref. themselves bulls and rams. For in the bull is figured the neck of pride, and in the ram, the leading of the flocks that follow. What then is it to slaughter bulls and rams in their behalf, but to put an end to their proud leading, so that they may think humbly of themselves, and not seduce the hearts of the innocent to follow after them. For they had started away from the unity of the Chui'ch with a swelling neck, and were drawing after them the weak folk like flocks following behind. Therefore let them come to blessed Job; i. e. return to the Church; and present bulls and rams to be slaughtered for a sevenfold sacrifice, and that they may be united to tlie universal Church, let them with the interposition of humility kill all the swelling humour wherewith their proud leadership savoured them.

19. Nov/ by Heliu, who speaks indeed with a right ix. sense, yet runs down ' into foolish words of pride, is set forth i deria representation of every proud person. For there are many^'^*"'" within the pale of Holy Church, that are too proud to put forward in a right manner the right sentiments, which they profess, and hence he is both rebuked with the words of God's upbraiding, and yet no sacrifices offered in his behalf, in that he is a believer indeed, yet high-minded. By the truth of his belief he is within, but by the obstacle which his pride presents he is not acceptable. Him ^ therefore rebuke reproves, ' Read but sacrifice does not restore him, because he is indeed J^J!f ^^ in the faith that he ought to be in, yet the Supreme Justice, o''' ed. charging him with things over and above what need to be, keeps him at a distance. Hence Heliu is well rendered in the Latin tongue, ' That my God,' or, ' God, the Lord.' For proud men within Holy Church, though they keep away from God by living proudly, yet acknowledge Him by believing truly. For what is it for him to say by his name, ' That my God,' but to shew forth Him Whom he believed with a public avowal? Or what is it to say, ' God the Lord,' but to accept Him both as God by virtue of His Divinity, and to hold Him for Man by His Incarnation?

20. It is well that after the losses of his substance, after x. the death of his children, after the tortures of his wounds, after the strife and conflict of words, he is raised up again with a

Pref. double reward, clearly, in that Holy Church, even while yet in this present life, receives a double recompense for the toils she undergoes, since having taken in the Gentiles to the full, at the end of the world she converts to herself the souls of the Jews likewise. For it is?^°™' on this account written. Until the fulness of the Gentiles be 26.' come in. And so all Israel shall be saved. And she will afterwards receive a double recompense, in that, when the toils of this present time are over, she rises not alone to the joy of souls, but to a blessed estate of bodies. And hence Isa. 61, the Prophet rightly says, therefore in their land they shall possess the double. For ' in the Land of the Living' the Saints possess the double, because we know they are gladdened with blessedness both of mind and body. Hence John in the Apocalypse, because it was before the resurrection of bodies that he saw the souls of the Saints crying, beheld how that they had given them a stole to Rev. 6, each, saying. And white robes were given, one^ to every hinguix one of them, and it was said, that they should rest yet for a little season until their fellow-servants also and their brethren, that should be killed as they icere, should be fulfilled. For before the Resurrection they are said to have received a stole to each, for that as yet they are gifted with blessedness of mind alone; and therefore they will receive each one two, whenever, together with the perfect bliss of souls, they shall be clothed also with incorruptibility of bodies.

2L Now it is very properly that the affliction indeed of blessed Job is told, but the length of time that he was under the affliction is kept back, for we see the tribulation of Holy Church in this life, but know nothing for how long she is here to undergo bruising and delay; and hence it is spoken Acts ], by the mouth of Truth, It is not for you to know the times ^" or the seasons which the Father hath put in His own power. Herein then, that the suffering of blessed Job is told us, we are taught what we are made acquainted withal by experience; and herein, that the length of time that he continued in his suffering is withheld, we are taught what it is we must remain ignorant of.

We have di'awn out these words of preface to some length, that by briefly running over it we might in a manner give a Pref. view of the whole. Now then that by long discoursing we have been brought to the commencement of our discourse, we njust first settle the root of the historical meaning, that we njay afterwards let our minds take their fill of the fruits of the allegorical senses.

