Morals on the Book of Job (Moralia in Iob)

Because these names are derived from virtues, the translator appropriately took care not to insert them as they are found in the Arabic language, but to shew their meaning more plainly when translated into the Latin tongue. For who can be ignorant that Dies and Casia are Latin words? But in Cornustibii, (though it is not cornus but cornu, and the pipe of singers is called not tihiiim but tibia,) I suppose he preferred, without keeping the gender of the word in the Latin tongue, to state the thing as it is, and to preserve the peculiarity of that language from which he was translating. Or because he compounded one word out of the two, [cornv, and tibia,) he was at liberty to call both words, which are translated in Latin by one part of speech, whatever gender he pleased. What is the reason then that the first daughter of Job is said to have been called Dies, the second Casia, but the third Cornustibii, except that the whole human race, which is chosen by the kindness of its Creator, and by the mercy of the same Redeemer, is designated by these names } For man as he was made shone as bright as the day (dies), because his Maker overspread him with the splendour of innate innocence. But when he fell of his own accord into the darkness of sin, because he deserted the light of truth, he concealed himself as it were in the night of error ;

because he is elsewhere said to have followed a shadow. Ps. 39, But because the bounteousness of His goodness failed not our Maker, even in spite of the darkness of our iniquity. He afterwards received him by a mightier redemption from his error, whom He at first mightily created for righteousness. And 694 ^ Jemima,'* ' J)ay,'' ori(/innl perfection. * Kezia? Job 40, because he wanted, after his fall, the strength of his original '- — creation, He supported him against the inmost assaults of His opposing corruption with the manifold virtues of His gifts. And these virtues of those who are advancing are doubtless fragrant, in the discernment of other men, as if with sweet odours. For hence is that which is said by 2 Cor. Paul, We are unto God a sweet savour of Christ. Hence ' * it is that Holy Church, having scented a l^ind of fragrant sweetness in her Elect, speaks in the Song of Songs, saying, Sol. While the king is at his repose, my spikenard gave forth its 12. odour. As if he plainly said. As long as the king is concealed with himself from my sight in the rest of the heavenly 1 exerretreat, the life of the Elect is regaled ^ with wonderful odours cctur* of virtues, in order that as it still beholds not Him Whom it seeks for, it may burn the more ardently with desire. For the spikenard gives forth an odour, as the king is taking his repose, because when the Lord is resting in His blessedness, the virtue of Saints in the Church supplies us with the delight of great sweetness.

Because then the human race shone bright, on its creation, with the light of innocence, and afterwards, when redeemed, scattered the odour of sweetness by the exercise of good works, the first daughter is rightly named Dies, and the second is not unfitly named Casia. But she is well called Casia who is spread abroad with so strong an odour of a sublime life. For man, in his very beginning, in which he was created righteous, needed not such great virtues as he now requires. Because if he wished to remain as he had been created, he would have been able without difficulty to overcome his enemy placed without. But after that the adversary, through man's consent, has forced his way into his inmost parts, he is now cast out with greater labour as conqueror, who would, when still an assailant, be repulsed without difficulty.

For many qualities now need to be displayed, which were not necessary in Paradise. For now we require the virtue of patience, laborious instruction in learning, chastening of the body, assiduity in prayer, confession of faults, a deluge of tears ; none of which man wanted in truth on his creation, because by his very creation he enjoyed the blessing of salvation. For a bitter cup is held out to a sick man, Perfume of sanctity. ' Kerenhappuch^'' songs of joy. 695 hat he may be restored to a state of health by the removal Book • • XXXV )f disease. But a man in health is never ordered what to ' ;alie in order to regain his strength, but what to avoid, lest le should be ill. We therefore display now greater zeal, ^vhen we do not preserve the health we possess, but endeavour ;o regain that which we have lost. And because all these efforts for our restoration, are supported by great opinions in Holy Church, the name of the second daughter justly smells IS cassia; in order that, as the first daughter existed as 'the iay^' through the dignity of her creation, the second may i Dies, be ' cassia' through the fragrance of strength by the grace of redemption. Whence also it is said by the prophet to the same Redeemer on His coming; Myrrh atid amber «?z(Z Ps.46,8. cassia come from Thy garments, from the ivory steps, out of which the daughters of kings have delighted Thee in Tliine honour.

