No More Learning

She, for that she lifted the right hand of Abraham for the death of his son in the yielding of obedience, made him the father of a numberless offspring of the Gentiles. She, because she ever kept the mind of Isaac in purity, when his eyes were now dim with age, opened it wide to see events that should come to pass long after. She constrained Jacob at the same time to bewail from the core of his heart the good child taken from him, and to bear with composure the presence of the wicked ones. She instructed Joseph, when sold by his brethren, both to endure servitude with unbroken freedom of spirit, and not to lord it afterwards over those brethren with a high mind. She, when the people erred, at once prostrated Moses in prayer, even to the beseeching for death, and lifted him up in eagerness of indignant feeling even to the extent of slaying the people; so that he should both offer himself to die in behalf of the perishing multitude, and in the stead of the Lord in His indignation straightway let loose his rage against them when they sinned. She lifted the arm of Phinees in revenge of the guilty souls, that he should pierce them as they lay with the sword he had seized, and that by being wroth he might appease the wrath of the Lord. She instructed Jesus the spy, so that he both first vindicated the truth by his word against his false countrymen, and afterwards asserted it with his sword against foreign enemies. She both rendered Samuel lowly in authority, and kept him unimpaired in his low estate, who, in that he loved the People that persecuted him, became himself a witness to himself that he loved not the height from whence he was thrust down. David before the wicked king she at once urged with humility to take flight, and filled with pitifulness to grant pardon; who at once in fearing fled from his persecutor, as his lord, and yet, when he had the power of smiting him, did not acknowledge him as an enemy she both uplifted Nathan against the king on his sinning in the authoritativeness of a free rebuke, and, when there was no guilt resting on the king, humbly prostrated him in making request. She in Isaiah blushed not for nakedness of the flesh in the work of preaching, and the fleshly covering withdrawn, she penetrated into heavenly mysteries. [Is. 20, 2] She, for that she taught Elijah to live spiritually with the earnestness of a fervent soul, carried him off even in the body also to enter into life. She, in that she taught Elisha to love his master with a single affection, filled him with a double portion of his master's spirit. Through her Jeremiah withstood that the people should not go down into Egypt, and yet by cherishing them even when they were disobedient he even himself went down where he forbad the going down. She, in that she first raised Ezekiel from all earthly objects of desire, afterwards suspended him in the air by a lock of his head. She in the case of Daniel, for that she refrained his appetite from the royal dainties, closed for him the very mouths of the hungry lions. She, in the Three Children, for that she quenched the flames of evil inclinations in them whilst in a condition of peace, in the season of affliction abated the very flames in the furnace. She in Peter both stoutly withstood the threats of frowning rulers, and in the setting aside of the rite of circumcision, she heard the words of inferiors with humility. She, in Paul, both meekly bore the violence of persecutors, and yet in the matter of circumcision boldly rebuked the notion of one by great inequality his superior. ‘Manifold’ then is this Law of God, which undergoing no change accords with the several particulars of events, and being susceptible of no variation yet blends itself with varying occasions.
