' broader than the sea,' who considered whilst he feared that 20! ' the human mind may never know the immeasurableness of His severity, however it may toss and fret in enquiring after it, saying. Who knoweth the power of TJiine anger, and foi' Vs. 90, fear can tell Thy ivrath? Whose Power the inimitable ^^' teacher rightly gives us the knowledge of, when he briefly says, That ye may be able to comprehend with all Saints E^h. 3, what is the breadth, and length, and depth, and height. ^^' For God has ' breadth,' in that He extends His love even to gathering in the very persecutors. He has ' length,' in that He leads us onwards by bearing with us in long- suffering to the country of life. He has ' loftiness,' in that He far transcends the understanding of the very beings themselves that have been admitted into the heavenly assemblage. He has * depth,' in that upon the damned below He displays the visitation of His severity in an incomprehensible manner. And these same four attributes He exercises towards each one of us, that are placed in this life, in that by loving. He manifests His * breadth;' by suffering, His ' length;' by surpassing not only our understanding, but even our veiy wishes. His ' height;' and His * depth,' by judging with strictness the hidden and unlawful motions of the thoughts.
Now His height and depth how unsearchable it is no man knows saving he, who has begun either by contemplation to be carried up on high, or in resisting the hidden motions of the heart to be troubled by the urgency of temptation. And hence the words are spoken to blessed Job, He is higher than heaven, what canst thou do? deeper than hell, whence canst thou know? As if it were said to him in open contempt, ' His depth and excellency when mayest thou ever discover, who are not taught either to be lifted up on high by virtue, or to deal severely with thyself in temptations. It goes on, Ver. 10. If He overturn all things, or shut them up together, then who shall gainsay Him? Or who ca?i say to Him, Why doest Thou so?
16. The Lord ' overturns heaven/ when by His terrible and x. secret ordering He pulls down the height of man's con- 592 Strange contrarieties lejt in its for our trial.
Job 10, templatioiis. He * subverts hell,'' when He allows the soul of:rz — '- — any affrighted under its temptations to fall even into worse extremes. He * overturns the earth,' when He cuts off the fruitfulness of good works by adversities pouring in. He ' overturns the sea,' when He confounds the fluctuations of our wavering spirit, by the rise of a sudden panic. For the heart, disquieted by its own uncertainty, fears horribly for this alone, that she goes thus wavering; and it is as if the sea were overturned, when our very trembling towards God is itself confounded on the terribleness of His judgment being thought on. Whereas therefore we have described in brief, in what sort heaven and hell, earth and sea, are overturned, now the somewhat more difficult task awaits us, to shew how these may be ' shut up together.'
17. For it very often happens that the spirit already lifts the mind on high, yet that the flesh assails it with pressing temptations; and when the soul is led forward to the contemplation of heavenly things, it is struck back by the images of unlawful practice being presented. For the sting of the flesh suddenly wounds him, whom holy contemplation was bearing away beyond the flesh. Therefore heaven and hell are shut up together, when one and the same mind is at once enlightened by the uplifting of contemplation, and bedimmed by the pressure of temptation, so that both by straining forward it sees what it should desire, and through being bowed down be in thought subject to that which it should blush for. For light springs from heaven, but hell is held of darkness. Heaven and hell then are brought into one, when the soul which already sees the light of the land above, also sustains the darkness of secret temptation coming from the warfare of the flesh. Yea, Paul had already gone up to the height of the third heaven, already learnt the secrets of Paradise, and yet being still subject to the assaults of the Rom. 7, flesh, he groaned, saying. But I see another law in my members warring against the law of my inind, and bringing me into captivity to the law of sin which is in my members.
How then was it with the heart of this illustrious Preacher, saving that God had * shut up together' heaven and hell, in that he had both already obtained the light of the interior vision, and yet continued to suffer darkness from the flesh.?
Doubts permitted in good men to humble them. 593 xA.bove himself be had seen what to seek after with jov, in Book himself he perceived what to bewail with fear. The light — ^-^ — of the heavenly land had already shed abroad its rays, yet the dimness of temptation embarrassed the soul. Therefore he underwent hell together with heaven, in that assurance set him erect in his enlightenment, and lamentation laid him low in his temptation.
