23.. ' Frcc|iu:ntly, also, because be does not suffer i in mediately tli' piinisbme?U be deserves, be considers tbat bis conduct is not displeasing to God. Let bim go tben now, and launcb fortli presumptuously into every kind of blaspbemy. l^et liim take bis fdl of bis sinful ])leasures; let bim spoil otbers' goods, and satiate bimself witb tbe oppression of ibe in- nocent. And, because be is not yet smitten, let bim consider tbat bis ways are not observed by God, or, wbat is worse, Ibat tbey are approved of by Him. Tbere will fall on bim, full surely, tbere will fall on bim, a sudden and everlasting blow. And be will then acknowledge, that every thing is observed by God, wben he sees bimself condemned, by an unexpected death, in retribution for all bis guilt. He will then open, in his torment, tbe eyes which he long kept closed in sin. He v/ill tben perceive, that the righteous Judge has observed every thing, when he is now unable, by perceiving it, to escape the due deserts of his sins. Tbe ungodly, then, who is long spared, is swept away suddenly, because the eyes of the Lord are over all the ways of men, and He considereth all their steps. As though be were to say, Because He does not at last leave those sins unpunished, which He long looks on with forbearance. For, behold! He has suddenly swept away the violent man, and his sins which Pie endured with patience, He has cut off with punishment. Let no one say then, when he beholds any ungodly man heaping up sin without restraint, tbat God does not notice the conduct of men. For be who is long tolerated, is swept away suddenly.
7. But he calls the steps of men, either our separate actions on which we are engaged, or the alternating motives of our inmost thoughts, by which, as if by steps, we eithei depart far from the Lord, or approach near to Him by holi ness. For the mind approaches by so many steps nearer t( God, as it makes progress in so many holy emotions. And again, it departs so many steps further from Him, as i becomes depraved by so many evil thoughts. Wbence it i; frequently tbe case tbat, though the emotion of tbe mine does not come forth in action, yet the sin is already perfected I Thought is in God's sight. No forget fulness icith Him. 99 by reason of the guilt itself of the lliouglit. As it is written, Book Hand in hand, fhc nicked shall not be innocent. For hand ^ 1 is wont to be joined with hand, when it rests at ease, and no n 21.
laborious employment exercises it. Hand therefore in hand, the wicked shall not be nnwcent. As though he were saying, Even when the hand rests from sinful deeds, yet the wncked, by reason of his tlioughts, is not innocent. Because then we know that not merely our actions, but even our thoughts, are strictly weighed, what will befal us for our walking in wicked action, if God judges so minutely the steps of the heart? Behold, no man witnesses the secret courses of our mind, and yet, in the sight of God, we are making as many steps, as many affections as we put in motion. We fall before Him, as often as we stumble away from the straight path by the foot of unstable thought. For unless this frequent stumbling of our minds increased in His sight, He would not in tmtli exclaim by the Prophet, Put away thelLS.],\6.
evil of your thoughts from before Mine eyes. But speaking thus, He witnesses that He cannot endure, as it were, the intensity of our secret wickedness. But it cannot be hidden from Him, because, namely, every unlawful thought which is conceived in secret by us, is thrust offensively before His sight. For, as it is written, all things are naked and ope?iUeh. 4, . to His eyes. Whence it is here also properly subjoined, I Ver. 22. There is no darkness, and there is no shadow of I death, where they who work iniquity may he hid.
\ 8. What did he intend to designate by darkness but vi.
ignorance, and what by the shadow of death, except oblivion? For it is said of the ignorance of certain persons, Havi?ig E^ih. i, their mind obscured ivith darkness. And it is written again ^^' I of the oblivion which comes on us at death, In that day alll*s.i46, their thoughts shall perish. Since then whatever is thought of during life is utterly consigned to oblivion by death, oblivion is a kind of shadow of death. For as intervening death puts an end to the doings of life, so does intervening forgetfulness destroy that which existed in the memory. It is rightly, therefore, called its shadow, inasmuch as it is modelled upon it, as it were, while it imitates its power in lulling the senses to rest. But, since God is neither un- acquainted with men's evil thoughts, nor forgetful of their loo (tod alone lintnortid^ on jme jroni all cliaiiye.
Job 34, evil deeds, (except indeed tliey are blotted out of ills siglit '■ — by ]:)enit'jncc,) it is approjiriately o])S(;rved, There la no ddrkiieas, and tJtere is no.shadoiv of diuilli, wjiere they who ivork ini<itnhf tiiatj be hid. As lliough he were lo say, No one is liiddcn from His judgment, (or this reason, that it is impossible for IJim either not to behold what we do, or lo forget what He beholds.
