Morals on the Book of Job (Moralia)

38. For what is meant by this word " pronounced" but the xiv. puffing up of pride? in order that his words, which spring from the deep root of pride, might come forth as it were Avith a degree of majesty and distinction. It is thus in truth that all men of arrogance are wont to speak. For they bring forth with a kind of assumption that which they believe they have gained a special understanding; and perhaps are preaching humility at the very time, when they are giving an example of haughtiness by being puffed up with pride. And hence it is that their preaching cannot remain consistent with itself; for by their perverse pride they impugn that truth, which they disseminate when they speak properly. For they impart their words to their humble auditors, not as if entering into their feelings, but as if barely condescending to them. For they consider that they are exalted on high, and, as if they were far superior, they hardly deign to turn towards their hearers, from their high eminence, a glance of doctrine. But the words of the just spring, on the other hand, from the root of humility, in order to be able to bear the fruit of piety: and they impart whatever sound advice they can, not by boasting, but by sympathising with others. For, by words of love, they so put either themselves into the place of their hearers, or their hearers into theirs, as if their hearers were teaching by their aid that, which they are being taught, and they were learning from their hearers that, which they are putting forth and teaching themselves. Let us hear then what Eliu says, representing as he does the boastful, and commencing with the display of pronouncement. It follows,

ZoB3A,me, ye learned. For the ear trieth words, and l/ie tJiroat — ^^^-^ discernelh meats by the taste. xv\ 39. As if he were to say, as the ear does not discern meats, nor the throat words, so a fool does not understand the sentence of the wise. Hear therefore what I say, ye wise and learned, who can understand the meaning of what has been said. Let us see then how great is his pride, who imagines that his words can be fitl}' heard only by the wise. Rom. ijBut the true preacher of wisdom says, / am a debtor both to the wise, and to the umvise. But the arrogant, on the other hand, in his preaching looks only for the ears of the wise. And this not because he preaches for the purpose of making men wise, but he seeks for wise men, in order that he may proudly display his sentiments. For, as was said before, he does not seek to instruct them, but to display himself. Nor does he consider how righteous those that hear him become, but how learned he appears, when listened to by the learned. But since no one would listen to the preaching of the proud, if they did not throw iu some semblance of humility; Eliu, after having extolled himself with swelling words, again condescends, as it were, to put himself on a level of equality; saying,

Ver. 4. Let us choose to us judgment, and let ns see among ourselves what is the best. xvi. 40. But we easily learn, by considering the words which follow, whether he sought for this judgment from humility of heart. It follows, Ver. 5, 6. For Job hath said, I am just, and God hath subverted my judgment. For in judging me there is falsehood: and mine arrow is violent without any sin.

He complains that Job had spoken these things, which the words of the sacred history prove on examination that he had never said. But he, who had sought for a judgment on equal terms, proceeds to promulgate a sentence from a fault of liis own invention. For it follows, Ver. 7, 8. What man is like Job, icho drinketh up scorning like icater, who goeth with the workers of iniquity, and walketh icith wicked men?

Behold, in seeking a judgment, he has pronounced a judgment; and after his own allegation, without waiting for any statement of blessed Job, he contlemncd him as deserv- Book ing of condemnation from his intercourse with the wicked. ^ '

For he says, What man is like Job? That we may be sm"e to understand, No one. And he subjoins, Wlio driiikelh up scorning like waler. For Avater, when drunk, is so liquid a draught, that it is not kept from being swallowed by any clamminess that it has. But to drink up scorning as water, is to mock God without any impediment in one's thoughts, so that no fear opposes the pride, which the tongue or the mind displays. But how far this judgment of his upon blessed Job errs from the roadway of truth, we learn from that solemn declaration of God, in which He says to the devil. Hast thou considered My servant Job^ that there wJob],8. none like him on the earth? Behold how Eliu declares him to be a sinner beyond comparison, whom the Truth pronounces to be righteous beyond comparison. But it is the peculiar way with haughty preachers, that they are more desirous of strictly reproving their heai^ers even when distressed, than to cherish them in a kindly manner. For they study more to chide and reprove faults, than to encourage goodness with praise. For they are anxious to appear superior to other people, and they are better pleased when anger raises their feelings than when charity brings them down. They ever wish to find something, to smite sharply with reproof. Whence it is written. In the mouth of theFrov.u, foolish is a rod of pride., because in truth he knows how- to smite sharply, but not to sympathize with humility.

