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] Thy salvation. [Ps. 119, 81] For his soul did faint while making way in God's salvation, in that he panted with desire of the light of eternity, broken of all confidence in the flesh. Hence he says again, My soul longeth, yea, even fainteth for the courts of the Lord. [Ps. 84, 2] Now when he said ‘longeth,’ he added rightly, and ‘fainteth,’ since that longing for the Divine Being is little indeed, which is not likewise immediately followed by a fainting in one's self. For it is but meet that he who is inflamed to seek the courts of eternity, should be enfeebled in the love of this temporal state. So that he should be cold to the pursuit of this world, in proportion as he rises with soul more inflamed to the love of God. Which love if he completely grasps, he then at the same time completely quits the world, and the more entirely dies to temporal things, the higher he is made to soar after the life to come by the inspirations of Eternity. Had not that soul found itself wearied in its own strength, which exclaimed, My soul [so V. ] was melted when he spake; [Cant. 5, 6] clearly in that while the soul is touched by the inspirations of the secret communication, weakened in the seat of its own strength, it is ‘melted’ by the desire wherewith it is swallowed up, and finds itself wearied in itself by the same step whereby it is brought to see that there is a might without itself to which it soars. Hence when the Prophet was telling that he had seen a vision of God, he adds, And
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I, Daniel fainted and was sick certain days; [Dan. 8, 27] for when the soul is held fast to the power of God, the flesh waxes faint in respect of its own strength. Thus Jacob, who held an Angel in his hold, immediately afterwards halted upon one foot; for he that regards things on high with a genuine love, already forswears to walk in this world with a doubleminded affection. For he rests upon one foot, who is strong in the love of God alone; and it must needs be that the other should wither, for when the virtue of the soul gains increase, it behoves assuredly that the strength of the flesh wax dull. Let blessed Job, then, review the deep recesses of the hearts of the faithful, and consider the haven of inward peace that they find, while in advancing unto God they are enfeebled in their own strength, and let him say, There the weary in strength be at rest. As if he taught in plain words, ‘there the repose of light is the reward of those, whom the advancement of inward restoration wearies here. ’ Nor ought it to influence us, that after naming light he did not subjoin, in this, but there, for that which he beholds encompassing the Elect, he discovers to be our place as it were. Whence then the Psalmist, when contemplating the unchangeableness of Eternity, and saying, But Thou art the same, and Thy years shall not fail; [Ps. 102, 28] proclaims that this is the place of the Elect, by adding, But the children of Thy servants shall dwell there. For God, Who without position containeth all things, remains a place without locality to us who come to Him. And when we reach this place, our eyes are opened to see, what infinite vexation even our very repose of mind was in this life, for though the righteous by comparison with the bad already enjoy rest, yet in estimating the inmost Rest, they are altogether not at rest. Hence it is well added;
Ver. 18. There the former prisoners are alike without vexation.
[xxxiv]
68. For though the just are possessed by no riot of carnal desires, yet the clog of corruption binds them down in this life with hard chains; for it is written, For the corruptible body presseth down the soul, and the earthly tabernacle weigheth down the mind that museth upon many things. [Wisd. 9, 15] So herein even, that they are still mortal beings, they are weighed down by the burthen of their state of corruption, and chained and bound by its clogs, in that they are not yet risen in that liberty of an incorruptible life. For they meet with one thing from the mind, and another from the body, and they are spent every day in the inward conflict with themselves. Are they not indeed bound with the hard chain of vexation, whose mind, without labour, is dissolved in ignorance, and is not trained without the strivings of labour? When forced it stands erect, of itself it lies prostrate, and yet as soon as raised up, it forthwith falls, by conquering itself with laborious effort, its eyes are opened to see heavenly things, but recoiling, it flees the light, which had illuminated it. Are they not bound fast with the hard chain of vexation, who when their fired soul draws them with a perfect desire to the bosom of inward peace, suffer perturbation from the flesh in the heat of the conflict? And though this now no longer encounters it face to face, as though drawn up with hostile front, yet it still goes muttering like a captive in the rear of the mind, and, though with fears, it yet defiles with vile clamouring the form of fair tranquillity in the breast. Therefore, though the Elect subdue all enemies with a strong hand, since they long for the security of inward peace, it is yet a grievous vexation to them to have something still to vanquish. And leaving these out of the question, they endure over and above those chains too, which a sore necessity outwardly fastens upon them; for to eat, to drink, and to be tired, are chains of corruption, and chains too, which can never be unloosed, save when our mortal nature is turned into the glory of an immortal nature; for we fill our body with food to sustain it, lest it fail from extenuation; and we thin it down by abstinence, lest it oppress by repletion. We quicken it by motion, lest it be killed by lying
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motionless, but by setting it down we soon stop its motions, that by that very activity it may not give under. We clothe it with garments as a succour to it, lest the cold destroy it, and cast off these succours so sought after, lest the heat should parch it. Exposed then to so many vicissitudes and chances, what else do we, but drudge to the corruptibility of our state of being, that howsoever the multiplicity of the services rendered to it may sustain that body, which the fretting care of a frail nature subject to change weighs to the ground. Hence Paul says well, For the creature was made subject to vanity, not willingly, but by reason of him who hath subjected the same in hope. Because the creature itself also shall be delivered from the bondage of corruption into the glorious liberty of the sons of God. [Rom. 8, 20. 