9. Although ' darkness,' or ' the shadow of death,' can be understood likewise in another sense. For every change is a kind of resemblance of death. For that which changes any thing, cuts it off, as it were, from what it was Vjefore: that so it ceases to be what it was, and begins to be what it was not. Because then the true Light, our Creator, I mean, is obscured by no vicissitude of change, and over- shadowed by no defects in His own nature; but it is His nature to shine forth unchangeably, darkness and the shadow of death are said not to exist in Him. Wherefore it is James ^vrittt^i elsewhere, With, Whom, is no variableness, nor shadoiv of turning. And hence again, Paul the Apostle 1 Tim. says, Who only lialh Inimorlality, and dwelleth in the liyht ' * which no man can approach unto. But, since we all know that both the soul of man and angelic spirits were created immortal, why is God alone said by the Apostle to have immortality, unless it be thftt God alone truly dies not, since He alone is never changed?
10. For the soul of man would not fall, if it had not been changeable. And, banished also from the joys of Paradise, if it were not capable of change, it would never return lo life. But, in endeavouring to return to life, it is compelled to bear with its defects, from its alternation and change. Because then it was fashioned out of nothing, it is of itself ever sinking beneath itself, unless kept up by tlie hand of its Maker to a condition of holy desu'e. Since then it is a creature, it has a downward tendency. For it considers, that of its own strength, it is able only to fall headlong; but it holds firmly to its Creator, with the hand of love, lest it - should fall, until it passes over to unchangeableness, and lives really immortally, because unchangeably.
1 1. The Angelic spirits also were made changeable by _..._-re, so as lo fall of their own accord, or to stand from Men should judge themselves, lest they he judged. 10 J tlieir own will. But, because they humbly chose to cling to Job 34, Him, by Whom they were created, they overcame the — — — changeableness which was in them, by remaining immutably at the 'firm, so that they deservedly rose above the liability toj'j^^^J^^ I change, to which they would have been subject in the book. i order of their nature. Since then it is the ]U'operty of I the Divine Nature alone, not to suffer the shades of ignorance and change, let it be justly said, There is no darkness, and there is no shadow of death, ichere they, nho icork iniquity ^ viay he hid. For the more unchange- ably tliat eternal bght shines, which is God Himself, [the more piercinoly does It see, and It is neither ignorant [of what is hid, since It penetrates all things, nor does It I forget the things It has penetrated, because It lasts on with- out change. And consequently, as often as we conceive in our mind any unworthy thought, so often do we sin in the light. Because It is present to us though not present to It; and when we walk wickedly we offend against It, from which we are deservedly far away. But, when we believe that we are not seen, we keep our eyes closed in the sun light: that is to say, we conceal Him from ourselves, not ourselves from Him. Let us then, now while we are able, blot out our evil thoughts, and more evil deeds, from the sight of the eternal Judge. Let us recal to the eyes of our heart whatever evil we have committed through the sin of presumption. Let not our weakness flatter itself, and handle itself delicately in those sins, which it calls to mind. But the more it is conscious to itself of evil, let it be the more kindly severe against itself. Let it set before itself the future judgment, and whatever sins it is conscious must be severely smitten by the sentence of the Judge, let it mercifully smite in itself by the penitence of conversion. Whence, after the punish- ment of this man of violence has been described, it fitly follows, V^er. 23. For it is no longer in the power of man to come near to God for judgment.
12. This verse requires the greater discussion, the more yii, painful is that which it speaks of, if it is neglected. Here doubtless that judgment is not designated which punishes by eternal retribution, but that w])ich, conceived by the mind, l()-2 ILnc to judfje ourselves, while we have time.
Job 34, cleanses througli our conversation'. For whoever is afraid of beingcoiulenincd by the first of iJiesc does not desire to approacli •al. 'con- version.' near it. 15y its being said then, For it is no lonjer in the power ot man to come near to God /or jadyment, it is pointed out at once that there is a kind of judgment, which is at last desired even by the damned and reprobate. And what is that, but this of 1 Cor. which Paul the Apostle speaks. For if we zvoutd judye our- ' ■ selves, we would not be Jiidycd? and of which it is said by Is. 59, 8. the Prophet, Theie is no judgment in their goings, diwd of Ps 99,4. which David says, The honour of a king loveth judgment, nami'ly, that he who now knows God by Faith, should care- fully judge what he owes Him in his works. Whence it is Job 35, written again. Be judged before the Lord, and wait for Him. ^^' He in truth is judged before the Lord, w^ho beholds the Lord in his heart, and examines into his conduct with anxious enquiry, beneath His presence. For a man waits for Him the more confidently, the more he daily examines his life with suspicion. For he, who comes to His final judgment, is no longer judged before Him, but by Him. Of this judgment also the Lord speaks by the Prophet to the Is; 43, forgetful soul, Put Me in remembrance, that we may plead ^ * together; tell me, if thou hast any thing, that thou mayest be justified.
