— ■ — deraned already by the darkness of their own unbelief, they do not deserve to be condemned by the open re])roof of Him, Whom they had despised. I'hose hear at least the words of the Judge, because they have retained at least the words of Tlis faith. These hear not in their condemnation the sentence of the eternal Judge: because they would not retain their reverence for Him even in words. Those perish by the Law, because they have sinned under the Law; whilst no mention of the Law is made to these, in their condemnation; because they made no effort to have any thing of the Law. For a prince, who administers an earthly commonwealth, punishes in different ways a citizen, who offends at home, and an enemy who makes war abroad. In the first case, he considers his rights, and condemns him in language of just reproof. But against an enemy he wages war: he wields instruments of destruction, and inflicts the tortures his wickedness deserves. But he does not enquire what the law provides for his offence. For it is not neces- sary for him to be destroyed by Law, who could never be held by the Law. Thus, therefore, in the last judg- ment, both a lawful reproof smites him down, who has departed in his conduct from that which he held in profession; and he is destroyed without a judicial sentence, who is not held by the law of faith.
51. But of the class of the Elect, some are judged and reign. As those, who wipe away with their tears the stains of their life, who, atoning their former misdeeds by their subsequent conduct, conceal from the eyes of their Judge, with the cloak of alms deeds, whatever unlawfulness they may have ever committed. To whom, when placed at His right Mat.25, hand, the Judge says at His coming, I hungered^ and ye gave Me to eat. I thirsted, and ye gave Me to drink. I was a stranger, and ye took Me in, naked, and ye covered Me; sickf and ye visited Me; I was in prison, and ye came to Ih.vM.Me. To whom he speaks before, saying, Come, ye blessed of My Father, possess the kingdom, prepared for you from the foundation of the world. But others are not judged, and yet reign; as those, who surpass even the precepts of the Law in the perfection of their virtues; because they are by no The more perfect reujn without being judged. 173 means satisfied with fulfilling that which the Divine Law Rook enjoins on all, but with surpassing eagerness desire to per- — — — ~ form more, than they would learn from general precepts. To whom it is said by the voice of the Lord; Ye ivhich have /<?/*/ Mat 19, all ond have followed Me., when the Son of Man shall sit on ' the throne of His Majesty., ye also shall sit upon twelve thrones., judging the twelve tribes of Israel. And of whom ihe Prophet says, The Lord will come to judgment with thels.3,\4. elders of His people. And of whom Solomon, when speak- ing of the Bridegroom of holy Church, observed, saying, Her liusband is noble in the gates, when he sitteth with the Proy.s], elders of the land. These, therefore, are not judged in the last judgment, and yet reign, because they come as judges together with their Creator. For, leaving all things, they performed, from ready devotion, more than they heard ordered in general terms. For that, which the rich yoinig man heard, was said by a special command to the more perfect, and not generally to all, Qo and sell all that thou hast, «?z^Mat. 19, 21 21 give to the poor^ and thou shall have treasure in heaven, and come and follow Me. For if a general command bound all persons under this precept, it would be at once a fault for us to possess any thing of this world. But a general direction to all persons in Holy Scripture is one thing, a command specially to the more perfect is another. These then are rightly not bound by the general judgment, who in their conduct have far surpassed even general precepts. For as they are not judged, and yet perish, who, from the persuasion of unbelief, scorn to be bound by the Law; so, they are judged not, and yet reign, who, from the persuasion of f^od- liness, advance even beyond the general precepts of the Divine Law, Hence is it, that Paul, far surjiassing even special jirecepts given him, performed more in deed, than he received by the appointment of permission. For wheniCor.9, he had received, that preaching the Gospel he should live '^ ' of the Gospel, he both conjmunicated the Gospel to his hearers, and yet refused to be maintained at the expense of the Gospel. Why then should he be judged in order to reign, who received a less obligation, but found out a higher mode of life? Let it be said then rightly, He giveth judg- 174 God overlooks not the rigliteous. Holy men called Kings.
Job 3G,ment to the poor: because, tlic more lliey arc despised, by h tliis world, for tlieir great humility, the more do they then rise u]), with greater height of power, to llie seats whieli have been assigned them. Whence it also follows; Ver. 7. He will 7iot vjithdraw His eyes from the righteous^ hut establisheth kings on the throne for ever, and there are they exalted.