21. ] For ‘the creature is made subject to vanity, not willingly,’ in that man, who willingly left the footing of inborn firmness, being pressed down by the weight of a deserved mortality, is the unwilling slave of the corruption of his changeful condition. But this creature is then rescued from the slavery of corruption, when in rising again it is lifted uncorrupt to the glory of the sons of God. Here then the Elect are bound with vexation, in that they are still pressed down by the curse of their corrupt condition. But when we are stripped of our corruptible flesh, we are as it were loosened from those chains of vexation, whereby we are now held bound. For we already long to come into the presence of God, but we are still hindered by the clog of a mortal body. So that we are justly called ‘prisoners,’ in that we have not as yet the advance of our desire to God free before us. Hence Paul, whose heart was set upon the things of eternity, yet who still carried about him the load of his corruption, being in bonds exclaims, Having a desire to be unloosed and to be with Christ. [Phil. 1, 23] For he would not desire to be ‘unloosed,’ unless, assuredly, he saw himself to be in bonds. Now because he saw that these bonds were most surely to be burst at the Resurrection, the Prophet rejoiced as if they were already burst asunder, when he said, Thou hast loosed my bonds. I will offer to thee the sacrifice of thanksgiving. [Ps. 116, 16] Let the holy man then reflect that inward light is the haven that receives converted sinners, and let him say, There the wicked cease from trouble. Let him reflect, that holy men, being awearied with the exercising of desire, enjoy the deeper repose in that inmost bosom, and let him say, And there the weary in strength are at rest. Let him reflect, that being absolved from all the bonds of corruption at once and together, they attain those uncorrupt joys of liberty. And the former prisoners are alike without vexation. And it is wel1 said, the former prisoners, for while that ever present bliss is in his view, all that shall be, and is going [B. ‘and shall be gone’], seems as though past. For whilst the end of all things is awaited, all that passes away is accounted already to have been. But let him tell what all they, for whom the interior rest is there in store, shall meanwhile have done here. It goes on;
They have not heard the voice of the exactor. [non exaudierunt]
[xxxv]
69. Who else is to be understood by the title of the ‘exactor,’ saving that insatiate prompter, who for once bestowed the coin of deceit upon mankind, and from that time ceases not daily to claim the debt of death? Who lent to man in Paradise the money of sin, but by the multiplying of wickedness is daily exacting it with usury? Concerning this exactor, Truth saith in the Gospel, And the Judge deliver thee to the officer [V. ‘exactori’]. [Luke 12, 58] Therefore the voice of this exactor is the tempting of persuasion to our hurt. And we hear the voice of the exactor, when we are smitten with his temptation, but we do not bear it effectually [exaudimus] if we resist the hand that smites, for he ‘hears’ that feels the temptation, but he hears effectually who yields to the temptation. So let it be said of the righteous, They have not heard the voice of the exactor; for though they hear his
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prompting in that they are tempted, they do not hear it effectually, for that they take shame to yield thereto, but because whatsoever the mind loves with great affection, it is often repeating even in utterance of the lips; blessed Job, in that he views the crowds of inward peace with fulness of affection, again employs himself about the description [al. the distinguishing of them] of it, saying, Ver. 19. The small and great are there; the servant is free from his master.
70. Forasmuch as there is to us in this life a difference in works, doubtless there will be in the future life a difference in degrees of dignity, that whereas here one surpasses another in desert, there one may excel another in reward. Hence Truth says in the Gospel, In My Father's house are many mansions. [John 14, 2] But in those ‘many mansions,’ the very diversity of rewards will be in some measure in harmony. For an influence so mighty joins us together in that peace, that what any has failed to receive in himself, he rejoices to have received in another. And thus they that did not equally labour in the vineyard, equally obtain all of them a penny. And indeed with the Father are ‘many mansions,’ and yet the unequal labourers receive the same penny, in that the blessedness of joy will be one and the same to all, yet not one and the same sublimity of life to all. He had seen the small and great in this light, who said in the voice of the Head; Thine eyes did see My substance, yet being imperfect, and in Thy book were all My members written. [Ps. 139, 16] He beheld ‘the small and the great together,’ when he declared, He will bless them that fear the Lord, both small and great. [Ps. 115, 13] And it is well added, And the servant is free from his master. For it is written, Everyone that sinneth is the servant of sin [John 8, 34]. For whosoever yields himself up to bad desire, submits the neck of his mind, till now free, to the dominion of wickedness. Now we withstand this master, when we struggle against the evil whereby we had been taken captive, when we forcibly resist the bad habit, and treading under all froward desires, maintain against the same the right of inborn liberty, when we strike our sin by penitence, and cleanse the stains of pollution with our tears. But it oftentimes happens, that the mind indeed already bewails what it remembers itself to have done amiss, that already it not only forsakes its misdeeds, but even chastises them with the bitterest lamentations, yet while it recalls to memory the things that it has done, it is affrighted and sorely dismayed against the Judgment. It already turns itself with a perfect intention, but does not yet lift itself up in a perfect state of security, for while it weighs the rigid exactness of the final scrutiny, it trembles with anxiety between hope and fear, for it knows not, when the righteous Judge comes, what He will reckon, what He will remit of the deeds done. For it remembers what evil deeds it has committed, but it cannot tell whether it has worthily bewailed the commission of them, and it dreads lest the vastness of the sin exceed the measure of penance. And it is very often the case that ‘Truth’ already remits the sin, yet the troubled soul, whilst it is full of anxiety for itself, still trembles for the pardon thereof. So that in this present life the servant already escapes from his master, yet he is not free from him, in that by chastisement and penance man already forsakes his sin, yet he still fears the strict Judge for the recompensing of it. There then ‘the servant will be free from his master,’ when there will be no longer misgiving about the pardon of sin, when the recollection of its sin no longer condemns the soul, now secured, where the conscience does not tremble under a sense of guilt, but exults in the pardon of the same in a state of freedom.