18. And it often happens that faith is now vigorous in the soul, and yet in some slight point it is wasted with uncertainty, so that both being well-assured^ it lifts itself up from visible objects, and at the same time being unassured it disquiets itself in certain points. For very often it lifts itself to seek after the things of eternity, and being driven by the incitements of thoughts that arise, it is set at strife with its verv own self. Therefore the ' earth and sea are shut up together,' when one and the same mind is both established by the certainty of rooted faith, and yet is influenced by the breath of doubt, through some slight fickleness of unbelief. Did not he experience that ^ earth and sea were shut up together' in his breast, who both hoping through faith and wavering through faithlessness, cried. Lord, I believe, help Thou mine unbelief? Mark 9, How is it then that at the same time he declares that he believes, and begs to have the unbelief in him helped, saving that he had found out that ' earth and sea were shut up together' in his thoughts, who both being assured had already begun to implore through faith, and being unassured still endured the waves of faithlessness from unbelief.
19. And this is allowed by secret providence to be brought about, that when the soul has now begun to arise to uprightness, it should be assailed by the remnant of its wickedness, in order that this very assault may either exercise it if it resist, or if it be beguiled by enjoyment may break it down. Therefore it is well said here. If He overturn all things, or shut them up together, who shall gainsay Him? Or who can say to Him, Why doest Thou so? For God's decree can neither lose an}- thing by opposition, nor be ascertained by enquiry, when He either withdraws the good graces which He had vouchsafed, or not entirely withdrawing them, lets them be shaken by the assault of evil inclinations. For oftentimes the heart is lifted up in highmindedness when it is 594 * Vanitif of man not sin, hut allied to it.
Job 11, established strongly in virtue by instances of joyful success, — Hl_ but when our Creator beholds the motions of presumption kirking in the heart, He forsakes man for the shewing him to himself, that his soul thus forsaken may discover what she is, in that she wrongly exulted in herself in a feeling of security. Hence whereas it is said that ' all is overturned and shut up together,' he therefore adds, Ver. 11. Fo7' He knoweih the vanity of men; when He seeth wickedness also, doth He not consider it? xi. 20. As if he were subjoining in explaining the things premised, saying, ' Because He sees that by suffering them evil habits gain growth, by judging He brings to nought His gifts.' Now the right order is observed in the account, in that vanity is first described to be known, and afterwards iniquity to be considered. For all iniquity is vanity, but not all vanity, iniquity. For we do vain things as often as we give heed to what is transitory. Whence too that is said to vanish, which is suddenly withdrawn from the eyes of the Ps.39,5. beholder. Hence the Psalmist saith. Every man living is altogether vanity. For herein, that by living he is only tending to destruction, he is rightly called ' vanity' indeed; but by no means rightly called ' iniquity' too. For though it is in punishment of sin that he comes to nought, yet this particular circumstance is not itself sin, that he passes swiftly from life. Thus all things are vain that pass by. Whence Eccles. too the words are spoken by Solomon, All is vanity.