52. For God is perhaps believed to have withdrawn His eyes from the righteous, because they are here wounded by the injustice of the unrighteous, and are unavenged. But He then more regards His servants, when the iniquity of their persecutor unjustly afflicts them. For, beholding what they here humbly endure. He doubtless even now looks forward to the recompense He is there mercifully to bestow on them. He does not therefore withdraw His eyes from the righteous. Behold how the one groans in his humility; the other is proud, and flourishes in his wickedness. The one bruises his heart, the other is exalted with pride at his iniquity. Which then of these is far withdrawn from the sight of God, the one who has suffered injustice, or the one who has inflicted it on the sufferers? The one, who has kept hold of Divine grace, amid the gloom of sorrow, or he who, amidst external pleasure, has lost the light of righteous- ness within? xxviii. 53. But holy men are properly termed * kings,' in the language of Scripture; because having been raised above all the motions of the flesh, at one time they control the appe- tite of lust; at another, they moderate the heat of avarice; at one time, they bow down the boastfulness of pride; at another, they crush the suggestion of envy; at another, they extinguish the fire of passion. They are ' kings' then, because they have learned not to give way to the motions of their temptations, by consenting to them; but to gain the mastery, by ruling over them. Since, therefore, they pass, from this power of authority, to the power of retribution, let it be rightly said, He establisheth kings on the throne for ever. For they are wearied for a time, by ruling themselves, but they are placed for ever on the throne of the kingdom of eternal elevation; and they there receive the power of justly IVhat to sit on twelve thrones, ivhat with Christ on His orvn. 175 judging others, just as they are here unskilled in unjustly Book sparing themselves. For it is hence said in another place;2i2E t* Until riyhteousncss be turned into jndijmcnt, Paul says P^. 94, of himself and his fellows; That we minht he made the c. ^ ^ riyhleousness of God in Him. Righteousness, then, is 21. turned into judgment, because they, who now live righteously and blamelessly, then obtain the power of judging others. Hence the Lord says to the Church of Laodicca, To him Rev. 3, that hath overcome 1 2cill give to sit nith Me on My throne, ' as I have overcome, and have sat ivith My Father on His throne. The Lord asserts, that He had sat as a conqueror with His Father on His throne, because after the struggles of His passion, after the reward of His resurrection, He pointed out more clearly to all, that He was equal to the Power of the Father, and He made it known that He was not inferior to Him by having trampled under foot the sting of death. Hence He says to Mary, who did not as yet believe that He was like His Father, Touch Me not, /or Johu20f I have not yet ascended to My Father. For, for us to sit on the throne of the Son, is for us to judge with the autho- rity of the Son Himself. For, because we derive, from His virtue, the power of judgment, we sit, as it were, on His throne. Nor is it inconsistent, that He declares, in another place, that His disciples will come on twelve thrones, and Mat. 19, that here He says, that they will sit on His throne. For, by * twelve thrones is set forth the universal judgment, but by the throne of the Son, the special preeminence of judicial power. One and the same thing then is designated by twelve thrones, and by the single throne of the Son, because, namely, the universal judgment is undertaken, by the intervention of our Mediator. Let it be said then. He estahlisheth kings on the throne for ever.
54. But by suitably subjoining "/or ever^'' he suggests, what he plainly means. For if he were speaking of the throne of an earthly kingdom, he would not have added ''\for ever:'^ since they who seize hold of that throne, are placed in it, not for ever, but only for a time. But he properly subjoined, Atid there they are exalted. As if he were suggesting to the mind of his hearer, saying. Because they are here brought low, they are there raised up. For 17f) Good men fed tJieir honds^ and nchnowhdfje. ])ast sin.
Job 30,10 l)()ly men this is;i })hic(; of liuriiiliatioii, as that is to Ix- ^—^^- Olio of exaltation. Wlicncc it is written in anotlier place, Ps. 44, T/tou has/ Jirnnhled Ihcrn in the placf of nffiiction. For this present life is a place of aflliction. They then, who are journeying to their eternal home, now despise themselves in the place of affliction for a time, that they may then bo truly exalted in the place of joy. It follows: Ver. 8, 9, And if they shall be in chains, and hovnd with the cords of poverty^ He will shew them their works^ and their wickednesses, because they have been violent.
xxix. 55. The chains of bondage, are the very detention of their present pilgrimage. Paul had seen, that he was bound by Phil. 1, these chains, when he was saying, / have a desire to he dissolved, and to be icith Christ. He perceived that he was bound with the cords of poverty, when, beholding the true Eph. 1, riches, he entreated them also for his disciples. That ye may know what is the hope of His calling, what the riches of the glory of His inheritance in the Saints.