Job 1,1. 1, There was a man in the land of Uz, whose name was Job. It is for this reason that we are told where the holy man dwelt, that the meritorioiisness of his virtue might be expressed; for who knows not that Uz is a land of the Gentiles? and the Gentile world came under the dominion of wickedness, in the same proportion that its eyes were shut to the knowledge of its Creator. Let us be told then where he dwelt, that this circumstance may be reckoned to his praise, that. he was good among bad men; for it is no very great praise to be good in company with the good, but to be good with the bad; for as it is a greater offence not to be good among good men, so it is immeasurably high testimony for any one to have shewn himself good even among the wicked. Hence it is that the same blessed Job bears witness to Job 30, himself, saying, / a)n a brother to dragons, and a companion to owls. Hence it was that Peter extolled Lot with high commendation, because he found him to be good

'^' ^' vexed with the filthy conversation of the wicked; for he was

"i^oNxAg. righteous in seeing and hearing^, dwelling with them who vexed his righteous soul from day to day with their unlawful deeds. Now he evidently could not have been vexed unless he had both heard and witnessed the wicked deeds of his neighbours, and yet he is called righteous both in seeing and in hearing, because their wicked lives affected the eai*s and eyes of the Saint not with a pleasant sensation, but with the pain of a blow. Hence it is that Paul says to his disciples,

Phil. -2, In the midst of a crooked and perverse nation, among °' whom ye shine like lights in the world. Hence it is said to Rev. 2, the Angel of the Church of Pergamos, / know thy loorks, and where thou dvoellesl. even where Satan^s seat is; and Book thou holdest fast My name, and hast not denied My faith.

Hence the Holy Church is commended by the voice of the Spouse, where He says to her in the Song of love, As theCa.xxt.2, lily among the thorns, so is my love among the daughters. • Well then is the blessed Job described, (by the mention of a gentile land,) as having dwelt among the wicked, that according to the testimony borne by the Spouse, he might be shewn to have grown up a lily among thorns, for which reason it is well subjoined immediately after. And that 7nan was simple^ and upright. 'soVuig.

2. For there are some in such wise simple as not to ii. know what uprightness is, but these walk wide of the innocence of real simj^licity, in proportion as they are far from mounting up to the virtue of uprightness; for while they know not how to take heed to their steps by following uprightness, they can never remain innocent by walking in simplicity. Hence it is that Paul warns his disciples, and says, But yet I ivoidd have you ivise unto that which is 'Rom. good, and simple concerning evil. Hence again he says, ^^' ^^' Brethren, be not children in understanding, howbeit in icor. malice be ye children. Hence Truth enjoins Her disciples by ^'*' ^*^" Her own lips, saying, Be ye wise as serpents and harmless Ma.t.io, as doves. For in giving them admonition, He needfully joined the two together, so that both the simplicity of the dove might be instructed by the craftiness of the serpent, and again the craftiness of the serpent might be attempered by the simplicity of the dove. Hence it is that the Holy Spirit has manifested His presence to mankind, not in the form of a dove only, but also in the form of fire. For by the dove simplicity is indicated, and by fire, zeal. Therefore He is manifested in a dove, and in fire, because all they, who are full of Him, yield themselves to the mildness of simplicity, in such sort as yet to kindle with a zeal of uprightness against the offences of sinners. It follows, A?id one that feared God and eschewed evil.