^'^' 21. But Mniquity' is fitly brought in immediately after ' vanity.' For whilst we are led onwards through some things transitory, we are to our hurt tied fast to some of them, and when the soul does not hold its seat of unchangeableness, running out from itself it goes headlong into evil ways. From vanity then that mind sinks into iniquity, which from being familiar with things mutable, whilst it is ever being hurried from one sort to another, is defiled by sins springing up. It is possible too that ' vanity' may be taken for sin, and that by the title of ^ iniquity' weightier guilt may be designated; for if vanity were not sometimes sin, the Psalmist Ps.39 G. would not have said, Though man tvalkelh in the image of ^"^^' Qod, surely he is disquieted in vain: he heapeth up riches, and knoweth not who shall gather them. For though we ' Vanity' chosen soon leads to ^ iniquity.'' 5}^)5 preserve the image of the Trinity in our natural constitution, Book yet being disturbed by the vain motions of self-indulgence, we go wrong in our practice; so that in ever-alternating forms lust agitates, fear breaks down, joy beguiles, grief oppresses. Therefore from vanity, as we have also said above, we are led to iniquity, when first we let ourselves out in light misdemeanors, so that habit making all things light, we are not at all afraid to commit even heavier ones too afterwards. For while the tongue neglects to regulate idle words, being caught by the custom of engrained carelessness, it fearlessly gives a loose to mischievous ones. Whilst we give ourselves to gluttony we are straightway betrayed into the madness of an unsteady mind, and when the mind shrinks from overcoming the gratification of the flesh, it very often plunges even into the whirlpool of unbelief. Hence Paul, looking at the mischiefs that befel the Israeiitish people, in order to keep off from his hearers threatened ills, was justly mindful to relate in order what took place, saying. Neither he ye l Cor. idolaters, as were some of them; as it is ivritten. The people ^^^ 3*2 sat down to eat and drink, and rose up to play. For eating <5.
and drink set them on to play, and play drew them into idolatry; for if the offence of vanity is not restrained with care, the unheeding mind is swiftly swallowed up by iniquity, as Solomon testifies, who says, He that desplseth small things falleth little by little. For if we neglect to take heed to little things, being insensibly led away, we perpetrate even greater things with a bold face; and it is to be observed, that it is not said that iniquity is ' seen,' but that it is ' considered.' For we look more earnestly at those things which we consider. Thus God ' knoweth the vanity of men, and considereth their iniquity,' in that He leaves not even their minor offences unpunished, and prepares Himself with greater earnestness to smite their worse ones. Therefore whereas men set out with lighter misdeeds, and go on to those of a graver order, vanity overcasts while iniquity blinds the mind, which same mind, so soon as it has parted with the light, presently lifts itself so much the higher in swoln pride, in proportion as being taken in the snares of iniquity, it withdraws further from the truth. Hence also he fitly sets forth whereunto vanity forces men joined with iniquity, in that he forthwith adds, 596 Wilful man like a wild a&s^s colt.
Job 11, Ver. 12. For the vain, man is exalted in pride.
-7j 22. For it is the end of vanity, whereas it mangles the ii. heart by sin, to render it bold by the offence, so that, forgetful of its guiltiness, the soul which feels no sorrow to have lost its innocency, blinded by a righteous retribution, should at the same time part with humility also; and it very often happens, that, enslaving itself to unlawful desires, it rids itself of the yoke of the fear of the Lord; and as if henceforth at liberty for the commission of wickedness, it strives to put in execution all that self-indulgence prompts. Hence when the vain man is said to be exalted in pride, therefore it is brought in.
And thinketh himself free horn like a wild ass's colt. xiii. 23. For by ^ a wild ass's colt' is set forth every kind of wild animals, which being left free to the motions of nature, are not held by the reins of persons ruling them. For the fields leave animals in a state of liberty both to roam where they list, and to rest when they are wearied; and though man is immeasurably superior to insensate beasts, yet that is very often not allowed to man, which is granted to brute creatures. For those animals, which are never kept for any other end, assuredly never have their movements held in under the bands of discipline; but man, who is being brought to a life hereafter, must of necessity be held in all his movements under the controlling hand of discipline, and like a tame animal render service, bound with reins, and live restricted by eternal appointments. He then that seeks to put in practice in unrestrained liberty all the things that he has a desire for, what else is this but that he longs to be like the wild ass's colt, that the reins of discipline may not hold him in, but that he may boldly run at large through the forest of desires?
