Gregory the Dialogist

85. Yea, the wicked man has ‘woe,’ and the righteous man ‘affliction,’ in that both everlasting damnation follows the lost sinner, and each one of the Elect is purified by the pains of temporary affliction. The wicked man lifts up his head, yet when so lifted up he cannot escape the woe that pursues him. The righteous man, faring ill with the toils of his conflict, is not suffered to lift up his head, but while hard pressed, he is freed from everlasting affliction. The one sets himself up in pleasure, but is plunging himself into the punishment that succeeds. The others sinks himself to the earth in sorrow, yet hides himself from the weight of eternal visitation. Thus let the holy man consider how man either in striving against evil, is afflicted with present trouble, or giving up the contest, he is delivered over to eternal anguish, and let him say, If I be wicked, woe unto me; and if I be righteous, yet will I not lift up my head: I am full of affliction and misery; as if he lamented openly, saying, ‘Either bowed down under the desires of the flesh, I am exposed to eternal punishment, or if I fight against unlawful impulses, I am tormented with present woe, seeing that I am not quit of the toils of the fight.’ But the Providence of the Most High does for this reason suffer us who serve Him with all the bent of the mind, to be buffeted by the assaults of our flesh, lest our mind, by presuming on its own security, dare to lift itself up in pride, that whereas, when a shock comes it is filled with fears, it may set the foot of hope the stronger, in the aid of its Maker alone.

86. When a lioness hunts for food for her whelps, she rushes with ravening jaws into the pitfall. For as the account goes from certain countries, they make a pit in her path, and deposit a sheep in it, that the lioness in her ravening appetite may be provoked to precipitate herself into it, and they make it both narrow and deep at the same time, that she may have room to tumble into it in circling round it, but never get out by taking a leap. There is another pit too dug, which is to be close to the former, but which is joined to the one in which the sheep is, by the opening of the part at the bottom. And in this is put a cage, that the lioness tumbling in, forasmuch as she is pressed by terrors from above, when she goes about as it were to hide herself in the more secret part of the pit, may of her own will go into the cage; her savage temper being now no longer an object of fear, seeing that she is lifted up enclosed in the cage. For the beast that threw itself of its own accord into the pit is brought back to the regions above hedged round with bars. Thus, thus is it that the mind of man is taken, which being created in the liberty of free will, whilst it craved to feed the desires of the flesh, was like a lioness seeking food for her cubs, and fell into the pit of self-deception, in that at the suggestion of the enemy it stretched forth the hand to take the forbidden food, but it quickly found a cage in the pit, in that coming by its own act to death, it exposed itself at once to the prison house of its own corruption, and is brought back to the free air by grace intervening. But whereas it tries to do many things, and has no power, it is bound by the hindrances of that same corruption, as though by the bars of a cage. It is now free of that pit of damnation into which it had fallen, in that receiving help from the hand of Redemption, in being brought back to pardon, it has got above the punishment of the death to follow. But yet, being shut in close, it feels the cage, in that it is encircled by the bands of heavenly discipline, that it may not roam through the desires of the flesh. And she that of her own will went down into the pit; returns to the free air in confinement, in that she both fell into sin by the liberty of the will, and yet the grace of the Creator holds her in by constraint, and against her will, from following her own motions. And so after the pit she has the cage to bear, in that being rescued from eternal punishment, she is withheld from the motions of a froward liberty, under the controlling hand of the heavenly Artificer. Therefore he says aright, And by reason of pride, Thou wilt take me like a lioness; in that both when free, man brought death upon himself through food, and on being brought back to pardon, he lives shut up under discipline for his greater good. Therefore like a lioness he was taken by reason of pride, in that the discipline, that belongs to his corrupt condition, now keeps him down from the very same cause, that not fearing the transgression of the commandment he boldly leapt into the pit.
87. But if for a short space we turn aside the eye of our mind from the sin of our first parent, we find that we ourselves are every day taken like the lioness, by the evil habit of pride. For it often happens that by the virtues that have been vouchsafed him, man is lifted up into the boldness of self-presumption, but by a wonderful ordering of Providence, some object is set before his eyes for him to fall therein. And whilst he seeks something in sin, what else is this but that he longs for the prey in the pit? With open mouth he falls by his own act, but has no power to rise by his own strength. And whereas he sees that of himself he is nothing, assuredly he learns Whose aid he must seek. Yet the heavenly Compassion draws him, thus taken out of the pit, as it were, in that as soon as his weakness is known, It restores him to pardon. And so like a lioness, by reason of pride that man hastes back to the upper regions within the cage [p], who when he is lifted up in the score of virtuous attainments, after he has fallen into evil desires, is bound fast in humility. For whereas he had in the first case brought himself to destruction by his presuming on self, it is brought to pass by wonderful pitifulness, that he now lives walled in by the knowledge of his own weakness. And because the holy man sees that this often happens to his fellow creatures, he adopts in his own person the cry of peril that belongs to us, that when we read of his lamentations, we may be instructed what the things are in ourselves that we ought to lament. Now when pride uplifts the mind, the piercing sense of love for the Highest departs from us, but when grace from above descends upon us, immediately it prompts us to longings for itself in tears. And hence it is fitly subjoined,
And returning, Thou dost torture me marvellously.
88. When we are forsaken by our Creator, we do not at all feel even the very ills of our abandonment. For in proportion as our Creator goes far off from us, our mind becomes more hardened in insensibility, loves nothing that is of God, entertains no longing for things above, and because it has no warmth of interior love, it lies frozen towards the earth, and in a pitiable way it becomes every day the more self-secure, in proportion as it becomes worse; and whereas it no longer remembers whence it has fallen, and no longer dreads the punishments to come, it knows nothing how deeply it is to be bewailed. But if it be touched by the inspiration of the Holy Spirit, at once it wakes up to the thought of its ruin, rouses itself in the pursuit after heavenly things, glows with the hot emotions of love towards the Highest, takes thought of the ills which every way beset it round about, and she weeps while making progress, who before was going to ruin in high glee. Therefore it is well said to the Creator, And returning Thou dost torture me marvelously. For by the same act whereby Almighty God in visiting our soul lifts it to the love of Himself, He makes it the more to sorrow in tears. As if it were in plain words, ‘In going from me Thou dost not influence me, because Thou renderest me insensible, but when Thou returnest, Thou dost torture me, because whilst Thou dost cause Thyself to enter into me, Thou shewest to me mine own self, and how deeply I am to be pitied.’ And hence he never says that he is tortured judicially, but ‘marvellously,’ since while the mind is transported on high in weeping, with a feeling of joy it marvels at the pains of its piercing sorrow, and it is its joy to be so touched, because it sees that by its anguish it is lifted up on high. But often when heavenly Pity sees us slacken in the exercising ourselves in holy desires, It presents to our view the example of those that cleave to Itself, that the mind which is unbraced by indolence, in proportion as it observes in the case of others the advancement of minds well awake, may take shame for the dulness of sloth in itself.

