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Therefore it is well said of the reprobate, The paths of their way are involved. For in resolve they aim at right courses indeed, but are ever doubling back into their accustomed evil ones, and being, as it were, drawn out without themselves, they return back to themselves in a round, who indeed desire good ways, but never depart from evil ways. For they wish to be humble, yet without being despised; to be content with their own, yet without suffering need; to be chaste, yet without mortification of the body; to be patient, yet without undergoing insults; and when they seek to make virtuous attainments, yet eschew the toils thereof, what else is this than that at one and the same time they know nothing of the conflicts of war in the field, and desire to have the triumphs for war in the city.
35. Not but that this, that their ways are described as ‘involved,’ may be further understood in another sense also; for it often happens with some people that they stoutly gird themselves up to encounter some vices, but neglect to overcome others, and while they never lift themselves up against these, they are reestablishing against themselves even those which they had subdued. For one has now subdued the flesh from the dominion of lust, but he has not yet reined in the mind from avarice; and while he keeps himself in the world for the practising of avarice, and does not quit earthly courses, when the juncture of the occasion breaks out, he falls into lust also, which sin he seemed to have already subdued. Another has overcome the violence of avarice, but he has never subdued the power of lust, and when he is providing the costs of fulfilling his lustful passion, he submits the neck of the heart to the yoke of avarice too, which he had for long got the mastery of. Another has now laid low rebellious impatience, but has not yet subdued vainglory; and when for this he winds himself into the honours of the world, being pierced with the irritation of cases that chance, he is brought back a captive to his impatience, and whilst vainglory lifts up the soul to the vindication of itself, being overcome it submits to that which it had got the upper hand over. Another has subdued vainglory, but has not yet brought down impatience. And when in impatience he utters a thousand threats to those that offer opposition, being ashamed not to execute what he says, he is brought back under the dominion of vainglory, and being subdued, by means of something else, he becomes liable to that, which he was rejoicing that he had fully conquered.
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Thus then the vices retain a hold over their runaway by mutual aid in turn, and they as it were receive him back, when already gone, under the rule of their dominion, and hand him over to each other by turns for vengeance. Thus ‘the paths of the ways of the wicked are involved,’ in that although by mastering one evil habit, they free the foot, yet, while another sways them, they entangle it in the very one, which they had conquered.
36. But sometimes while the paths of their ways are involved, at once not a single sin is overcome, and one sin is done by occasion of another. For oftentimes to theft there is joined the deceit of denial, and often the sin of deceit is increased by the guilt of perjury. Often a misdeed is committed with shameless assurance, and often (which becomes worse than any fault) there is even a glorying in the commission of the misdeed. For though self-exaltation is apt to arise on the score of virtue, yet sometimes the foolish mind exalts itself on the grounds of the wickedness it has done. And when transgression is joined to transgression, what else is this than that the steps of the froward are bound in involved ways and entangled chains? Hence it is rightly delivered by Isaiah against the froward soul, under the likeness of Judaea, And it shall be an habitation of dragons, and a pasture for ostriches, and the demons shall meet with the onocentaurs, and the satyr shall cry to his fellow. For what is denoted by the ‘dragons,’ saving malice, and what by the name of ‘ostriches,’ saving hypocrisy; as an ostrich has the appearance of flight, but has not the use of flying, for that hypocrisy too impresses upon all beholders an image of sanctity in connection with itself, but knows not to maintain the life of sanctity. Therefore in the perverse mind the dragon lies down and the ostrich feeds, in that both lurking malice is cunningly covered, and the guise of goodness is set before the beholder's eyes. But what is represented by the title of ‘onocentaurs,’ saving those that be both lecherous [d] and high-minded? for in the Greek tongue, ‘onos’ signifies ‘an ass,’ and by the designation of an ‘ass’ lust is denoted, according to the testimony of the Prophet, who says, Whose flesh is as the flesh of asses [Ezek. 23, 20]; but by the name of a ‘bull’ [e] the neck of pride is set forth, as it is spoken by the Psalmist in the voice of the Lord concerning the Jews in their pride, Many bulls have compassed me; strong bulls of Bashan have beset me round. [Ps. 22, 19] Thus they are ‘onocentaurs,’ who, being subject to vicious habits of lust, lift up their neck on account of the very same cause for which they ought to have been abased, who, in serving their fleshly gratifications, all sense of shame being put far from them, not only do not grieve that they have lost the way of uprightness, but further even exult in the working of confusion. Now ‘the demons’ meet with the ‘onocentaurs,’ in that the evil spirits readily serve to their wish all those whom they see rejoicing in the things which they ought to have bewailed; and it is fitly subjoined there, And the hairy satyr [Lat. pilosus] shall cry to his fellow. Now what others are represented by the title of ‘the hairy one,’ saving