Moralia in Job 910

68. Those who are distracted by earthly cares do not enjoy it. — For what is signified by the name of the sea but the bitter disquiet of worldly minds? These, while they assail one another in turn with enmities, dash together like opposing waves. For rightly is the life of worldly men called the sea, because, while it is stirred up by the stormy masses of its actions, it is severed from the quiet and stability of inward wisdom. Whereas, on the contrary, it is well said through the prophet: 'Upon whom shall my spirit rest, but upon the humble and quiet, and him that trembleth at my words?' (Isa. 66:2). And from earthly minds the Spirit flees so much the further, the more it finds no quiet among them. For hence it is that of certain men it is said through the Psalmist:

'Destruction and unhappiness are in their ways, and the way of peace they have not known' (Ps. 13:3). From this destruction of perturbation the Lord recalls us, saying: 'Come to me, all you that labour and are burdened, and I will refresh you; take my yoke upon you, and learn of me, for I am meek and humble of heart, and you shall find rest for your souls' (Matt. 11:28-29). For what in this life is more laborious than to burn with earthly desires? Or what here is more restful than to desire nothing of this world? Hence it is that the people of Israel received the keeping of the Sabbath as a gift (Exod. 16:29); hence, on the contrary, Egypt was smitten with a multitude of flies (Exod. 8:21).

For the people who follow God receive the Sabbath, that is, the rest of the mind, so that it may be wearied in this life by no craving of carnal desires. But Egypt, which holds the likeness of this world, is smitten with flies. For the fly is an exceedingly insolent and restless creature. And by it what else is designated but the insolent cares of carnal desires? Whence elsewhere it is said: 'Dying flies spoil the sweetness of the ointment' (Eccles. 10:1), because the thoughts from above, which are constantly born and fail in the soul that thinks of carnal things, spoil that sweetness with which each one is inwardly anointed through the Spirit, since they do not permit him to enjoy its integrity.

Egypt, therefore, is smitten with flies, because the hearts of those who love the earthly life, while they are struck with the disquiets of their own desires, are pressed down to the depths by crowds of carnal thoughts, so that they are not lifted up to the desire of inward quiet. Whence, when Truth comes to the heart by the wondrous work of his mercy, he first casts out from it the heats of carnal thoughts, and afterward arranges within it the gifts of the virtues. This the sacred history of the Gospel well intimates to us, in which, while the Lord, invited to raise up the daughter of the ruler, was being led, it is straightway added: 'And when the crowd was put out, he entered in, and took her by the hand, and the maid arose' (Matt. 9:25).

The crowd is put out of doors that the maid may be raised, because unless first the importunate multitude of worldly cares is expelled from the more secret parts of the heart, the soul which lies dead within does not rise again. For while it scatters itself through innumerable thoughts of earthly desires, it in no way collects itself to the consideration of itself. Knowing, therefore, that wisdom cannot dwell amid these floods of disquiet, he says: 'And the sea saith: It is not with me.' For no one fully receives it save he who strives to withdraw himself from every tossing of carnal actions. Whence also it is elsewhere said: 'Write wisdom in the time of leisure, and he that is lessened in action shall receive it' (Sirach 38:25). And again:

'Be still, and see that I am God' (Ps. 45:11). 69. But it must not be served with earthly zeal. — But how is it that we know very many of the ancient fathers to have both inwardly held this wisdom vigorously, and outwardly to have solemnly administered the cares of the world (Gen. 42:45, etc.)? Shall we say that Joseph was deprived of the perception of this wisdom, who in the time of famine, taking upon himself the cares of all Egypt, not only furnished food to the Egyptians, but also by the skill of his ministry preserved the life of foreigners who came?

Was Daniel a stranger to this wisdom, who, made by the king of the Chaldeans prince of the magistrates in Babylon, was occupied with cares so much the greater, as he was set above all in more sublime dignity (Dan. 2:48)? Since therefore it is agreed that very often even good men are involved in earthly cares not by earthly zeal, we plainly recognize that thus sometimes the citizens of Jerusalem pay the forced services of Babylon, just as often the citizens of Babylon render the forced services of Jerusalem. For there are some who preach the word of life only for the display of wisdom, and furnish the help of alms for the appetite of vain glory. And indeed the things they do seem to be of Jerusalem, but nevertheless they are citizens of Babylon. 70.

One must desire to be free for God alone, and must serve external cares out of God's will. — Thus, then, it sometimes happens that those who love the heavenly fatherland alone appear to be subject to the cares of the earthly fatherland. Their ministry, however, is for the most part distinguished from the works of the wicked in the act, but sometimes indeed before the supernal Judge in thought alone. For, being full of supernal wisdom, they discern how they ought both to be free inwardly for one thing and to be occupied outwardly with another; so that if perchance, by the hidden ordinance of God, something of the cares of this world is imposed upon them though they do not seek it, they may yield to the God whom they love, and for love of him inwardly desire his vision alone;

but out of fear of him let them humbly fulfil the action imposed upon them outwardly, so that they may both long to be free for God out of the grace of love, and again fulfil the cares laid upon them out of the condition of servitude. And while occupations clamour outwardly, inwardly a most peaceful quiet is held in love; and the tumult of occupations clamouring outwardly is dispensed within by reason, presiding as judge, and with tranquil governance it disposes those things about itself which are less tranquil. For as the vigour of the mind presides over the bridling of the motions of the flesh, so often the love of quiet well governs the tumults of occupation laid upon it, because exterior cares, if they are not sought with perverse love, can be administered with a mind not confused but ordered.

For holy men by no means seek them, but groan over those secretly imposed upon them; and although they flee them through a better intention, yet they bear them through a submissive mind. These indeed, if it be permitted, they hasten with all their might to avoid; but fearing the hidden dispensations of God, they hold what they flee, and exercise what they shun. For they enter into their own heart, and there consult what the hidden will of God desires; and recognizing that they ought to be subject to the highest ordinances, they humble the neck of the heart to the yoke of the divine dispensation. Whosoever, then, is such, whatever tumults are stirred outwardly, they never reach his interior. And so it comes about that one thing is held inwardly by the mind, another outwardly by office;

and by this wisdom hearts are filled not now with turbulent and confused, but with tranquil affairs. Rightly therefore is it said of it that 'the abyss saith: It is not in me, and the sea saith: It is not with me.' As if it were plainly said: The disturbed minds of worldly men proclaim by this very thing that they are far divided from true wisdom, in that they are not at quiet. But because this wisdom of God, abiding with the Father before the ages, was to be made incarnate at the end of the ages, so that for the redeeming of the human race he might send neither holy angels nor just men, but come in the manifestation of the vision through himself, it is rightly added: