and hurts of the good too, and let her say, Who gnawed in, solitude. As though she complained openly, saying, ' The things of others they would not gnaw, even by seizing them by violence, except they themselves first remained in their own interior solitary, and bare of the culture of virtues.' But she rightly explains the kind and sort of those, saying, Scurvy with affliction and misery. For unhealthy flesh, if it be overlooked to be heedfully taken care of, is by foulness growing over it worse pressed with disease, and whilst to the misfortune of sickness the wretchedness of neglect is superadded, heavier inconvenience is undergone by scurf arising.
28. Therefore Human Nature having been created aright, but having sunk into disease by the demerit of its own will, it fell into utter overthrow, because being pressed by countless necessities, it found nought in this life save that whereby it should be beaten down; but whereas those same necessities of our nature we generally minister to beyond what is ad- visable, and overlook the care of the soul, by the wretched- 470 Pleasure entices us hy occasion of our necessities.
Job30, ness of neglect we add to our infirmity the foulness of sin.
^][;^-- For the necessities of nature are such as to have this in them fraught with the greatest danger, that often there is no discerning therein, what there is done relating to them in the aim at usefulness, and what in the evil of self-gratification. For very frequently occasion of beguilement being met with, whilst we render the things due to necessity we arc doing service to the evil of self-gratification, if our self-excusing cloaks itself with the veil of infirmity before the eyes of discernment, and as it were hides itself under the countenance of discharging the useful. But to let loose the frailty of our nature by neglect is nothing else than to add misery to affliction, and by that misery to redouble the foulness of the vices. Whence holy men, in every thing they do, dis- criminate with the most earnest aim, that the frailty of their nature exact not from them more than is owed, and that under the cloak of necessity there grow not up in them the evil of gratification. For they undergo one thing from in- firmity, and another thing from the prompting of temptation, and being appointed as a kind of most equitable umpires between necessity and pleasure, they lift up the one by comforting, and bridle the other by keeping down. Whence it comes to pass, that even if they are exposed to the affliction of their infirmity, yet they never descend from neglect to the foulness of misery. For this mere thing, to be in affliction, is to be subject to the necessities of nature from the frailty of Ps. 25, flesh still liable to corruption. Which same necessities he longed to get quit of, who said. Deliver me from my neces- sities. For he knew that, for the most part, the sins of the pleasures break forth by occasion of necessities, and that he might not of his own will commit aught unlawful, he was busy to have that itself plucked up which he was subject to unwillingly in the root*.
29. But on the other hand, the evil-minded take delight in those necessities of their corrupt state, because they force them back to serve the occasion of gratifications. For while they minister to nature by recruiting their bodies with food, through the gratification of the palate they are swelled out in the glutting of delight. When they seek clothing for ^ An example of this case is found §. 43 — 47. in St. Angnstino's Confessions, B. x.
Badmena7^e worse for punishmeni; mar others' virtues. 471 covering the limbs, they look out not only for things that Book may cover, but also may uplift, and against the numbness of - cold not only what may defend by thickness, but like- wise delight by softness; not only what may soothe the touch by softness, but also beguile the eyes by the colour. So then, to turn occasion of necessity to the use of pleasure, what other thing is it but to join the foulness of misery to his affliction? Thus let the Church, being borne down in the season of adversity, call to mind those by whose deserts she undergoes these things, and let her say, Who gnawed in solitude, scurvy with affliction and misery. They indeed would not be made foul by affliction, if they did not superadd to inherent necessities the misery of gratifications. Which same necessities we have earned by the offence of the first parent. But they who add misery to their affliction, from the torture of punishment, break forth into augmentations of guilt. But would that such persons, whilst they scorn to be changed for the better, did things wrong in such a way as not to proffer them to others as well. Would that their own death only were enough for them, and that by their baneful persuasions they did not kill another's life likewise. For they grudge others being what they are not, they grieve for others to obtain the thing that they lose; for if by chance they perceive any good points springing up in the acts of others, they directly pluck them up with the hand of mis- chievous reviling. Whence too it follows, And they did eat herbs and the barks of trees.
