10. The multiplicity of which same law, Paul rightly counts up, in the words. Charity stiff ereth long, and is ^ Cor. kind; envieth not, vaunteth not itself, is not puffed up,Q/' ' doth not behave itself unseemly, seeketh not her own, is not easily provoked, thinketh no evil, rojoiceth not in iniquity, hut rejoiceth 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 covet- ing 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 wannly 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 polhites. 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 586 Patience the i^esult ofknoioing our ill desert.
Job 10, 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 any one 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 mighiest know that God exacteth of thee less than thine iniquity deserveth. vii. 11. For, as we have said, the pain of the stroke is miti- • gated, when the sin is acknowledged; for every one 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 acknow^ledged, the pain of the afflic- tion 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 arc 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 con- Tlie stroke meant for sin, misguided, may kill a friend. 587 sidered from what root it comes. Whence the Lord rightly Book commanded by Moses, saymg, As when a man goeth i?ito ~-^ the wood with his neighbour merely to hew tvood, and the 19, 5. 6. wood of the axe fiieth 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. For we ' go to the wood with a friend,' whensoever we betake ourselves with a neighbour to take a view of our transgres- sions, and we ' merely hew wood,' when with pious purpose we cut away the evil doings of offenders; but the ' axe fiieth 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 hunied 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 illinstructed mockery, saying, Ver. 7. Canst thou find out the footsteps of Godf Canst thou find out the Almighty unto perfection.^ 588 God sought here hy the ^footsteps' of His Love.
Job 10, 13. What does he call ' the footsteps of God,' saving the lovingkindness of His visitation? by which same we are Hist.
^jjj^ 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 contempla- tion that we may follow it. For when the love of the spiritual Land kindles the heart. He as it were gives know- ledge 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 waj^ 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 Ps.63,8.our Creator, when he said, iliy soul followeth hard after Thee. Whom too he busied himself that he might find even Ps.42,2.to attaining the vision of His loftiness, when he said, 3Iy soul thirsteth for God, for the living God: when shall I come and appear before the face of God? For then Almighty God is found out by clear conception, when the corruption of our mor- tality 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 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 GocTs greatness foils our best attempts at knowledge. 589 as yet we see not. Which same ' footsteps' cannot be com- Book prehended, 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 hloweth where it listeth, and ye John 3, cannot tell whence it cometh, and whither it goeth. Now in^' the height of the rewarding the Almighty may be found out in the appearance^ afforded to contemplation, yet He can ^ per 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 beinor; and bv 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.
14. In that God is set forth as ' higher than heaven,' ix. ' deeper than hell,' * longer than the earth,' and ' broader than the sea,' this must be understood in a spiritual sense, in- asmuch 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 Incompre- hensibiUty 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 590 God transcends the spiritual as the natural ivorld. Job 10, craft of evil spirits with far more searching exactness than they had ever thought. He is ' longer than the earth,' in Lit.
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. 15. Yet all the particulars may be refen-ed to man alone, so that he is himself ' heaven,' when now in desire he is attached to things above; himself * hell,' when he lies grovel- ling in things below, confounded by the mists of his tempta- tions; himself ' earth,' in that he is made to abound in good 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 mighti- ness 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 veiy 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 towar^ Him.
Hence the Psalmist too had set his heart on high, yet he Pa. 139, felt that he had not yet reached unto Him, saying, 77*?/ ^' knowledge is too wonderful for me, it is mighty, I cannot attain unto it. He knew One deeper than hell, who when sifting his own heart, yet dreading His more searching 1 Cor. judgment, said. For I know nothing by myself yet am I tiot ' * hereby justified: but He that judgelh me is the Lord. 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, God's greatness how discerned. His mysterious judgments. 591 saying, Now unto Him that is able to do exceeding abun- Book danthj above all that we ask or think. He had beheld One ^' ' broader than the sea,' who considered whilst he feared that 20! ' the human mind may never know the immeasurableness of His severity, however it may toss and fret in enquiring after it, saying. Who knoweth the power of TJiine anger, and foi' Vs. 90, fear can tell Thy ivrath? Whose Power the inimitable ^^' teacher rightly gives us the knowledge of, when he briefly says, That ye may be able to comprehend with all Saints E^h. 3, what is the breadth, and length, and depth, and height. ^^' For God has ' breadth,' in that He extends His love even to gathering in the very persecutors. He has ' length,' in that He leads us onwards by bearing with us in long- suffering to the country of life. He has ' loftiness,' in that He far transcends the understanding of the very beings themselves that have been admitted into the heavenly assemblage. He has * depth,' in that upon the damned below He displays the visitation of His severity in an incomprehensible manner. And these same four attributes He exercises towards each one of us, that are placed in this life, in that by loving. He manifests His * breadth;' by suffering, His ' length;' by sur- passing not only our understanding, but even our veiy wishes. His ' height;' and His * depth,' by judging with strictness the hidden and unlawful motions of the thoughts. Now His height and depth how unsearchable it is no man knows saving he, who has begun either by contemplation to be carried up on high, or in resisting the hidden motions of the heart to be troubled by the urgency of temptation. And hence the words are spoken to blessed Job, He is higher than heaven, what canst thou do? deeper than hell, whence canst thou know? As if it were said to him in open con- tempt, ' 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 to- gether, then who shall gainsay Him? Or who ca?i say to Him, Why doest Thou so?