they which the Greeks call ‘Pans,’ and the Latins ‘Incubi,’ [f] whose figure begins in the human form, but terminates in the extremity of a beast? Therefore by the designation of ‘the hairy one’ is denoted the ruggedness of every sin, which even if in any case it begins as if in a pretext of reason, yet always goes on to irrational motions; and it is like a man ending in a beast, whilst the sin, beginning in a copy of reason, draws him out even to a result devoid of reason. Thus often the pleasure of eating is subservient to gluttony, and it pretends to be subservient to the requirement of nature, and while it draws out the belly into gluttony, sets up the limbs in lasciviousness. Now ‘the satyr crieth to his fellow,’ when one wickedness perpetrated leads to the perpetration of another, and as if by a kind of voice of thought, a sin already committed invites another sin which yet remains to be committed. For oftentimes, as we have said, gluttony says, ‘If you do not sustain the body with plentiful support, you can hold on in no useful labours;’ and when it has kindled the mind by the desires of the flesh,
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immediately lust too in her turn forms words of her own prompting, saying, ‘if God would not have human creatures united together in a bodily sort, He would never have made members in themselves suited to the purposes of so uniting;’ and when it suggests these things as if in reason, it draws on the mind to unrestrained indulgence of the passions, and often when found out, immediately it looks out for the support of deceit and denial, and does not reckon itself guilty, if, by telling lies, its life may be protected. Thus ‘the satyr crieth to his fellow,’ when, under some semblance of reasoning, a sin following out of the occasion of a preceding sin ensnares the froward soul; and when harsh and rugged sins sink it low, it is as if ‘the satyrs’ ruled it, gathered together in it in concord; and thus it comes to pass that the ways of their paths are always involving themselves worse and worse, when sin taking occasion of sin enchains the lost soul.
37. But here it is necessary to know that sometimes the eye of the understanding is first dulled, and then afterwards the mind being taken captive roams at random amidst outward objects of desire, so that the blinded soul knows nothing where it is being led, and willingly surrenders itself to the allurements of the fleshly part; while at other times the desires of the flesh first burst forth, and after long custom in forbidden courses, they close the eye of the heart. For often the mind discerns light ways, but does not lift itself up fearlessly against bad practices, and it is overcome while offering resistance, when the very thing that it does in exercising discernment is outdone by the pleasurable emotion of its partner [carnis suae] the flesh. For that it very often happens that first the eye of contemplation is parted with, and afterwards the mind is subjected to the toils of the world through the desires of this our flesh, Samson is witness on being taken captive by the Philistines [Allophylis, as usual in V. and LXX. ], who after he had lost his eyes was put to the mill, because the evil spirits, after that by the piercings of temptation they force out the eye of contemplation within, send it without into a round of labour. Again, that it often happens that both right practice is parted with externally, and yet the light of reason still retained in the heart, the Prophet Jeremiah instructs us, who, while he relates the captivity of Zedekiah, tells us the course of the captivity of the interior, in these words, Then the king of Babylon slew the sons of Zedekiah in Reblatha before his eyes; also the king of Babylon slew all the nobles of Judah. Moreover he put out Zedekiah's eyes. [Jer. 39, 6. 7. ] The king of Babylon is our old enemy, the master of the confusion of the interior, who first slaughters the sons before the eyes of the parent beholding it, in that he oftentimes so destroys good works, that the very man who is taken captive perceives with terror that he is parting with them. For the soul very often groans, but yet being subdued by the enjoyments of its fellow the flesh, the good things which it begot it loses while it loves them; it sees the ills, which it undergoes, and yet never lifts the arm of virtue against that king of Babylon. But whilst having its eyes open it is struck with the doing of iniquity, by being used to sin it is one day brought to this, that it is bereft of the very light of reason itself also. Whence the king of Babylon, after his sons had been first put to death, plucked out Zedekiah's eyes, in that the evil spirit, after that good deeds have been first put away, afterwards takes away the light of understanding likewise. Which rightly befals Zedekjah in Reblatha, for ‘Reblatha’ is rendered ‘these many. ’ For he at last has even the light of reason too closed, who is weighed down by bad habit in the multitude of his iniquities. But in whatever way sin may come forth, or from whatever occasion it may spring, yet the ways of the reprobate are always ‘involved,’ so that, being abandoned to depraved lusts, they either do not pursue good things at all, or pursuing them with a weak aim, they never stretch out the unimpeded steps of the mind in pursuit of them. For either they do not set out with right aims, or, breaking down in the very way, they never attain to them. Whence it generally happens that tiring of them they return to their own ways, prostrate themselves from their settled
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purpose of mind in the enjoyments of the flesh, mind only the things that are transitory, and take no heed of those which are calculated to abide with them. Whence it is fitly subjoined,
They shall walk unto emptiness, and perish.