10. The multiplicity of which same law, Paul rightly counts up, in the words, Charity suffereth long, and is kind, envieth not, vaunteth not itself; is not puffed up, doth not behave itself unseemly, seeketh not her own, is not easily provoked, thinketh no evil, rejoiceth not in iniquity, but rejoiceth
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in the truth. For charity ‘suffereth long,’ in that she bears with composure the ills that are brought upon her. She ‘is kind,’ in that she renders good for evil with a bounteous hand, She ‘envieth not,’ in that from her coveting nought in the present life, she thinketh not to envy earthly successes. She ‘is not puffed up,’ in that whereas she eagerly desires the recompense of the interior reward, she does not lift herself up on the score of exterior good things. She ‘doth not behave herself unseemly,’ in that in proportion as she spreads herself out in the love of God and our neighbour alone, whatever is at variance with the rule of right is unknown to her. She is not covetous, in that as she is warmly busied within with her own concerns, she never at all covets what belongs to others, ‘She seeketh not her own,’ in that all that she holds here by a transitory tenure, she disregards as though it were another's, in that she knows well that nothing is her own but what shall stay with her. She ‘is not easily provoked,’ in that even when prompted by wrongs she never stimulates herself to any motions of self avenging, whilst for her great labours she looks hereafter for greater rewards. She ‘thinketh no evil,’ in that basing the soul in the love of purity, while she plucks up all hatred by the roots, she cannot harbour in the mind aught that pollutes. She ‘rejoiceth not in iniquity,’ in that as she yearns towards all men with love alone, she does not triumph even in the ruin of those that are against her, but she ‘rejoiceth in the truth,’ in that loving others as herself, by that which she beholds right in others she is filled with joy as if for the growth of her own proficiency. ‘Manifold,’ then, is this ‘Law of God,’ which by the defence of its instructiveness is proof against the dart of every sin which assaults the soul for its destruction, so that whereas our old enemy besets us with manifold encompassing, she may in many ways rid us of him. Which Law if we consider with heedful attention, we are made to know how greatly we sin each day against our Maker. And if we thoroughly consider our sins, then assuredly we bear afflictions with composure, nor is anyone precipitated into impatience by pain, when conscience gives itself up by its own sentence. Hence Zophar, knowing what it was that he said, but not knowing to whom he said it, after he had premised the words, That He would shew thee the secrets of wisdom, and that her Law is manifold, forthwith adds,
And that thou mightest know that God exacteth of thee less than thine iniquity deserveth. [vii]
[HISTORICAL INTERPRETATION]
11. For, as we have said, the pain of the stroke is mitigated, when the sin is acknowledged; for everyone too bears the knife of the leach the more patiently, in proportion as he sees what he cuts to be gangrened. He therefore that comprehends the manifold character of the Law, reflects how much too little all is that he is suffering; for from this, that the weight of the sin is acknowledged, the pain of the affliction is made less.
12. But herein we must know that it was not without great iniquity that Zophar reproached the righteous man even to the charging him with iniquity. And thus Truth with justice reproves their boldness, but mercifully restores them to favour; for with the merciful Judge a fault never goes without pardon, when it is done through the heat of zealous feeling in the love of Him. For this oftentimes happens to great and admirable teachers, that in proportion as they are inflamed with the depth of charity, they exceed the due measure of correction, and that the tongue utters somewhat that it never ought, because love inflames the heart to the degree that it ought. But the word of offered affront is the more readily spared, in proportion as it is considered from what root it comes,
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whence the Lord rightly commanded by Moses, saying, As when a man goeth into the wood with his neighbour merely to hew wood, and the wood of the axe flieth from his hand, and the head slippeth from the helve, and lighteth upon his neighbour that he die, he shall flee unto one of these cities and live: lest perchance the kinsman of him whose blood hath been shed pursue the slayer while his heart is hot, and overtake him, and slay him. [Deut. 19, 5. 6. ] For we ‘go to the wood with a friend,’ whensoever we betake ourselves with a neighbour to take a view of our transgressions, and we ‘merely hew wood,’ when with pious purpose we cut away the evil doings of offenders; but the ‘axe flieth from his hand,’ when rebuke carries itself into severity beyond what ought to be, and the ‘head slippeth from the helve,’ when the speech goes off too hard from the act of correcting, and it ‘lighteth upon a neighbour, that he die,’ in that the offered insult kills its hearer as to the spirit of love. For the mind of the person reproved is instantly hurried into hate, if unmeasured censure condemn it beyond what ought to be. But he that heweth wood carelessly, and kills a neighbour, must take refuge in three cities, that he may live unharmed in one of them, in that if betaking himself to the lamentations of repentance, he be hidden in the unity of the Sacrament under hope faith and charity, he is not held guilty of the manslaughter that has been done; and when the ‘kinsman of the slain’ has found him he slayeth him not, in that, when the strict Judge comes, Who has united Himself to us by fellowship with our own nature, He doubtless never exacts retribution for guilt of sin from him, whom faith hope and charity hide beneath the shelter of His pardoning grace. Quickly then is that sin done away which is not committed of the set aim of malice. And hence, Zophar both calls him iniquitous, whom a sentence from above had extolled, and yet he is not rejected and shut out from pardon, in that he is prompted to words of contumely by zeal in the love of God, Who, for that he does not know the merits of blessed Job, further added in ill instructed mockery, saying,
Ver. 7. Canst thou find out the footsteps of God? Canst thou find out the Almighty unto perfection?