For what is designated by the name of myrrh, amber, and cassia, except the sweetness of virtues ? What is expressed by the ivory steps, except the ascent of proficients, which shines with great strength ? Our Redeemer, therefore, when He comes, uses myrrh, amber, and cassia in His garment, because He scatters forth from His Elect, with whom He mercifully arrays Himself, the fragrance of the myrrh of virtue. And in them this odour is led on by ivory steps, because, in them an opinion of their virtues arises not from the show of pretence, but from the ascent of true and solid deeds. But it is well subjoined ; Out of ivhich the daughters of kings delighted Thee in Thine honour. For holy souls, which had been brought forth by the ancient fathers to the knowledge of the truth, delight their Redeemer in His honour, because they claim nothing to their own credit from all that they do well. But because the human race in its third condition, even when new fashioned lor the resurrection of the flesh, is engaged in that concert of eternal praise, the third daughter is called Cornustihii. For what is expressed by ' Cornustibii' but the song of those that rejoice? For there is that truly fulfilled which is now said by the Prophet ? Sing unto the Lord a new song. It is there truly P». 149, fulfilled, where the song of praise to God will be sung no longer by faith, but in a contemplation of His Person.

There does our Creator receive from us the true songs of His 690 Inward beauty of sanctity in Holy Ch.urck. Job 43, praises, Who both made llie human race ' Dies' by creating ■ '- — it, ' Casia' by redeeming it, and * Cornustibii' by taking it to Himself. For we who wore ' light' when created, and are now ' casia' by having been redeemed, shall at last be ' cornustibii' when engaged in the exultation of eternal praise. But before the Bride comes to the marriage chamber, she casts off from herself all filthiness of life, and preparing herself for the love of the Bridegroom, adorns and arrays herself with the beautifyings of virtues. For she studies to approve herself to the judgment of the inward Judge, and from being exalted in her inmost desires, to transcend the filthy habits of human conversation. Whence it is also well subjoined conceraing the same daughters of blessed Job ; Ver. 15. But in all the land were no women found so fair as the daughters of Job, xviii. 45. For the souls of the Elect surpass, by the comeliness of their beauty, all the human race which lives after the fashion of men on the earth : and the more they slight themselves by outward affliction, the more truly do they array themselves within. Hence it is, that it is said by the Psalmist to Holy Church, which is adorned with the beauty Ps.

45, of the Elect ; The King hath greatly desired thy beauty. b^ 13 ^^ whom it is added a little after; All the glory of this daughter of kings is from withiii. For if she sought glory without, she would have no beauty within, for the king greatly to desire. And although many shine therein with the beauty of virtues, and surpass the merits of others by the very perfection of their conduct, yet some, because they are not able to attain to higher things, being conscious of their own weakness, are embraced in the bosom of her gentleness. For these, as far as they possess strength, avoid sins, although they do not fulfil higher excellencies as far as they desire. Yet God graciously receives them, and admits them to Himself in proportion to the recompense they deserve. Whence it also follows ; And their father gave them inheritatice among their brethren. xix. ^^^' Because then of the merit of the perfect they are said to be beautiful ; but as being a type of the imperfect they also receive, as if they were weak, an inheritance among their Job * full of days y well spent , and so abiding. 697 brethren. For the practice of life in former times admitted Book not females to obtain an inheritance among males, because the severity of the Law, selecting the strong, and despising the weak, studied to sanction what was strict rather than what was merciful.