38. For they all ‘walk unto emptiness,’ who bring with them nothing of the fruit of their labour. Thus one man spends himself in the attainment of honours, another is in a fever with multiplying his means, another pants after the obtaining of applause; but because everyone at his death leaves all such things here, he has lost his labour on emptiness, who has brought nothing with him before the presence of the Judge. Contrary whereto it is well delivered in the Law, Thou shalt not appear before the face of the Lord empty. [Ex. 23, 15] For he that has not provided for himself the wages of life earned by well doing, ‘appears before the Lord empty. ’ [Deut. 16, 16] Hence it is said of the just by the Psalmist, But they shall doubtless come again with rejoicing, bringing their sheaves with them. [Ps. 126, 6] For they come to the inquisition of Judgment, ‘bringing their sheaves with them,’ who exhibit in themselves those good works, whereby they may obtain life. Hence the Psalmist says again concerning every Elect person, Who hath not taken his soul in vain. [Ps. 24, 4] For everyone ‘takes his soul in vain,’ who, taking account of present things only, pays no heed to those that shall follow him to last for ever. He ‘takes his soul in vain,’ who, being unconcerned for the life thereof, prefers to it the care of the flesh; but the righteous do not ‘take their soul in vain,’ in that whatsoever they do through the instrumentality of the body, with stedfast purpose they make all tell to its weal, that even though the deed pass away, still the cause of the deed may never pass, in that after life it procures the rewards of life. But the reprobate are indifferent to take account of these; for verily ‘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 ways of Sheba, and wait a little while. [V. thus]
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, saving 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 irregularity of their efforts, that they 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 the meshes [maculis] 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 divine knowledge which has been conceived in the heart is let loose; in that, according 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 [Matt. 13, 22].
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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 love their fleshly kin beyond what needs, being drawn back without, they are separated from the Parent of the heart. For we often see men, who, as far as concerns their own interest, henceforth no longer entertain any desires of the present life, who have quitted the world both in practice and in profession, yet for their inordinate affection for relations, burst into the courts of justice, busy 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 perfection 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 fol1ow 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 first to go and bury my father, he thereupon heard from the lips of ‘Truth,’ Follow Me, and let the dead bury their dead, but go thou and preach the kingdom of God. [Luke 9, 59. 60. ] 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 affection, that which, for God's sake, he ought to do for strangers likewise. Hence again ‘Truth’ saith, If any man come to Me, and hate not his father, and mother, and wife, and children, and brethren, and sisters, yea, and his own life also, he cannot be My disciple. [Luke 14, 26] 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 [A. B. E. ourselves] away to the interests of eternity, and putting aside carnal favour towards them, when it is a hindrance in the way, we might learn by a proportioned skill of discrimination, at once to love them suitably, and to hate them savingly, so that in love hatred might be so taught to arise, that we might be able to love more really in hatred. Hence again it is said by Moses, Who said unto his father and to his mother, I know you not, and to his brethren, I recognize you not, nor knew they their own children; these have observed Thy word and Thy covenant, and kept Thy judgments. [Deut. 33, 9] 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 grievous curtailment, if it be shared with acquaintance with the flesh. Everyone 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.
