Lo, these ten times ye confound me.
[xxvi]
30. On enumerating the successive times of the speeches of Job's friends, we learn that as yet they had spoken but five times. But for this reason, that he had five times heard rebukes from them, and five times himself replied to their rebukes, he says that he had been ten times confounded; because both herein, viz. that he had been causelessly reproached, he suffered deeply, and in this, that he uttered words of instruction to those that gave no ear, he underwent confusion. And so, while in hearing he held his peace, and in speaking was not heard, that person had trouble put upon him, who both in holding his peace submissively, and in speaking to them fruitlessly, experienced pain within his heart; and hence he says above, What shall I do? If I speak, my grief is not assuaged; and though I forbear, it will not depart from me.
[ALLEGORICAL INTERPRETATION]
But if we make these words refer to a type of Holy Church, it is well known that it is her great delight to keep the precepts of the Ten Commandments; and the wicked 'confound her ten times,' in that by all that they do wrong in their wicked principles, they forsake the precepts of the Ten Commandments, and cause confusion to the good as often as they set themselves against the words of God in their doings, It goes on;
And ye are not ashamed that ye oppress me.
[xxvii]
31. There are some persons, whom bad principle suddenly springing up invites to the commission of wickedness, yet respect for their fellow-creatures recalls again. And very often from this, viz. that they are made ashamed outwardly, they are brought back into their own interior heart, and pass an inward judgment upon themselves; in that if they are afraid to do what is evil on man's account, how much more ought they not even to have longed after what is evil, on God's account, Who sees all things? And in the case of these persons it is brought to pass, that they correct greater evil by inferior good, i.e. interior sin by exterior shame. Again, there are some, who, when once they have brought themselves to contemn God in their hearts, despise the judgments of their fellow-creatures much more, and all the evil that they long after, they do not blush to execute boldly, which persons secret wickedness invites to the commission of sin, and outward shame holds not back; as it is said also of a certain wicked judge, Which feared not God, neither regarded man . [Luke 18, 2] Hence too it is said of certain persons sinning with shameless effrontery; And they have declared their sin as Sodom . [Is. 3, 9] Thus very often there are such persons enemies of Holy Church, persons who are not withheld from committing wicked things, either by the fear of God, or regard of man; and it is well said to these by blessed Job, And ye are not ashamed that ye oppress me ; seeing that though it was wrong to have wished bad things, it is worse not to be ashamed of things wrongly desired. It goes on;
Ver. 4. And be it indeed that I have been ignorant, my ignorance remaineth with myself.
[xxviii]
32. Heretics have this about them, that they are swoln by the empty pretensions of their knowledge, and often turn to ridicule the simplicity of those that believe rightly, and account the life of the humble to be of no worth. On the other hand Holy Church, in all that she has really wise in her, keeps low the level of her view in humility, that she be not puffed up by knowledge, nor be made to swell high on the seeking out of things hidden, and venture to dive into points, that are above her powers. For with more profit to herself she is anxious not to know things she is unable to fathom, rather than boldly to define things she does not know. As it is written; It is not good to eat much honey : so he that is a searcher of majesty, shall be overwhelmed by glory. [Prov. 25, 27] For if the sweetness of honey be taken in greater measure than there is occasion for, from the same source whence the palate is gratified, the life of the eater is destroyed, The 'searching into majesty' is also sweet; but he, that seeks to dive into it deeper than the cognizance of human nature admits, finds the mere gloriousness thereof by itself oppress him, in that, like honey takes in excess, it bursts the sense of the searcher which is not capable of holding it. Now that is said to be 'with' us, which is for us; and on the other hand that is said not to be with us, that is against us; and so, because his own knowledge puffs out the heart of the heretic, while his perception of his own ignorance abases the faithful, let blessed Job say in his own voice, let him say also in the confession of the Church Universal, And be it indeed that I have been ignorant, my ignorance shall be with me . As if it were said in express words to Heretics; 'All your knowledge is not with you, since it is against you, so long as it uplifts you in foolish pride; but my ignorance is with me, because it is for me; since, whereas I do not dare to search into any thing relating to God in pride of heart, I keep myself in the truth in a spirit of humility.' And because these very same things that heretics seek to know, they apply perforce to the furtherance of self-elation only, that they may seem learned in contrast to the faithful and humble, it is rightly added;
But ye are set up against me.