[viii]
13. What does he call ‘the footsteps of God,’ saving the lovingkindness of His visitation? by which same we are stimulated to advance forward to things above, when we are influenced by the inspiration of His Spirit, and being carried without the narrow compass of the flesh, by love we see and own the likeness of our Maker presented to our contemplation that we may follow it. For when the love of the spiritual Land kindles the heart, He as it were gives knowledge of a way to persons that follow it, and a sort of footstep of God as He goes is imprinted upon the heart laid under it, that the way of life may be kept by the same in right goings of the thoughts. For Him, Whom we do not as yet see, it only remains for us to trace out by the footsteps of His love, that at length the mind may find Him, to the reaching the likeness contemplation gives of Him, Whom now as it were, following Him in the rear, it searches out by holy desires. The Psalmist was well skilled to follow these footsteps of our Creator, when he said, My soul followeth hard after Thee. [Ps. 63, 8] Whom too he busied himself that he might find even to attaining the vision of His loftiness, when he said, My soul thirsteth for God, for the living God: when shall I come and appear before the face of God? [Ps. 42, 2] For then Almighty God is found out by clear conception, when the corruption of our mortality being once for all trodden under our feet, He is seen by us that are taken up into heaven in the brightness of His Divine Nature. But at this present time, the grace of the Spirit which is poured into our hearts lifts the soul from carnal aims, and elevates it into a contempt for transitory things, and the mind looks down upon all that it coveted below, and is kindled to objects
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of desire above, and by the force of her contemplation she is carried out of the flesh, while by the weight of her corruption she is still held fast in the flesh; she strives to obtain sight of the splendour of uncircumscribed Light, and has not power; for the soul, being burthened with infirmity, both never wins admittance, and yet loves when repelled. For our Creator already exhibits concerning Himself something whereby love may be excited, but He withdraws the appearance of His vision from those so loving. Therefore we all go on seeing only His footsteps, in that only in the tokens of His gifts we follow Him, Whom as yet we see not. Which same ‘footsteps’ cannot be comprehended, in that it is all unknown, when, where, and by what ways the gifts of His Spirit come, as ‘Truth’ bears record, saying, The wind bloweth where it listeth, and ye cannot tell whence it cometh, and whither it goeth. [John 3, 8] Now in the height of the rewarding the Almighty may be found out in the appearance [per speciem] afforded to contemplation, yet He can never be found out to perfection. For though sooner or later we see Him in His brightness, yet we do not perfectly behold His Essence. For the mind whether of Angels or men, whilst it gazes toward the uncircumscribed Light shrinks into little by this alone, viz. that it is a created being; and by its advancement indeed it is made to stretch above its own reach, yet not even when spread wide can it compass the splendours of Him, Who at once in transcending, in supporting, and in filling, encloses all things. Hence it is yet further added,
Ver. 8, 9. He is higher than heaven, what canst thou do? Deeper than hell, what canst thou know? His measure is longer than the earth, and broader than the sea.
[ix]
14. In that God is set forth as ‘higher than heaven,’ ‘deeper than hell,’ ‘longer than the earth,’ and ‘broader than the sea,’ this must be understood in a spiritual sense, inasmuch as it is impious to conceive any thing concerning Him after the proportions of body. Now He is ‘higher than heaven,’ in that He transcends all things by the Incomprehensibility of His spiritual Nature. He is ‘deeper than hell,’ in that in transcending He sustains beneath. He is ‘longer than the earth,’ in that He exceeds the measure of created being by the everlasting continuance of His Eternity. He is ‘broader than the sea,’ in that He so possesses the waves of temporal things in ruling them, that in confining He encompasses them beneath the every way prevailing presence of His Power. Though it is possible that by the designation of ‘Heaven’ the Angels may be denoted, and by the term ‘hell,’ the demons, while by the ‘earth’ the righteous, and by the ‘sea’ sinners are understood. Thus He is ‘higher than the heaven,’ in that the very Elect Spirits themselves do not perfectly penetrate the vision of His infinite loftiness? He is ‘deeper than hell,’ in that He judges and condemns the craft of evil spirits with far more searching exactness than they had ever thought, He is ‘longer than the earth,’ in that He surpasses our long-suffering by the patience of Divine long-suffering, which both bears with us in our sins, and welcomes us when we are turned from them to the rewards of His recompensing. He is ‘wider than the sea,’ in that he every where enters into the doings of sinners by the presence of His retributive power, so that even when He is not seen present by His appearance, He is felt present by His judgment.