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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 burning. We ought to acknowledge the tie of earthly relationship, 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 things 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 from the right path, lest it hinder the efficacy of heavenly love, and sink the soaring mind; downwards under a superincumbent weight. For everyone ought so to sympathize in the wants of his kindred, that yet by such sympathy he never let the force of his purpose 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 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 degree, to deviate from the straight path. And these are 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, And the men did so: 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. [1 Sam. 6, 10] And soon after; And the kine took 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. [ver. 12] 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, henceforth carry the Lord's Ark in inward knowledge, so as never for this, that they 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 groaning are opened to utter the praises of God, whereas, he exclaims without delay, The Lord gave, and the Lord hath taken away; blessed be the name of the Lord. [Job 1, 21] 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.
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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 describing 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 Teman, the ways of Sheba, and wait a little. As if it were in plain words; ‘Look to the harms of another's luke-warmness, 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. ’
45. 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. 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, life is ended, and they are suddenly brought to unlooked-for punishments, which, being deceived by their presumptuous expectations, they flattered themselves they would either never meet with, or not till late. Hence ‘Truth’ says, Watch therefore, for ye know neither the day nor the hour. [Matt. 25, 13] Hence again it is written, The Day of the Lord so cometh as a thief in the night [1 Thess. 5, 2]; for because it is never seen drawing near to seize upon the soul, it is likened to a thief in the night. Therefore 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 yet a little while and the sinner shall not be. [Ps. 37, 10] Hence again he saith, As for man, his days are as grass. [Ps. 103, 15] Hence Isaiah saith, All flesh is grass, and all the goodliness thereof is as the flower of the field. [Is. 40, 6] Hence James rebukes the spirit of the presumptuous, saying, For what is your life? it is even a vapour that appeareth for a little time. [James 4, 14] Therefore 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 by 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, therefore in the voice of all the Elect rises up justly against the wicked, subjoining,
Ver. 20. They are confounded, because I have hoped.
46. When the wicked inflict evils upon the good, if they see them to be shaken from the interior hope, they are overjoyed at their deceiving taking effect, for they account the spread of their error
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to be the greatest gain, in that they rejoice have fellows in perdition, but whilst the good 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 being 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,
They came even unto me, and were ashamed.
[xxxii] [ALLEGORICAL INTERPRETATION]
47. For lost sinners ‘come even to Holy Church’ on the 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 by the Prophet, Lord, let Thy hand be exalted, that they see not [g], let them see and be confounded. [Is. 26, 11] 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 disclosed to their sight, when they can no longer obtain them thus longed for.
[LITERAL INTERPRETATION]
48. Which same words of blessed Job, moreover, are in an especial manner suited to his friends, who set themselves to shake the mind of the holy man by bitter upbraidings. For he says, They were confounded because I 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. ’ They came even up unto me, 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, to see my stroke, and are afraid.
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[xxxiii]
49. As though he said in plain words, ‘I feared God then, 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. 22, 23. Did 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?
[xxxiv] [ALLEGORICAL INTERPRETATION]
50. If these words are referred to the person of Holy 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 themselves rich in words, which Holy Church does not go after, in proportion as she goes beyond it by spiritual understanding. But oftentimes, while heretics maintain wrong things concerning 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 faith 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 enemy's hand? 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 fleshly 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 wherein 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 INTERPRETATION]
52. Blessed Job had undergone the loss of his property; being given over to the strokes of evil spirits, he was suffering the smarts of their wounds; yet in loving the wise foolishness of God, 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