89. For ‘God's witnesses’ are they, who bear witness by the practice of holy works, what are the rewards of Truth that shall overtake the Elect. Hence too those, whom we see to have suffered for the sake of the Truth, we style in the Greek tongue, ‘Martyrs,’ i.e. witnesses. And the Lord says by John in the Angel’s voice, Even in those days, wherein Antipas was my faithful witness, who was slain among you. Now the Lord ‘renews His witnesses against us’ when He multiplies the lives of the Elect to confront our wickedness, for the purpose of convicting and of instructing us. And so His ‘witnesses are renewed against us,’ in that all things that they do are opposed to the ends and aims of our wickedness. Hence too the word of Truth is called ‘an adversary,’ where it is said by the voice of the Mediator in the Gospel, Agree with thine adversary quickly, whiles thou art in the way with him. [Matt. 5, 25] And the sons of perdition in their persecutions say concerning that same Redeemer, And He is clean contrary to our doings; and soon afterwards, For His life is not like other men’s. [Wisd. 2, 12. 15] Thus the Lord ‘renews His witnesses against us,’ in that the good things which we neglect to do ourselves, He shows us to be done by others to our upbraiding, that we who are not inflamed by precepts, may at least be stirred up by examples, and that in longing after righteousness, our mind may account nothing to be difficult to itself, that it sees to be done perfectly by others; and it is very commonly brought to pass, that while we behold the good actions of another man's life, we are more anxiously afraid of the deficiencies of our own, and it is made appear the plainer by what a weight of judgment we are afterwards assailed, in proportion as we are now widely at variance with the ways of the good.
90. Hence after the renewal of the witnesses has been mentioned it is thereupon fitly added, And multipliest Thy wrath upon me. God's wrath is said to be ‘multiplied upon us,’ in proportion as it is shown to be manifold, since by the very lives and labours of the good we are instructed, if, whilst we have time, we will not amend our ways now, what a terrible visitation shall be dealt us hereafter. For we see the Elect of God at one and the same time leading godly lives and undergoing numberless sore hardships. And therefore we collect from hence with what rigour the strict Judge will There smite those whom He condemns, if he so torments here below those whom He loves; as Peter witnesses, who says, For the time is come that judgment must begin at the house of God, and if it first begin at us, what shall the end be of them that obey not the Gospel of God? [1 Peter 4, 17] Therefore Almighty God, when He ‘renews His witnesses’ against us, ‘multiplies His wrath,’ in that in proportion as He sets before our eyes the life of the good, He shows with what severity He will smite obduracy in the commission of sin at the Judgment. Now whereas He multiplies His gifts to those alone that follow Him, He shows that He has already forsaken those that go on in sloth. Thus when we see good things in others, it is very necessary to mix exultation with the dread that we feel, and dread with our exultation, that both charity may rejoice for the proficiencies of other men, and conscience tremble for its own frailties. But when we are gladdened with the proficiency of a brother, when we calculate the severity of the interior Judge against us for our mere slothfulness by itself, what is there left but that the mind turn back to search into itself, and that whatever it meets with in itself, that is blameworthy, whatever that is bad, it should chastise? Hence it is fitly subjoined, Pains fight in me. For upon considering the witnesses of God, ‘pains fight in us,’ in that whilst we behold their deeds, that command our admiration, our own life, which by comparison with theirs is displeasing in our eyes, we visit with serious self-chastening, that whatever pollution our deeds may have caused in us, our tears may wash clean, and if the guilt of taking pleasure therein still somewhat defiles us, the chastening of a sorrowful heart may cleanse away the stain. Therefore because blessed Job has his eye fixed on the life of the fathers of old time, he ascertains more exactly what he ought to bewail in himself. And by the preceptorship of extraordinary sorrow, whilst he bewails his own case, he instructs us to lamentation, that in proportion as we perceive excellencies in other men, we may anxiously fear for our own offences in the sight of the strict Judge.