24. But oftentimes Divine mercy breaks by the encounter of sudden adversity those, whom it sees going into the unruliness of lawless freedom, that being crushed they may learn with what damnable exaltation they had been swoln, that being now tamed by the experience of the scourge, they may like tame animals yield the mind's neck to the reins of the commandments, and go along the ways of the present life at the ruler's beck. With these reins he knew well that he Ps. 73, ^y^^ bound, who said, F am as a beast before Thee, and lam Submission to God's Will. Hardness of the heart. 597 continually with Thee. Whence too that raging persecutor, Book when he was brought away from the field of unbelievhig 1— self-indulgence to the house of faith, being pricked by the spurs of his ruler, heard the words, It is hard for thee to kick Acts 9, against the pricks. It remains then, if we would not hence- ^* forth be like the wild ass's colt, that in all that we desire we first look out for the token of the interior appointment, so that our mind in all that it strives at may be held in by the bridle of the Supreme control, and may fulfil its wishes the more effectually to the obtaining of life, by the very same act, whereby even against its will it treads under foot the aims and objects of its own life. Zophar delivered many forcible sayings, but he is not conscious that he is addressing them to a better than himself; whence he still further subjoins in words of upbraiding, Ver. 13. Thou hast set firm thine heart, and stretched out thine hands towards Him.
25. The heart is not here said to be ' set firm' by virtue but xiv. by insensibility, for every soul that submits itself to the consideration of the interior severity, is directly softened by the fear thereof; and the shaft of divine dread enters into him, in that he carries weak bowels through humility. But he that is hardened by obstinacy in insensibility, as it were sets his heart firm, that the darts of heavenly fear may not pierce it. Whence the Lord says mercifully to some by the Prophet, And I will take away the stony heart out of you,Ezek. and I will give you a heart of flesh. For He ' takes away ^ the stony heart,' when He removes from us the hardness of pride. And He ' gives us a heart of flesh,' when He thereupon changes that same hardness into sensibility. Now by ' hands' as we have often taught are denoted works. To stretch out the hands to God, then, with sin, is to pride ourselves upon the excellency of our works to the prejudice of the grace of the Giver. For he that, speaking in the presence of the Eternal Judge, ascribes to himself the good that he does, stretches out his hands to God in a spirit of pride. It is in this way truly that the lost ever let themselves loose against the Elect, and so heretics against Catholics; that when they are unable to abuse their doings, they set themselves to blame the good for pride in those doings, that those, whom they cannot upbraid for weak points in practice, they may 598 Sin to be renounced in deed and in thought.
Job 11, charge with the guilt of high-mindedness. And hence the '- good things which are done outwardly, they now no longer reckon to be good, in that they are set forth as it were in the prosecution of swelling conceit. And these oftentimes with swelling thoughts rebuke lowly deeds, and know not that they are dealing blows against themselves by their words. But whereas Zophar had hitherto chidden the righteous man with reproof, now, as giving him lessons of instruction, he subjoins, Ver. 13, 14, 15. If the iniquity which is in thine hand thou put far from thee^ and wickedness dwell not in thy tabernacle, then shall thou lift up thy face without spot, yea thou shall he stedfast, and shall not fear. XV. 29. Every sin is either committed in thought alone, or it is done in thought and deed together. Therefore * iniquity in the hand' is offence in deed; but ' wickedness in the tabernacle,' is iniquity in the heart; for our heart is not unfitly called a tabernacle, w^herein we are buried w^ithin ourselves, when we do not shew ourselves outwardly in act. Zophar therefore, in that he was the friend of a righteous person, knows what he should say, but in that he reproached a righteous person, bearing the likeness of heretics, he does not know how rightly to deliver even the things which he knows.
But let us, treading under our feet all that is delivered by him in pride of spirit, reflect how true his words are, if they had but been spoken in a right manner. For fii'st he bids that * iniquity' be removed from the ^ hand,' and afterwards that ' wickedness' be cut off from the ' tabernacle;' for whosoever has already cut away fi'om himself all wicked deeds without, must of necessity in returning to himself probe himself discreetly in the purpose of his heart, lest sin, which he no longer has in act, still hold out in thought. Hence too it is Prov. well said by Solomon, Prepare thy work without, and ^^> 27- diligently work thy field, that afterwards thou mayest build thine house. For what is it when the ' work is prepared,' to ' till the field diligently without,' saving when the briars of iniquity have been plucked up, to train our practice to bearing fruits of recompense? And after the tilling of the field, what else is it to return to the building of our house, than that we very often learn from good deeds the perfect purity of life which we should build up in our thoughts.