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earthly wisdom. For in that the holy man is carried off above himself in spirit, both 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, yet not in despair, persecuted, but not forsaken we are cast down, yet perish not. [2 Cor. 4, 8. 9. ] Hence it is that teaching the wisdom of a holy foolishness, he says, But God hath chosen the foolish things of the world to confound the wise. [1 Cor. 1, 27] And, if any man among you seemeth to be wise in this world, let him become a fool, that he may be wise. [3, 18] Hence making manifest both the gloriousness of oppression, and the riches of chosen poverty, he says, As dying, and behold we live; as chastened, and not killed; as sorrowful, yet alway rejoicing; as poor, yet making many rich; as having nothing, and yet possessing all things. [2 Cor. 6, 9]
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 wilderness, encounters the king of Egypt with authority, saying, Thus saith the Lord God of the Hebrews, How long wilt thou refuse to humble thyself before Me? let My people go, that they may serve Me: [Ex. 10, 3] and when Pharaoh, being driven hard by the plagues, said, Go ye, sacrifice to your God in this land [Ex. 8, 25]; he thereupon answered with increased authority, It is not meet so to do; for we shall sacrifice the abominations of the Egyptians to the Lord our God. It is hence that Nathan encounters the king when guilty; to whom first offering a similar instance of the transgression committed, and holding him convicted by the voice of his own sentence, he thereupon added, saying, Thou art the man, who hast done this thing. [2 Sam. 12, 7] It is hence that the Man of God, being sent to Samaria to destroy idolatry, when king Jeroboam threw frankincense upon the altar, not fearing the king, not held back by the dread of death, with undaunted spirit, put forth the authority of a free voice against the Altar, saying, O Altar, Altar, thus saith the Lord; Behold, a child shall be born to the house of David, Josiah by name, and upon thee shall he offer the priests of the high places. [1 Kings 13, 2] It is hence that when proud Ahab, being bowed down to the service of idols, ventured to upbraid Elijah, saying, Art thou the man that troubleth Israel? [1 Kings 18, 17] Elijah forthwith struck the foolishness of the king in his pride with the authoritativeness of a free rebuke, saying, I have not troubled Israel, but thou and thy fathers house, in that ye have forsaken the commandments of the Lord, and have followed Baalim. [ver. 18] It is hence that Elisha, following his master's true loftiness, confounded for the guilt of unbelief Joram the son of Ahab, when he came to him with the king Jehoshaphat, saying, What have I to do with thee? Get thee to the prophets of thy father and to the prophets of thy mother. [2 Kings 3, 13] And, As the Lord of hosts liveth, before Whom I stand, surely were it not that I regard the presence of Jehoshaphat the king of Judah, I would not look toward thee, nor see thee. [ver. 14] Hence it is that the same man held Naaman fixed before
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the door of his house, when he came to him with horses and chariots, and did not meet him, set up as he was with abundance of talents and raiment; that he did not open the door of his house to him, but charged him by a messenger that he should wash seven times in the Jordan. Hence too this same Naaman was going away enraged, saying, Behold, I thought he will surely come out to me. It is hence that Peter, when the priests and elders, raging furiously even in scourging, forbade him to speak in the Name of Jesus, straightway made answer with great authority, saying, Whether it be right in the sight of God to hearken unto you more than unto God, judge ye. For we cannot but speak the things which we have seen and heard. [Acts 4, 19. 20. ] It is hence that when Paul saw the chief Priest sitting in judgment [al. making resistance] against the Truth, and when his officer had struck him a blow on the cheek, he uttered not a curse, as being moved to wrath, but filled with the Spirit, prophesied with a free voice, saying, God shall smite thee, thou whited wall: for sittest thou to judge me after the law, and commandest me to be smitten contrary to the law? [Acts 23, 3] It is hence that Stephen not even when doomed to die dreaded to put forth authoritativeness of voice in utterance against the power of his persecutors, saying, Ye stiff necked and uncircumcised in heart and ears, ye do alway resist the Holy Ghost: as your fathers did, so do ye. [Acts 7, 51]
54. But that holy men burst into such high words from passionate affection for Truth, and not from the sin of pride, they themselves plainly point out, in that by other doings and other sayings they make it appear with what great humility they are adorned, and with what great charity they are inflamed toward those whom they rebuke. For pride begets hatred, humility only love. Thus the words which love makes bitter, flow, surely, from the fountain head of humility. Accordingly, how could Stephen utter reproach in pride, who with bended knee prayed for those whom he reproached, when they went on to worse and stoned him, saying, Lord, lay not this sin to their charge. [ver. 60] How did Paul in pride utter words of bitterness against the Priest and Chief of his nation, who in humility lowers himself to the service of his disciples, saying, For we preach not ourselves, but Christ Jesus our Lord, and ourselves your servants for Christ’s sake? [2 Cor. 4, 5] How did Peter resist the rulers from Pride? when in compassion to their erring course, he as it were makes excuse for their guilt, saying, I wot that through ignorance ye did it, as did also your rulers. But those things which God before had shewed by the mouth of all His prophets, that Christ should suffer, He hath so fulfilled. [Acts 3, 17. 