But on the coming of our gracious Redeemer, lei no one who is conscious of his infirmity despair of obtaining the inheritance of the heavenly patrimony. For OLU' Father has granted to women also a right of succession among males, because amid the strong and perfect He admits the weak and humble to the lot of the heavenly inheritance. Whence the Truth Itself says in the Gospel; In My Father's house are maiiy mansions, ForJohnU, there are in truth many mansions with the Father, because * in that equal life of blessedness each one obtains a different place according to his different desert. But he feels not the losses of this disparity, because that which he has received is quite suflScient for him. Sisters therefore come to an inheritance together with their brethren, because the weak are admitted thither together with the strong ; in such wise that if any one through imperfection shall not be the highest, he may not through humility be shut out from his lot of the inheritance. And these mansions Paul well teaches us are apportioned to each one according to his merits, when he says ', There is one glory of the sun, and another glory of the i Cor. moon, and another glory of the stars; for star differ eth from ^°» ^^* star in glory. It follows ; Ver. 16. and last. But Job lived after these scourges a hundred and forty years, and saw his sons, and his sons' sons, even to the fourth generation, and he died an old man, aiidfull of days.

In Holy Scripture a person is not easily recorded as * full of days,' unless he is one whose conduct is praised in the same Scripture. For he is in truth void of days, who, even if he has lived ever so long, has wasted the time of his life in vanity. But he, on the other hand, is said to be ^ full of days,' whose days pass not away and come to nought, but by the daily reward of good works, are treasured up with the just Judge, even after they have been passed.

But because there are some who wish to interpret these things also as typical of Holy Church, (whose wishes VOL. III. z z 698 Holy Ckurck sees children born to Iter children. Job 42, we must the rather obey, the more we must also rejoice at 1— their spiritual understanding,) if we multiply fourteen by ten, we come to the number one hundred and forty. And the life of Holy Church is rightly reckoned as made up of ten and four, because by keeping both Testaments, and living both according to the ten commandments of the Law, and the four books of the Gospel, it is carried on to the height of perfection. Whence also, though the Apostle Paul wrote fifteen Epistles", yet Holy Church does not retain more than fourteen, in order that the illustrious teacher might shew by the very number of his Epistles, that he had searched out the secrets of the Law and of the Gospel. But blessed Job is well said to ' live' after his scourgings, because Holy Church too is first smitten with the scourge of discipline, and afterwards strengthened by perfection of life. And she beholds also her sons, and her sons' sons even to the fourth generation, because in this life, which rolls on through four seasons in the year, she beholds children daily born to her, by the mouths of preachers even to the end of the world. Nor is it inconsistent with the truth to say that times are designated by generations.

For what is each succession but a kind of offshoot of a race ? And when the butler of the king of Egypt had seen a dream which was throwing Gen. 40, out three shoots, Joseph, who was endowed with the solution 10. 12. ^£ dreams, declares that the three shoots designate three days. If therefore the space of three days is expressed by three shoots, why should not also the four seasons of the year be typified by four generations ? Holy Church, therefore, beholds her sons, when she beholds the first progeny of the faithful. She sees her sons' sons, when she beholds that sons are begotten to the faith by these same faithful ones. And she dies also old and full of days, because in the light, which follows as a reward for her daily doings, having laid aside the weight of corruption, she is changed into the incorruption of the heavenly country. She dies, namely, a He refers to the Epistle to the the Ephesians as ' to the Laodicseans.' LaodicaBans, Col. 4, 16. which howThere is a spurioas Epistle in Hutter's ever is thought to he that to the N. Test. 12. Linguarum, and one held Ephesians, including Laodicaea, as all hy the Marcionites is rejected by Achaia is associated with Corinth. St. Epiphanius. Ah. from Ben. Some Fathers have quoted the Ep. to The Church thus full of days. Mysteries in true History, 699 full of days, since her days pass not away as they glide on, Book but are made firm by the recompense of her enduring deeds.

She dies full of days, who in this transitory state works that which passes not away. Whence it is also said to the Apostles; Labour not for the meat that perisheth,butfor^ohn6j that which endureth unto everlasting life. Holy Church therefore loses not her days, even when she leaves the present life. Because she finds their lights more abundantly multiplied in her Elect, the more cautiously and anxiously she now guards herself in them from all temptation. The Church loses not her days, because she neglects not to examine herself watchfully day by day in this life, and is not weighed down with any sloth in all things which she is able rightly to perform. For hence is that which is said of her by Solomon ; She considers the ways of her house, and eateth ^'■°^* not her bread in idleness. For she considers the ways of her house, because she accurately examines all the thoughts of her conscience. She eateth not her bread in idleness, because that which she learned out of Holy Scripture by her understanding, she places before the eyes of the Judge by exhibiting it in her works. But she is said to ' die,' because when the contemplation of eternity has absorbed her, it makes her entirely dead to this vicissitude of her changeableness, so that there lives no longer within her any thing to impede the keenness of inward vision. For she then more truly beholds inward things, the more entirely she is dead to all outward things.

