ambition to obtain them, the mind cannot contain itself, it looks about lor an opportunity of getting them, and unmindful of the moderation which it had covenanted with itself, in longings for the attainment of them, disquiets itself ^vith goading thoughts. Another is polluted by the corruption of lust, and is now bound and chained with long usage, but he sees how excellent is the pureness of chastity, and finds it a foul disgrace to be mastered by the flesh. Therefore he resolves to restrain the dissoluteness of his pleasures, and seems to set himself with all his powers to make a stand against habit; but upon the image being either presented to his eyes, or recalled to his recollection, when he is moved by a sudden temptation, at once he becomes all adrift from his former state of preparation; and the same man, that had set up against it the shield of resolution, lies pierced with the javelin of self-indulgence, and he being unstrung is overcome by lust, like as if he had never made ready any weapons of resolve against it. Another is set on fire with the flames of anger, and is uncontrolled even to the extent of offering insults to his neighbours, but when no occasion of rage comes across his spirit, he considers how excellent the virtue of mildness is, how high the loftiness of patience, and sets himself in order to be patient even against insult: but when any slight matter arises to ruffle him, he is in a moment kindled from his heart's core to words and insults.
So that not only the patience he had promised never returns to his remembrance, but that the mind neither knows its own self, nor those revilings which it utters. And when he has fully satisfied his rage, it is as if he returned after exercise to a state of tranquillity, and then he calls himself in again into the chambers of silence, when not patience, but the gratification of its hastiness has given a check to the tongue. Therefore even late, and after the insults have been offered, he scarcely restrains himself, seeing that fiery horses too are often checked from their career, not by the hands of the controller, but by the limits of the ground. Therefore it is well said of the reprobate, T7ie paths of their way are involved. For in resolve they aim at 390 One sin left drags men hack into others.
Job 6, 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 sufiering 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 j 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 av^arice; 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 whicli 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 Paths of the wicked ' involved' by sin leading to sin. 39J means of something else, he becomes liable to that, which Book he was rejoicing that he had fully conquered. Thus then __ the vices retain a hold over their runaway by mutual aid in tm*n, 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 u. 34, 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** and highminded? for in the Greek tongue, ' onos' signiiies ' an ass,' ^ ' Lubrici.' Thus Prudentius, ' Oculive pecceut lubrici.' Hyinu. ad Laud. Fer. V. Brev. Kom.
392 Sins haunt the wicked soul like evil monsters.
Job 6, and by the designation of an * ass' Inst is denoted, according 1^1 — — to the testimony of the Prophet, who says, Whose flesh is as Ezek. the flesh of asses; but by the name of a ' bulP' the neck ' * of pride is set forth, as it is spoken by the Psalmist in the Ps. 22, voice of the Lord concerning the Jews in their pride, Mamj hulls Jiave compassed me; siroug hulls of Bashan have heset me round. Thus they are ' onocentaurs,' who, being subject to vicious habits of lust, lift up then- neck on account of the very same cause for which they ought to have been abased, who, in serving their fleshly gratifications, all sense ol' shame being put far from them, not only do not grieve that they have lost the way of uprightness, but further even exult m 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 ' Lat. there, And the hairy saiijr^ shall cry to hisfelloiv. Now what Tyilostts others are represented by the title of ' the hairy one,' saving they which the Greeks call ' Pans,' and the Latins ' Incubiy 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's 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 w^hile 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, immediately e Taurus, referring to the name ' ono- and Fauns,' wliich tlicy cnmnionly C( ntaurus.' called ' Inculii,' as really existing. De *St. Augustine speaks of ' theSilvans Civ. Pei, XV. \xiii.
Satyrs assembled. Sin blinds its captive first or last. 393 lust too in her turn forms words of her own prompting, saying, Book ' 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 right 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^ the flesh. For that it very often happens that first ^ camis 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^ who after he had lost his eyes was ' ^^(^ dIivHs put to the mill, because the evil spirits, after that by the L usual piercings of temptation they force out the eye of contempla- l^X '4^*^ tion 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 394 Virtue once slain as ZedekiaK's sons, reason is put out as his eyes.
Job 6, captivity of the interior, in these words, Then the king of ' - Babylon slew the sons of Zedekiah in Rehlatha before his f'HAL M Jer,39, eyes; also the king of Babylon slew all the nobles of Judah, ^' ''• Moreover he put out Zedekiah' s eyes. 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 Zedekiah 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 * inv^olved,' 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 puq)Ose 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 4he fruit of their labour. Thus one man All ways are * to emptiness,^ that earn not life. 395 spends himself in the attainment of honours, another is in Book a fever with multiplying his means, another pants after the -^ obtaining of applause; but because every one 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. For Ex. 23, he that has not provided for himself the wages of life earned pj^^ by well doing, ' appears before the Lord empty.' Hence it is 16, I6. said of the just by the Psalmist, But they shall doubtless Ps. \26 come again with rejoicing, bringing their sheaves uith them. ^' 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, [F/jo Ps.24,4. hath not taken his soul in vain. For every one ' 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 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 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 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 discrimination, 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.
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 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 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, henceforth 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 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 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. 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 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,