72. But if man is reached there by no remembrance of his sin, how does he congratulate himself that he has been saved therefrom? Or how does he return thanks to his Benefactor for the pardon, which he has received, if by an intervening forgetfulness of his past wickedness, he knows not that he is a debtor to suffer punishment? For we must not pass over negligently that which the Psalmist
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says, I will sing of the mercies of the Lord for ever. [Ps. 89, 1] For how does he ‘sing of the mercies of God for ever,’ if he knows not that he has been miserable; and if he has no recollection of past misery, whence does he answer with praises the bestowal of mercy? And again, we must enquire how the mind of the Elect can be in perfect bliss, if amidst its joys the memory of its guilt reaches it? Or how does the glory of indefectible light shine out, when it is overcast by the sin that is recalled to mind? But be it known, that just as oftentimes now in joy we call to mind sad things, so in the future life, we bring back the memory of past sin without any hurt to our bliss. For it very often happens, that in the season of health, we recall to mind past pains without feeling pain, and in proportion as we remember ourselves sick, the more we hug ourselves in health. And so in that blissful estate there will be a remembrance of sin, not such as to pollute the mind, but to attach us the more closely to our joy, that while the mind without pain remembers itself of its pain, it may the more clearly perceive itself to be a debtor to the physician, and so much the more cherish the health it has received, in proportion as it remembers what it has escaped of uneasiness. And so then, placed in that state of bliss, we so regard our evil deeds without loathing, as now being set in light, without any inward blindness of the heart, we see the darkness with our mind; for though that be dim which we perceive with the imagination, this comes from the sentence of light, not from the misfortune of blindness. And thus throughout eternity we render to our Benefactor the praise of His mercy, yet are in no degree oppressed with the consciousness of wretchedness; for whilst we review our evils without any evil betiding the mind, on the one hand there will never be ought to defile, the hearts that render praise on the score of past wickednesses, and again there will always be somewhat to inflame them to the praise of their Deliverer. Therefore, because the repose of inward light does in such sort transport the great ones into itself, that yet it does not leave the little ones, let it be rightly said, the small and great are there. Now forasmuch as the mind of the converted sinner is there touched by the recollection of his sin in such sort that he is not overwhelmed by any confusion at that recollection, it is fitly subjoined, And the servant is free from his master.
BOOK V.
He explains the remainder of chap. iii. from ver. 20. the whole of chap. iv. and the first two verses of chap. v.
[i]
1. THOUGH the appointments of God are very much hidden from sight, why it is that in this life it is sometimes ill with the good and well with the wicked, yet they are then still more mysterious when it both goes well with the good here below, and ill with the wicked. For when it goes ill with the good, and well with the bad, this perhaps is found to be for that both the good, if they have done wrong in any thing, receive punishment here that they may be more completely freed from eternal damnation, and the wicked meet here with the good things, which conduce to this life, that they may he dragged to unmitigated torments hereafter. And hence these words are spoken to the rich man, when burning in hell, Son, remember that thou in thy lifetime receivedst thy good things, and likewise Lazarus evil things. [Luke 16, 25] But when it is well with the good here and ill with the wicked, it is very doubtfu1, whether the good for this reason receive good things, that they may be
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set forward and advance to something better, or whether by a just and secret appointment they receive here the reward of their deeds, that they may prove void of the rewards of the life to come; and whether afflictions for this reason come upon the wicked, in order that by correcting, they may be the means of preserving them from everlasting punishments, or whether their punishment only begins here, that, one day to receive completion, it should lead to the final torments of hell. Therefore, because in the midst of the divine appointments the human mind is closed in by the great darkness of its uncertainty, holy men, when they see this world's prosperity to be their lot, are disquieted with fearful misgivings. For they fear lest they should receive here the fruits of their labours. They fear lest Divine Justice should see in them a secret wound, and in loading them with external blessings should withhold them from the interior. But when they exactly consider, that they never do good saving that they may please God only, nor triumph in the very exuberance of their prosperity, then indeed they less fear hidden judgments to their hurt in their good fortune, yet they ill endure that good fortune, in that it impedes the interior purpose of the heart, and they reluctantly submit to the caresses of this present life, forasmuch as they are not ignorant that they are in some degree retarded thereby in their interior longing. For honour in this world is more engrossing than the contempt thereof, and the rise of prosperity weighs upon them more than the pressure of a hard necessity. For sometimes when a man is outwardly straitened by the latter, he is the more entirely set at liberty to fix his desire upon the interior good; but by the other the mind, while forced to yield to the will of many, is kept back from the race of its own desire. And hence it is that holy men are in greater dread of prosperity in this world than of adversity. For they know that while the mind is under soft and beguiling impressions, it is sometimes apt to give itself up to be drawn away after external objects. They know that oftentimes the secret thought of the heart so beguiles it, that it does not see how it is changed. And they consider too, what the eternal blessings are which they desire, and they see what a mere nothing all is that courts and smiles upon us after the manner of things temporal, and their mind bears the worse all the prosperity of this world, in proportion as it is pierced with love of heavenly happiness; and it is planted so much the more erect in contempt of the delightfulness of the present life, the more it perceives that this is beguiling it by stealth in the disregard of eternal glory. Hence when blessed Job, having his eye fixed upon the rest above, had said, The small and great are there; and the servant is free from his master. He therefore adds,
Ver. 20. Wherefore is light given to one that is in misery?
[ii]
2. In holy Scripture prosperity is sometimes represented by the title of light, and this world's adversity by the name of night. Hence it is well said by the Psalmist, As is its darkness, so also is its light. [Ps 139, 12. Vulg. ] For as holy men thus trample upon the prosperity of this state by contemning it, as also they sustain its adverse fortune by trampling upon it, by an exceeding highmindedness laying under their feet alike the good and the ill of the world, they declare, As its darkness, so also is its light. As though they said in plain words, ‘as its griefs do not force down the resoluteness of our fixed mind, so neither can its caresses corrupt the same. ’ But since these last, as we have said above, though they fail to lift up the mind of the righteous, do yet cause them disquietude; holy men, who know themselves to be in misery in this wearisome exile, shrink from shining in its prosperity. Hence it is well said at this time, Wherefore is light given to one that is in misery? for ‘light is given to those in misery,’ when they, who, by contemplating things above, see themselves to be in misery in this our pilgrimage, have the brightness of transitory prosperity
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bestowed upon them; and when they are deploring grievously, that they are slow in returning to their country, they are over and above constrained to bear the burthen of honours. The love of eternal things is crushing them, and at the same time the glory of temporal things smiles upon them. When these reflect what the things are, which keep them down below, and what those are that they see not of the things above, what those are that set them up on earth, and what they have lost of heavenly blessings, they are stung with regret of their prosperity. For though they see that they are never wholly overwhelmed thereby, yet they anxiously consider that their thoughts are divided between the love of God, and the gifts of His hand; and hence when he says, Wherefore is light given to him that is in misery? he subjoins forthwith,
And life unto the bitter in soul?