Let us both believe therefore that this death, this plenitude of days, has taken place in blessed Job, who is in truth one member of the Church ; and let us hope that it is to take place in the whole Church together; in order that the truth of the history may be so maintained, that the prophecy of what is to take place may not be made void. For if the good deeds which we learn from the life of Saints are wanting in truth, they are nothing; if they contain no mysteries, they are of very little value. Let the life then of good men, which is described by the Holy Spirit, both shine upon us in its spiritual meaning, and yet let not its interpretation depart from belief in the history, in order that the mind may remain more firmly fixed in its underz z 2 700 The Authof s judgment of himself . Job 42, standing, the more hope bmds it to the future, and faith to —Hi— the past, when standing, as it were, midway between them. 4^.^This work then being now completed, I see that 1 must go back to myself. For our mind, even when it endeavours to say what is right, is much distracted from itself. For when we think on how our words are spoken, it takes from the perfection of the mind, because it draws it out of itself. I must therefore return from the outward utterance » curiam of words to the council chamber ^ of the heart, to summon together the thoughts of my mind in a kind of council of consultation, to examine myself, in order that I may there see, whether I have either incautiously said wrong things, or right thmgs in a wrong way.

For a right thing is then rightly spoken, when he who says it, seeks by what he says to please Him alone from Whom he has received it. And though I do not find that I have said any things t?iat are wrong, yet I do not maintain that I have not said any at all. But if I have said any good things, by a gift from above, I profess that it is my own fault in truth that T have spoken them but imperfectly. For on returning to myself within, and putting aside the leaves of words, and the branches of sentences, when I look closely at the very root of my intention, I find that I specially desired to please God thereby. But yet the desire of human praise, in some unknown secret way, blends itself with this intention with which I strive to please God. And when I discern this slowly and at last, I find that I do a thing in one way, which I knew I began in another. For the desire of human praise, secretly joining itself, and meeting with it, as it were, on the way, frequently comes up with our intention, when it is rightly commenced before the eyes of God. As food is taken indeed as a matter of necessity, but when gluttony stealthily creeps in, as it is being eaten, the pleasure of eating is blended with it. Whence it frequently happens, that we finish for the sake of pleasure the bodily refreshment we begin for the sake of health.

It must be confessed therefore that a less correct intention, which seeks to please men by means of the gifts of God, sometimes insidiously accompanies our right intention, which seeks to please God alone. But if we are strictly exHe desires the reader's prayers. 701 amined on these points by God, what place of safety remains for Book us therein, when both our evils are purely evil, and the good ~ ' things we believe we possess, cannot possibly be purely good ? But I believe it to be worth my while, to disclose without hesitation to the ears of my brethren all which I secretly blame in myself. For since in my exposition I have not concealed what I thought, in my confession I hide not what I suffer. By my exposition I have laid open my gifts, by my confession I discover my wounds. And because in this numerous race of men, there are not wanting little ones, who ought to be instructed by my w^ords, nor yet great ones, who are able to pity my infirmity, when made known to themj in both these ways I confer assistance on some brethren, as far as I can, and hope for it from others. The one I have told in my exposition what to do ; to the others I make known by my confession what to spare. From the one I withdraw not the healing remedies of my words ;

from the others T conceal not the laceration of ray wounds. I pray therefore that every one who reads these books, may confer on me before the strict Judge the solace of his prayers, and wash away with his tears every filthiness which he discover, in me. But on comparing the virtues of prayer, and of exposition, my reader surpasses me in his recompense, if when he receives words by my means, he gives me tears in return.