92. He shows himself to live with good heed and circumspection, who, in considering the shortness of the present life does not look to the furtherance but to the ending of it, so as to gather from the end, that all is nought that delights while it is passing. For hence it is said by Solomon, But if a man live many years and rejoice in them all, yet let him remember the time of darkness, and the days that shall be many; and when they come, the past shall be convinced of vanity. [Eccles. 11, 8] Hence again it is written, Whatsoever thou takest in hand, remember thine end, and thou shalt never do amiss. [Ecclus. 7, 36] Therefore when sin tempts the mind, it is requisite that the soul should regard the shortness of its gratification, lest iniquity hurry it on to a living death, when it is plain that a mortal life is quickly speeding to an end. But often the eye of our contemplation is bewildered, while our pain is heightened by thickening scourges. It is good to bewail the exile of the present life, yet for mere anguish alone the mind cannot take account of the ills of its blind state. Hence he directly adds,
And let me go, that I may bewail my sorrow a little.
93. For as moderate distress gives vent to tears, so excessive sorrow checks them, since that grief itself is as it were made void of grief, which by swallowing up the mind of the person afflicted, takes away the sense of grief. Therefore the holy man shrinks from being stricken more than he is equal to bear, saying, And let me go, that I may bewail my sorrow a little. As if it were in plain words, ‘Qualify the strokes of Thy scourging, that, my pains being made moderate, in weeping I may have power to estimate the miseries I endure.’ Which same nevertheless may likewise be understood in another sense. For oftentimes the sinner is so bound by the chains of his wickedness, that he bears indeed the burthen of his sins, and knows not that he is bearing it. Often if he does know with what an amount of guilt he is burthened, he strives to break loose and cannot, so as to hunt it down in himself with free spirit and full conversion. Thus he is unable to ‘bewail his sorrow,’ for at once he sees the guilt of his sinful state, and by reason of the weight of earthly business, is not at liberty to bewail it. He is unable to ‘bewail his sorrow,’ who strives indeed to resist evil habits, yet is weighed down by the still increasing desires of the flesh. The presence of this sorrow had inflicted anguish upon the spirit of the Prophet, when he said, My sorrow is continually before me; for I will declare my iniquity, I will be sorry for my sin; [Ps. 38, 17. 18.] but the bands of his sin being loosed, he knew that he was ‘let go,’ who gave vent to his exultation, saying, Thou hast loosed my bonds, I will offer to Thee the sacrifice of thanksgiving. [Ps. 116, 16. 17.]
94. Therefore God then ‘lets us go’ to bewail our sorrow, when He both shows us the evil things that we have done, and helps us to bewail the same, when we know them; He sets our transgressions before our eyes, and with the pitying hand of grace unlooses the bands of the heart, that our soul may lift itself up to liberty for the work of repentance, and loosed from the fetters of the flesh, may with free spirit stretch out towards its Maker the footsteps of love. For it very commonly happens that we the same persons blame our course of life, and yet readily do the very thing that we justly condemn in ourselves. The spirit lifts us up to righteousness, the flesh holds us back to habit; the soul struggles against self-love, but quickly overcome with delight is made captive. Thus it is well said, Let me go that I may bewail my sorrow a little. For except we be ‘let go’ in mercy from the guilt of sin, with which we are tied and bound, we cannot lament that which we grieve for in ourselves being set against ourselves. But the woe of our guiltiness is then really bewailed, when that dark retribution of the place below is fore-reckoned with lively apprehension.

95. For what is denoted by ‘the land of darkness’ saving the dreary caverns of Tartarus, which are covered by the shadow of eternal death, in that it keeps all the damned for evermore severed from the light of life. Neither is the place below improperly called a land. For all they that have been made captive by it, are held fast and firm. As it is written; One generation passeth away, and another generation cometh, but the earth abideth for ever. [Eccl. 1, 4] Thus the dungeons of hell are rightly designated ‘a land of darkness,’ for all, whom they receive doomed to punishment, they torment with no transient infliction or phantasm of the imagination, but keep in the substantial vengeance of everlasting damnation. Yet they are sometimes denoted by the title of ‘a lake,’ as the Prophet bears witness, when he says, They have borne their shame with them that go down into the lake. [Ezek. 32, 24. 25] Thus hell is both called ‘a land,’ because it holds stedfastly all that it takes in, and ‘a lake,’ because it swallows up those whom it has once received, ever tossing and quaking in weltering floods of torment; but the holy man, whether in his own voice or in the voice of mankind, beseeches that he may be ‘let go’ before he departs, not because he that bewails his sin is to ‘go to the land of darkness,’ but because everyone that neglects to bewail it doth assuredly go thither, according as the creditor says to his debtor, ‘Pay thy debt, before thou art put in bonds for the debt;’ whereas he is not put in bonds, if he delays not to pay all that he owes. In which place too it is rightly added, Whence I shall not return, in that His pity in sparing never any more sets them free, whom His justice in judging once assigns their doom in the places of punishment, which same places are yet more minutely described.