3. To fear God is never to pass over any good thing, that iii. ought to be done. Whence it is said by Solomon, Whoso -£^cc\.7 fears God, neglects nothing''; but because there are some, i^-

Job who practise some good actions, yet in such wise that they

— L-!- are by no means withheld from certain evil practices; after he is said to have been one that feared God, it is still rightly reported of him that he also eschewed evil; for it is Ps. 37, wi'itten, Depart from evil, and do good; for indeed those good actions are not acceptable to God, which are stained in His sight by the admixture of evil deeds; and hence it is Eccl. 9, saifi ijy Solomon, He who offendeth in one point, spoileth many good deeds^. Hence James bears witness, saying,

James jPq^ whosoever shall keep the whole law, and yet offend in

I'cor. one point, he is guilty of all. Hence Paul saith, A little

^' ^' leaven leaveneth the whole lump. So then that it might be shewn us how spotless the blessed Job stood forth in his good actions, it is wisely done that we have it pointed out how far he was removed from evil deeds.

4, But it is the custom of narrators, when a wrestling match" is woven into the story, first to describe the limbs of the combatants, how broad and strong the chest, how sound, how full their muscles swelled, how the belly below neither clogged by its weight, nor weakened by its shrunken size, that when they have first shewn the limbs to be fit for the combat, they may then at length describe their bold and mighty strokes. Thus because our athlete was about to combat the devil, the writer of the sacred story, recounting as it were before the exhibition in the arena the spiritual merits in this athlete, 1 mentis describes the members of the soul ', saying, And that man was perfect and upright, and one that feared God, and eschewed evil; that when the powerful setting of the limbs is known, from this very strength we may already prognosticate also the victory to follow. Next comes, iv. 5. Ver. 2. A7id there were born unto him seven sons and three daughters. The heart of the parent is often enticed into avarice by a numerous offspring, for he is the more inflamed with ambition for laying up an inheritance, in proportion as he abounds in the number to inherit it. In order then that it might be shewn what holiness of mind blessed Job possessed, he is both called righteous, and is said to have been the father of a numerous offspring. And the same man in the Book beginning of his book is declared devout in offering sacrifices, — — and besides he afterwards with his own mouth records himself as ready in giving alms. Let us then consider with what resolution he shewed himself to be endowed, whom no feelings of affection for so many heirs could ever dispose to be greedy of an inheritance for them. It proceeds; 6 ^. Ver. 3. His substance also was seven thousand sheep, and vi. three thousand camels, and five hundred yoke of oxen, and five hundred she asses, and a very great household. We know that the greater the loss, the greater the grief with which it affects the mind; to shew then how great was his virtue, we are told that it was very much, that he lost with patience; for never without pain do we part with aught, saving that which we hold without fondness; therefore while the greatness of his substance is described, yet soon after he is reported as resigned to the loss of it; thus parting with it without regret, it is plain that he had kept it without regard. It is also to be noted that in the first instance the riches of his heart are described, and afterwards the wealth of the body; for an abundant store is wont to make the mind so much the more slack to the fear of God, as it obliges it to be occupied with a diversity of cares; for inasmuch as it is dissipated by a multitude of objects, it is prevented standing fast in that which is within. Which was pointed out by Truth Itself in setting forth the Parable of the sower; //eMatt. also that received seed among the thorns, is he that heareth ' ' ^^' the word, and the care of this world, and the deceitfulness of riches, choke the word, and he becometh ui fruitful. See how the blessed Job is both said to have great possessions, and a little after is related to be devoutly assiduous in the divine sacrifices.

7. Let us then consider how great was the holiness of that man who though thus busied disengaged himself for such assiduous attendance upon God. Nor had the power of that precept as yet shone out, which bids us leave all things; yet blessed Job already kept the intent of it in his heart, in that he surely had left his substance in intention, which he kept without taking delight in it.

8. So that this man teas the greatest of all the men of

Job the East. Who does not know that the men of the East are ' very wealthy, accordingly ' he was the greatest of all the men of the East;' as though it were expressly said that he was even richer than the rich.

9. Ver. 4. And his sons went and feastedin their houses, every one his day; and sent and called for their three sisters to eat

^11- and to dt'ink with them. Greater wealth usually becomes the cause of greater discord between brethren. O, inestimable ])raise of a father's training! the father is both declared rich, and the sons at peace together, and while the wealth to be divided among them was there, an undivided atfection yet filled the hearts of all.

