* going walking into emptiness,' in pursuing life they flee from it, and in finding it they lose it. But we are more effectually withheld from imitating the wicked, if we calculate their losses by the end. Whence it is well added even with a charge, Ver. 19. * Consider the paths of Tema, the icays of ShebajiY.thus and wait a little ivliile.
39. For Tema is rendered ' the south wind,** and Sheba * a net.' What is here set forth by ' the south wind,' which dissolves the limbs it blows on with its warm breath, saviusr dissolute laxity of life? and what by ' the net,' save the fettering of practice? For they that aim at the things that are eternal with a dissolute mind, of their own free will fetter themselves by the megularity of their efforts, that they 396 Entanglements of earthly relations.
Job 6, should never advance towards God with a free step, and • ' ' while they entangle themselves with the loose practices of their behaviour, they as it were set their feet to be held in 'macuhstiie meshes* of a net. For as we said a little way above, that there are persons who are drawn back into bad habits, already got the better of, by means of other open evil habits not yet overcome, so there are some that fall back into those which they had abandoned by means of others, which are cloked with the title of respectability, or the honourableness of praise. Thus there are very many, who now no longer aim at the things of another, and who with the love of tranquillity begun are parted from the jarrings of this world, thirst to be instructed in Holy Writ, long to give themselves to heavenly contemplations, yet they do not abandon with a perfect freedom of soul all concern about their domestic affairs, and often while they are employed in the service of the same in a lawful way, they are involved in the unlawful jarrings of this world at the same time; and while they are eager to protect their earthly interests with anxious care, they quit that repose of the heart, which they sought for; and whilst their substance, that is escaping from them, is guarded with continual caution, the word of di\dne knowledge which has been conceived in the heart is let loose; in that, according Matt, to the declaration of Truth,' the thorns choke the seed that ' has sprung up, when the importunate cares of earthly things put out the word of God from the recollection. Therefore they are walking in a net with their steps all abroad, who, while they do not perfectly forsake the world, fetter themselves in their steppings, that they cannot step.
40. And there are very many, who not only do not covet what belongs to another, but even abandon all that they possessed in the world, who despise themselves, do not aim at any glory of the present life, sever themselves from this world's courses of action, and whatever prosperity may smile upon them, they well nigh tread it under their feet; yet being tied with the chain of earthly relationship, while they imprudently obey the dictates of the love of kindred, it often happens that by the instrumentality of relations they turn back to those habits which they had even together with self- : contempt already subdued; and whereas they lovetheir fleshly Earthly kindred to he renounced loith self. 397 kin beyond what needs, being drawn back without, they are Book separated from the Parent of the heart. For we often see - meu, who, as far as concerns their own interest, henceforth no longer entertain any desires of the present hfe, who have quitted the world both in practice and in profession, yet for their inordinate affection for relations, burst into the courts of justice, biLsy themselves with the discord of earthly things, part with the freedom of interior repose, and restore in their hearts the interests of the world that were long undone. Whither then are those walking but into a net, whom per- fection of life commenced had already set free from the present world, but whom the excessive love of earthly kin still binds?
41. For they that follow after the reward of the eternal espousals with close pursuits, and not with loose steps, as they disregard themselves for the love of God, so they lay aside every thing whereby they see they are hindered; and since it is necessary for God's sake that they should render service to all that they are able, for God's sake they refuse their private services even to their relations. Hence it is that when one said. Suffer me Jirst to go and hury /w?/Luke9, father, he thereupon heard from the lips of ' Truth,' Follow Me, and let the dead hury their dead, hut go thou and preach the kingdom of God. Wherein it is to be observed, that whereas the chosen disciple is withheld from the burial of his father, for the sake of God it is not permitted a devout person to do for a dead father, from carnal afi'ection, that which, for God's sake, he ought to do for strangers likewise. Hence again ' Truth' saith, //' any man come to Me, and^^^^ hate not his father, and motJier, and wife, and children, and brethren, and sisters, yea, and his own life also, he cannot he My disciple. In which same place, forasmuch as after the hatred of our kindred we have the hatred of our own life brought in, it is plainly shewn that we are bidden to hold our relations in hatred in such sort as ourselves, that urging them ^ away to the interests of eternity, and putting ^A.BE. aside carnal favour towards them, when it is a hindrance in ^^{^^^ the way, we might learn by a proportioned skill of discrimi- nation, at once to love them suitably, and to hate them savingly, so that in love hatred might be so taught to arise, 398 Relatives to be served in duty^ not partiality.