[xxix] [HISTORICAL INTERPRETATION]
33. But perhaps we shall consider these words more thoroughly, if we point out how they apply to the friends of blessed Job personally in a special sense. For they, when they saw the righteous man smitten, ought to have turned back into their own deepest interior, and not to have persecuted blessed Job with words of upbraiding, but to have bewailed their own case; seeing that, if he was so stricken, who served as he did, with what vengeance did they deserve to be smitten, who had not served like him? And it is rightly said to them, Ye are set up against me ; as if it were said to them in plainer terms; 'Ye who ought by occasion of my being smitten to have been set up against your own selves,' this being the order of such setting up on the side of goodness, viz. that we be first set up against ourselves, and afterwards against the wicked. For he that is set up against the good, is blown out in pride. Thus we are set up against ourselves, when, reviewing our own evil deeds, we smite ourselves with the severe avenging of penance, when we do not spare ourselves at all in our sins, and are not biassed by any fond thoughts towards ourselves, who, if we first rigidly follow up our evil things in ourselves, it is likewise fair, that we should be set up against the evil in others too for their good, and that the evil which we punish in ourselves, we should subdue in others too, by charging it home to them.
34. But this sort of setting up the wicked know nothing of, because they leave themselves, and attack the good; they incline themselves towards themselves, in their secret heart, by the softness of fond flattering, and they are set up against the lives of good men by the severity of harshness, whence it is now rightly said to the friends of blessed Job swelling against him under his scourge, Ye are set up against me : i.e. 'Your own selves, that deserve to be rebuked, ye leave, and me ye rebuke with severe sentences.' For he that does not judge himself first, is ignorant what to judge right in another; and if perchance he did know by the hearing what to judge right, yet he is not able to judge rightly the merits of another, who has no rule of judging supplied him by the consciousness of his own innocence. Hence it is that it is said to certain persons dealing deceitfully, when they brought an adulteress to receive punishment; He that is without sin among you, let him first cast a stone at her . [John 8, 7] For they went for the punishing of others' sins, and they had left their own behind; and so they are called back to their conscience within them, that they should first correct their own faults, and then reprove those of others. It is hence that, when the tribe of Benjamin was deep sunk in the guilt of carnal sin, all Israel banded together would have avenged that wickedness, yet was once and again itself smitten down in the conflict of war; but on the Lord being consulted whether they should go to take vengeance, it was commanded them. [Judges 20] The People, that went according to the bidding of God's voice, fell both once and again, and then at length effectually smiting the sinning tribe, almost wholly extirpated it. How is it that it is first kindled to the revenge of sin, and yet afterwards itself brought down; but that those are to be chastised first themselves, by whose means the sins of others are chastised; that they may themselves now come cleansed through vengeance, who are forward to chastise the evil of others? Whence it follows that when the vengeance of God's inquest is at rest towards us, our own conscience should reprove its own self, and by its own act lift itself up against self, to sorrows of penance, neither being set up towards the good, and humble towards itself, but unbending towards itself, and bowed low towards all the good. Thus to proud men administering reproof, it is rightly said; Ye are set up against me, and ye charge me with my reproaches . All persons that are set up, account temporal afflictions to be a grievous reproach, and they think every individual to be the more despised by God, in proportion as they see him scourged with the rod of affliction. For they look for nothing in principles, they look for nothing in practices; but whomsoever they see to be stricken in this life, they imagine to be already condemned by God's sentence; whence it is well said on this occasion by the voice of blessed Job;
And ye charge me with my reproaches.
[xxx]
35. In that they, who knew him to be righteous before his strokes, were now judging him to be unrighteous by the mere fact of his being stricken, and hence it very often happens that Heretics, because they see persons within the bosom of Holy Church suffering affliction; (for it is written of God, And scourgeth every son whom He receiveth [Heb. 12, 6];) fancy that the sorrows of the faithful arise from nothing but sin, and themselves they for this reason conclude to be righteous, because being left in the thoughts of their evil ways, lacking the rod, they have become hardened. It proceeds;
Ver. 6. Know now at least that God hath afflicted me with no just judgment.