10. Ver. 5. And it teas so, when the days of their feasting were gone about, that Job sent, and sanctified them, and rose up early in the morning, and offered burnt-offerings accordviii. ing to the number of them all. When it is said, sent and sanctified them, it is openly shewn what strictness he practised with those when present, for whom when absent he was not wanting in concern. But this circumstance demands our discreet consideration, that, when the days of feasting were past, he has recourse to the purification of a holocaust for each day severally; for the holy man knew that there can scarcely be feasting without offence; he knew that the revelry of feasts must be cleansed away by much purification of sacrifices, and whatever stains the sons had conti-acted in their own persons at their feasts, the father wiped out by the offering of a sacrifice; for there ai'e certain evils which it is either scarcely possible, or it may be said wholly impossible, to banish from feasting. Thus almost always voluptuousness is the accompaniment of entertainments; for when the body is relaxed in the delight of refreshment, the heart yields itself to the admission of an empty joy. Whence it is

Exod. written. The people sat down to eat and drink, and rose up 32, 6.,, ' to play.

11. Almost always talkativeness is an attendant upon feasts, and when the belly is replenished, the tongue is unloosed; whence the rich man in hell is well described as

Lukeie, thirsting for water, in these words, Father Abraham, have

^^- mercy on me, and send Lazarus, thai he may dip the tip of his finger in water, and cool my tongue, for I am tormented

in tUisJiame. He is first said to have fared sumptuously every Book day, and then it is recorded that he craved a drop of water '■ — upon his tongue; for as we have said, because at feasts talking is wont to give itself full vent, the fault is indicated by the punishment, in that he, whom the Truth had said fared sumptuously every day, was described as most on fire in his tongue. They that attune the harmony of stringed instruments arrange it with such exceeding skill, that frequently, when one chord is touched, a very different one, placed with many lying between, is made to vibrate, and when this last is sounded, the former, which is attempered to the same tune', * cantu rings without the others being struck. According to which Holy Scripture very often so deals with the several virtues, and vices too, that while by express mention it conveys one thing, it does by its silence bring before us another, for nothing is recorded against the rich man relating to talkativeness, but while the punishment is described as in the tongue, we are shewn, which among others was his greatest offence in his feasting.

12. But whereas the seven brethren are described as making feasts, each one in his day, and whereas, when the days of feasting were over, Job is related to have offered seven sacrifices; the account plainly indicates that, in offering a sacrifice on the eighth day, the blessed Job was cele- ^ brating the mystery of the Resurrection. For the day, which is now named ' The Lord's day,' is the third from the death of our Redeemer, but in the order of creation it is the eighth, which is also the first in the work of creation '', but because, on coming round again, it follows the seventh, it is properly reckoned the eighth; whereas then it is said that he offered sacrifices on the eighth day, it is shewn that he was full of the Spirit of sevenfold grace, and served the Lord for the hope of resurrection. Hence that Psalm is entitled ' for the Octave,' wherein joy for the resurrection is proclaimed, but, d viz. Ps. vi. the title of which in of the number six, and in the seventh the LXX is translated uT£^ i5j; oj/SoMf, may be at rest among the hosts of

Job that the sons of blessed Job had been forearmed by the

— —^ discipline of such perfect training, that they neither offended by word nor deed at their feasts, is plainly shewn, in that it is ix. 13. For Job said., It may be that my sons have sinned, and cursed' God in their hearts. For he had taught them to be perfect in deed and in word, about whose thought alone the father entertained fears. Now that we should not judge rashly of other men's hearts, we perceive in the words of this

Saint, who does not say, ' that they have cursed God in their hearts,' but it may be that they have cursed God in their

I CoT.i, hearts. Whence it is well said by Paul, Therefore jtidge nothing before the time, until the Lord come. Who both will bring to light the hidden tilings of darkness, and will make manifest the counsels of the hearts; for whoever deviates from the right line in thought, sins in darkness; we then should be the more backward boldly to condemn the hearts of others, in proportion as we know that we cannot by our own sight throw light into the darkness of another man's thought.