Practice perfects in rir/Ziteousness. Boldness toward God. 599 For almost all good deeds come from the thoughts, but there Book be some fine points of thought which have their birth in ^' action; for as the deed is derived from the mind, so on the other hand the mind is instructed by the deed; for the soul taking the first beginnings of divine love dictates the good things which should be done, but after the deeds so dictated have begun to be fiilfilled, being practised by its own actions, it learns how little it saw when it began to dictate good deeds. Thus the ' field is tilled without, that the house may afterwards be built;' for very often we gain from outward practice what an extreme nicety of righteousness we should keep in our hearts; and Zophar was well minded to observe this order, in that he spake first of ' iniquity being put away from the hands,' and afterwards ' wickedness fi'om the tabernacle;' for the mind can never be completely set upright in thought when it still goes astray in deed.
27. Now if we thoroughly wipe away these two, we then directly ' lift our face without spot' to God. For the soul is the inner face of man, by which same we are known, that we may be regarded with love by our Maker. Now it is to lift up this same face, to raise the soul in ^ God by appliance to i ai. <to.' the exercises of prayer. But there is a spot that pollutes the uplifted face, when consciousness of its own guilt accuses the mind intent; for it is forthwith dashed from all confidence of hope, if when busied in prayer it be stung with recollection of sin not yet subdued. For it distiTists its being able to obtain what it longs for, in that it bears in mind its still refusing to do what it has heard fiom God. Hence it is said by John, Beloved, if our heart condemn us iJohn3, not, then have we confidence toward God; and tchatsoever ^'^^' ue ask we shall receive of Him. Hence Solomon saith, HeVrox. that iurneth away his ear from hearing the law, ecen his^^^' prayer shall he abomination. For our heart blames us in ofiering up our prayers, when it calls to mind that it is set in opposition to the precepts of Him, Whom it implores, and the prayer becomes abomination, when there is a * turning away' from the control of the law; in that verily it is meet that a man should be a stranger to the favours of Him, to Whose bidding he will not be subject.
28. Wherein there is this salutary remedy, if when the coo How to ' Lijl up the face without spot^ to God.
Job 11 soul reproaches itself upon the remembrance of sm, it first 13—15. bewail that in praj^er, wherein it has gone wrong, that where- °"^^'as the slain of offences is washed away by tears, in offering up our prayers the face of the heart may be viewed unspotted by our Maker. But we must be over and above on our guard, that the soul do not again fall away headlong to that, which it is overjoyed that it has washed away by tears; but whilst the sin that is deplored is again committed, those very lamentings be made light of in the eyes of the righteous Ecclus. Ji-i<^^ge. For we should call to mind what is said. Do not 7, 14. repeat a word in thy prayer; by which same saying the wise man in no sort forbids us to beseech pardon oftentimes, but to repeat our sins. As if it were expressed in plain words; ' When thou hast bewailed thy misdoings, never again do any thing for thee to bewail again in prayer.'
29. Therefore that ' the face may be lifted up in prayer without spot,' it behoves that before the seasons of prayer every thing that can possibly be reproved in the act of prayer be heedfully looked into, and that the mind when it stays from prayer as well should hasten to shew itself such, as it desires to appear to the Judge in the very season itself of prayer. For we often harbour some impure or forbidden thoughts in the mind, when we are disengaged from our prayers. And when the mind has lifted itself up to the exercises of prayer, being made to recoil, it is subject to images of the things whereby before it was burthened of free will whilst unemployed. And the soul is now as it were without ability to lift up the face to God, in that the mind being blotted within, it blushes at the stains of polluted thought. Oftentimes we are ready to busy ourselves with the concerns of the world, and when after such things we apply ourselves to the business of prayer, the mind cannot lift itself to heavenly things, in that the load of earthly solicitude has sunk it down below, and the face is not shewn pure in prayer, in that it is stained by the mire of grovelling imagination.