16. The Lord ' overturns heaven/ when by His terrible and x. secret ordering He pulls down the height of man's con- 592 Strange contrarieties lejt in its for our trial.
Job 10, templatioiis. He * subverts hell,'' when He allows the soul of :rz — '- — any affrighted under its temptations to fall even into worse extremes. He * overturns the earth,' when He cuts off the fruitfulness of good works by adversities pouring in. He ' overturns the sea,' when He confounds the fluctuations of our wavering spirit, by the rise of a sudden panic. For the heart, disquieted by its own uncertainty, fears horribly for this alone, that she goes thus wavering; and it is as if the sea were overturned, when our very trembling towards God is itself confounded on the terribleness of His judgment being thought on. Whereas therefore we have described in brief, in what sort heaven and hell, earth and sea, are over- turned, 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 con- templation of heavenly things, it is struck back by the images of unlawful practice being presented. For the sting of the flesh suddenly wounds him, whom holy contemplation was bearing away beyond the flesh. Therefore heaven and hell are shut up together, when one and the same mind is at once enlightened by the uplifting of contemplation, and bedimmed by the pressure of temptation, so that both by straining forward it sees what it should desire, and through being bowed down be in thought subject to that which it should blush for. For light springs from heaven, but hell is held of darkness. Heaven and hell then are brought into one, when the soul which already sees the light of the land above, also sustains the darkness of secret temptation coming from the warfare of the flesh. Yea, Paul had already gone up to the height of the third heaven, already learnt the secrets of Paradise, and yet being still subject to the assaults of the Rom. 7, flesh, he groaned, saying. But I see another law in my members warring against the law of my inind, and bringing me into captivity to the law of sin which is in my members. How then was it with the heart of this illustrious Preacher, saving that God had * shut up together' heaven and hell, in that he had both already obtained the light of the interior vision, and yet continued to suffer darkness from the flesh.?
Doubts permitted in good men to humble them. 593 xA.bove himself be had seen what to seek after with jov, in Book himself he perceived what to bewail with fear. The light — ^-^ — of the heavenly land had already shed abroad its rays, yet the dimness of temptation embarrassed the soul. Therefore he underwent hell together with heaven, in that assurance set him erect in his enlightenment, and lamentation laid him low in his temptation.
18. And it often happens that faith is now vigorous in the soul, and yet in some slight point it is wasted with uncertainty, so that both being well-assured^ it lifts itself up from visible objects, and at the same time being unassured it disquiets itself in certain points. For very often it lifts itself to seek after the things of eternity, and being driven by the incitements of thoughts that arise, it is set at strife with its verv own self. Therefore the ' earth and sea are shut up together,' when one and the same mind is both established by the certainty of rooted faith, and yet is influenced by the breath of doubt, through some slight fickleness of unbelief. Did not he experience that ^ earth and sea were shut up together' in his breast, who both hoping through faith and wavering through faithlessness, cried. Lord, I believe, help Thou mine unbelief? Mark 9, 23 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 upright- ness, it should be assailed by the remnant of its wickedness, in order that this very assault may either exercise it if it resist, or if it be beguiled by enjoyment may break it down. Therefore it is well said here. If He overturn all things, or shut them up together, who shall gainsay Him? Or who can say to Him, Why doest Thou so? For God's decree can neither lose an}- thing by opposition, nor be ascertained by enquiry, when He either withdraws the good graces which He had vouchsafed, or not entirely withdrawing them, lets them be shaken by the assault of evil inclinations. For oftentimes the heart is lifted up in highmindedness when it is 594 * Vanitif of man not sin, hut allied to it.