J al. this But here' we should consider with discrimination, with what spotuit severity that father was likely^ to correct the deeds of his children, who set himself with so much solicitude to purify their hearts. What do those rulers of the Faithful say to this, who know nothing even of the very overt acts of their disciples ^ What are they thinking of in excuse for themselves, who mind not in those committed to them even the wounds of evil actions? But that his perseverance too in this holy work may be demonstrated, it is well added,

X. 14. Thus did Job all the days; for it is written, But he Mat.24, fj^^^ shall endure unto the end, the same shall he saved. In the sacrifice then, the holiness of his conduct is shewn, and in the entire number of the days of the sacrifice, perseverance in that holy conduct. These particulars we have gone through cursorily in following out the history. Now the order of interpretation requires that beginning afi-esh we should at this point open the secrets of its allegories.

xi. 15. Ver. 1. "There was a man in the land of Uz, whose

name was Job. We believe from the history that these things Book took place, but let us here turn to see in what way they were '• — allegorically fulfilled; for, as we have said. Job is interpreted, ' a mourner,' and Uz ' a counsellor.' Whom else then does the blessed Job express by his name, saving Him, of Whom the Prophet speaks, saying. Surely He halh borne our griefs? Isa. 53, He dwells in the land of Uz, in that He rules the hearts of ' a people of wise counsels; for Paul saith, that Christ. is theiCor.i, Wisdom of God and the Power of God; and this same Wisdom Herself by the lips of Solomon declareth, / Wisdo^n Prov. 8, dwell ivith Prudence, and 'am in the midst 0/ witty inventions. So Job is an inhabitant of the land of Uz, because Wisdom, Which underwent the pain of the Passion in our behalf, has made an habitation for Herself in those hearts, which are instinct with the counsels of life.

16. And that man tvas perfect and upright. In upright- xii. ness, justice is signified, and in simplicity, mercy'. Weinj""", following out the straight line of justice, generally leave mercy ness,' behind; and in aiming to observe mercy, we deviate fi'om ^"'^^"^qx the straight line of justice. Yet the Incarnate Lord maintained simplicity with uprightness; for He neither in shewing mercy parted with the strictness of justice, nor again in the exactitude of justice did He part with the virtue of mercifulness. Hence when certain persons, having brought an adulteress before Him, would have tempted Him, in order that He might step into the fault either of unmercifulness or of injustice. He answered both alternatives by saying. He John 8, that is without sin among you, let him first cast a stone at'' her. He that is withotit sin among you, gives us the simplicity of mercy, let him Jirst cast a stone at her, gives us the jealous sense of justice. Whence too the Prophet saith to him, And in Thy Majesty ride prosperously, because of Ye. 45, truth, and meekness, and righteousness. For in executing ' truth. He kept mercy united with justice, so that He neither lost the jealous sense of rectitude in the preponderance of mercy's scale, nor again unsettled the preponderance of mercy by that jealousy of rectitude.