18. ] And he draws them in pity to life, saying, Repent ye therefore, and be converted, that your sins may be blotted out. [ver. 19] How was it from pride that Elisha refused to come to the sight of Naaman, who not only let himself be seen, but even be taken hold of by a woman? concerning whom it is written, And when she came to the Man of God to the hill, she caught him by the feet, but Gehazi came near to thrust her away. And the Man if God said, Let her alone, for her soul is in bitterness. [2 Kings 4, 27] How was it in pride that Elijah uttered words of reproach against the proud king, seeing that he ran humbly before his chariot, as it is written, And he girded up his loins, and ran before Ahab? How was it of Pride that the man of God disregarded the presence of Jeroboam, who out of pity straightway restored his withered right hand to its former soundness? As it is written, And it came to pass, when king Jeroboam heard the saying of the man of God, which had cried against the altar in Bethel, that he put forth his hand from the altar, saying, Lay hold on him. And his hand dried up. [1 Kings 13, 4] And shortly after, And the man of God besought the face of the Lord, and the king's hand was restored him again, and became as it was before. [ver. 6] For as pride cannot give birth to miraculous powers, we are shewn, in what a Spirit of humility the voice of upbraiding issues, in that signs go along with it. How did Nathan swell high in words of rebuke against king David, who when there was sin lacking that deserved rebuke, fell on his face upon the ground in his sight? as it is written, And they told the
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king, saying, Behold, Nathan the Prophet. And when he was come in before the king, he bowed himself before the king with his face to the ground. [1 Kings 1, 23] How could Moses, when he freely withstood the Egyptian king, indulge contempt for him, who while he held familiar communing with God worshipped with self-abasement Jethro his relation who was following him? to whose advice he paid such ready obedience, that after the secret communications of God, he accounted that great gain, which came to him without from the lips of man.
55. From one set of deeds of the Saints, then, we learn what account we are to take of another. For holy men are neither free spoken out of pride, nor submissive out of fear. But whenever uplightness uplifts them to freedom of speech, thought of their own weakness preserves them in self-abasement. For though, in chiding them, they smite as from above the misdoings of offenders, yet judging themselves the more exactly in their own eyes, they in a manner take their place amongst the refuse, and as they pursue after wickedness in others, so much the fiercer do they return to keep themselves in check; and, on the other hand, as they never spare themselves in doing better, they are the more watchful in rebuking the deeds of other men. For what, that is derived from the powers of man without, shall strike them with wonder, who alike look down upon themselves, even at the moment that now they have well nigh gotten hold of the summit of interior height. And so for this reason it is right for them to sit in judgment on the loftiness of earthly exaltation without, for that no load of swelling humour weighs down the eye within. Hence when blessed Job disregards earthly wisdom, and powers, and substance, in those friends that were full of harsh words, saying, Did 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? Teach me, and I will hold my tongue, and cause me to understand wherein I have erred; what opinion he entertains about himself, he makes appear a little below, saying, Yea, ye overwhelm the fatherless. Thus it is clearer than the light what a weak nature he sees himself to be possessed of, in that he calls himself fatherless. It goes on;
Ver. 25. Wherefore have ye detracted from the words of truth; when there is none of you that is able to convict them?
56. He must himself be pure from evil, who makes it his concern to correct the evil practices of other men, so as not to be taken up with earthly imaginations, not to give way to grovelling desires, in order that he may the more clearly see what things others ought to avoid, in proportion as he himself the more thoroughly eschews them by knowledge and by practice. For the eye which dust weighs upon, never clearly sees the spot upon the limb, and the hands that hold mud can never cleanse away the overcast dirt. And this according to the older of the old Translation [h], the voice of God rightly conveyed in sense to David, busied about external wars, when It says, Thou shalt not build a temple, for thou art a man of blood. [1 Chron. 22, 8; 28, 3. ] Now he builds God's Temple, who is devoted to correcting and forming the minds of his neighbours. For we are God's Temple, who are framed to life by His indwelling, as Paul bears witness, saying, For the temple of God is holy, which temple ye are. [1 Cor. 3, 17] But a man of blood is forbidden to build a temple to God, in that he who is still devoted to carnal practices, must needs blush to instruct the minds of his neighbours spiritually. Therefore it is well said, Wherefore have ye detracted from the words of truth, when there is none of you that is able to convict them? As if it were in plain words; ‘With what rashness do ye blame all ye hear, who knowing nothing of the causes of my stroke, still utter words that deserve blame. ’ It goes on,
Ver. 26. Ye only set in order speeches to upbraid, and ye speak words against the wind.