[iii]
3. For all the Elect are bitter in soul, in that either they never cease to punish themselves by weeping for the transgressions they have committed, or they afflict themselves with regrets, that banished here far from the face of their Creator, they are not yet admitted to the bliss of the eternal country; and of their hearts it is well said by Solomon, The heart knoweth its own bitterness, and a stranger shall not intermeddle with his joy. For the hearts of the reprobate are likewise in bitterness, for that they are afflicted even by their very bad passions themselves. Yet they know not of this very bitterness, because having voluntarily blinded their own eyes, they cannot estimate what they are undergoing; but on the contrary the heart of a good man knoweth its own bitterness, for it knows the hard condition of this place of exile, wherein it is cast forth to be torn in pieces; and it sees how tranquil is all that it has lost, how troubled the condition it has fallen into. Yet this embittered heart is one day brought back to its own joy, and a stranger shall not intermeddle therewith, in that he, who now casts himself forth without, away from this sorrow of the heart, in his aims, will then remain shut out from its interior festival.
4. They then that are in bitterness of soul, long to be wholly dead to the world, that, as they themselves aim at nothing in this present world, so they may not henceforth be fettered by the world with any ties; and it very often happens that a person has already ceased to retain the world in his affections, but the world still ties down that person by its business, and he indeed is already dead to the world, but the world is not yet dead to him. For in a certain sense the world, still alive, regards [D. ‘desires him’ (as below)] him, so long as it strives to carry him away in its actions, when he is bent another way. Hence, since Paul both himself utterly contemned the world, and saw that he was become such an one as this world could not possibly desire, having burst the bonds of this life, and being henceforth at liberty, he rightly exclaims, The world is crucified to me, and I unto the world. For ‘the world was crucified to him,’ because being now dead to his affections it was no longer an object of love to him; and he had likewise ‘crucified himself to the world,’ in that he studied to shew himself thereto in such a light, that, as though dead, he might never be coveted by it. For if there be a dead person, and one alive in the same place, though the dead sees not the living, yet the living person does see the dead, but if both are dead, neither can possibly see the other. Thus he, who no longer loves the world, but yet even against his will is loved by the world, though he himself being as it were dead sees nothing of the world, yet the world not being dead sees him; but if he neither himself retains the world in his affections, nor again is retained in the affections of the world, then both are mutually dead to one another; in that whereas neither seeks the other, it is as if the dead heeded not the dead. Therefore, because Paul neither sought the glory
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of the world, nor was himself sought out by the same, he glories both in being himself crucified to the world, and in the world being crucified to him. Now because there are many that desire this, who yet do not altogether rise up to the very extreme point of such a state of deadness, they may well lament and say; Wherefore is light given to him that is in misery, and life unto the bitter in soul. For ‘life is given to those in bitterness,’ when the glory of this world is bestowed upon the sad and sorrowful, in which same life they do not spare themselves the chastening of most urgent fear; for though they do not themselves hold to the world, yet they still dread being such as the world holds to; and except they were living to it in some slight degree, it would never surely love them for their serviceableness to its interests; just as the sea keeps living bodies in her own bosom, but dead ones she forthwith casts out from herself. It proceeds;
Ver. 21. Which long for death, but it cometh not. [iv]
5. For they desire to mortify themselves wholly, and to be entirely extinct of the life of temporal glory, but by the secret appointments of God they are often forced either to take the lead in command, or to busy themselves with dignities imposed on them, and in these circumstances they unceasingly look for a perfect mortification, but this expected death cometh not; in that the use of them is still alive to temporal glory even against their will, though they submit to that glory from the fear of God, and while they inwardly retain their aim after piety, they outwardly discharge the functions of their station, that they should neither quit their perfection in their inward purpose, nor set themselves against the dispensations of their Creator in a spirit of pride. For by a marvellous pitifulness of the Divine Nature it comes to pass, that, when he, who aims at contemplation with a perfect heart, is busied with human affairs, his perfect mind at once profits many that are weaker, and in whatever degree he sees himself to be imperfect, he rises therefrom more perfect to the crowning point of humility. For sometimes by the very same means, whereby holy men suffer loss in their own longings, they bear off the larger profits by the conversion of others, for, while it is not permitted them to give themselves thereto as they desire, it is their grateful office to carry off along with themselves others, whom they are associated with. And so it is effected by a wonderful dispensation of pity, that by the same means, whereby they seem to themselves to be the more undone [destructiores], they rise with richer resources to the building up [constructionem] of their heavenly Country.
6. Now sometimes they fail to attain the desires, that they have conceived, for this reason, that by the very interposing of the delay, they may be made to expand to the same objects with an enlarged embrace of the mind, and by a striking dispensation it is effected that that, which if fulfilled might perhaps become thin and poor, being kept back, gains growth. For they desire so to mortify themselves that, if it may be vouchsafed, they may already perfectly behold the face of their Creator, but their desire is delayed that it may gain increase, and it is fostered in the bosom of its slow advancement that it may grow larger. Hence the Bride, panting with desire of her Bridegroom, justly cries out, By night on my bed I sought him, whom my soul loveth: I sought him, but I found him not. [Cant. 3, 1] The Spouse hides himself when He is sought, that not being found He may be sought for with the more ardent affection, and she in seeking is withheld, that she cannot find Him, in order that being rendered of larger capacity by the delay she undergoes, she may one day find a thousandfold what she sought. Hence when blessed Job said, Which long for
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death, but it cometh not; that he might the more minutely particularize this very desire of those seekers, he thereupon adds;
And dig for it as for hid treasures.