17. Atid one that feared God, and eschewed ecil. It is xiii.

Job written of Him, cuid ihe Spirit of the fear of the Lord^ hath — "—i- filed Him; for the Incarnate Lord shewed forth in His own Isa. 11, Person whatsoever He hath inspired us withal ""j that what He delivered by precept, He might recommend by example. So then according to our human nature our Redeemer feared God,' for to redeem proud man, He took for man's sake an humble mind. And His acting likewise is fitly designated hereby, in that the blessed Job is said to eschew evil. For He Himself eschewed evil, not evil which He came in contact with in the doing, but which upon meeting with it, He rejected; for He forsook the old life after man's method, which He found at His birth, and He stamped upon the character of His followers that new life, which He brought down with Him. xiv. 18. Ver. 2. And there were horn to him. seven sons and three daughters. What is conveyed to us in the number of seven, ^ saving the sura of perfection? for to say nothing of the arguments of human reasoning which maintain that it is therefore perfect, because it consists of the first even number, and of the first uneven; of the first that is capable of division, and of the first which is incapable of it; we know most certainly that holy Scripture is wont to put the number seven for perfection, whence also it tells us that on the seventh day the Lord rested from His works; and it is hence too that the seventh day was given to man for a rest; i. e. for a ' Sabbath.' Hence it is that the year of jubilee, wherein we have a full rest set forth, is accomplished in seven weeks, being completed by the addition of the unit of our uniting together. ^ 19. Thus there were horn to him seven sons; namely, the Apostles manfully issuing forth to preach; who in putting in practice the precepts of perfection, as it were maintained in their manner of life the courage of the superior sex. For hence it is that twelve of them were chosen, who should be replenished with the perfection of the sevenfold grace of the Spirit. As from the number seven we rise to twelve; for seven multiplied in its component parts is extended to twelve; for whether four be taken by three or three by four, seven is changed into twelve, and hence, forasmuch as the Book holy Apostles were sent to proclaim the holy Trinity in the four quarters of the globe, they were chosen twelve in number, that by their very number they might set forth that perfection, which they proclaimed both by their lips an(l in their lives.

20. And three daughters. What do we understand by the daughters but the weaker multitudes of the faithful, who, though they never adhere with a virtuous resolution to perfection of life, yet cleave with constancy to the belief of the Trinity which has been taught them. Thus by ' the seven sons' is represented the order of the Preachers, and by ' the three daughters' the multitude of the hearers. By ' the three daughters' may also be signified the three orders of the faithful, for after mention of the sons the daughters are named, in that succeeding next to the distinguished courage of the Apostles came three divisions of the faithful, in the state of life in the Church; viz. of Pastors, of those following continence, and of the married. And hence the prophet Ezekiel declares that he heard three men named that were set free; viz. Noah, and Daniel, and Job; for what is signi- y fied by Noah who guided the Ark in the waters, but the order of rulers, who, while they govern the people for the fashioning of their lives, are the directors of holy Church amidst the waves of temptation.' What is represented by Daniel, whose marvellous abstinence we have described to us, but the life of the continent, who, while they give up every thing that is of the world, rule with elevated mind over Babylon which lies beneath them? What is signified by Job but the life of the good that are married, who, while they do deeds of mercy by the good things of the world which they possess, do as it were advance to their heavenly country by the paths of earth? Therefore because after the holy Apostles there came these three divisions of the faithful, after the sons rightly follows the mention of the three daughters that were born to him. It proceeds:

Ver. 3. His substance also teas three thousand sheep and three thousand camels.

21. That believing hearers have been gathered from various xv, manners of life, a truth which is first declared generally by

Job the mention of the daughters, the same is afterwards brought ' before us in detail by the specification of the animals. For what does he set forth in the seven thousand sheep, but some men's perfect innocency, which comes from the pastures of the Law to the perfect estate of grace'? what again is signified by the three thousand camels, but the crooked defectiveness '' of the Gentiles coming to the fulness of faith. Now in Holy Scripture, sometimes the Lord Himself is expressed by the ^ title of a camel, and sometimes the Gentile people. For the Lord is signified by the name of a camel, as when it is said by that very Lord to the Jews that set themselves against

Mat.23, Him, ivho strain at a gnat, and swallow a camel. For a gnat wounds while it whispers, but a camel of free will bends to receive its load. Thus the Jews strained at a gnat, in that they sought that a seditious robber should be let go, but they swallowed a camel, in that Him, Who had come down of His own accord to take upon Him the burthens of our mortal nature, they strove to overwhelm by their clamours. Again, the Gentile state is signified by the naming of a camel; and hence Rebecca on going to Isaac is brought on a camel's back, in that the Church, which hastens from the Gentile state to Christ, is found in the crooked and defective behaviour of the old life; and she, when she saw Isaac, descended, in that when the Gentile world knew the Lord, it abandoned its sins, and descending from the height of self-elation sought the lowly walks of humility; and she too in bashfulness covers herself with a veil, in that she is confounded in His presence for her past life. And hence it is Rom. 6, said by the Apostle to these same Gentiles, JVhat fruit had ye then in those things ivhereof ye are now ashamed?