30. However, sometimes we rid the heart of every encumbrance, and set ourselves against the forbidden motions there-~ of, even at such times as we are disengaged from prayer, yet because we ourselves commit sins but seldom, we arc the Not to forgive^ is a ' spot' in Go(Vs sight, 601 more backward in letting go the offences of others, and in Book proportion as our mind the more anxiously dreads to sin, the ' — more unsparingly it abhors the injuries done to itself by another; whence it is brought to pass that a man is found slow to grant pardon, in the same degree that by going on advancing, he has become heedful against the commission of sin. And as he iears himself to transgress against another, he claims to punish the more severely the transgression that is done against himself. But what can be discovered worse than this spot of bitterness ^ which in the sight of the Judge ^ doloris does not stain charity, but kills it outright.? For every sin stains the life of the soul, but bitterness maintained against our neighbour slays it; for it is fixed in the soul like a sword, and the very hidden parts of the bowels are gored by the point thereof; and if it be not first drawn out of the pierced heart, no whit of divine aid is won in prayer. For the medicines of health cannot be applied to the wounded limbs, unless the iron be first withdrawn from the wound. Hence it is. that ' Truth' saith by Itself, //* ye forgive not men their Matt. 6, trespasses^ neither will your Father Which is in Heaven forgive you your trespasses. Hence He enjoins, saying. And when ye stand praying, forgive, if ye have ought against ^^^\ any. Hence He saith again, Give, and it shall be given Luke 6, unto you; forgive, and ye shall be forgiven. Hence to the^^* form of petition. He affixed the condition of pity; saying.
Forgive us our trespasses, as we forgive them that trespass ^^att. 6, against us: that truly the good which we beg from God being pierced with compunction, we first do with our neighbour, being altered by conversion. Therefore we then truly ' lift our face without spot,' when we neither commit forbidden misdeeds, nor retain those which have been committed against ourselves from jealous regard for self; for in the hour of prayer our soul is overwhelmed with sore dismay, if either its practice still continue to pollute it, or bitterness kept for the injuring of another lay charge against it; which two when any one has cleansed away, he forthwith arises free to the things which are subjoined, Yea, thou shall be stedl'ast^ and shall not fear, in that doubtless he fears the Judge the less, the more stedfast he stands in good deeds. For he gets the mastery of fears, who retains possession of stedfastness, 602 Contemplation harder to maintain than action.
Job 11, in that whilst he anxiously busies himself to do what our, ~ ^' Creator tenderly enioins, he bethinks hiroself in security of MOUAL...that which He threatens with terriblcness.
31. Moreover it should be known, that there are some good deeds wherein we persevere unwearied, and again, there are some from which we are continually giving over, and falling away, and we are restored to these, not without I great endeavours at intervals of time; for in the active life the mind is stablished without failing, but from the contemplative, being overcome by the load of its infirmity, it faints away. For the first endures the more stedfastly in proportion as it opens itself to things about it for our neighbour's ^^'eal; the latter falls away the more swiftly, in proportion as passing beyond the barriers of the flesh, it endeavours to soar up above itself- The first directs its way through level places, and therefore plants the foot of practice more strongly; but the other, as it aims at heights above itself, the sooner descends wearied to itself. Which is well and briefly conveyed by Ezekiel, when he relates the motions of the living creatures which he had seen, saying, Ez. 1,9. They turned not ivhen they went; and soon after he subjoins ^^* in addition. And the living creatures went and returned. For sometimes the holy ^ living creatures go and return not,' and sometimes they ' go and return forthwith;' for when the minds of the Elect, through the grace of an active life being vouchsafed them, abandon the paths of error, they never return to the evil courses of the world which they have forsaken; but when through the gaze of contemplation they are led to stay themselves from this same active life, they ' go and return,' in that hereby, that they are never able to continue for long in contemplation, they again let themselves out in action, that by busying themselves in such things as are immediately near them, they may recruit their strength, and may be enabled by contemplation again to soar above themselves. But while this practice of contemplation is in due method resumed at intervals of time, we hold on assuredly without failing all its entireness; for though the mind being overcome by the weight of its infirmity fall short, yet being restored again by continual eflbrts it lays hold thereof. Nor should it be said to have lost its firniness in that, which.