30. For what is denoted by ' herbs,' but the life of those beginning well tender and close to the ground.'' and what by the barks of trees, but the outward deeds of those who henceforth seek after things aloft? For bad men, when they see persons beginning what is right, either by deriding or as if counselling them, offer opposition. But when they now think with themselves that certain persons are making way to the highest things, because they cannot wholly and entirely scatter to the winds their advancements, they divert those persons from some of their deeds. Thus then to ' eat herbs and the barks of trees,' is by pestilent persuasions as by a kind of teeth of their evil-mindedness to scatter to nought, whether the aims of those beginning aright, or the doings of 472 Heretics imitate lesser and outer good in the Fathers.
Job 30, jjersons now henceforth after the manner of trees making : — '- — towards that which is above. The children of perdition * eat herbs,' when by scoffing they consume the beginnings of the frail sort. Likewise they * eat the barks of trees,' when with the hand of evil counsel they withdraw from the life of those growing rightly the covering of good deeds. Now these latter they strip like trees in particular actions, but those because like herbs they drag whilst despising them, they as it were eat what they tread under them. The strength of some now rising on high they in part make away with, but the tenderness of some even still placed below they utterly break in pieces. So then let him say, they eat herbs and the barks of trees, because by wicked mockings in some they broke up piecemeal external deeds, and in some hearts in hope growing lively, 31. Or surely to ' eat herbs' is to copy some things light and tender belonging to the ancient Fathers. Whilst to ' eat the barks of trees* is to practise their deeds so far as the outside, but in these same works not to maintain a right intention. For there are some persons who, whereas they cannot obtain the glory of the present world by that world's courses of conduct, seek after a semblance of sanctity, assume the garb of reverence, long to appear imitators of the old Fathers, and some H^yf things indeed, little and light, they do employ themselves upon, but their strong things, and such as come forth from the root of charity alone, they are indifferent to imitate. These truly ' eat herbs,' because they overlook what is great, and are filled with what is worthless. Yet very often they put in execution even some deeds seemingly more vigorous, but they do not hold a right in- tention in those same deeds. To which persons surely to ' eat the barks of trees' is to take to them the outward acts of the Elect, and not to have a good intention in good acts. For whilst for the sake of human applause they search out right deeds, but are indifferent to imitate the heart of those doing rightly, they are filled ' by the barks of trees' alone.
For with all the desire they seek after the glory or abundance of the present life. Whence too it is rightly subjoined. And the root of junipers was their meat.
3*2. For being set within by faith, whilst they for the most Roots that hear Prickles. Running after gains. 473 part lend themselves to thoughts of avarice, they as it were Book ' eat' that, whereby in the final close of life the roughnesses 1 of punishments are put forth. Which persons, while they do not long after the fruitage of divine revelation, but make themselves subservient for the going after things temporal, are never filled with the bread of wheat, but with the ' root of the juniper.' For the mere things springing up from what is beneath and lowest engross them, that they may prick them afterwards after the manner of the juniper by the hard- ness of recompensing, as by the sharpness of leaves. For whilst they despise God here, they are never made sensible what great evil it is that they do. For still they are * eating the root of the juniper,' but how sharp the branches of this root are they do not give heed; because verily bad conduct now as it were in the root gives delight in sin, but afterwards as it were in the branches it pricks in punishment. Where also it is well subjoined; Who, carrying these same off from the valleys, xchen theyjound each one, did run thereto with clamour.
33. In comparison surely with things above, all the present life is a * valley.' But these, because they know not to con- template the heights of mountains, i. e. the strong deeds of the Saints, are always busied in the lowest gratification as in ' the valleys,' and when they find any gain, even of a slight acquisition, they run with clamouring, because they strive even by wrangling to make off with this, for ' upon each being found in the valley to run with clamour,' is on the occasions of cases arising to wrangle even for small payment. Now it very often happens that him, whom good conduct exhibits as holy, occasion of earthly advantage springing up puts to the proof. For you may see persons already employed on what is lofty, already in the practice of abstinence, already in the work of instruction, following after the patterns of the fathers that went before; but when they suddenly find the gain of the ])rescnt life, as the fruit of the valley, they ' run thereto with clamour;' because the quiet of overlaid sanctity being broken through they spring forth to that.
34. It may be too that by* herbs and the barks of trees' not only the deeds of the good are meant, as has been said before, but consolations and blessings in this life. For oftentimes I 41 ABadmen seek ontercomf or Island goods that the Saintsleave.
Job 30, Almighty God, when He enriches His Elect with interior ^^^jf^Q gifts, uplifts them with external honours as well. And while He renders them objects of honour by advancing them above others, He exhibits them the wider as objects of imitation; and sometimes the evil-minded despise indeed the life of those, but long to attain their good success in this world. And so because they seek here below the flatteries of transitory comfort, they 'eat herbs;' because in their thoughts they dwell on the external glory of these persons, they ' chew the barks of trees;' and because in all these they minister to avarice alone with the entire bent of their mind, they are filled with the ' root of the juniper.' All which things they * carry off from the valleys,' because from love of this low corruptible life they are made to burn with boundless lusts. And ' when they find each one, they run thereto with clamours,' because surely of the holy Fathers, whose merits they never seek to acquire, they are busy to lay hold of the posts and governments, and when they very frequently cannot attain these by quiet means, they even try it by bursting asunder the peacefulness of concord.
35. And for this that these are widely separated from the conduct of the Fathers going before, it is rightly subjoined; They duelled in the desert places of torrents^ and in the caves of the earthy or upon the gravel. For on the side of good we rightly take the ' torrents' for the holy preachers, who whilst in the present life they flow into us by divine eff'usions, are as it were collected by a concourse of waters in the winter season. Who also withdraw themselves on the summer sun appearing, because when the light of the Eternal Country shines forth, they will cease to preach. ' The desert places of these torrents' are the benefits of the life of time. For these they abandon, and betake themselves to the obtaining of heavenly gains. But all these that * torrent' had forsaken Phil. 3, who said; For whom I have suffered the loss of all things^ and do count them but dung. But because the minds of the wicked seek to obtain those things in this life, which the righteous abandon despising them, they are related to ' dwell in the desert places of the torrents.' For those things which are unworthy of the Saints, those same long to win as great. But the * caves of the earth' are wicked thoughts, in which Bad men unstable and downward slipping as on gravel. 475 they bury themselves from the eyes of their fellow-creatures. Book For as they are evil, they shun being seen by men, and - whilst they pretend themselves something else than what they are, they conceal themselves in the lurking places of their conscience, as * in caves of the earth,' which persons would not do all these things, unless they wore hopeless of an eternal and substantial life, unless they set their mind in this uncertainty of the temporal state. Whence it is well added, Or upon the gravel.
36. For the 'gravel' is the present life, which by the mere failure of mutability, as by the impulse of a river, is un- ceasingly being brought to its end. Hence to * dwell upon the gravel' is to attach one's self to the tide of the present life, and there to set the bent of the mind, where it cannot stablish the step by standing firmly. There is another circumstance * in gravel,' which ought in no wise to be passed over in silence, namely, that when the foot is set upon the top of it, it slips by the mere rolling tendency thereof, and is made to roll down to the bottom. From which circumstance the life of the wicked is in nothing at v^ariance, because whilst for love of the world they set them- selves to do some things lawful and respectable, they in a manner set the foot flat upon the top, but suddenly the foot slips to the bottom, because their course of conduct, whilst it ever seeks after more, descends even to what is wicked and unlawful. So then, when Holy Church meets with the crosses of this period, let her in remembrance have recourse to the life of the carnal, whom even in her prosperity she bore as adversaries to her, and by whose deserts it is that she suffers these things let her see and know, saying. They dwelled in the desert places of torrents, and in caves of the earth, and upon the gravel. For because they are bared of the teaching of the Fathers, they are related to ' dwell in the desert places of the torrents;' because they cover themselves up in the hidden thoughts of the heart, they are related to ' dwell in caves of the earth;' whilst because they desire to fix their aim in the changeableness of the present state of being, they are related to ' dwell upon the gravel.' But would that such, seeing that sins when they tempt they have no mind to do violence to, even after they have been committed.