13. For the mind of every one ought anxiously to enquire into its pleas before God, and the pleas of God against itself.
It should weigh carefully either what good things it has received from Him, or what an ill return it has made for His goodness by wdcked living. And this the Elect never cease Prov.l2,to do day by day. Whence Solomon well says, TJie thoughts of the righteous are judgments. For they, approach the secret chambers of the Judge, in the recesses of their own heart; they consider how sharply He smites at last. Who long patiently bears with them. They are afraid for the sins which they remember they have committed; and they punish by tlieir tears the faults which they know they have perpetrated They dread the searching judgments of God, even in those sins, which they perchance cannot discover in themselves For they see that that is observed by Divine Power, W'hicl they, through human weakness, do not see in themselves They behold the severe Judge, Who strikes a heavier bloT Thought of future Judgment^ a help to our own penitence. 103 ihe slower He is in coming. They contemplate also the Book assembly of the holy Fathers seated with llim in judgment, ^-^ 1 and blame themselves for having slighted either their words J. ' or their examples. x\nd, in this secret chamber of inward judgment, constrained by the sentence of their own con- science, they chasten with ])enitence, that which they have committed through pride. For they there count over what- ever comes against, and assails them. There do they crowd before their eyes every thing they should weep for. There do they behold, whatever can be searched out by the wrath of the severe Judge. There do they suffer as many punish- ments as they are afraid of suffering. And, in the sentence thus conceived in the mind there is present every agency which is needed for the fuller punishment of those con- victed by it. For the conscience accuses, reason judges, fear binds, and pain tortures. And this judgment punishes the more certainly, the more inward is its rage; because it does not come to us from any thing without. For when any one has begun to enter on this business of examination against himself, he is himself the prosecutor who arraigns, he is himself the accused who is arraigned. He hates himself, as he remembers himself to have been: and in the person of his present self persecutes his former self. And a contest is raised by a man in his mind against himself, bringing forth peace with God. This struggle oi the heart the Lord required, when He said, by the Prophet, / attended ^^^'^)^' and hearkened: no man speaketh what is good, Uiere is no one that doth penance for his sin, saying, What have I done? He was appeased by this struggle of the heart, when He spake to His Prophet, of King Ahab^ reproving himself, saying, Hast thou seen Ahah humbled before Me? therefore I Kings because lie hath humbled himself for My sake, I will not ' bring the evil in his days.
14. Since then it is now in our power to undergo an inward judgment of our mind against ourselves, let us examine and accuse our own selves, ftnd torture our former selves by penitence. Let us not cease to judge ourselves, while it is in our power. Let us carefully attend to what is said. For it is no longer in the power of man to come near lt> God for judgment. For it is a property of reprobates to 104 Daily self examination a means of inward renewal.
Job 34, be ever doin^ wionp^, and never to repent of what they have — ^^ — (lone. For lliey pass over, with blinded mind, every thing that they do, and do not acknowledge what they have done, execpt when they have been punished. But it is the custom of the Elect, on the other hand, to examine daily into their conduct from the very first springs of their thoughts, and to drain to the bottom, whatever im])urity flows forth iiom thence. For as we do not notice how our limbs grow, our body increases, our appearance changes, our hair turns from black to white, (for all these things take place in us, without our knowing it,) in like manner is our mind changed from itself, by the very habit of anxiety every moment of our life; and we do not perceive it, unless we sit down to carefully watch our inmost condition, and weigh our advances and failures day by day. For in tliis life, to stand still, is, in ■ itself, to go back, as it were, to our old state, and when the mind is left undisturbed, it is overpowered by an old age, as it were, of torpor: because bj' neglecting itself, and by losing insensibly its proper strength, it wastes away, unknown to itself, from the appearance of its former power. Whence it is saiJ by the Prophet, under the character of Ephraim, Uos.7, 9. Strangers have devoured his strength, and he knew it not, hut even gray hairs are sprinkled on him, and he himself was ignorant of it. But when the mind enquires into itself, and examines itself carefully with penitence, it is renewed from this its old nature, by being bathed with tears, and kindled with grief; and, though it had been well nigh frozen with the chill of age, it glows afresh by a supply of the zeal of inward love. Whence the Apostle Paul warns his disciples, who were growing old by contact with this mortal life, saying, Eph. 4, Be renewed in the spirit of your mind.