Job 6, that we might be able to love more really in hatred. Hence ^j — ^— again it is said by Moses, Who said unto his father and to Deut, his mother, I know you not, and to his hrethreii, I ' * recognise you not, nor knew they their own children; these have observed Thy word and Thy covenant, and kept TJiy judgments. For he longs to know God more familiarly who, from love of religion, desires to know no longer those whom he has known after the flesh. For the knowledge of God is lessened by a gi'ievous cnrlailment, if it be shared with acquaintance with the flesh. Every one then must be put without the pale of kindred and acquaintance, if he would be more genuinely united to the Parent of all, that those same ones, whom for the sake of God he makes light of for a good end, he may the more substantially love, in proportion as he renounces in them the destructible affection of carnal attachment.
42. We ought indeed, even in a temporal way, to benefit more than the rest those to whom we are more nearly united; for a flame too extends its burning to things put by it, but that particular thing, wherein it originates, it first sets burn- ing. We ought to acknowledge the tie of earthly relation- ship, and yet to disown it, when it obstructs the progress of the mind, that the faithful soul, being inflamed in devotion to divine things, may at once not look with contempt on the things which are joined to it below, and that by regulating these aright in itself, it may mount above them in the love of thino-s on high. Therefore with wise caution we must be on our guard, that no favouring of the flesh steal upon us, and divert the step of the heart fiom the right path, lest it hinder the efficacy of heavenly love, and sink the soaring mind downwards under a superincumbent weight. For every one ought so to sympathize in the wants of his kindred, that yet by such sympathy he never let the force of his puipose be impeded, so that affection indeed should fill the bowels of the heart, yet not divert it from its spiritual resolve. For it / is not that holy men do not love their fleshly kin, to give / them all things necessary, but they subdue this very fondness within themselves from love of spiritual things, in order so to j temper it by the control of discretion, that they may be never led by it, yea in a small measure, and in the very least The kine with the Ark shew affection felt, but controlled. 399 degree, to deviate from the straight path. And these are Book VII well conveyed to us by the representation of the kine, which '- going along towards the hilly lands under the Ark of the Lord, proceed at one and the same time with fondness and with hardened feeling; as it is written. Atid the men did so: i Sam. and took two milch kine, and tied them to the cart, and ' shut up their calves at home: and they laid the Ark of the Lord upon the cart. And soon after; And the kine took\er.\2. the straight way to the way of Beth-shemesh, and they went along by one way, lowing as they went, and turned not aside to the right hand or to the left. For observe, when the calves were shut up at home, the kine which are fastened to the waggon bearing the Ark of the Lord, moan and go their way, they give forth lowings from deep within, and yet never alter their steps from following the path. They feel love indeed shewn by compassion, but never bend their necks behind. Thus, thus must they needs go on their way, who being placed under the yoke of the sacred Law, hence- forth carry the Lord's Ark in inward knowledge, so as never for this, that ihey take compassion on the necessities of relations, to deviate from the course of righteousness which they have entered upon. For * Beth-shemesh* is rendered * the house of the sun.' Thus to go to Beth-shemesh with the Ark of the Lord placed on them, is in company with heavenly knowledge to draw near to the seat of light eternal. But we are then really going on towards Beth-shemesh, when in going the path of righteousness, we never turn aside into the adjoining side-paths of error, not even for the sake of the affection we bear to our offspring; kindness to whom ought indeed to have a place in our mind, but never to turn it back, lest that mind, if it be not touched by a feeling of affection, be hard, or being too much touched, if it is turned aside, be slack.
43. It is well to look at blessed Job, in whom the yoke of God's fear had worn the neck of the heart, and see under what controlling influence of discretion he bears the Ark of the Lord's sentence. For when the calves are gone he lows, in that, when tidings of his children's death were brought him, ' he fell upon the ground with his head shaven,' yet he goes by the right way whilst lowing, in that his lips in 400 Sin to be ' considered'' in others for our loarning.