476 TAght neglected leaves men to their false joys.
Job 30, cleansed them away by weeping: would that at all events, — when done, they acquainted themselves with their evil deeds, 'and applied to the barren fig-tree the basket of dung, i. e. to the unfruitful soul the richness of lamenting.
37. But the mind of man has for the most part this thing proper to it, that as soon as ever it falls into transgression, it is still further removed from the knowledge of self. For this very evil, that it commits, inserts itself to the soul as a bar before the eye of reason. Whence it comes to pass, that the soul, being first encompassed by voluntary darkness, after- wards does not any longer even know the good it should seek. For the more it attaches itself to evil things, the less does it apprehend the good ones that it loses. Since the light of truth, because it minutely tries the offences of lost sinners, in the same degree that it is neglected when had, so does it, judging rigidly, allow it to be, that not even when lost it should be sought back, and when it is banished from the act, it departs from the perception; that that whereof the face, as it were, is slighted in practice, should now no longer have its very hinder parts appear in the remembrance. Thus, hence it is that lost sinners, whilst subject to sins to be lamented, rejoice; concerning whom it is said by Solomon, Prov. 2, Who rejoice to do evil, and delight in the worst things* Hence it is that occasions of lamentations they go through dancing; hence it is that the business of their death they carry on laughing. Whence here also it is fitly subjoined, Ver. 7. Who rejoiced in the midst of the like, and reckoned there were delights under the brambles. XV. 38. ' They rejoice in the midst of the like,' because, surely, they give heed to the transitory things which they receive, and neglect to look at the lasting blessings which they lose. And whilst they are on fire with the love of things temporal, they are willingly ignorant of the true joy. Which same if they earnestly sought to acquaint themselves with, how greatly the delights which they seek after are to be wept for, they would see. But, while they are unconcerned to know what are better, they choose those alone for themselves, as the highest, which flatter the eyes in the visible by a fleeting beguilement. That is to say, they fix fast their heart, following after the visible, and rejoice so much the more Sumers insejisible from passion to their own misery. 477 outwardly, in proportion as they are without the remembrance Book of themselves inwardly. Yet, generally, there are mixed - with their joys calamities, and by the actual things, by which they are filled with pride, they are scourged. For neither can they, without grievous inconveniences of anxieties, either seek when not possessed, or retain when sought, the temporal things that they desire; among their equals aim at superior glory; from inferiors exact respect beyond what is meet, and to superiors shew forth the same less than they ought; for the most part display the mastery by masterful- ness; ever do what is wicked, and yet, that they may not have the credit of wickedness, guard themselves with dread. All these things surely sting the wretched persons, but those same slings they do not feel, from being overcome by the mere love of the things of time. And hence it is rightly said now. And reckoned there were delights under the brambles; because, being closely encompassed by the enjoyments of sins, from the affecting of the present life, how sharp the things they are that they undergo they are not aware.