Whereas then by the sheep we understand the Hebrews coming to the faith from the pastures of the Law, nothing hinders but that we understand by the camels the Gentile people, crooked in their ways and laden with idolatrous ceremonials. For because they devised them gods of their own selves whom they should worship, there had grown up as it were out of themselves a load upon their back which they should carry.

22. Furthermore in that they are common animals, it Book is possible that by camels is represented the life of the ^'

Samaritans. For camels chew the cud, but do not divide ^^^ the hoof So likewise the Samaritans do as it were chew ^/jgLev. ii, cud, in that they receive in part the words of the Law, but do not divide the hoof as it were, forasmuch as they despise it in part. And they bear a grievous burthen upon the mind's back, in that they weary themselves in whatsoever they do without any hope of eternity.

For they are strangers to faith in the Resurrection, and what can be more grievous or more burthensome than to endure the tribulation of this passing state of existence, and yet never, for relief of mind, to look forward to the joy of our reward; but forasmuch as the Lord, when He appeared in the flesh, both filled the Hebrew people with the grace of perfection, and brought some of the Samaritans to the knowledge of the faith by shewing marvellous works, it might well be said of the shadow which was to express the reality, that he possessed both seven thousand sheep, and three thousand camels. It goes on; And Jive hundred yoke of oxen, and five hundred she asses.

23. We have said above that by the number fifty, which xvi. is completed by seven weeks and the addition of an unit, rest is signified, and by the number ' ten' the sum of perfection is set forth. Now forasmuch as the perfection of rest is promised to the faithful, by multiplying fifty ten times, we in this way arrive at five hundred. But in sacred Writ, the " title of ' oxen' sometimes represents the dulness of the foolish sort, and sometimes the life of well doers. For because the ^ stupidity of the fool is represented by the title of an ox, Solomon says rightly, he goeth after her straightway, as an Prov. 7, ox goeth to the slaughter. Again, that the life of every ^^' labourer is set forth by the title of oxen, the Precepts of the Law are a testimony, which enjoined through Moses; 77iOwDeut. shall not muzzle the ox when he treadeth out the corn. And ' ' this again is declared in plain words; the labourer is worthy ^^^^^^ qf his hire. By the title of asses, too, we have represented sometimes the inertness of fools, sometimes the unrestrained indulgence of the wanton, sometimes the simplemindedness of the Gentiles; for the inertness of fools is imaged by the

Job designation of asses, as where it is said through Moses, Thou — '—^ shalt not plough with an ox and an ass together. As though he Deut. said, ' do not associate fools and wise men together in ' ■ preaching, lest b}' means of him who has no power to accomplish the work, you hinder him who has abundant power.' The unrestrained indulgence of the wanton is likewise set forth by the appellation of asses, as the prophet testifies, Ezek. where he says, ivhose flesh is as the flesh of asses. x\gain, ' ■ by the title of asses is shewn the simplicity of the Gentiles. Hence when the Lord went up toward Jerusalem, He is related to have sat upon a young ass, for what is it for Him to come to Jerusalem sitting upon an ass, except taking possession of the simple hearts of the Gentiles to conduct them to the vision of peace', by ruling and ordering them? And this is shewn by one passage, and that a very easy one; in that both the workmen of Judsea are represented by oxen, and the Gentile peoples by an ass, when it is said by the Is. 1, 3. Prophet, The ox knoiveth his owner, and the ass his master'' s crib. For who appears as the ox, saving the Jewish people, whose neck was worn by the yoke of the Law? and who was the ass but the Gentile world, which was found like a brute animal of every deceiver, and was overlaid with whatever deceit he pleased, without resisting by any exercise of reason? Thus the ox knoweth his owner, and the ass his master's crib, in that both the Hebrews found out the God Whom they worshipped but as yet knew Him not, and the Gentile world received the food of the Law, which it had none of. That therefore which is spoken above in the designation of the sheep and of the camels, is here repeated below in the oxen and the asses.