Job 6, groaning are opened to utter tlie praises of God, whereas he . — '- — exclaims without delay, The Lord gave, and the Lord hath Job f, taken away; blessed be the name of the Lord. But minds ^^* that are not gifted with discretion know nothing of this rule of life, and in the degree that they seek the ways of the Lord negligently, they are turned back foolishly to the paths of the world.
44. Rightly then does the holy man after ' the paths of Theman' make mention of ' the ways of Saba.' For they whom the south wind of a mischievous warmth has relaxed, are verily held bound in the net of entanglement. But in de- scribing the deeds of the wicked, he rightly admonishes them to ' consider' these things; for we delight in froward practices in doing them, but when seen in others we pass sentence upon them, and the actions, which in our own case we think to be little deserving of sentence, we learn to be as base as they really are by the conduct of others; and so it comes to pass that the mind is brought back to itself, and takes shame to do the thing that it censures. For it is as though an ugly face in a mirror caused disgust, as often as the mind sees in a similar life, what to feel abhorrence for in itself. Therefore he says. Consider the paths of Temau, the ways of Sheba, and wait a little. As if it were in plain words; ' Look to the harms of another's lukewarmness, and then you will the more surely take hope in relation to eternal things, if with the eye of the heart rightly directed you look at that which may disgust you in others.'
40. And it is well said, wait a little; for it often happens, that whereas the short period of the present life is loved as if it were to last for long, the soul is dashed from its eternal hope, and being beguiled with present objects, is thrown back by the blackness of self-despair. And when it imagines that the period is long which remains for it to live, at once upon quitting life it meets that eternity, which it may not avoid. Ecclus. Hence it is that it was spoken by one that was wise, Woe ' ' unto you that have lost patience. For truly they ' lose patience,' who, whilst they reckon to tarry long amongst visible things, part with the hope of the invisible. And while the mind is rivetted to present objects, hfe is ended, and they are suddenly brought to unlooked-for punishments, Suddenness of Judgment. Time wastes the life it makes. 401 which, being deceived by their presumptuous expectations, Book they flattered themselves they would either never meet with, — or not till late. Hence ' Tiiith' says. Watch therefore, for ^^^^' ye know neither the day nor the hour. Hence again it is written, Tlie Day of the Lord so cometli as a thief in //^ej^hess. night; for because it is never seen drawing near to seize upon the soul, it is likened to a thief in the night. There- fore it ought to be the more apprehended as always coming, in proportion as it cannot be foreknown by us when it is about to come. Whence holy men too, in that they have their eyes incessantly fixed on the shortness of life, do as it were pass through life daily undergoing death; and prepare themselves on a more solid basis for the things that shall last, in proportion as they are ever reflecting by the end that transitory things are nought. For hence the Psalmist, seeing that the life of the sinner fleeth at a quick pace, exclaims.
For iiet a little while and the sinner shall not he. Hence Ps. 37, again he saith. As for man, his days are as grass. Hence pg*, 103, Isaiah saith, All flesh is grass, and all the goodliness there-^^- of is as the flower of the field. Hence James rebukes the spirit of the presumptuous, saying, For what is your life? James It is even a vapour that appeareth for a little time. There- ' * fore it is rightly said, wait a little, in that both that is unmeasurable which follows after without limit, and all but little that is closed by an end. For that ought not to seem long to us, which hy the course of its allotted period is tending not to be; which while it is carried on by moments, its very own moments, whilst they delay, are themselves urging forwards; and from the very same cause, from which it is seen to be in our possession, it results that it ceases to be in our possession. But blessed Job, after he had brought in the shortness of the present life in terms of contempt, there- fore in the voice of all the Elect rises up justly against the wicked, subjoining, Ver. 20. Tliey are confounded, because T have hoped.
46. When the wicked inflict evils upon the good, if they see them to be shaken from the interior hope, they are over- joyed at their deceiving taking effect, for they account the spread of their error to be the greatest gain, in that they rejoice to have fellows in perdition, but whilst the good 402 The tvicked shamed at siyht of the Church in Judgment.