96. ‘Misery’ has relation to pain, ‘darkness’ relates to blindness. That land then which holds all those that are banished the presence of the strict Judge, is entitled ‘a land of misery and darkness,’ for pain without torments those, whom blindness darkens within, severed from the true Light. Not but that ‘the land of misery and darkness’ may be understood in another sense also. For this land too, in which we are born, is indeed ‘a land of misery,’ but not ‘of darkness,’ in that we here suffer the many ills of our corrupt condition, yet whilst we are in it, we are still brought back to the light through the grace of conversion; as Truth counsels us, Who saith, Walk while ye have the light, lest darkness come upon you. [John 12, 35] But that land is ‘a land of misery and darkness’ together, for everyone, that has gone down to suffer the woes thereof, never any further returns to the light; for the describing of which same it is further added,
Where is the shadow of death, without any order.
97. As external death divides the flesh from the soul, so internal death severs the soul from God. Thus the ‘shadow of death’ is the darkness of separation, in that every one of the damned, whilst he is consumed with everlasting fire, is in darkness to the internal light. Now it is the nature of fire to give out both light and a property of consuming from itself, but the fire that is the avenger of past sins has a consuming property but no light. It is hence that ‘Truth’ saith to the lost, Depart from Me, ye cursed, into everlasting fire, prepared for the devil and his angels. [Mat. 25, 41] And representing in one individual the whole body of them all, He saith, Bind him hand and foot, and take him away, and cast him into outer darkness. [Mat. 22, 1] Accordingly, if the fire that torments the lost could have had light, he that is cast off would never be said to ‘be cast into darkness.’ Hence too the Psalmist hath it; Fire hath fallen upon them, and they have not seen the sun. [Ps. 58, 8. Vulg.] For ‘fire falls’ upon the ungodly, but ‘the sun is not seen’ on the fire falling; for as the flame of hell devours them, it blinds them to the vision of the true Light, that at the same time both the pain of consuming fire should torment them without, and the infliction of blindness darken them within, so that they, who have done wrong against their Maker both in body and in heart, may at one and the same time be punished in body and in heart, and that they may be made to feel pangs in both ways, who, whilst they lived here, ministered to their depraved gratifications in both. Whence it is well said by the Prophet, Which are gone down to hell with their weapons of war. [Ezek. 32, 37] For the arms of sinners are the members of the body, by means of which they execute the wrong desires they conceive. Hence it is said rightly by Paul, Neither yield ye your members as instruments if unrighteousness unto sin. [Rom. 6, 19] And so to ‘go down into hell with the weapons of war’ is together with those same members, with which they fulfilled the gratifications of self-indulgence, to undergo the torrents of eternal condemnation, that at that time woe may every way swallow them up, who being now subjected to their gratifications, every way fight against His justice, Who judgeth justly.
98. But that is very wonderful that is said, without order, since Almighty God, Who punishes evil things well, never permits even the torments to be ‘without order;’ because [read ‘quia’] the very punishments that proceed from the scales of justice, cannot in any way be inflicted ‘without order.’ For how is it that there is no order in His punishment, since according to the measure of his guilt is likewise the recompense of vengeance which pursues everyone of the damned. For hence it is written, But mighty men, shall be mightily tormented, and stronger torment shall come upon the stronger ones. [Wisd. 6, 6. 8.] Hence it is uttered in the sentence of Babylon, How much she hath glorified herself, and lived deliciously, so much torment and sorrow give her. [Rev. 18, 7] If then the infliction is marked out according to the measure of the sin, it is undeniably true that there is order preserved in the punishments, and except the acts of desert did distribute His aggregate of torment, the Judge that shall come would never declare that He will say to the reapers, Gather ye together first the tares, and bind them in bundles to burn them. [Mat. 13, 30] For if there were no order observed in dealing punishment, why are the tares that are to be burnt bound in bundles? But doubtless to bind up the bundles for the burning, is to unite like to like of those that are destined to be given over to everlasting fire, that all whom a like sin pollutes, an equal punishment may bind in one, and that they who were defiled by iniquity in no degree dissimilar, may suffer by torments not dissimilar either, that condemnation may dash to the earth together those whom pride uplifted together, and that all, whom ambition made to swell in no unlike proportion, no unlike proportion of suffering may wring hard, and a like flame of punishment torment those whom a like flame of sin kindled in the fire of lust. For as in the house of our Father there are ‘many mansions’ [John 14, 2] according to the diversities in virtue, so a difference in guilt subjects the damned to a difference of punishment in the fires of hell, which hell, though it be one and the same for all, by no means burns all men in one and the same sort. For as we are all reached by one sun, yet we do not all glow beneath it in one class; for it is according to the kind of the body that the burthen of the heat too is felt, in the same way there is to the damned, but one hell that torments all, yet not one that consumes all men in one kind of manner, for what on the one side an unequal degree of healthiness in bodies occasions, that same on the other an unequal case of merit produces. How then is it said that there is ‘no order’ in the punishments, wherein without doubt every man is tormented after the measure of his sin?
99. But after the holy man brought in the shadow of death he adds what great disorder there is in the souls of the damned, since the very punishments, which come well ordered by justice, are doubtless far from well ordered in the heart of those undergoing death. For as we have said above, whilst every one of the damned is consumed with flames without, he is devoured by the fire of blindness within, and being in the midst of woe, he is confounded both within and without; so that he is worse tormented by his own confusion. Thus to rejected souls there will be ‘no order’ in their punishment, because their very confusion of mind torments most cruelly in their death; which same His equity in judging appoints by His wonderful power, that a punishment as it were ‘without order’ may confound the soul. Or, verily, order is said to be wanting to His punishments, in that when things arise for their punishment, their proper character is not preserved to them. Whence the words are forthwith introduced;
And everlasting horror dwells.
100. In the torments of this life fear has pain, pain has no fear, in that pain never torments the mind, when it has already begun to suffer what it feared. But hell both ‘the shadow of death’ darkens and ‘everlasting horror inhabits;’ in that they all, that are given over to its fires, both in their punishments undergo pain, and, in the pressure of pain coming upon them, they are ever stricken with fear, so that they both suffer what they dread, and unceasingly dread What they are suffering. For it is written concerning them, For their worm shall not die, neither their fire be quenched. [Is. 66, 24] Here the flame that burns gives light; There, as we have shown by the words of the Psalmist, the fire that torments veils the light. Here fear is gone so soon as the thing that was feared has begun to be suffered; There pain rends at the same time that fear pinches. Thus in a horrible manner there will then be to the damned pain along with terror, a flame together with dimness. Then, then, alas! the weight of heavenly equity must be felt by the damned, that they who whilst they lived were not afraid to be at variance with the Will of the Creator, may one day in their destruction find their very torments at variance with their own properties, that in proportion as they are at strife with themselves, their torments may be increased, and as they issue in diverse lines may be felt in many ways. And these punishments doth torture those that are plunged therein beyond their powers, and at the same time preserve them alive, extinguishing in them the forces of life, that the end may so afflict the life, that torment may ever live without end, in that it is both hastening after an end through torments, and failing holds on without end. Therefore there is done upon the wretches death without death, an end without ending, failing without failing; in that both death lives, and the end is ever beginning, and the failing is unable to fail. Therefore whereas death at the same time slays and does not extinguish, pain torments but does not banish fear, the flame burns but does not dispel the darkness, for all that is gathered from a knowledge of the present life, the punishments are without order, in that they do not retain their own character through all particulars.