[v]
7. For all men that seek for a treasure by digging, the deeper they have begun to go, kindle to the work with the greater energy; for in the same proportion that they reckon themselves to be now, at this moment, approaching the buried treasure, they strive with increased efforts in digging for it. They, then, that perfectly desire the mortification of themselves, seek it as they that dig for hid treasures, for the nearer they are brought to their object, the more ardent they shew themselves in the work. Therefore they never flag in their labour, but increase the more in the exercise thereof; for that in the degree, that they reckon on their reward as now nearer at hand, they spend themselves the more gladly in the work. Hence Paul says well to some, that were seeking the hid treasure of the eternal inheritance, Not forsaking the assembling of ourselves together as the manner of some is; but consoling [V. consolantes] one another, and so much the more as ye see the day approaching. [Heb. 10, 25] For to give consolation to the labourer, is to continue labouring in like manner to him, the sight of a fellow labourer being the alleviation of our own labour, as, when a companion joins us in a journey, the way itself is not shortened, yet the toilsomeness of the way is alleviated by the society of a companion. Therefore, whereas Paul looked for their consoling one another in their labours, he added these words, and so much the more as ye see the day approaching. As though he said, ‘let your labour increase the more, that now the reward of your labour itself is nigh at hand. ’ As if he expressed himself in plain words, ‘Do ye seek a treasure? Then ye should dig for it with the greater ardour, that ye have by digging reached by this time close to the gold ye were in quest of. ’
8. Though this, that he says, Which long for death and it cometh not; and dig for it as for hid treasures, may be taken in another sense also.
For in that we cannot perfectly die to the world, unless we bury ourselves within the invisible depths of our own heart from all things visible, they that long for the mortifying of themselves, are well compared to those that dig for a treasure. For we die to the world by means of an unseen wisdom, of which it is said by Solomon, If thou seekest her as silver, and diggest for her as for hid treasures. [Prov. 2, 4] Since wisdom lieth not on the surface of things, for it is deep in the unseen. And we then lay hold on the mortification of ourselves, in attaining wisdom, if, relinquishing visible things, we bury ourselves in the invisible; if we so seek for her in the digging of the heart, that every imagination, which the mind conceives, of an earthly nature, she puts from her with the hand of holy discernment, and acquaints herself with the treasure of virtue which was hidden from her. For she soon finds a treasure in herself, if she thrust from her that heap of earthly thoughts, which lay as a wretched load upon her. Now because he describes death coveted as a treasure, he rightly subjoins;
Ver. 22. Which rejoice exceedingly and are glad, when they can find the grave.
[vi]
9. For as the grave is that place wherein the body is buried, so heavenly contemplation is a kind of spiritual grave wherein the soul is buried. For in a certain sense we still live to this world, when in spirit we roam abroad therein. But we are buried in the grave as dead, when being mortified in
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things without, we secrete ourselves in the depths of interior contemplation. And therefore holy men never cease to mortify themselves with the sword of the sacred Word to the importunate calls of earthly desires, to the throng of unprofitable cares, and to the din of obstreperous tumults, and they bury themselves within before God's presence in the bosom of the mind. Hence it is well said by the Psalmist, And Thou shalt hide them in the secret of Thy presence from the strife of tongues. [Ps. 31, 20] Which though it be not until afterwards fully brought to pass, is yet even now in a great measure accomplished, when with the feeling of delight they are caught away into the inward parts from the strife of temporal desires, so that, whilst their mind wholly expands in every part to the love of God, it is not rent and torn by any useless anxiety. Hence it is that Paul had seen those disciples as dead, and as it were buried in the grave by contemplation, to whom he said, Ye are dead, and your life is hid with Christ in God. [Col. 3, 3] He, then, that seeks for death rejoices when he finds the grave; for whoso desires to mortify himself, is exceeding joyful on finding the rest of contemplation; that being dead to the world he may lie hid, and bury himself in the bosom of interior love from all the disquietudes of external things.
10. But since in addition to this, that he speaks of a treasure being dug up, the finding of a grave is further introduced, it is needful that our mind's eye should keep this in view, that the ancients buried their dead with their wealth. He, then, that seeks for a treasure, ‘rejoices when he has found the grave,’ in that when we, in quest of wisdom, turn the pages of Holy Writ, when we trace out the examples of those that have gone before us, we as it were derive joy from the grave, for we find the mind's wealth among the dead, who, because they [several Mss. ‘for they who. ’] are perfectly dead to this world, rest in secret with their riches beside them. And so he is made rich by the grave, who, following the example of the righteous, is raised up in the excellency of contemplation. But when he asks, saying, Wherefore is light given to him that is in misery? he intimates the reason for which he ventures to put such a question, by saying,
Ver. 23. Why is light given to a man whose way is hid, and whom God hath encompassed with darkness?
[vii]
11. For ‘man's way is hid to him,’ in that though he already takes cognizance of the kind [qualitate] of life that he is leading, he does not yet know to what issue it tends. Though his affections are now fixed on things above, though he seeks them with all his longings, he is yet ignorant whether he shall persevere in the same longings. For forsaking our sins we strive after righteousness, and we know whence we are come, but we know nothing whereunto we may arrive. We know what we were yesterday, but we cannot tell what we may chance to be to-morrow. ‘Man's way then is hid to him,’ in that he so sets the foot of his labour, that, this notwithstanding, he can never foresee the issue of the accomplishment thereof.