Job 6, man's hope is rooted within, and never bent to the ground — ~ — by outward evils, confusion seizes the soul of the wicked, in that whilst they are unable to get at the innermost parts of the distressed, they are ashamed to prove themselves cruel for no end. Therefore let the holy man say in his own voice, let him say in the endurance of the Church universal in affliction and groaning. Who, amidst the contrarieties of the wicked, without any default of mind, longs for the joy of the heavenly recompense, and by dying holds on to life; They are confounded^ because I have hoped. As though it were in plain words, ' because the wicked by hard persecutions fail to soften the force of my rigid mind, surely beinor covered with shame they lose the labours of their cruel ways.' And hence at once he looks on the blessings of the Retribution to come as henceforth here, and marks what an arraignment awaits the wicked at the Judgment, adding, Tliey came even unto me, and were ashamed. xxxii. 47. For lost sinners ' come even to Holy Church' on the Alleg. Day of Judgment, in that they are then brought even to the beholding of her glory, that for the greater punishment of their guilt they may see in their rejection what they have lost. Then shame covers the wicked, when conscience bearing witness convicts them in the sight of the Judge. Then the Judge is beheld without, and the accuser is felt within. Then every sin is called up before the eyes, and the soul, over and above the burnings of hell, is worse tortured by its own fire. Concerning these it is rightly said Is. 26, by the Prophet, Lord, let Thy hand he exalted, that they see not ^, let them see and he confounded. For now their merits darken the understanding of lost sinners, but then the knowledge of their guilt enlightens it, so that both now they in no wise see what is to be followed, and then they perceive it, after they have lost it. For now they do not care to understand the things of eternity, or they refuse to make them their object, when understood; but then assuredly, both understanding and longing after them, they have them dis- closed to their sight, when they can no longer obtain them thus longed for.
Lit. 48. Which same words of blessed Job, moreover, are in an P Vulg and let fhem tint sfr. St. Greg, has ut for et.
Fearing God nhile pronperoiifi,.J oh feared rioi at the rod. 403 especial manner suited to his friends, who set themselves to Book shake the mind of the holy man by bitter upbraidings. For he says, They were confounded because 1 have hoped. As if it were in plain words, ' Whilst they fail by foolish revilings to turn me to despair, they are themselves confounded by the madness of their fool-hardiness.' TJiey came even up unto mcy and were ashamed. As though he expressed it, ' Seeing the sores of my body, but ignorant of the constancy of my mind, whilst they took upon them to reproach me for unrighteousness, they did not yet ' come up unto me,"* but striking with cruel reproaches, whereas they find that my soul stands firm amidst adversity, ' coming to me,' as it were, * they are ashamed.' For herein they ' come to me,' in that they know me in the interior of my heart, and there they are ' covered with shame,' where outward loss moves me not, standing with firm mien.' Now there are some, who do not know how to fear God, saving when they are either affrighted by adversity experienced in their own person, or known in others; whom prosperity uplifts from presumptuousness, and crosses dismay from weakness. Of the number of which same, blessed Job charged his friends with being, in that he immediately adds; saying, Ver. 21. For now ye are come, ye see my stroke, and are afraid.
49. As though he said in plain words, * I feared God then,xxxiii, when, buoyed up with prosperity, I felt no hurts of the scourge. But ye, who fear not God from love, dread Him from the stroke of the rod alone. It goes on; Ver. 2-2, 23. Bid I say, Bring unto me? or. Give me of your substance? or. Deliver me from the enemy^s hand? or^ Redeem me from the hand of the mighty f 50. If these words are referred to the person of Holy xxxiv. Church, as we have said that blessed Job's friends bear the^^^^^' likeness of heretics, he rightly declares that he does not ' want their substance.' For the ' substance' of heretics is not unsuitably taken for carnal wisdom, by which whilst they are wickedly sustained, they as it were shew shemselves rich in words, which Holy Church does not go after, in proportion as she goes beyond it by spiritual understandino-. But oftentimes, while heretics maintain wrong things con- 404 The Church can spare the wisdom of misbelievers.