[MORAL INTERPRETATION]
15. Yet all the particulars may be referred to man alone, so that he is Himself ‘heaven,’ when now in desire he is attached to things above; himself ‘hell,’ when he lies grovelling in things below, confounded by the mists of his temptations; himself ‘earth,’ in that he is made to abound in good
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works through the fertility of a stedfast hope; himself ‘the sea,’ for that on some occasions he is shaken with alarm, and agitated by the breath of his feebleness. But God is ‘higher than heaven,’ in that we are subdued by the mightiness of His power, even when we are lifted above our own selves. He is ‘deeper than hell,’ in that He goes deeper in judging than the very human mind looks into its own self in the midst of temptations, He is ‘longer than the earth,’ in that those fruits of our life which He gives at the end, our very hope at the present time comprehends not at all. He is ‘wider than the sea,’ in that the human mind being tossed to and fro throws out many fancies concerning the things that are coming, but when it now begins to see the things that it had made estimate of, it owns itself to have been too stinted in its reckoning. Therefore He is made ‘higher than heaven,’ since our contemplation itself fails toward Him. Hence the Psalmist too had set his heart on high, yet he felt that he had not yet reached unto Him, saying, Thy knowledge is too wonderful for me, it is mighty, I cannot attain unto it. [Ps. 139, 6] He knew One deeper than hell, who when sifting his own heart, yet dreading His more searching judgment, said, For I know nothing by myself, yet am I not hereby justified: but He that judgeth me is the Lord. [1 Cor. 4, 4] He saw One ‘longer than the earth,’ when he was brought to reflect that the wishes of man’s heart were too little for him, saying, Now unto Him that is able to do exceeding abundantly above all that we ask or think. [Eph. 3, 20] He had beheld One ‘broader than the sea,’ who considered whilst he feared that 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 Thine anger, and for fear can tell Thy wrath? [Ps. 90, 11] 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 what is the breadth, and length, and depth, and height. [Eph. 3, 18] 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 very 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 can say to Him, Why doest Thou so?
[x]
16. The Lord ‘overturns heaven,’ when by His terrible and secret ordering He pulls down the height of man's contemptations. He ‘subverts hell,’ when He allows the soul of 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,
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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 flesh, he groaned, saying, But I see another law in my members warring against the law of my mind, and bringing me into captivity to the law of sin which is in my members. [Rom. 7, 23] 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? Above himself he had seen what to seek after with joy, in 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 very 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, 23] 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 shalt gainsay Him? Or who can say to Him, Why doest Thou so? For God's decree can neither lose any
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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 established strongly in virtue by instances of joyful success, but when our Creator beholds the motions of presumption lurking 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. For He knoweth the vanity of men; when He seeth wickedness also, doth He not consider it?
[xi]
[HISTORICAL INTERPRETATION]
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 beholder. Hence the Psalmist saith, Every man living is altogether vanity. [Ps. 39, 5] For herein, that by living he is only tending to destruction, he is rightly called ‘vanity’ indeed; but by no means lightly 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 too the words are spoken by Solomon, All is vanity. [Eccles. 1, 2]
21. But ‘iniquity’ 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 would not have said, Though man walketh in the image of God, surely he is disquieted in vain: he heapeth up riches, and knoweth not who shall gather them. [Ps. 29, 6. Vulg. ] For though we preserve the image of the Trinity in our natural constitution, 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 Israelitish people, in order to keep off from his hearers threatened ills, was justly mindful to relate in order what took place, saying, Neither be ye idolaters, as were some of them; as it is
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written, The people sat down to eat and drink, and rose up to play. [1 Cor. 10, 7. Ex. 32, 6] For eating 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 despiseth 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,
Ver. 12. For the vain man is exalted in pride.