12. Now there is also another ‘hiding of our way. ’ For there are times when we are ignorant, whether the very things which we believe we do aright, are rightly done in the strict Judge's eye. For, as we have also said a long way above, it often happens that an action of ours, which is cause for our condemnation, passes with us for the aggrandizement of virtue. Often by the same act, whereby we think to appease the Judge, He is urged to anger, when favourable. As Solomon bears witness, saying, There is a way which seemeth right unto a man; but the end thereof are the ways of death. [Prov. 14, 12] Hence, whilst holy men are getting the mastery over their evil habits, their
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very good practices even become an object of dread to them, lest, when they desire to do a good action, they be decoyed by a semblance of the thing, lest the baleful canker of corruption lurk under the fair appearance of a goodly colour. For they know that they are still charged with the burthen of corruption, and cannot exactly discern the things that be good. And when they bring before their eyes the standard of the final Judgment, there are times when they fear the very things which they approve in themselves; and indeed they are in mind wholly intent on the concerns of the interior, yet alarmed from uncertainty about their doings, they know not whither they are going. Hence after he had said, Wherefore is light given to one that is in misery? it is with propriety added, to a man whose way is hid? As though the words were, ‘Why has that man this life's success for his portion, who knows not of his course of conduct, in what esteem it is held by his Judge. And it is rightly subjoined, And whom God hath encompassed with darkness. For man is ‘encompassed with darkness,’ since howsoever he may burn with heavenly longings, he is ignorant how it goes with him in the interior. And he is in great fear lest aught concerning himself should meet him in the Judgment, which is now hidden from himself in the aspirations of holy fervour. ‘Man is encompassed with darkness,’ in that he is closed in by the clouds of his own ignorance. Is not that man ‘encompassed with darkness,’ who most often neither remembers the past, nor finds out the future, and scarce knows the present? That wise man had seen himself to be encompassed with darkness, when he said, And with labour do we find the things that are before us; but the things that are in heaven who shall search out? [Wisd. 9, 16]
The Prophet beheld himself ‘encompassed with’ such ‘darkness,’ when he was unable to discover the interior springs of His inmost economy, saying, He made darkness His secret place. [Ps. 18, 11] For the Author of our being, in that, when we were cast out into this place of exile, He took from us the light of His vision, buried Himself from our eyes as it were ‘in the secret place of darkness. ’
13. Now as often as we attentively regard this same darkness of our blind estate, we stir up the mind to lamentation. For it weeps for the state of blindness, which it is under without, if it remember in humility that it is bereft of light in the interior, and when it looks to the darkness which surrounds it, it is wrung with ardent longing for the inward brightness, and rent with thought's whole effort, and that light above, which as soon as created it relinquished, now debarred, it makes the object of its search. Whence it very often happens that that radiance of inward joy bursts out amidst those very tears of piety; and that the mind, which had lain torpid in a state of blindness, being fed with sighs, receives strength to gaze at the interior brightness. Whence it rightly proceeds,
Ver. 24. For my sighing cometh before I eat. [viii]
14. For the soul's ‘eating’ is its being fed with the contemplations of the light above, and thus it sighs before it eats, in that it first travails with the groanings of sorrow, and afterwards is replenished with the cheer of contemplation. For except it sigh, it eats not, in that he that refuses to humble himself, in this exile we are in, by the groanings of heavenly desires, never tastes the delights of the eternal inheritance. For all they are starved of the food of truth, that take joy in the emptiness of this scene of our pilgrimage, but he ‘sighs,’ that ‘eats,’ because all who are touched with the love of truth, are at the same time fed with the refreshments of contemplation. The Prophet ‘ate sighing,’ when he said, My tears have been my bread. [Ps. 42, 3] For the soul is fed by
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its own grief, when it is lifted up to the joys above by the tears, which it sheds, and indeed it bears within its sorrowful sighings, but it receives food for its refreshing, the more the force of its love gushes out in weeping. And hence blessed Job still goes on with the violence of that weeping, adding,
And my roarings are poured out like overflowing waters.
[ix]
15. Waters, that overflow, advance with a rush, and swell with billows evermore increasing. Now whilst the Elect set the judgments of God before the eyes of their mind, whilst they dread the secret sentence concerning them, whilst they trust to attain to God, but yet are in fear lest they should not attain, while they call to mind their past doings, which they weep over, whilst they shrink from the events that still await them, in that they are unknown, there are gathered in them as it were a kind of billows, as of water, which spend themselves in the roarings of grief, as upon a shore beneath them. The holy man then saw how great are the billows of our thoughts in our penitential mourning, and he called the very waves of our grief overflowing waters, saying, And my roarings are like overflowing waters. Now there are times when the righteous, as we likewise said a little above, even in the midst of their very good works, are affrighted and give themselves to continual mourning, lest they should offend by some secret misdemeanour therein. And when God's
scourges suddenly take hold of them, they imagine that they have done despite to the grace of their Maker, in that being either impeded by infirmities, or weighed down with sadness, they are not ready to perform works of mercy to their neighbours; and their heart turns to mourning, for that the body is become slack to its devout ministration. And whereas they see that they are not adding to their reward, they fear that their past deeds also have been displeasing. Hence when blessed Job described his roaring like overflowing waters, he thereupon added,
Ver. 25. For the thing that I greatly feared is come upon me, and that which I am afraid of is come unto me.
[x]
16. The righteous therefore lament and fear, and torment themselves with bitter lamentations, because they dread to be given over, and though they rejoice in their own correction [correptio], the correction itself disturbs their fearful spirits, lest the evil, which they are undergoing should not be the merciful stroke of discipline, but the righteous visitation of vengeance. And the Psalmist reflecting thereupon says with justice, Who knoweth the power of Thine anger? [Ps. 90, 11] For the power of God's anger cannot be conceived by our faculties, in that His dispensation, by its undiscerned provisions concerning us, often takes us up in that very point where it is counted to abandon us, and in the very thing wherein it is supposed to take us up, it forsakes us. So that very often that is rendered grace to us, which we call wrath, and that is sometimes wrath, which we account to be grace. For strokes of affliction are the correction of some men, but others they lead
to a frenzy of impatience, and there are some whom prosperity, in that it soothes them, calms from a state of madness, while there are others whom, seeing that it uplifts them, it wholly turns adrift from every hope of conversion. Now vice forces all men down beneath, but some the more easily return from thence, that they take the greater shame to themselves to have fallen thereunto. And attainments in virtue in every case raise men on high, yet sometimes some men, in that swelling thoughts are engendered from their virtues, fall down by the very pathway of their rise. And so
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forasmuch as the power of God's wrath is little known, under all circumstances it must needs be unceasingly feared. It proceeds;
Ver. 26. Did I not dissemble it? Did I not hold my peace? Did I not rest quiet? Yet wrath came upon me.