But after this it is rightly added. He will shew them their works, and their wickednesses, because they have been violent. For when, by loving, we learn more of heavenly glory, we then feel the sins we have committed to have been more burdensome. Whence also Paul, after having felt the grace of heavenly things, found that what he had believed to be in him a zeal for virtue, was but wickedness; iTim.i, saying, Who before was a blasphemer, and a persecutor, and injurious: but I obtained mercy, because I did it ignorantly Phil. 3, in unbelief. Or certainly, when saying. But uhat tilings were gain to me, those I counted loss for,Christ. Whence it is also fitly subjoined, Ver. 10. He will open also their ear, to correct them, and ivill speak to them that they return from iniquity.
XXX. 56. To ' open the ear from iniquity,' is to lay open the understanding of knowledge. But a man is reproved, and his ear opened, when he leels within him a desire after eternal goods, and acknov/lcdges the sins which he has outwardly committed. But temporal punishment can also be understood by the chains and cords of poverty. For they who hear not the words of their Ruler, are frequently warned by the blows of the Smiter; in order that punishments, at Living for good. Some not amended by chastisement. 177 least, may lead them on>Yards to good desires, whom rewards Book do not invite. Whence it is said by the prophet, Bind with 1_! ' hit and bridle the jaws of those who do not draw near to ^^'^'^:>^' Thee, But if they despise even scourges, it is plain tliat they there feel the sufferings of heavier punishments, the more they here trample down the grace of greater con- sideration. Whence also it follows, Ver. 11, 12. //' they shall hear and observe Him^ they shall fulfil their days in good, and their years in glory; but if they shall not hear, they shall pass away by the sword, and shall be cojisunied with folly.
57. By * good,' is designated right conduct, but by * glory,' xxxi. heavenly recompense. They, then, who study to obey the Divine commands, fulfil their days in good, and their years in glory. Because they pass the course of this life in right deeds, and perfect their consummation by a blessed retribu- tion. But if they shall not hear, they shall pass away by the sword, and shall be coiisnmed in their folly. For venge- ance smites them in tribulation, and the end shuts them up in folly. For there are some, whom not even torments keep back from their abandoned habits. Of whom it is said by the Prophet, Thou hast stricken them, but they have not JeT.o,s. grieved; Thou hast scourged them, and they have refused to receive correction. And of whom it is said under the figure of Babylon, We have cured Babylon, and she is not healed. Jer. 5i, Of whom it is said again, / have slain and destroyed My j^^^^ people, and yet they have not returned from their ways, 't- These sometimes become worse by the scourge, because, when attacked by pain, they are either more hardened in their contumacious obstinacy, or, what is worse, launch out into even the exasperation of blasphemy. It is well said, then, that ihey ])ass away by the sword, and are consumed wiili folly; for through their scourges, they increase those sins, which they ought, in consequence of them, to correct. And they both feel even here the punishments of the blow, and do not escape there the sufferings of righteous retribution. For it is the infatuation of folly that iniquity so fetters them, that not even punishment keeps them from ofiending. It follows, VOL. III. N 17B Uifpocrhy the sin of men of subtle wit, Jon 30, Vcr. 13. Hypocrites and crafty men provoke the wrath of xx\ii. 58. When mentioning liypocrites, ho a])proj>riately sub- joins, ' and crarty.* For unless they are crafty in wit, they cannot consistently make pretence of that winch they wish to appear. For there are certain faults, which are easily perpetrated even by those of duller sense. For any one even of dull understanding is able to swell, for instance, with pride, to be eager with the desires of avarice, and to yield to the assaults of lust. But a person is unable to carry on the falsity of simulation, unless he is one of more subtle wit. For whoever is such, is distracted in truth by constant observation, in watching two points; so as to skilfully learn, both to conceal what he really is, and to make a show of what he is not; to suppress his real faults, and to display unreal goods; not to boast himself openly of that, which he seems to be; and to pretend often to decline glory, in order to obtain the greater glory. For, because he cannot attain it by pursuing it before the eyes of men, he generally studies to secine it by shrinking from it. These things then do not at all suit the simple; for if they do, they are no longer simple.