[xii]
22. For it is the end of vanity, whereas it mangles the 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 born 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 was bound,
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who said, I am as a beast before Thee, and I am continually with Thee. [Ps. 72, 22] Whence too that raging persecutor, when he was brought away from the field of unbelieving 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 against the pricks. [Acts 9, 5] It remains then, if we would not henceforth 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.
[xiv]
25. The heart is not here said to be ‘set firm’ by virtue but 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, and I will give you a heart of flesh. [Ezek. 36, 26] 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 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 shalt thou lift up thy face without spot, yea thou shalt be stedfast, and shalt not fear.
26. 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, wherein we are buried within 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 first he bids that ‘iniquity’ be
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removed from the ‘hand,’ and afterwards that ‘wickedness’ be cut off from the ‘tabernacle;’ for whosoever has already cut away from 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 well said by Solomon, Prepare thy work without, and diligently work thy field, that afterwards thou mayest build thine house. [Prov. 24, 27] 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. For almost all good deeds come from the thoughts, but there 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 fulfilled, 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 from the tabernacle;’ for the mind can never be completely set upright in thought when it still goes astray in deed.
[MORAL INTERPRETATION]
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 [al. ‘to’] God by appliance 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 distrusts its being able to obtain what it longs for, in that it bears in mind its still refusing to do what it has heard from God. Hence it is said by John, Beloved, if our heart condemn us not, then have we confidence toward God; and whatsoever we ask we shall receive of Him. [1 John 3, 21. 22. ] Hence Solomon saith, He that turneth away his ear from hearing the law, even his prayer shall be abomination. [Prov. 28, 9] For our heart blames us in offering 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 soul reproaches itself upon the remembrance of sin, it first bewail that in prayer, wherein it has gone wrong, that whereas the stain 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 was 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 Judge. For we should call to mind what is said, Do not repeat a word of thy prayer; [Ecclus. 7, 14] by which same saying the wise man in no sort forbids us to beseech pardon oftentimes, but to
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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. ’
[xv]
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 thereof, even at such time as we are disengaged from prayer, yet because we ourselves commit sins but seldom, we are the more backward in letting go the offences of others, and in 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 fears 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 [doloris], which in the sight of the Judge 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, If ye forgive not men their trespasses, neither will your Father Which is in Heaven forgive you your trespasses. [Matt. 6, 15. ] Hence He enjoins, saying, And when ye stand praying, forgive, if ye have ought against any. [Mark 11, 25] Hence He saith again, Give, and it shall be given unto you; forgive, and ye shall be forgiven. [Luke 6, 38] Hence to the form of petition, He affixed the condition of pity; saying, Forgive us our trespasses, as we forgive them that trespass against us: [Matt. 6, 12] 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 anyone has cleansed away, he forthwith arises free to the things which are subjoined, Yea, thou shalt be stedfast, and shalt 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
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possession of stedfastness, in that whilst he anxiously busies himself to do what our Creator tenderly enjoins, he bethinks himself in security of that which He threatens with terribleness.
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 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 weal; 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, They turned not when they went; and soon after he subjoins in addition, And the living creatures went and returned. [Ez. 1, 9. 14. ] 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 efforts it lays hold thereof. Nor should it be said to have lost its firmness in that, which, though it be ever failing in, it is ever pursuing, even when it has lost the same. It proceeds;
Ver. 16. Thou shalt also forget thy misery, and no more remember it, as waters that pass away.