[xxxi]
36. O, how hard does the voice of the righteous man sound, suffering under the infliction of the rod! Which same, however, not pride, but grief gave vent to! Now he is not righteous, who gives up righteousness under sorrow; and blessed Job, because he had a meek spirit, did not sin even by a hard word. For, if we say that he did err by this voice, we make out that the devil accomplished what he purposed, when he said, Touch his bone and his flesh, and see if he have not blessed Thee to Thy face . [Job 2, 5] Therefore a serious question arises; for if he did not sin in that he says, Know now at least that God has not afflicted me with a just judgment ; we agree to God's having done something unjustly, which it is profane to say; but if he did sin, then the devil made appear concerning him the thing that he promised. And so it must be asserted both that God acted rightly in His dealings with blessed Job, and yet that blessed Job herein, viz. that he says that he 'was not afflicted by a just judgment of God,' did not speak an untruth, and that our old enemy in respect of that which he promised of sin in the blessed man did speak an untruth. For sometimes the words of the good are for this reason supposed wrong, because they are not ever considered in their interior signification. Thus blessed Job had turned his eyes to his own life, and he estimated the strokes which he was undergoing, and saw that it was not just that upon such a life such strokes should be dealt. And when he says that he was not afflicted by a just judgment, he spoke that with unreserved voice, which God in His own secresy had said concerning him to his adversary, thou movedst Me against him, to afflict him without cause [v. 3]. For what God expresses, that He 'had afflicted blessed Job without cause,' this blessed Job asserts again in the words that he was not 'afflicted of the Lord by a just judgment?' Wherein then did he sin, who was in nothing at odds with the sentence of his Maker?
37. But perhaps some one will say, that for us to speak that good concerning ourselves, which the Judge may have said in secret concerning us, cannot be done without sin. For he whom the Judge praises, it cannot be doubted, is justly praiseworthy; but if he in his own person praises himself, his righteousness is henceforth supposed to be no longer deserving of praise; and this is said rightly, if what the just Judge delivers in impartial sentence, the person in question should venture to say afterwards concerning himself in pride of heart. For if he himself too continuing in a humble frame, when the occasion or his grief brings it out, has uttered good that is true in his own praise, he has not departed from the line of righteousness, in so far as he was not at all at variance with truth.
38. Whence Paul the Apostle also related many brave things of himself for the edification of his disciples, but he did not commit sin by relating these things, in that both by an undeniable attestation, and a humble mind, he did not depart from the pathway of truth; and so let blessed Job, conscious of his own life being just, say that he is not afflicted by a just judgment; neither yet does he sin by that voice, wherein he is not at variance with His Maker, in that he whom God 'smote without cause,' himself also asserts that he was not 'afflicted by a just judgment.' But again there arises another question, which I remember has been already solved in the beginning of this work, viz. whereas Almighty God does nothing without cause, why does He bear witness that He had afflicted blessed Job without cause? For our just Creator by those many strokes inflicted upon blessed Job did not aim to do away with evil qualities in him, but to increase his merits; and so that was just, which He did in the heightening of his good deserts; but it did not seem equitable, because it was thought to be the punishing of instances of sin. Now blessed Job believed that sins of his doing were obliterated by those scourges, not that his merits were added to, and therefore he calls it 'not a just judgment,' because he tests his life side by side with the scourges: thus, if the life and the scourges be weighed in the scales, that was not equal dealing, which blessed Job, as I have said, supposed to be done to him in the wrathfulness of severity; but if the mercifulness of the Judge be looked to, seeing that by the punishment of the just man the merits of his life are heightened, it was an equal or rather a merciful judgment: therefore at once Job spoke what was true, so long as he balanced his life with the stroke; and God did not afflict Job with an unjust judgment, in that he heightened his merits by the stroke; and the devil did not achieve what he promised; seeing that blessed Job, amidst words which sound hard, was neither removed from a true sentence nor a humble mind. But perhaps we shall understand these words of blessed Job less well, if we are not acquainted with the sentence of the Judge; Who, when He was delivering sentence between the two parties, says to the friends of Job; Ye have not spoken of Me the thing that is right, as My servant Job hath . [Job 42, 7] Who then is there so foolish [ABCD 'tam.'] in mind as to own that blessed Job had been guilty in his way of speaking, when he is declared to have spoken rightly by the very voice of the Judge itself? Which same voice, indeed, if we refer to the person of Holy Church, we not unsuitably apply it to her weak members, which while, in the season of her persecution, they weigh both her merits and her scourges, forasmuch as they see that the unjust thrive, and the just perish, have no notion that this is just. Now it is well added by the voice of the blessed man,
And compassed me with his scourges.
[xxxii]