15< But both the examples of the Fathers, and the pre- cepts of holy Scripture, assist us much in acting thus. For if we look at the doings of the Saints, and lend an ear to the Divine commands, the sight of the one and the hearing of the other inflames lis. And our heart is not benumbed with torpor, when it is urged on by imitation of them. Whence Lev. 6, it is well said to Moses, The fire on the altar shall always hum, which the priest shall feed, putting wood on it every day in the morning. For the altar of God is our heart, in Fire of love in the heart needs fuel to sustain it. 105 which the fire is ordered ahvays to burn: because it is Book necessary that the flume of love should constantly asrnnd XXV. therefrom to God. And the priest should put wood thereon every day, lest it should go out. For every one who is endowed with faith in Christ, is made specially a member of the Great High Priest, as Peter the Apostle says to all the failliful, But ye are a chosen race, a royal priesthood. And ^ Pet. 2, as the Apostle John says, Thou hast made us a kinydont Rev. l and priests to our God. The Priest therefore feeding the^* fire on the altar, nuist place fuel on it every day; that is, every faithful person must never cease to collect together in his heart as well the examples of those who have gone before, as also the testimonies of Holy Scripture, that the flame of love may not be extinguished within it. For to make use of, either the examples of the Fathers, or the precepts of the Lord, in exciting our love, is, as it were, to supply iuel to the tire. For since our new life within daily gi'ows old, by its very converse with this world, fire must be fed by a supply of wood, so that while it wastes itself away by the habits of our own condition, it may revive by means of the examples and testimonies of the Fathers. And it is there rightly ordered, that wood should be thrown on every day in the morning. For these things are not done, unless when the night of blindness is extinguished. Or certainly, because the morning is the first part of the day, every one of the faithful must put aside the thoughts of this life, and consider in the first place, that he must enkindle by every means in his power, that zeal which is even now as it were failing within him. For this fire on the altar of the Lord, that is, on our heart, is speedily extinguished, if it is not carefully renewed by an application of the examples of the Fathers, and the testimonies of the Lord.
16. liut it is rightly subjoined in this place, And when^^y' G, the burnt offeriny is placed upon it he shall burn thej'at of the peace offerinys. For whoever kindles within himself this fire of love, places himself upon it as a burnt offer- ing, because he burns out every fault, which wickedly lived within him. For when he examines the secrets of his own thoughts, and sacrifices his wicked life, by the sword of conversion, he has placed himself on the allar of ] 06 Precept and example^ Jeremiah* s ropes and rags. Job 34, his own heart, and kindled hiDisclf with tho fire of love.
23 '- — And the fat of the peace oflbrings suiells sweetly from this victim: because the inward fatness of new love, making peace between ourselves and God, emits from us the sweetest odour. JJut since this self-same love continues inextinguishable in the heart of the Elect, it is there fitly Lev. (>, subjoined. This is that perpetual Jive, wJiicJi shall never go out on the altar. This fire in trnth will never go out on the altar, because the glow of love increases in their minds even after this life. For it is the effect of eternal contemplation, that Almighty God is loved the more deeply, the more lie is seen.
17. But that we are delivered from the depths of this life, when aided by the Divine warning, and the examples of Jer. 38, those who have gone before, is also well signified by Jeremiah the Prophet being lowered into a well; for ropes and old rags are let down, in order to raise him out of it. For what is typified by the ropes but the precepts of the Lord? For since they both bind us fast, and snatch us away when involved in evil doings, they tie, as it were, and draw us, they confine and raise us up. But for fear he should be cut, when bound, and dragged by the ropes, old rags are at the same time lowered down: because the examples of the old fathers strengthen, that the Divine commands may not alarm us.