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57. There are two sorts of speech, which are very troublesome and mischievous to mankind, the one which aims to commend even froward things, the other which studies to be always carping even at right ones. The one is carried downward with the stream, the other sets itself to close the very channels and streams of truth. Fear keeps down the one, pride sets up the other. The one aims to catch favour by applause; anger, in order that it may be manifested in contention, drives forward the other. The one lies grovelling at command; the other is always swelling high in opposition. Accordingly, blessed Job convicts his friends of being of this kind, when he says, Ye do but set in order speeches to upbraid. But he proceeded to make known whence it is that men come even to the effrontery of unjust upbraiding, when he added, And ye speak words to the wind. For to ‘speak, words to the wind’ is to talk idly. For often when the tongue is not withheld from idle words, a loose is even given to the rashness of foolish reviling. For it is by certain steps of its descent, that the slothful soul is driven into the pitfall. Thus while we neglect to guard against idle words, we are brought to mischievous ones, so that it first gives satisfaction to speak of the concerns of others, and afterwards the tongue by detraction carps at the life of those of whom it speaks, and sometimes even breaks out into open revilings. Hence the incitements are sown of angry passions, jars arise, the fire-brands of animosity are kindled, peace is altogether extinguished in men's hearts. Hence it is well said by Solomon, He that letteth out water is a beginning of brawls. [Prov. 17, 14] For to let out water is to let the tongue loose in a flood of words, contrary to which he at the same time declares in a favourable sense, saying, The words of a man's mouth are as deep waters. [Prov. 18, 4] He then that letteth out water is a beginning of brawls, for he who neglects to refrain his tongue, dissipates concord. Hence it is written contrariwise, He that silenceth a fool, softeneth wrath. [Prov. 26, 10. Vulg. ]
58. But that everyone that is given to much talking cannot maintain the straight path of righteousness, the Prophet testifies, in that he saith, For an evil speaker shall not be led right upon the earth. [Ps. 140, 11] Hence again Solomon saith, In the multitude of words there wanteth not sin. [Prov. 10, 19] Hence Isaiah saith, And the cultivation of righteousness, silence; so pointing out that the righteousness of the interior is desolated, when we do not withhold from immoderate talking. Hence James saith, If any man among you think himself to be religious, and bridleth not his tongue, but deceiveth his own heart, this man's religion is vain. [James 1, 26] Hence he says again, Let every man be swift to hear, slow to speak. [1, 19] Hence he adds again, The tongue is an unruly evil, full of deadly poison. [3, 8] Hence ‘Truth’ warns us by his own lips, saying, Every idle word that men shall speak, they shall give account thereof in the day of judgment. [Matt. 12, 36] For an idle word is such as lacks either cause of just occasion, or purpose of kind serviceableness. If then an account is demanded for idle speech, it is very deeply to be considered what punishment followeth after that much talking, wherein we sin even by words of pride.
59. Furthermore, be it known that they are lost to the whole estate of righteousness altogether, who let themselves go in mischievous words. For the mind of man, like water, both when closed round is collected on high, in that it seeks anew the source whence it descended, and when let loose it comes to nought, in that it dissipates itself to no purpose down below. For the mind is as it were drawn out of itself in so many streams, as it lets itself out in superfluous words from the strict control of silence. And hence it has no power to turn back within to the knowledge of itself, in that being dissipated without in much talking, it loses the strength of interior reflection. Therefore it lays itself bare in every part to the inflictions of the plotting enemy, in that it does not hedge itself
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about with any defence for its safe-keeping. Whence it is written, He that hath no rule over his own spirit in his talk is like a city that is broken down and without walls. For because it is without the wall of silence, the city of the mind lies open to the darts of the enemy, and when it casts itself forth of itself in words, it exhibits itself exposed to the adversary, and he gets the mastery of it without trouble, in proportion as the soul that he has to overcome combats against its own self by much talking.