Job g, cerning the Faith, they utter various refined sayings against ^^^^^^ our old Enemy concerning the temptations of the flesh. For sometimes they as it were shew in themselves healthy limbs of practice, in the same degree that as wounded in f\iith they are held in the head by the fangs of the envenomed serpent. But Holy Church is not minded to hear refined sayings concerning temptation from those, who, whilst they deliver some truths that relate to practice, are leading men onward into the falsities of misbelief. Whence it is rightly said in this place. Did I say, Bring unto me? or, Give me aught of your substance? or, Deliver me from the enenn/s liand? or, Redeem me from the hand of the mighty'^ For he calls the strength of Satan, ' the enemy's hand,' and the powers of evil spirits, * the hand of the mighty.' Whom he in this respect calls mighty, in that whereas they were created void of fleshl}' infirmity, no impotency being mixed therewith obstructs their wicked efforts. But with regard to this which is subjoined, Ver, 24. Teach me, and I will hold my tongue, and cause me to understand ic here in I have erred, XXXV. 51. It seems doubtful under the scale of what pointing this should hang, whether it be joined to what he had brought in, Did I say, or whether the sentence is spoken disjoined from the preceding, so that it is said thereby in reproach, Teach me, and I will hold my tongue, and cause me to understand wherein I have erred. Which same however agrees with either pointing, for by neither does he depart from the path of sound meaning. But since we have delivered these things in course allegorically, it remains for us to examine the words of the history in a moral sense. Moral. 5'2. Blessed Job had undergone the loss of his property; being given over to the strokes of evil spirits, he was suffering I Cor. the smarts of their wounds; yet in loving the wi^e foolishness ij 25. qJ- Qod, he had trodden under foot the foolish wisdom of the world with inward scorn. Therefore in opposition to the rich of this world he is called poor, in opposition to the powerful he is called oppressed, in opposition to the wise he is called a fool. He answers the three, that as poor he seeks not their substance, nor as oppressed their aid against the strong, nor as a fool does he seek the lore of earthly wisdom. For in Wise foolisJmess of Saints. They fear not ntati^s power, 405 that the holy man is carried off above himself in spirit, both Book being poor he is not straitened by want, and being oppressed - he suffers nothing, and being of free will foolish, he does not gaze with admiration at carnal wisdom. Hence it is that another poor and oppressed man saith, We are perplexed,"^ Cor. yet not in despair^ persecuted, hut not forsaken, we are cast ' down, yet perish not. Hence it is that teaching the wisdom of a holy foolishness, he says, But God hath chosen ihe\^^^J' foolish things of the world to confound the wise. And, 7/3? ^^• any man among you seemeth to he wise in this world, let him become a fool, that he may he wise. Hence making manifest both the gloriousness of oppression, and the riches of chosen poverty, he says. As dying, and heholdwe live; as 2 Cor. chastened, and not killed; as sorrowful, yet alway rejoicing; ' as poor, yet making many rich; as having nothing, and yet possessing all things.
53. It is well on this point to lift up the eyes of the mind, and to see in the Elect of God, who are suffering oppression without, what a fortress of strength they are masters of within. For all that is high and exalted without, in their secret view is grovelling, from the contempt they feel. For transported above themselves in the interior, they fix their mind on high, and all that they meet with in this life, they look upon as passing away far below unconnected with themselves, and so to speak, while they strive by the Spirit to become quit of the flesh, almost the very things they are undergoing, they are blind to. For in their eyes whatsoever is exalted in time, is not high. For as though set upon the summit of a high mountain, they look down upon the flats and levels of the present life, and rising above themselves in spiritual loftiness, they see made subject to themselves, within, all that swells highest without in carnal glorying; and hence they spare no Powers that are contrary to truth, but those whom they see to be uplifted by pride, they abase by the authority of the Spirit. For it is hence that Moses, coming from the wilder- ness, encounters the king of Egypt with authority, saying, Thits saith the Lord Qod of the Hebrews, How long wilt Ex. lo, thou refuse to humble thyself before Me? let My people go, ^' that they may serve Me: and when Pharaoh, being driven hard by the plagues, said, Qo ye, sacrifice to^your God in this^^- 8,