59. But when mentioning hypocrites and crafty men, he very properly added, not that they deserve, but that they provoke the wrath of God. For to sin even through igno- rance, is to deserve the wrath of God. But wilfully to contradict His commands, to know what is good, but to make light of it, to be able and yet unwilling to do good, is to provoke it. For these are darkened within by the com- mission of iniquity, and are whitened outwardly by their display of righteousness. To whom it is declared by the Mat. 23, voice of the Lord, Woe to you, Scribes and PJiarisees, 27. 18. hypocrites^ for ye are like unto ivhited sepulchres, which appear to men beautiful without,, but are withiii fidl of dead/ men's bones, and all uncleanness. Even so ye also outwardly appear righteous unto men, but within ye are full of hypocrisy and iniquity. They preserve, then, in outward display, that which they assail in their inward conduct. But, by thinking evil within, they increase those Hypocrites, even ichen chastised, ashamed to confess, 179 sins, which they conceal outwardly, by assuming another Book character. They cannot therefore now have any excuse,^ ' before the strict Judge, from ignorance; because, while they display every kind of sanctity before the eyes of men, they are a witness against themselves, that they are not ignorant how to live aright. Let it be rightly said then, Hypocrites and crafty men provoke the wrath of God. But he adds what befals them at last, saying, Ver. 13. Neither shall they cry, when they are hound.
60. Every wicked person, who, though he is wicked, doesxxxiii. not seek to appear holy, when smarting under the infliction of the scourge, is not ashamed to confess that he is wicked. But a wicked person, who intercepts the judgments of men by a shew of sanctity, even when he is smitten with the rod, shrinks from exposing his iniquity, because he has been accustomed to appear holy. But if he is ever hard pressed, he scarcely confesses, even superficially, that he is wicked; because he is confounded at disclosing his inward character by sincere confession. But we are, as it were, free, when we are not chastened by any reproofs; but we are ' bound,' when we are constrained by the blows of the rod. We cry, then, the more loudly when bound, the more sincerely we confess our sins, when placed beneath the blow. For devout con- fession is a loud cry in the ears of God. Because then the blows of the rod, even when they chastise hypocrites, do not bring them to honest confession; (for they shrink from being discovered to be sinners, because they were counted holy in the opinion of all men;) though the scourges now smite them to the utmost, though they are aware that they are being led on to eternal punishments, they yet wish to remain the same in the opinion of men, as they had always studied to display themselves. Though smarting, then, even under the blow of the extremest suflf'ering, because they neglect to put forth an honest confession, even when afflicted, they scorn, as it were, to cry out, even when bound. It is well said then, Neither shall they cry, when they are hound, 61. Although it can be understood in another way also. For every one, who, although he is wicked, fears not to be called holy by men, though he blames himself as wicked, in his secret thought, yet when he begins to he^wp^-tfn Qp ^^., VJ 180 llioae mho fear not mans jiraisc ore deceived hy it.
Jou 3(), himself ficqucnlly as righteous, loses lliat which lie used '— to holfl of hinjscir witliiu. Yar ho ])0!U*s forlh his heart without; aud because he williugly receives a false testiuiony of himself v>ithout, he docs not enquire what he should think of himself within. Whence it comes to pass, that he seeks even for the solaces of empty praise, if they are wanting, and that, forgetting what he is, he seeks to appear what he is not. While they who are such, then, pretend to be righteous in the judgment of men, and display their praiseworlhy actions to the eyes of beholders, they are dealt with justly in secret, so that, tlie more they endeavour to deceive others, the more are they even themselves deceived as to themselves within. For they lose all eye for anxiously searching into their own state. For they excuse themselves from searching into, and examining their own conduct, but believe themselves to be the persons they are said to be; and they consider themselves to be holy, not because they so live, but because they are so called. But they neglect God's searching judgment, and to look into themselves; for they rest their belief in their merit on the testimony of another's mouth. But when they are smitten by a sudden blow, they are unable either to confess that they are wicked, or to discover themselves as they really are: because, namely, they believed themselves to be holy from the profession of men. It is well said, then. Neither shall iheij C'Ty, when they are bound. For they trust, with vain hope, that they are coming before their heavenly Judge, such as' they know they appeared in the sight of men. And the wretched men do not 6nd themselves out, even in the midst of torments; and, while they look for the testimony of untrue praise, they lose the remedy of true confession. They are said even to be bound, and yet to cry not; for, overcome by the importunity of human applause, the wretched men consider themselves holy, even when they are dying in sins. To Is. 46, 8. whom it is well said by the Prophet, Return ye transgressors to your heart. For w^re they to return to their heart, they would pour out themselves in words of outward profession. For v/hat is nearer to us than our heart.? What is nearer to us, than that thing which is within us r And yet when it is distracted with wicked thoughts, our heart wanders far away from us. The prophet then sends the transgressor a long Hypocritical virtue fails in sudden trials. 181 way, when he compels him to retiim to his heart: for the Hook more he has distracted himself with outward things, the more?JD!i; does he hardly find out the means of returning to himself. But since, because the mind of hypocrites is diverted from the single consideration of eternity, it is ravaged by the inundation of manifold thoughts, it is rightly subjoined, Ver. 14. Tlieir sotfl shall die in a tempest.