[xi]
17. Though in every situation of life, we sin in thought, word, and deed, the mind is then hurried along in all these three ways with the greater freedom from control, when it is lifted up with this world's good fortune. For when it sees that it surpasses other men in power, feeling proudly, it thinks high things of itself, and when no opposition is offered by any to the authority of its word, the tongue has the more uncontrolled range along precipitous paths; and while it is permitted to do all that it likes, it reckons all that it likes to be lawfully permitted it. But good men, when supported by this world's power, bring themselves under severer discipline of the mind, in proportion as they know that, from the intolerance of power, they are persuaded to unlicensed acts, as if they were more licensed to do them [vid. b. xx. c. 73. ]. Thus they refrain their hearts from surveying their own glory, they check their tongues from unrestrained talk, they guard their actions from restless roaming. For it often happens that they that are in power lose the good things that they do, because they entertain high conceits, and while they reckon themselves to be of use for every purpose, they blast the merit even of the usefulness they have laid out. For in order that a man's deeds may be rendered of greater worth, they must needs always appear worthless in his own esteem, lest the same good action elevate the heart of the doer, and in elevating overthrow its author by selfelation, more effectually than it helps the very persons for whom it may chance to be rendered. For it is hence that the King of Babylon, while he was secretly revolving in his own mind, in the pride of his heart, saying, Is not this great Babylon which I have builded? was suddenly turned into an irrational beast. For he lost all that he had been made, because he would not humbly keep back what he had done; and because in the Pride of his heart he lifted himself up above men, he lost that very human faculty, which he had in common with man. And often they that are in power burst out at random into insulting language towards their dependants, and this merit, viz. that they serve their office of authority with vigilance, they lose by reason of their forwardness of speech, plainly considering with overlittle dread the words of the Judge, that he who shall say to his brother without cause Thou fool, [Matt. 5, 22] makes himself obnoxious to hell fire. Often they that are in power, whereas they know not how to refrain lawful actions, slide into such as are unlawful, and unquiet. For he alone is never brought down in things unlawful, who is careful to restrain himself at times even from things lawful. It is with the bands of this selfsame restraint that Paul shewed himself to be bound for good, when he says, All things are lawful to me, but all things are not expedient [1 Cor. 6, 12]; and in order to shew in what exceeding freedom of mind he was set at large by reason of this very restraint, he thereupon added, All things are lawful for me, but I will not be brought under the power of any. For when the mind pursues after the desires that it entertains, it is convicted of being enslaved to the things, by the love of which it is subdued. But Paul, ‘to whom all things are lawful,’ is ‘brought under the power of none;’ in that by restraining himself even from things lawful, those very objects, which, if enjoyed, would weigh him down, being contemned, he rises above.
18. Let blessed Job then declare for our better instruction what he was when in power, in these words, Did I not dissemble? For when we are in possession of power, it is both to be taken account
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of for purposes of utility, and to be kept out of sight because of Pride, in order that he that uses it, on the one hand, that he may render service therewith, may be aware that he has the power, and on the other, that he may not be elated, may not be aware that he has the power. Now what he was in word of mouth, let him add in these words, Was I not silent? What in respect of forbidden deeds, let him further subjoin, Did I not rest quiet? But the being silent and quiet admit of being yet more minutely examined into. Thus, to be silent is to withhold the mind from the cry of earthly desires, For all tumult of the breast is a strong and mighty clamouring.
19. Moreover they rest, that bear themselves well in power, in that they prefer to lay aside, at intervals, the din of earthly business for the love of God, lest whilst the lowest objects incessantly occupy the mind, it should altogether fall away from the highest. For they know that it can never be lifted up to things above, if it be continually busied in those below with tumultuous care and concern; for what should that mind gain concerning God in the midst of business, which, even when at liberty, strives with difficulty to apprehend aught that concerns Him? And it is well said by the Psalmist, Keep yourselves aloof, and know that I am God. [Ps. 46, 10] For he that neglects to keep himself aloof to God, by his own judgment upon himself hides the light of God's vision from his eyes. Hence moreover it is declared by Moses, that those fish that have no fins should not be eaten. [Lev. 11, 10. 12. ] For the fish, that have fins, are wont to make leaps above the water. Thus they only pass into the body of the Elect in the manner of food, who, whilst they yield themselves to the lowest charges, can sometimes by the mind's leaps mount up to things on high, that they may not always be buried in the deeps of care, and be reached by no breath of the highest love as of the free air. They, then, who are busied in temporal affairs, then only manage external things aright, when they betake them with solicitude to those of the interior, when they take no delight in the clamours of disquietudes without, but repose within themselves in the bosom of tranquil rest.