60. But herein be it known, that when we are withheld from speaking by excess of fear, we are sometimes confined within the strait bounds of silence beyond what need be. And whilst we avoid the mischiefs of the tongue without caution, we are secretly involved in worse. For oftentimes while we are overmuch restrained in speech, we are subject to a mischievous degree of much talking in the heart, that the thoughts should be hot within, the more that the violent keeping of indiscreet silence confines them, and most often they let themselves take a wider range in proportion as they reckon themselves to be more secure, in that they are not seen by censors without. Whence the mind is sometimes lifted up in pride, and, as it were, regards as weak those persons whom it hears engaged in talk. And when it keeps the mouth of the body shut, it never knows to what degree it is laying itself open to evil by entertaining pride. For it keeps the tongue down, but it sets the heart up. And whereas it never takes heed to itself from inattention, it censures all the world more freely to itself, in proportion as it does it at the same time the more secretly.
And most frequently oversilent people, when they meet with any wrongs, are driven into bitterer grief, the more they do not give utterance to all that they are undergoing. For if the tongue declared with calmness the annoyance inflicted, grief would flow away from our consciousness. For closed wounds give more acute pain, in that when the corruption that ferments within is discharged, the pain is laid open favourably for our recovery. And generally whilst over-silent men fix their eyes on the faults of any, and yet hold in the tongue in silence, they are, as it were, withdrawing the use of the salve, after the wounds have been seen. For they the more effectually become the cause of death, that they refused by speaking to cast out the poison which they might. And hence if immoderate silence were not a thing to blame, the Prophet would newer say,
Woe is me, for I have held my peace.
61. What then have we here to do, saving that the tongue must be heedfully kept in under the poise of a mighty control, but not that it must be indissolubly chained, lest either being let loose it run out into mischief, or being bound up, it be also slack to render service. For hence it is said by one, A wise man will hold his tongue till he sees opportunity, that when he accounts it convenient, strictness of silence being laid aside, by speaking such things as are meet, he may devote himself to answer the end of usefulness. Hence Solomon saith, A time to keep silence, and a time to speak. For the seasons for changes are to be weighed with discretion, lest either when the tongue ought to be restrained, it let itself out to no purpose in words, or when it might speak to good purpose, it keep itself in from sloth. Which the Psalmist considering comprehended in a brief petition, saying, Set a watch, O Lord, before my mouth; and a door of guard on my lips. [Ps. 141, 3] For a door is opened and shut. He then who prayed not that a bar should be set to his lips, but a door, openly shewed that the tongue ought both to be held in by self-control, and let loose on grounds of necessity, that both the voice should open the discreet mouth at the fitting time, and on the other hand silence close it at the fitting time. And because neither the friends of Job, nor all heretics, whose likeness they bear, know how to observe this, they are said to ‘utter words to the wind. ’ In
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that the sayings which the weightiness of discretion does not establish firmly, the breath of levity carries along.
BOOK VIII.
He explains part of the sixth Chapter, from verse 27, and the whole of the seventh and eighth Chapters. In the course of this exposition, from verse 11, to the end of the eighth Chapter, he speaks at length on the sin of hypocrisy.
[LITERAL AND ALLEGORICAL INTERPRETATION]
1. WE have already in the preceding book considered the point, that blessed Job is making known to us the force of his humility, when he says,
Ver. 27. Yea ye overwhelm the fatherless, and ye strive to overthrow your friend.
For he shews what great weakness he considers himself to be of, who calls himself ‘fatherless. ’
But because charity even when wounded cannot quit love, he at once complains that they would have him overthrown, and yet witnesses that he is their friend. Whose words, as we have often said already, in such wise specially apply to himself, that yet by them, in the Spirit of Prophecy, we have at the same time set forth the sentiment [‘sententia. ’ see l. xxiii. § 31] of the faithful People, in the voice of the Church Universal. Which same People, while encountering the opposition of heretics, both regards itself as weak in humility, and yet never abandons the greatness of keeping love entire, For the People of Holy Church, as it is the child of a dead Father, is not unfitly called ‘fatherless,’ in that henceforth indeed through faith it follows His life of Resurrection, but does not as yet see Him by His appearing. Now heretics ‘overwhelm the fatherless,’ when they bear hard upon the lowliness of the faithful People, by clamorous and false charges, and yet he is a ‘friend,’ whom they set themselves to ‘overthrow,’ in that God's faithful People never cease with loving affection to call to the Truth, the very persons whom they suffer as persecutors. But herein it is necessary to be known, that holy men neither dread from weakness to be exposed to falsehoods, nor in being harmed ever hold their peace as to the Truth. Whence it is added;
Ver. 28. But fulfil what ye have begun; give ear, and see if I lie.
[ii]
2.