101. Though there the fire both gives no light for comfort, yet, that it may torment the more, it does give light for a purpose. For the damned shall see, by the flame lighting them, all their followers along with themselves in torment, for the love of whom they transgressed, that whereas they had loved the life of such in a carnal manner against the precepts of the Creator, the destruction of those very persons may also afflict them for the increase of their condemnation. Which doubtless we gather from the testimony of the Gospel, wherein, as ‘Truth’ declares, that rich man, whose lot it was to descend into the torments of eternal fire, is described as remembering his five brethren, in that he asked of Abraham that he would send to them for their instruction, lest a like punishment should torment them coming thither at some future time. Therefore it is plain without doubt that he who remembers his absent kindred to the increase of his pain might a little while after even see them present to his eyes to the augmentation of his punishment. But what wonder is it if he beholds the damned also burnt along with himself, who to the increase of his woe saw that Lazarus whom he has scorned in the bosom of Abraham. He, therefore, to whom the very Elect Saint appeared, that his pangs might, be added to, why are we not to believe that he might behold in punishment those, whom he had loved in opposition to God? From which it is collected, that those whom the sons of perdition now love with inordinate affection, by a marvellous disposition of judgment, they will then see their fellows in torment; that the carnal tie, which was preferred to their Maker, may increase the pangs of their own punishment, being cursed before their eyes by a like retribution. Thus the fire that torments in darkness must be supposed to preserve light for torture. And if we cannot prove this from testimonies by the expression of the very thing, then it remains that we show it from the reverse.
102. For the Three Children of the Hebrew People, when the fire of the furnace was kindled by command of the king of Chaldaea, were cast into it with hands and feet tied. Yet when that king commiserating them sought them in the fire of the furnace, he saw them walking about with untouched garments. Where it is plain to infer, that by the wonderful dispensation of our Creator, the property of fire, being modified into an opposite power, at the same time never touched their garments, and yet burnt their chains, and for those holy men the flame was both cooled for the infliction of torment, and burnt out for the service of unbinding. And so as fire knows how to burn to the Elect in consolation, and yet knows not how to burn in punishment, so in the reverse case, at the same time that the flame of hell yields no light to the damned in the grace of consolation, it does yield light in punishment, that the fire of punishment may both glow with no brightness to the eyes of the damned, and for the increase of their pain may show how the objects of their affection are tormented. And what wonder is it if we suppose that hell fire contains at the same time the infliction of darkness and of light, when we know by experience that the flame of torches too burns and is dark. The devouring flame then consumes those, whom carnal gratification now pollutes. The gaping and immeasurable gulf of hell swallows up Then all whom vainglory exalts now, and they who by any sinful practice fulfilled here below the will of the crafty counsellor, then being cast off are brought to torments along with their leader.
103. And though there is a great difference between the nature of men and angels, yet those are involved in one and the same punishment, who are bound by one and the same guilt in sin. Which is well and shortly conveyed by the Prophet, when he says, Asshur is there and all his company: his graves are about him. [Ezek. 32, 22] For who is set forth by the title of Asshur, the proud king, saving that old enemy who fell by pride, who for that he draws numbers into sin, descends with all his multitude into the dungeons of hell. Now ‘graves’ are a shelter for the dead. And what other suffered a bitterer death than he, who, in setting his Creator at nought, forsook life? And when human hearts admit him in this state of death, assuredly they become his graves. Now ‘his graves are about him,’ in that all in whose souls he now buries himself by their affections, hereafter he joins to himself by torments. And whereas the lost now admit evil spirits within themselves by committing unlawful deeds, then the graves will burn together with the dead.
104. See how we are informed, what punishment is in store for the damned, and, by Holy Writ instructing us, have no reason to question, how great may be the fire in damnation, how great the darkness in that fire, how great the terror in that darkness. But what does it advantage us to foreknow these things, if it is not our lot to escape them? Therefore with the whole bent of our mind, we must make it our business, that when the opportunity of being at liberty is ours, by application to living well, we escape the avenging torments of evil doers. For it is hence said by Solomon, Whatsoever thy hand findeth to do, do it with thy might; for there is no work, nor device, nor knowledge, nor wisdom, in the grave, whither thou goest. [Eccles. 9, 10] Hence Isaiah saith, Seek ye the Lord while He may be found, call ye upon Him while He is near. [Is. 55, 6] Hence Paul says, Behold now is the accepted time; behold now is the day of salvation. [2 Cor. 6, 2] Hence he says again, Whilst we have opportunity, let us do good unto all men. [Gal. 6, 10]
105. But very often the soul girds itself up to walk in the way of uprightness, shakes off sloth, and is so transported into heavenly realms in affection, that it well nigh seems that there is nothing of it left here below; and yet when it is brought back to take account of the flesh, without which the course of the present life can never be accomplished, this keeps it weighed down below, as if it had not as yet reached aught of things above. When the words of the heavenly oracle are heard, the soul is uplifted into love of the heavenly land; but when the occupation of the present life rises up anew, it is buried under the heap of earthly cares, and the seed of the hope above comes to nothing in the soil of the heart, because the thorn of care below grows rank. Which same thorn ‘Truth’ uproots with the hand of holy exhortation by Himself, saying, Take therefore no thought for the morrow. [Matt. 6, 34] And in opposition to this, it is said by Paul, Make not provision for the flesh to fulfil the lusts thereof. [Rom. 13, 14] But in, these words of the Captain and the soldier we see that the soul is then pierced thereby with a mortal wound, when a balance of measure is not kept therein.
106. For whilst we still live in mortal flesh, concern for the flesh is not wholly cut away from us; but it is regulated so that it should serve the mind as discretion dictates. For whereas ‘Truth’ forbids us to be anxious for the morrow, He does not deny us to take thought in a certain way for the present things, which He does forbid us to extend to the time that succeeds. And truly while Paul will not let provision be made for the flesh in the lusts thereof, most certainly he does permit it to be made in things of necessity. Thus the care of the flesh must be restrained under the discreet guidance of a complete control, that it may always obey and never rule, that it may not as a mistress bring the soul under its power, but being subjected to the dominion of the mind, may like a handmaid wait in attendance, that it may come when bidden, and when repressed dart off at a beck of the heart; that it may scarcely show itself in the rear of holy thought, and never present itself to one front to front when full of right thoughts. Which is well conveyed to us in the account contained in the sacred Lesson, when Abraham is related to have met the three Angels. [Gen. 18, 2. 9. &c.] For he met them by himself, as they were coming, without the door of the tent, but Sarah stood behind the door; for the Man and the master as it were of the spiritual house, i.e. our understanding, ought, in the acknowledgment of the Trinity, to issue out of the close chamber of the flesh, and, as it were, to go forth out of the door of his dwelling-place below; but let care of the flesh, as a woman, not show herself out of doors, and let her be ashamed to display herself ostentatiously, that being as it were behind the back of the husband, under the discreet guidance of the Spirit, busied with necessary things alone, she may learn never to go wantonly uncovered, but to be regulated by modesty. But oftentimes, when she is charged never to presume on herself, but to resign herself wholly to undoubting hope in God, she turns away her ear, and disbelieves that, her exertions ceasing, the means of life can be forthcoming to her. And hence this same Sarah, upon hearing the promises of God, laughs, and for laughing is chidden, and still, so soon as she is chidden, she is made a fruitful mother. And she who in the vigour of youth had no power to conceive, when broken by the years of age, conceived in a withered womb; in that when care of the flesh has ceased to entertain confidence in self, by promise from God it receives against hope that which from human reasoning it doubted its ever obtaining. Hence he that is begotten is well called Isaac, i.e. ‘laughing,’ in that when it conceives sureness of hope in the Highest, what else does our mind give birth to but joy? Therefore we must take heed lest care of the flesh either transgress the limits of necessity, or in that which it discharges with moderation, presume on itself. For oftentimes the mind is betrayed to account that to be necessary, which it desires for pleasure, so that it reckons all that takes its fancy to be ‘the useful’ that we owe to life. And often because the effect follows the forecasting, the mind is lifted up in self-confidence. And when that is in its hand which is lacking to the rest, it exults in secret thought for the greatness of its foresight, and is so much the further removed from real foresight, in proportion as it is ignorant of the exaltation that it is feeling. Therefore we ought to bethink ourselves, with a heedful earnestness of vigilance, whether of what we execute in deed or what we revolve in heart, lest either earthly care, to the incumbrand of the mind, be multiplied without, or at least lest the spirit be lifted up within for its control thereof; that whilst we dread the judgment of God with temporal heed, we may escape the woes of ‘everlasting horror.’