24. Now even before the coming of the Redeemer Judtea possessed oxen, in that she sent out labourers to preach, to Mat.23, whom it is said by the voice of Truth, Woe unto you, Scribes '^* and Pharisees, hypocrites! for ye compass sea and land to make one pjroselyte; and when he is made, ye make him twofold more the child of hell than yourselves. These were weighed down with the heavy yoke of the Law, because they were burthened with the ordinances of the external letter, to

Mat.ii,whom it is spoken by the voice of Truth, Come unto Me, all ye that labour and are heavy laden, and I will refresh you. Book Take My yoke upon you, and learn of Me, for I am meek — ^ — and lowly in heart. Tliat in the Gospel, therefore, rest is promised to those that labour well, is the same thing as that five hundred yoke of oxen are made mention of in this place; for vvhereunto does their way lead, who submit their necks to the dominion of our Redeemer, excepting to rest? And hence we are told of five hundred she asses, forasmuch as the Gentile folk that are called, so long as they desire to attain to rest, gladly bear all the burthens of the commandments; and hence, that this rest should be sought of the Gentiles, Jacob in addressing his sons did mean to signify by the voice of prophecy, saying, Issachar is a strong ««*, Gen.49, crouching down between the boundaries^: And he saw that\ iru\s. rest was aood, and the land that it ivas pleasant, and bowed ^f^^'^^"- the shoidder to bear. For to crouch down between the v. burboundaries is to rest forestalling the end of the world, and to *^®^®* seek nought of those things, which are now going forward amongst men, but to long after the things that shall be at the last; and the strong ass sees the rest and the pleasant land, when the simple Gentile world lifts itself up to the strong effort of good works, and that because it is on its way to the land of life eternal; and it bows the shoulder to bear, in that having beheld the rest above, it submits itself in doing its work even to severe precepts, and whatever littleness of mind represents as hard to bear, the hope of the reward makes this appear to it light and easy. So because both Judaea and the Gentile woiid are gathered to eternal rest as a portion of the elect, he is rightly related to have possessed five hundred yoke of oxen, and five hundred she asses. The account goes on;

And a very great household.

25. What means it that the number of the animals is first xvii. described, while the household is not mentioned till the end, but that the foolish things of the world are first gathered in to the knowledge of the faith, that afterwards the crafty things of the world may also be called? as Paul bears witness, who says; For ye see your calling, brethren, how that not manyiCor.i, wise men after the flesh, not many noble, not many mighty,'^ '^'' are called; But God hath chosen the foolish things of the

Job world to confound the wise. For the first beginnings* of holy

—!_i_Chnrch are reputed to have been without knowledge of cipia letters, plainly for this reason, that in His preachers the

Redeemer might manifest to all, that it was not their dis-

2populos course, but their cause, which had influence with the numbers^ that believed unto life. It proceeds;

So that this man was the greatest of all the men of the xviii. 26. That our Redeemer is styled The East is declared by

Zech. Q,\\iQ testimony of the Prophet, where he says, And lo! the Man

2 Vulg. whose name is The East. And thus all that live in this

0»'iew.?, Orient by faith, are rightly called men of the East. Now

The because all men are only men, whereas ' The East' Himself

^"'^ is both God and Man, it is rightly said, He was the greatest of all the men of the East. As though it were said in plain words. He surpassed all those that are born to God in faith.

Because it is not by adoption, as others are, but by the

Divine Nature that He is exalted, Who though He appeared like to others in His human Nature, yet in His Divine Nature continued above all men without fellow.