62. For they were seeming to live as if in calm, when theyxxxiv. were taking care to rejoice in the credit of holiness. But their soul, which used to rejoice in the fatal tranquillily of human praise, dies by a sudden tempest. For most com- monly an unexpected tempest suddenly produces a change in all the calm blandishment of the air, and danger cannot be avoided, inasmuch as it could not be foreseen. Whence Iiypocrites, who neglect to watch over their conduct, are said to die in a tempest. For the sudden whirlwind of an inward shock casts them forth hence, whom the pride of outward applause exalts on high; and, while they embrace in their praise that which they are not, they suddenly find in vengeance what they are. But it is well said by Solomon, As silver is proved in thejining-pot, and gold in the furnace, Prov. .so is a man proved by the mouth of him that praiseth him, '''j *^- For praise of one's self tortures the just, but elates the wicked. But while it tortures, it purities the just; and while it pleases the wicked, it proves them to be reprobate. For these revel in their own praise, because they seek not the glory of their Maker. But they who seek the glory of their Maker, are tortured with their own praise, lest that which is spoken of without, should not exist within them; lest, if that, which is said, really exist, it should be made void in the sight of God by these very honours; lest the praise of men should soften the firm- ness of their heart, and sliould lay it low in self-satisfaction; and lest that, which ought to aid them to increase their exertions, should be, even now, the recompense of their labour. But when they see that their own praises tend to the glory of God, they even long for and welcome them. For it is written, Tlietj may see ijour good works, and glorify ^ji^xt. 5, your Father which is in heaven. They make themselves, ^^• therefore, a path for men to follow, as olten as they manifest any thing in themselves, by which God can be recognised; 1 82 Vanity unmanly. The ^ ear opened ' by trouble.
Job S6, because Ihoy seek not to attract tho praises of men to " themselves, but wish they should pass on, through their means, to the glory of their Maker. But liaughty men prostitute their efTeminate hearts to human praise, because they are corrupted by self-love. Of whom it is said in 2Tim.3 another place, Men shall be lovers of their own selves. But 2- of this very corruption of theirs it is here fitly subjoined, Atid their life among the effeminate. XXXV. (53. For, if they were living as men, transitory praise would not infect them with any corruption. Whence the Ps. 31, Prophet persuades the P^lcct, saying, Do manfully; and let your heart be strengthened. For when saying, Do manfully, he immediately subjoined, and let your heart be strengthened. As if he desired to secure the sex of the heart. For the mind of a luxurious man is corrupted, if it is delighted with transitory objects. The life of hypocrites then perishes among the efl'cminate, because it is found to be corrupted 1 Lxx "^'it^ l^^ luxury of praise. But in another translation, it is hji^uh not rendered. Their life among the effeminate, but. Let TfJTxJ. Iheir life be wounded by angels. But though these expres- fiUfiM sions differ in words, they agree in sense; for angels wound the life of the effeminate, when the messengers of truth assail it with the shafts of holy preaching. Because we have heard then what occurs in the damnation of the reprobates, let us hear what follows, respecting the deliverance of the humble. Ver. 15. He will deliver the poor from his strailness. 64. The poor is delivered from his straitness, when any