[xvi]
32. The mind feels the ills of the present life the more severely, in proportion as it neglects to take account of the good that comes after; and as it will not consider the rewards that are in store, it reckons all to be grievous that it undergoes; and hence the blinded imagination murmurs against the stroke of the scourge, and that is taken for an immeasurable woe, which by the days flowing on in their course is daily being brought to an end. But if a man once raise himself to things eternal, and fix the eye of the soul upon those objects which remain without undergoing change, he sees that here below all whatsoever runs to an end is almost nothing at all. He is subject to the adversities of the present life, but he bethinks himself that all that passes away is as nought. For the more vigorously he makes his way into the interior joys, he is the less sensible of pains without. Whence Zophar, not being afraid with boldfaced hardihood to instruct one better than himself, exhorts to righteousness, and shews how little chastening appears in the eyes of the righteous man. As if it were in plain words; ‘If thou hast a taste of the joy which remains within, all that gives pain without forthwith becomes light. ’ Now he does well in likening the miseries of the present life to ‘waters that pass away,’ for passing calamity never overwhelms the mind of the Elect with the force of a shock, yet it does tinge it with the touch of sorrow. For it drops indeed with the bleeding of the
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wound, though it is not dashed from the certainty of its salvation. But it often happens that not only stripes inflict bruises, but that in the mind of each one of the righteous the temptings of evil spirits come in force, so that he is grieved by the stroke without, and is in some sort chilled within by temptation. Yet grace never forsakes him, which same the more severely it smites us in the dealings of Providence, so much the more does it watch over us in pity; for when it has begun to grow dark through temptation, the inward light kindles itself again. Whence too it is added;
Ver. 17. And the noonday splendour shall rise to thee at eventide. [xvii]
[HISTORICAL INTERPRETATION]
33. For ‘the noonday splendour at eventide’ is the renewing of virtue in the season of temptation, that the soul should be reinvigorated by the sudden heat of charity, which but now was full of fear, that the light of grace had sunk to it; which Zophar further unfolds with more exactness, when he subjoins,
Ver. 18. And when thou thinkest thyself consumed, thou shalt arise like the morning star.
[xviii]
34. For it often comes to pass that so many temptations beset our path, that the very multitude of them almost inclines us to the downfall of desperation. Hence for the most part, when the mind is turned to weariness, it scarce takes account even of the hurts that its virtue sustains, and notwithstanding that it is wholly filled with pain, it is as if it were now dislocated from the sense of pain, and were unable to reckon up with what a tumult of thoughts it is overrun. It sees itself momentarily on the point of falling headlong, and grief itself withstands it worse, that it should not lay hold of the arms of resistance. Mists encompass the eyes, wherever turned about, and whereas darkness ever obstructs the sight, the sad soul sees nought else than darkness; but with the merciful Judge it often happens that this very sadness, which even weighs down the effect of prayer, intercedes for us the more piercingly. For then our Creator sees the blackness of our sorrow, and pours back again the rays of the light withdrawn, so that the mind being immediately braced up by His gifts becomes full of vigour, which same a little before contending evil propensities kept down under the heel of pride. At once it shakes off the load of torpor, and bursts with the light of contemplation after the darkness of its troubled state. At once that is raised to the joy of advancement, which amidst temptations was well nigh driven by despair to a sorer fall. Without a conflict of the heart it looks down upon present things, without let of misgiving it trusts in the retribution to come. Therefore when the righteous man ‘thinks himself consumed, he arises like the morning star,’ in that so soon as he has begun to be benighted with the blackness of temptations, he is restored anew to the light of grace, and he in himself manifests the day of righteousness, who the moment before, on the point to fall, dreaded the night of guiltiness. Now the life of the righteous is rightly compared to the ‘morning star. ’ For the morning star, being precursor of the sun, proclaims the day. And what does the innocency of the Saints proclaim to us, saving the brightness of the Judge, That cometh after? For in our admiration of them we see what we are to account of the Majesty of the true Light. We do not yet behold the power of our Redeemer, but we admire His goodness in the characters of His Elect. Therefore in that the life of the good presents to our eyes on the consideration of it the force of Truth, the ‘morning star’ arises bright to us heralding the sun.