41. Holy preachers are also accustomed to reprove their hearers with sharp words, and to rage with strict severity against their sins: as it is written, The words of the wise areJ^cc\es. as goads, and as nails fastened deep. But their words ^^' ^ ' are rightly called nails, since they do not know how to handle gently the sins of offenders, but how to pierce them through. Were not the words of John nails, when he said, 0 generation of vipers, who hath shewed you to flee Matt. 3, 'from the wrath to come? Were not the words of Stephen nails, when he said. Ye have always resisted the Holy Acts 7, Ghost? Were not the words of Paul, when he said, 0 sense- Gal. 3 less Galatians, ivho hath bewitched you? and again when isaying to the Corinthians, For whereas there is among ^ g"""'

8*2 Holy preachers ackuoicledge ivhat is good in the faulty.

Job 34, you envying and strife, are ye not carnal, and walk according

— — '— to man ^ But it is necessary for us to look carefully: for wl)eii righteous preachers observe ou the other hand any good deeds in those whom they reprove, with what just consideration do they proceed to use these same words of reproof. Behold! Paul, when instructing the Corinthians, and seeing them guilty of the sin of schism, began by 1 Cor. 1, saying, / thank my God always on your behalf, for the grace of God, V)hich is given you in Christ Jesus, that in every thing ye are enriched by Him. He praised them much in saying, that they were enriched in Christ in all things. And, lo! he again multiplies his soothing expres-

1 Cor. ],sions, by saying, In all utterance, and in all knowledge, as the testimony of Christ was confirmed in you. He said, the testimony of Chri-st was confirmed in you, as though they had carried out in their conduct, what they had learned from his teaching. And he subjoined just after, in summing iCor. i,up their praises. So that nothing is wanting to you in any

'' grace, waiting for the revelation of our Lord Jesus Christ. I pray thee, O Paid, inform us v/hat art thou aiming at by these numerous words of favour? And, lo! it follows shortly 1 Cor. 1, after, Bitt I beseech you, brethren, Ijy the mercy of our Lord Jesus Christ, that ye all speak the same thing, and that there be no schisms among you. For it hath been signified imto me of you, my brethren, by them which are of Chloe, that there are contentions among you. Of which con-

1 Cor..s, tenlions he afterwards added, saying. For whereas there is among you envying and strife, are ye not carnal, and walk according to man? See witli what praises he comes down to plain words of reproof; see with how gentle a hand of kindness he has opened the way for strict rebuke in the hearts of his hearers For he first endeavoured to bind the arms of the proud by the bands of blandishments, in order to cut afterwards into the sore of their pride with the knife of correction. The Corinthians in truth possessed qualities which deserved praise, and such also as deserved reproof.. The skilful physician then first caressed with praises the sound limbs about the wound, and afterwards pierced with a blow the putrid cavity of the wound. This rule of teaching has its weight with holy preachers on either side, so that they favour and cheiish wliat is right, and cut off" with Book punishment what is wrong.

42. But frequently holy preachers too strike severely. But it is one thing when justice urges on, another when pride puffs up. The righteous, when severely correcting, do not lose the grace of inward sweetness. For they frequently adopt the harshness of strict vigour, in order to keep in check the disorderly passions of the wicked, but they melt within w-ith the fire of charity, and glow with affection towards those, against whom they are raging with severe reproof. And they humble themselves moreover beneath them in the secret of their heart within, while they seem to scorn and chasten them in the sight of men with the sharp stings of punishment. But they frequently both despise by not despising them, and despair by not despairing, in order that they may lead them to fear, and to shrink l)ack the more speedily from sin, the more they point out to them that the pit of destruction is, as it were, nearer to them. But they frequently also point out their own faults to their disciples, in a kind of graceful temperament, in order that they may hear and learn, how strictly they censure themselves for their own conduct. But they regulate themselves with such judgment, as not to be severe within, even when they exalt themselves; nor again, when humbling themselves, outw^ardly remiss: for they keep up humility in their discipline, and discipline in their humility. Paul maintained discipline, when saying to the Corinthians, For whereas there is among you envying i Cor. 3, and strife, are ye not carnal, and walk according to man? But even when maintaining discipline he lost not his hiunility; because he began by deprecation, saying, / beseech you, iCor. I, brethren, by the mercy of God, that ye all speak the same ' thing, and that there be no schistns among you. Again he maintained humility, when, on speaking somewhat more at length than perhaps he had wished to the same Corinthians, he reproves himself, saying, I am become a fool. Yet in this 2 Cor., humility he did not give up discipline, since he immediately ' added, Ye have compelled me. He exhibited an instance of great humility, when he said to his disciples. For we preach 2 Cot a, not ourselves, but Jesus Christ our Lord; and ourselves your ^' servants through Christ. But he lost not in this humility