And, by comparing ourselves with them, we presume that we are able to do that, which we shrink from, through our o\yn weakness. \i then we are anxious to be raised from the depth, let us be fastened with ropes, that is, let us be bound by the precepts of the Lord. But let old rags also be placed between, for the ropes to be held better by their means: that is, let us be supported by the examples of those of old times, that the subtle precepts may not, as they raise up, wound us who are infirm and timid. The Apostle Paul used to apply, as it were, some old rags, when he adapted the examples of the ancients to his spiritual precepts, in Heb. 11, order to raise up his disciples, saying, The righteous had ' trial of mocking s and scourghigs, moreover also of bonds and imprisonments: they were stoned, they were sawn asu7ider, tvere tempted, were slain with the sicord. And Heb. 12, shortly after. Having therefore so great a cloud ofivitnesses Seeking ouhcard thhifjs makes man dull to those loithin. 107 placed over uSy laying aside every weight, ami the sin which Book surrounds us, let us run with patience to the contest set — ==-— * before us; and again, Remember tjiose who are placed over Ueh.is, you, who have spoken to you the word of God^ whose faith'' imitate, looking to the end of their conversation. He had, namely, in a former passage, lowered ropes, as it were, while announcing spiritual precepts. But afterwards he applied old rags, as it were, when mentioning the examples of ancestors.
18. Roused then by the voices of so many precepts, and aided by the comparison of so many examples, let us turn back to our hearts, and examine carefully all our doings. And let us blame whatever within us offends against the will of Divine rectitude, in order that this very accusation may excuse us with our strict Judge. For we are the more quickly acquitted in this judgment of our conscience, the more strictly we regard ourselves as guilty. And we must not omit the opportunities which are afforded us for this purpose, because, after the season of this life, there is no time for so doing. For it is not, indeed, said without reason, For it is no longer in the power of man to come near to God for judg- ment. For we are reminded of what we cannot do then, in order that we may not neglect, now, what we can do. But behold, engagements occupy our minds, and, from their constant contact with us, turn away the eye of our mind from self consideration. For our mind is distracted by those visible things, which it beholds, and when it is employed outwardly, it forgets what is going on in itself within. But the Divine voice pierces it with its terrible sentences, like so many nails, to keep it vigilant; that man may, at least when startled with fear, tremble at the secret judgments hanging over him, which he pretends not to see, when overwhelmed by torpor. For, as we said above, the mind is weighed down, by being fatally accustomed to the habits of the old life, and is lulled as in sleep on these outward objects which it beholds; and after having once wasted its strengthin seeking after visible things without, it has lost all its power for contemplating invisible things within. Whence it is now necessary that the mind which is detached by visible objects, should be smitten with invisible judgments, and that, since it has laid 108 How jmhjment already taken effect within the soul.
Job 34, itself low by its evil indulgence in these outward objects, it - — 1- should seek, at least when smitten, that which it has forsaken.
But behold, Holy Scripture transfixes drowsy hearts with a kind of dread, in order that they may not cling to those things which come to nothing without, but which have eternally ruined them within. It points out to us what is decreed by the secret sentence, in order that these outward things may not be too much thought of. It informs us wliat is doing above us with regard to us, in order that we may turn the eyes of our heart from these outward and temporal objects, to the secret of the inward disposal. For after much had been said, concerning the punishment of the wicked, there is suddenly introduced the secret judgment, mercifully and justly passed upon us: how some lose that which they appeared to hold fast, and some receive that which others deservedly lose. For he says, Yer. 24. He shall break in pieces many and v:ithout number^ and shall make others to stand in their stead. viii. 19. This is daily occurring. But because the end of both parties is not seen as yet, it is less dreaded. For the repro- bate never acknowledge their fault, excepting when under punishment. And because punishment is deferred, the fault is made light of. But they fall from a state of righteousness, and others, on their fall, obtain the place of life. But they think not of their fall, since they do not consider the death which awaits them for ever. For did they but turn their eyes to what they are about to suffer there, they would tremble at what they are doing here. But it is plain to all that Almighty God will make a public enquiry at that final ordeal, so as to give up some to torments, and admit others to a participation of the heavenly kingdom. But that is now^ daily taking place by a secret, which is then made manifest by a public, judgment. For either searching, or ordering, the hearts of men, one by one, with justice and mercy, He casts forth some of them to outward pursuits, and leads others on to those which are within. He inspires these to seek for inward joys, and leaves those to think, for their pleasure, on outward things. He raises the mind of these to heavenly objects, and immerses the pride of the others in the basest desires. But the hearts of other men are shut up from Man sees not who are drawn inward^ tvho cast outioard. 109 liiniiau sight, and it is not known who is rejected; since the Book thoughts of each man cannot be penetrated. For ofttimes, '- thougli the heart be evilly disposed, the deliberation of thought has not been carried into eft'ect, and a man is perhaps still con- strained within by habit, who already wanders abroad in his mind. But such an one, whoever he be, fell in the sight of the inward Judge, as soon as he departed in desire from seeking for things within. I>ut others, sometimes, after a course of