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35. But be it known that all that we have made out, proceeding upon the opposition of spiritual temptations, may without hindrance be interpreted by external ills, for holy men, because they love the things above from the bottom of their heart, encounter hardships in things below; but at the end they find the light of joy, which in the span of this passing life they care not to have. Whence it is said on this occasion by Zophar, And the noonday splendour shall arise to thee at eventide. For the sinner’s light in the daytime is dimness at eventide, in that he is buoyed up with good fortune in the present life, but is swallowed up by the darkness of calamity at the end; but to the righteous man the noonday splendour ariseth at eventide, in that he knows what exceeding brightness is in store for him when he has already begun to set. Hence it is written; Whoso feareth the Lord, it shall go well with him at the last. [Ecclus. 1, 13] Hence it is declared by the Psalmist; When He giveth His beloved sleep, this is [hoec est, V. ecce] the heritage of the Lord. [Ps. 127, 2. 3. ] He, while he is still set in the strife of this present life as well, ‘when he thinketh himself consumed, ariseth like the morning star;’ because whilst falling outwardly he is renewed inwardly. And the more that he encounters crosses without, the more richly he gleams with the light of his virtues within, as Paul testifies, who saith, Though our outward man perish, yet the inward man is renewed day by day. For our light affliction which is but for a moment worketh for us a far more exceeding and eternal weight of glory. [2 Cor. 4, 16] And it ought to be observed, that he never says, ‘when thou art consumed,’ but, ‘when thou thinkest thyself consumed,’ in that both that which we see is doubtful, and that which we hope for certain. Whence too the same Paul did not know, but thought, that he was consumed, who even when falling headlong into sufferings and tribulations, shone bright like the morning star, saying, As dying, and, behold, we live; as sorrowful, yet alway rejoicing; as poor, yet making many rich. [3 Cor. 6, 9. 10. ] And we should know that the worse plight the mind of the good is reduced to for the love of the truth, the more sure and certain its hope of the rewards of eternity. Whence too it is justly added;
Ver. 18, And thou shalt have confidence, because hope is set before thee, [xix]
36. For hope lifts itself the more firmly rooted in God, in proportion as a man has suffered harder things for His sake, since the joy of the recompensing is never gathered in eternity, which is not first sown here below in religious sorrowing, Hence the Psalmist saith, They went forth and wept as they went, bearing precious seed, but they shall doubtless come again with rejoicing, bringing their sheaves with them. [Ps. 126, 6] Hence Paul saith, If we be dead with Him, we shall also live with Him; if we suffer, we shall also reign with Him. [2 Tim. 2, 11. 12. ] Hence he warns his disciples, saying, And that we must through much tribulation enter into the kingdom of God. [Acts 14, 22] Hence the Angel, shewing the glory of the Saints to John, saith, These are they that came out of great tribulation, and have washed their robes, and made them white in the blood of the Lamb. [Rev. 7, 14] Therefore because we now sow in tribulation that we may afterwards reap the fruit of joy, the heart is strengthened with the larger measure of confidence in proportion as it is pressed with the heavier weight of affliction for the Truth's sake. Whence it is therefore fitly added,
Yea, being dug to the bottom [V. defossus], thou shalt rest secure. [xx]
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37. For just as present security begets toil to the wicked, so present toil begets perpetual security to the good. Hence he already knew that it was his ‘to rest secure after he had been dug to the bottom,’ who said, For I am now ready to be offered, and the time of my departure is at hand. I have fought a good fight, I have finished my course: I have kept the faith Henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous Judge, shall give me at that day. [2 Tim. 4, 6. 8. ] For as he had striven without giving over against transitory ills, doubtless he reckoned without misgiving on enduring joys.