89. Therefore they 'rejoice,' but 'under brambles;' because they delight in earthly things indeed, but yet, whilst they are unable to manage those same things of time without trouble, the wretched persons are stung by that same care which they are pressed by. They continue ' under the brambles,' and this very thing they account delight, because they at once endure hardships indeed from the love of the present life, but yet, being bound about by the ab- sorption of over-gi*eat desire, they account the trouble of that endurance to be pleasure. Hence Jeremiah, rightly taking upon himself the likeness of all human conduct, com- plains in lament, saying. He has made me drunken with Lam. 3j wormwood. For as we have already said before in a part * above, any one drunk knows nothing what he is undergoing. But he that is made ' drunk with wormwood,' both has the thing that he has taken bitter, and yet does not understand that same bitterness which he is filled with. So the race of man, being by the right judgment of God left to themselves in their pleasures, and by those same pleasures consigned to voluntary sufferings, is ' drunk with wormwood;' because both these are bitter things which it endures for the love of 478 Man chooses toil and wretchedness ^or the world.
Job 30, this life, and yet that same bitterness, by the blindness of V — ^ — concupiscence, as by the insensibility of drunkenness, it remains ignorant of. For thirsting after the glory of the world, whilst it finds instead thereof numberless tribulations, what it drinks is bitter. But because it took this too eagerly, from mere drunkenness it is not now able to discern the evil of that bitterness. For bad men, for the sake of the glory of this world, love tribulations even, and on account of it willingly lend themselves to all toils, and most devotedly submit their necks to the yoke of heavy labours. Which is well described by Hosea whilst prophesying, under the Hos. 10, likeness of Ephraim, saying, And Ephraim is a heifer that is taught to love threshing. For a heifer accustomed to the labours of threshing, very often, when loosed, returns even not forced to the same customariness of labour. So the mind of the wicked being devoted to the services of this world, and accustomed to the wearyings of temporal things, even if it be allowed to be freely at liberty to itself, yet is eager to lal.'from submit itself to earthly pains and toils, and seeks the usage* usage ^£ ^ wretched way of life, ' the threshing' of labour, that it should not be acceptable, even if it were allowable, to give over the yoke of worldly servitude. Which same yoke the Lord loosed from the neck of the disciples, when He said, 'hvike'2\^And take heed to yourselves^ lest at any time your hearts he 3^* overcharged with surfeiting and drunkenness; and straight- way added, and cares of this life; and so that day come upon Mat.ii,yoM unawares. And again. Come unto Me, all ye that labour ^^' and are heavy laden, and I will give you rest. Take My yoke upon you and learn of Me; for I am meek and lowly in heart. What is it for the Lord to call Himself ' meek and lowly' in preceptorship, save leaving behind the difficulties for exercising self-exaltation, to point out some plain ways of living well? But because the minds of the wicked are more pleased by what is harsh in self-exalting than by what is gentle in mildness and humility, they ' suppose there are delights under brambles.' For from love of the world they are ready to bear what is hard as things soft and delightful, whilst they try in this life to lay hold of the topmost pinnacles of affairs.
40. The Lord bids ceasing from the labours of the world, Manna scorned for the hard ear Ihly fruits of Egypt. 479 He prompts the sweetness of holy tranquillity, and yet the Book frenzied mind of the wicked is more rejoiced to obtain what — — 1.
is harsh in the carnal way than to hold what is mild in the spiritual way. It is more fed by the bitterness of wearisome- ness than by the sweetness of tranquillity. Which the Israelitish people openly shews us in itself, which same, whilst it received the refreshment of manna from above. Numb. lusted after the flesh-pots, and the melons, and the leeks, ^^'^* and the onions, from Egypt. For what is denoted by the ' manna,' but the food of grace, having a sweet savour, given from Above for the refreshment of the interior life to persons rightly free } And what by the * flesh-pots,' saving carnal works, which are with difficulty to be dressed by the toils of tribulations, as by fires? What by ' melons,' but earthly sweets? What by ' leeks and onions,' which those who eat very often shed tears, excepting the hardness of the present life, which is both gone through by the lovers of it not without mourning, and notv^'ithstanding is loved with tears? Therefore, forsaking ' manna,' together with melons and flesh- meats they sought leeks and onions, surely because bad minds despise the gifts of tranquillity, sweet by grace, and for the sake of carnal pleasures they covet the wearisome ways of this life, even though full of tears; they scorn to