1. As often as a mighty wrestler is gone down into the arena of the lists, those who prove no match for him in strength by turns present themselves for the working of his overthrow, and as fast as one is overcome another is directly raised up against him, and, he being subdued, another takes his place, that they may sooner or later find his strength in wrestling more yielding, in that his repeated victory by itself wears it out, so that as each fresh opponent comes to the encounter, he who cannot be overcome by the nature of their powers, may at least be got the better of by the changing of the persons. Thus, then, in this theatre of men and Angels, blessed Job approved himself a mighty wrestler, and how he prevailed against the charges of his adversaries, he shows by his continuance in unabated force; to whom first Eliphaz presents himself, and next Bildad, and finally Zophar puts himself forward in their place in the overthrow of him, and these lift up themselves with all their might to deal him blows, yet never reach so far as to strike the height of that well-fenced breast. For their very words plainly imply that they deal their blows upon the air, in that as they do not rebuke the holy man aright, the words of smiting being uttered in empty air are lost; and this is clearly shown, whereas the answer of Zophar the Naamathite begins with insult.

2. It is the practice of the impertinent ever to answer by the opposite what is said aright, lest, if they assent to the things asserted, they should seem inferior. And to these the words of the righteous, however small in number they have been heard, are ‘much,’ in that as they cut their evil habits to the quick, they fall heavy upon the hearing, whence that is even wrested to a crime, which by a right declaration is pronounced against crimes. For the very person, who had delivered strong sentences on grounds of truth, Zophar rebukes and calls full of words, in that, whereas wisdom reprimands sins by the mouth of the righteous, it sounds like superfluity of talkativeness to the ears of the foolish. For froward men account nothing right, but what they themselves think, and they reckon the words of the righteous idle in the degree that they find them differing from their own notions. Nor yet did Zophar deliver a fallacious sentiment, ‘that a man full of words could never be justified,’ in that so long as anyone lets himself out in words, the gravity of silence being gone, he parts with the safe keeping of the soul. For hence it is written, And the work of righteousness, silence. [Is. 32, 17] Hence Solomon saith, He that hath no rule over his own spirit in talking, is like a city that is broken down, and without walls. [Prov. 25, 28] Hence he says again, In the multitude of words there wanteth not sin. [Prov. 10, 19] Hence the Psalmist bears witness, saying, Let not a man full of words be established upon the earth; but the worth of a true sentence is lost, when it is not delivered under the keeping of discretion. [Ps. 140, 11. Vulg.] Thus it is a certain truth, that ‘a man full of words cannot be justified,’ but a good thing is not well said, because there is no heed taken to whom it is spoken. For a true sentence against the wicked, if it is aimed at the virtue of the good, loses its own virtue, and bounds back with blunted point, in proportion as that is strong which it hits. But that the wicked cannot hear good words with patience, and that wherein they neglect the amending of their life, they brace themselves up to words of rejoinder, Zophar plainly instructs us.