20. For men of depraved minds never cease to keep on the tumult of earthly business within their own breasts, even when they are unemployed. For they retain pictured in imagination the things, which their love is fixed on, and though they be employed in no outward work, yet within themselves they are toiling and labouring under the weight of an unquiet quiet. And if the management of these same things be accorded to them, they wholly go forth from themselves, and follow after these temporal and transient concerns by the path of their purpose of mind, with the unintermitted steps of the thoughts. But pious minds, on the one hand,. seek not such things when lacking, and on the other, they bear them with difficulty, when present, for they fear lest by the care of external things they be made to go out of themselves. Which same is well represented in the life of those two brothers, concerning whom it is written, And Esau was a cunning hunter, a man of the field; and Jacob was a plain man dwelling in tents. [Gen. 25, 27. Vulg. ] Or it is said in the other translation [so lxx. ], he dwelt at home. For what is represented by Esau's hunting but the life of those, who, giving a loose to themselves in external pleasures, follow the flesh? and, moreover, he is described to be a man of the field, for the lovers of this world cultivate the external in the same proportion, that they leave uncultivated their internal parts. But Jacob is recorded to be a plain man, dwelling in tents, or dwelling at home, in that, truly, all, that seek to avoid being dissipated in external cares, abide plain men in the interior, and in the dwelling place of their conscience; for to ‘dwell in tents,’ or ‘in the house,’ is to restrain one's self within the secrets of the heart, nor ever to let themselves run loose without in their desires, lest, while men gape after a multitude of objects without, they be led away from themselves by the alienation of their thoughts. So let him, who was
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tried and trained in prosperity, say, Did I not dissemble it? Did I not hold my peace? Did I not rest quiet? For, as we have said above, when holy men receive the smiles of transitory prosperity, they ‘dissemble’ the favour of the world, as though they were ignorant of it, and with a resolute step they inwardly trample upon that, whereby they are outwardly lifted up. And they ‘hold their peace,’ in that they never clamour with the uproar of wicked doings. For all iniquity has its voice belonging to it in the secret judgments of God. Hence it is written, The cry of Sodom and Gomorrah is great. And they ‘rest quiet,’ when they are not only hurried away by no unruly appetite of temporal desires, but over and above eschew the busying themselves out of due measure with the necessary concerns of this present life.
21. But while they do this, they are still made to feel the strokes of a Father's hand, that they may come to their inheritance the more perfect, in proportion as the rod, striking in pity, is daily purifying them even from the very least sins. Thus they are unceasingly doing righteous acts, yet are perpetually undergoing severe troubles. For often our very righteousness itself, when brought to the test of God's righteous eye, proves unrighteousness, and that which is bright in the estimate of the doer, is foul in the Judge's searching sight. Hence when Paul said, For I know nothing by myself; he forthwith added, Yet am I not hereby justified; [1 Cor. 4, 4] and immediately implying the reason wherefore he was not justified, he says, But he that judgeth me is the Lord. As though he said, ‘For this reason I say that I am not justified herein, viz. that I know nothing by myself because I know that I am tested with greater exactness by Him, That judgeth me. ’ Therefore we must keep out of sight all that favours us outwardly, we must keep under control whatsoever is clamorous within, we must eschew the things that twine themselves about us as necessary, and yet in all of these we must still fear the chastisements of a strict inquisition; since even our very perfection itself does not lack sin, did not the severe Judge weigh the same with mercy in the exact balance of His examination.
22. And it is well added, Yet indignation came upon me. For with wonderful skilfulness of instruction, when about to tell of the chastisements, he premised the good deeds, that each man might hence be led to consider what punishments await sinners hereafter, if the righteous even are chastised here with strokes so strong. For it is hence that Peter says, For the time is come that Judgment must begin at the house of God, And if the righteous scarcely be saved, where shall the ungodly and the sinner appear? [1 Peter 4, 17. 18. ] Hence Paul, after he said many things in commendation of the Thessalonians, straightway added, So that we ourselves glory in you in the churches of God, for your patience and faith in all your persecutions and tribulations that ye endure; Which is a manifest token of the righteous judgment of God. [2 Thess. 1, 4. 5. ] As if he said, ‘Whilst you, that act so uprightly, undergo so many hardships, what else is it than that ye are giving examples of the righteous judgment of God, since from your punishment it is to be inferred in what sort He smites those with whom He is wroth, if He suffers you to be thus afflicted, in whom He delights; or how He will strike those towards whom He shews righteous judgment, if He thus torments your own selves, whom with pitifulness He cherishes in reproving.
23. The first words, then, of blessed Job being ended, his friends that had come in pity to comfort him, set themselves by turns to the upbraiding of him; and while they launch out to words of strife, they drop the purpose of pity, which they had come for. And indeed they do this with no bad intent, but, though they manifest feeling for the stricken man, they supposed him to be no otherwise stricken than for his wickedness; and whereas guarded speech does not follow that good intention,
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the very purpose of mercy is turned into the sin of an offence. For it was their duty to consider to whom and on what occasion they spake; in that he, to whom they had come, was a righteous man, and besieged with the strokes of God's hand; and so they should from his past life have estimated those words of his mouth, which they were unable to understand, and not have convicted him from present strokes, but have entertained fear for their own lives, and not as it were by reasoning have lifted themselves above, but by lamenting joined themselves to that stricken Saint, so that their knowledge might in no wise display itself in words, but that great teacher, grief, might instruct the tongue of the comforters to speak aright. And though they perchance might in any thing be of a different mind, assuredly it was meet that they should express these feelings with humility, lest by words without restraint they should accumulate wounds upon the smitten soul.
24. For it often happens that, because they cannot be understood, either the doings or the sayings of the better men are displeasing to the worse; but they are not to be rashly censured by them, inasmuch as they cannot be apprehended in their true sense. Often that is done in pursuance of policy [‘dispensatorie,’ in economy] by greater men, which is accounted an error by their inferiors. Often many things are said by the strong, which the weak only decide upon, because they know nothing about them. And this is well represented by that Ark of the Testament being inclined on one side by the kine kicking, which the Levite desiring to set upright, because he thought it would fall, he immediately received sentence of death. [2 Sam. 6, 7] For what is the mind of the just man but the Ark of the Testament? which, as it is being carried, is inclined by the kicking of the kine; in that it sometimes happens that even he, who rules well, being shaken by the disorder of the people subject to him, is moved by nought else than love to a condescension in policy. But in this, which is done in policy, that very bending, that is, of strength is accounted a fall by the inexperienced; and hence there are some of those that are in subjection, who put out the hand of censure against it, yet by that very rashness of theirs they forthwith drop from life.