38. Not but that the expression, ‘been dug to the bottom,’ may be understood in another sense also: for oftentimes being busied with transitory matters, we neglect to consider in what great things we go wrong; but if the eye of reflection being brought in, the pile of earthly thoughts be discharged from the recesses of the heart, what lay hid from sight within is disclosed to view; whence holy men never cease to explore the secret hiding places of their souls; minutely searching themselves, they throw off the cares of earthly things, and their thoughts being thoroughly dug up from the bottom [effossis], when they find that they are not cankered in any wise by the guilt of sin, they rest secure in themselves as upon the bed of the heart. For they desire to be hid apart from the courses of this world. They are always thinking on their own concerns, and when they are not at all tied by the harness of government, they decline to pass judgment on what concerns others. Therefore ‘having been dug to the bottom they rest secure,’ in that whilst with wakeful eye they dive into their inmost recesses, they withdraw themselves from the toilsome burthens of this world under the disengagement of repose. And hence it is yet further added,
Ver. 19. Also thou shalt lie down, and there shall be none to make thee afraid. [xxi]
39. Whosoever seeks present glory doubtless dreads contempt. He, who is ever agape after gain, is ever surely in fear of loss. For that object, the receiving of which is medicine to him, the loss thereof is his wounding, and as he is rivetted under fetters to things mutable and destined to perish, so he lies grovelling beneath, far apart from the stronghold of security. But, on the other hand, whoever is rooted in the desire of eternity alone, is neither uplifted by good fortune nor shaken by adverse fortune; whilst he has nought in the world which he desires, there is nought which he dreads from the world. For it is hence that Solomon saith, It shall not grieve the just whatsoever shall happen unto him. [Prov. 12, 21] Hence he says again, The righteous as a bold lion shall be without alarm. [Prov. 28, 1] Therefore it is rightly said here; Also thou shalt lie down, and none shall make thee afraid, in that everyone the more completely casts away from himself the fear that cometh from the world, the more thoroughly he overcomes in himself the lust of the world. Did not Paul lie down and rest in heart without fear, when he said, For I am persuaded, that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, nor strength [So Vulg. ], nor height, nor depth, nor any other creature shall be able to separate us from the love of God which is in Christ Jesus our Lord. [Rom. 8, 39] The force of which same love is commended by the true voice of the Holy Church, where it is said in the Song of songs, For love is strong as death. [Cant. 8, 6] For love is compared to the force of death, in that that soul which it has once taken possession of, it wholly kills to the delightfulness of the world, and sets it up the stronger in authority, that it renders it indifferent towards objects of terror. But herein it is to be known, that when bad men deliver right sentiments, it is very hard for them not to let themselves out upon that, which they are going after in secret within. Hence Zophar forthwith adds;
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Yea, many shall make suit unto thee.
[xxii]
40. For the righteous do not keep themselves in the narrow paths of innocency with this view, that they may be implored by others, but whether heretics or any that be perverse, all of them, in that they live with an appearance of innocency among men, have the desire to shew themselves as intercessors in behalf of men, and when in talk they convey holy truths, what they themselves are hankering after, they promise to others as something great; and whilst they tell of heavenly things, they soon shew by their pledges what their hearts are bent on. But lest by long continuing to promise earthly things, they may be made appear what they are, they quickly return to words of uprightness. Whence it is immediately added;
But the eyes if the wicked shall fail and refuge shall perish from them.
[xxiii]
41. That by the designation of ‘eyes’ the energy of the intention is set forth to us, ‘Truth’ testifies in the Gospel, saying, If thine eye shall be single, thy whole body shall be full of light. [Matt. 6, 22] Forasmuch as if a pure intention have preceded our action, howsoever it may seem otherwise to men, yet to the eyes of our interior Judge, the body of the deed that follows after is presented pure. Therefore the ‘eyes’ of the wicked are the intentions of carnal desires in them, and these fail for this reason, that they are careless of their eternal interests, and are ever looking for transitory advantages alone. For they aim to get themselves an earthly name, they wish above all things to grow and increase in temporal goods, they are daily advancing with the tide of transient things to the goal of death; but they think not to take account of the things of mortality upon the principles of their mortal nature. The life of the flesh is failing minute by minute, and yet the desire of the flesh is growing; property gotten is snatched off by an instant end, yet the eagerness in getting is not ended the more; but when death withdraws the wicked, then indeed their desires are ended with their life. And the eyes of these fail them through the Avenging of the Most High, for that they would not fail here by their own determination to earthly gratification. These same eyes of such persons the Psalmist had seen closed to their former enjoyment, when he said, In that day all their thoughts perish. [Ps.