3. The uninstructed mind, as we have said, is sorely galled by the sentences of truth, and reckons silence to be a punishment; it takes all that is said aright to be the disgrace of mocking at itself. For when a true voice addresses itself to the ears of bad men, guilt stings the recollection, and in the rebuking of evil practices, in proportion as the mind is touched with consciousness within, it is stirred up to eagerness in gainsaying without; it cannot bear the voice, in that, being touched in the wound of its guilt it is put to pain, and by that which is delivered against the wicked generally, it imagines that it is itself attacked in a special manner; and what it inwardly remembers itself to have done, it blushes to hear the sound of without. Whence it presently prepares itself for a defence, that it may cover the shame of its guilt by words of froward gainsaying. For as the righteous, touching certain things which have been done unrighteously by them, account the voice of rebuke to be the service of charity so the froward reckon it to be the insult of mockery. The one sort immediately prostrate themselves to show obedience, the other are lifted up to show the madness of self-defence. The one sort take the helping hand of correction as the upholding of their life, by means of which whilst the sin of the present life is corrected, the wrath of the Judge that is to come is abated; the other, when they find themselves assailed by rebuke, see therein the sword of smiting, in that whilst sin is unclothed by the voice of chiding, the conceit of present glory is spoilt. Hence ‘Truth’ says by Solomon in commendation of the righteous man, Give instruction to a wise man, and he will hasten to receive it [Prov. 9, 9]; hence he makes nothing of the obstinacy of the wicked, saying, He that reproveth a scorner getteth to himself wrong [ver. 7]. For it generally happens that when they cannot defend the evils that are reproved in them, they are rendered worse from a feeling of shame, and carry themselves so high in their defence of themselves, that they rake out bad points to urge against the life of the reprover, and so they do not account themselves guilty, if they fasten guilty deeds upon the heads of others also. And when they are unable to find true ones, they feign them, that they may also themselves have things they may seem to rebuke with no inferior degree of justice. Hence Zophar, for that it stung him to be as it were mocked at by reproof, forthwith subjoins with lying lips.