Job 11, established strongly in virtue by instances of joyful success, — Hl_ but when our Creator beholds the motions of presumption kirking in the heart, He forsakes man for the shewing him to himself, that his soul thus forsaken may discover what she is, in that she wrongly exulted in herself in a feeling of security. Hence whereas it is said that ' all is overturned and shut up together,' he therefore adds, Ver. 11. Fo7' He knoweih the vanity of men; when He seeth wickedness also, doth He not consider it? xi. 20. As if he were subjoining in explaining the things premised, saying, ' Because He sees that by suffering them evil habits gain growth, by judging He brings to nought His gifts.' Now the right order is observed in the account, in that vanity is first described to be known, and afterwards iniquity to be considered. For all iniquity is vanity, but not all vanity, iniquity. For we do vain things as often as we give heed to what is transitory. Whence too that is said to vanish, which is suddenly withdrawn from the eyes of the Ps.39,5. beholder. Hence the Psalmist saith. Every man living is altogether vanity. For herein, that by living he is only tending to destruction, he is rightly called ' vanity' indeed; but by no means rightly called ' iniquity' too. For though it is in punishment of sin that he comes to nought, yet this particular circumstance is not itself sin, that he passes swiftly from life. Thus all things are vain that pass by. Whence Eccles. too the words are spoken by Solomon, All is vanity.
^'^' 21. But Mniquity' is fitly brought in immediately after ' vanity.' For whilst we are led onwards through some things transitory, we are to our hurt tied fast to some of them, and when the soul does not hold its seat of unchangeableness, running out from itself it goes headlong into evil ways. From vanity then that mind sinks into iniquity, which from being familiar with things mutable, whilst it is ever being hurried from one sort to another, is defiled by sins springing up. It is possible too that ' vanity' may be taken for sin, and that by the title of ^ iniquity' weightier guilt may be desig- nated; for if vanity were not sometimes sin, the Psalmist Ps.39 G. would not have said, Though man tvalkelh in the image of ^"^^' Qod, surely he is disquieted in vain: he heapeth up riches, and knoweth not who shall gather them. For though we ' Vanity' chosen soon leads to ^ iniquity.'' 5}^)5 preserve the image of the Trinity in our natural constitution, Book yet being disturbed by the vain motions of self-indulgence, we go wrong in our practice; so that in ever-alternating forms lust agitates, fear breaks down, joy beguiles, grief oppresses. Therefore from vanity, as we have also said above, we are led to iniquity, when first we let ourselves out in light misde- meanors, so that habit making all things light, we are not at all afraid to commit even heavier ones too afterwards. For while the tongue neglects to regulate idle words, being caught by the custom of engrained carelessness, it fearlessly gives a loose to mischievous ones. Whilst we give ourselves to gluttony we are straightway betrayed into the madness of an unsteady mind, and when the mind shrinks from overcoming the gratification of the flesh, it very often plunges even into the whirlpool of unbelief. Hence Paul, looking at the mischiefs that befel the Israeiitish people, in order to keep off from his hearers threatened ills, was justly mindful to relate in order what took place, saying. Neither he ye l Cor. idolaters, as were some of them; as it is ivritten. The people ^^^ 3*2 sat down to eat and drink, and rose up to play. For eating <5. and drink set them on to play, and play drew them into idolatry; for if the offence of vanity is not restrained with care, the unheeding mind is swiftly swallowed up by iniquity, as Solomon testifies, who says, He that desplseth small things falleth little by little. For if we neglect to take heed to little things, being insensibly led away, we perpetrate even greater things with a bold face; and it is to be observed, that it is not said that iniquity is ' seen,' but that it is ' considered.' For we look more earnestly at those things which we consider. Thus God ' knoweth the vanity of men, and considereth their iniquity,' in that He leaves not even their minor offences un- punished, and prepares Himself with greater earnestness to smite their worse ones. Therefore whereas men set out with lighter misdeeds, and go on to those of a graver order, vanity overcasts while iniquity blinds the mind, which same mind, so soon as it has parted with the light, presently lifts itself so much the higher in swoln pride, in proportion as being taken in the snares of iniquity, it withdraws further from the truth. Hence also he fitly sets forth whereunto vanity forces men joined with iniquity, in that he forthwith adds, 596 Wilful man like a wild a&s^s colt.
Job 11, Ver. 12. For the vain, man is exalted in pride.
-7j 22. For it is the end of vanity, whereas it mangles the ii. heart by sin, to render it bold by the offence, so that, forgetful of its guiltiness, the soul which feels no sorrow to have lost its innocency, blinded by a righteous retribution, should at the same time part with humility also; and it very often happens, that, enslaving itself to unlawful desires, it rids itself of the yoke of the fear of the Lord; and as if henceforth at liberty for the commission of wickedness, it strives to put in execution all that self-indulgence prompts. Hence when the vain man is said to be exalted in pride, therefore it is brought in.