5. For man by himself speaks to himself when in all that he thinks he is not withdrawn by the Spirit of the Divine Being from the sense of carnal wisdom; when the flesh puts forth a sense, and inviting the mind as it were to the understanding of it, sends it forth abroad. And hence ‘Truth’ saith to Peter, who was still full of earthly notions, For thou savourest not the things that be of God, but the things that be of men. [Mark 8, 33] Yet, when he made a good confession, the words are spoken, Flesh and blood hath not revealed it unto thee, but My Father which is in Heaven. [Mat. 16, 17] Now what do we understand by ‘the lips’ of God saving His judgments? For when the lips are closed the voice is kept in, and the meaning of the person keeping silence is not known; but when, the lips being opened, speech is put forth, the mind of the person speaking is found out. So ‘God opens His lips’ when He, manifests His will to men by open visitations. For He as it were speaks with open mouth, when the veil of interior Providence being drawn aside, He declines to conceal what is His will. For as it were with closed lips He forbear to indicate His meaning to us, when by the secresy of His judgments He conceals wherefore He does any thing. Zophar therefore, in order that he might reprove blessed Job on the grounds of a carnal understanding, and show what kindness of disposition he himself was of, wishes good things for him, which even when they are there present he does not know to be so, saying, But oh that God would speak with thee, and open His lips with thee. As if he were to say in plain words, ‘I feel for thy uninstructedness more than for thy chastening, in that I know thee to be endued with the wisdom of the flesh alone, and void of the Spirit of Truth. For didst thou discern the secret judgments of God, thou wouldest not give utterance to such daring sentences against Him.’ And because when Almighty God raises us to take a view of His judgments, He forthwith puts to flight the mists of the ignorance that is in us, what instruction comes to us by His lips being opened, he forthwith shows by adding in the words.

The public works of the supreme wisdom are when almighty God rules those whom he creates, brings to an end the good things which he begins and aids by his inspiration those whom he illuminates with the light of his visitation. For it is plain to the eyes of all people that those whom God created of his free bounty, he provides for with lovingkindness. And when he grants spiritual gifts, he himself brings to perfection what he has himself begun in the bounty of his lovingkindness. But the secret works of supreme wisdom are when God forsakes those whom he has created … when he enlightens us with the brightness of his illumination and yet by permitting temptation of the flesh, strikes us with the mists of blindness. Or when he does not care to preserve the good gifts he has bestowed to us, when he at the same time prompts the desires of our soul toward himself and yet by a secret judgment presses us with the powerlessness of our weak nature.… “For her law is manifold.” What should the “law” of God be understood to mean here except for “charity,” whereby we ever read in the inward parts in what way the precepts of life should be maintained in outward action? For concerning this law the voice of “Truth” says, “This is my commandment, that you love one another.” Concerning it, Paul says, “Love is the fulfilling of the law.” In relation to it Paul says again, “Bear one another’s burdens, and so fulfill the law of Christ.” For how can the law of Christ be more aptly understood than to mean the charity that we then truly fulfill when we bear the burdens of our brothers from the principle of love?

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 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.

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.
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 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.

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, 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 show 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 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 showing 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,’

It very often happens that the spirit already lifts the mind on high, while nonetheless the flesh assails it with pressing temptations. When the soul is led forward to the contemplation of heavenly things, it is repelled by the images of unlawful practice presented to it. The sting of the flesh wounds him suddenly, whom holy contemplation was bearing away beyond the flesh. Therefore, heaven and hell are shut up together, when one and the same mind is simultaneously enlightened by contemplation’s uplifting and obscured by the pressure of temptation. The result is the soul strains forward to see what it should desire and yet, because it is bowed down in its thought, is subject to things that should make it blush. For light springs from heaven, but hell is held in darkness. Heaven and hell then are brought into one when the soul that already sees the light of the land above also sustains the darkness of secret temptation coming from the warfare of the flesh.… As if we were appending the explanation of the things premised, saying, “Because he sees that by suffering them evil habits gain growth, by judging he brings to nothing his gifts.” Now the right order is observed with the account that vanity is 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. Something is said to vanish that is suddenly withdrawn from the eyes of the beholder. Hence the psalmist says, “Every living human being is altogether vanity.” For in this, by living he only tends to destruction and is rightly called “vanity” indeed. But by no means is his living also rightly called “iniquity.” For though it is in punishment of sin that he comes to nothing, yet this particular circumstance is not itself sin that passes swiftly from life. Thus all things are vain that pass by. Solomon speaks the words, “All is vanity.” But “iniquity” is fitly introduced immediately after “vanity.” For while we are led onwards through some things transitory, we are, to our injury, tied fast to some of them. When the soul does not hold its seat of immutability, running out from itself it goes headlong into evil ways. From vanity, then, the mind sinks into iniquity. Iniquity, being familiar with things mutable, while it is ever being hurried from one sort to another, is defiled by sins springing up. It is also possible that “vanity” may be understood as sin, and that by the title of “iniquity” weightier guilt may be designated.

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 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.

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.
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, 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.

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.