Job 34, the justness of discipline, for he says to the same, offending, — ~^ — ^ What will ye? shall I come to you with a rod? and so on.

21. Holy preachers therefore well know how to regulate their skill in teaching by raoderatioii on either side, and when they detect the faults of offenders, they have the art to reprove severely at one time, and humbly to deprecate at another. But when haughty men seek to imitate them, they adopt from them their sharp words of reproof, but know not how to adopt from them with sincerity the entreaties of humility. For they are better able to be terrific, than gentle; and they learn accordingly reasons for setting themselves up, though they neglect to learn humility. And since they do not know how to admonish offenders with gentleness, from their habit of being over severe in angry invective, they let themselves loose even against good doers. And this Eliu, as representing such persons, does not comfort Job, but reproves him, saying. What man is like Job, who drinketh np scorning as water, who goeth with the workers of iniquity, and walketh with tcicked men. And because pride is ever a stranger to truth, he presently launches out even in falsehood, saying, yer. 9. For he hath said, A man will not please God, even though he run with Him. xvii. 43. But that he never said so, every one acknowledges who reads the words of blessed Job. But yet what wonder, that he who speaks for the sole purpose of proudly setting himself off, invents something to find fault with in another person } For how can he adhere to truth in his words of reproof, whom pride of mind within removes far away from the same truth } Tt follows,

Behold again that, puffed up by pride and haughtiness, he seeks for those only who are able to follow him, by understanding him properly; and thus bursts out with what he was thinking of, saying, imjtiefas Ver. 10, 11. Let unmercifulness be far from God, and iniquity from the Almighty: for the work of a man shall He render unto him, and will restore to them according to the ways of every man.

44. He well said, that iniquity or unmercifulness is not in Book

Almighty God. But that which he added is by no means always —^—rrr^ the case in this life, namely, that He renders to each man g^^ ^^[, accordinar to his work, and accordin"; to his own ways. For 22, 12.

2 Cor. 5 both many who commit unlawful and wicked deeds He pre- 10.

vents of His free grace, and converts to works of holiness: and some who are devoted to good deeds He reproves by means of the scourge, and so afflicts those who please Him, as though they were displeasing to Him. As Solomon bears witness, saying. There are just men. to whom many things Ecdes.

happen, as though they had done the deeds of the wicked; ' and there are wicked, icho are as secure as though Uiey had the deeds of the just. God doubtless so ordains it of His inestimable mercy, that both scourges should torture the just, lest their doings should elate them, and that the unjust should pass this life at least without punishment, because by their evil doings they are hastening onwards to those torments, which are without end. For that the just are sometimes scourged in no way according to their deserts, is shewn by this very history which we are considering. For the same blessed Job had not been scourged for any fault, who was praised by the attestation of the Judge liimself before the smarting of the scourge. Eliu therefore would speak more truly, if he had said. That there is not unmercifulness and iniquity in God, even when He seems not to render to men according to their own ways. For even that vvhich we do not understand, is brought forth from the righteous balance of secret judgment. But because haughty preachers, when they scatter abroad many follies, also frequently utter many things that are true and solid, Eliu rightly subjoins,

Ver. 12. For truly God tvill not condemn uithout cause, nor will the Almighty subvert judgment.

45. The Lord said to the devil, Thou hast moved Me xix. against him to afflict him without cause. But Eliu says, job 2 3. That the Lord will not condemn without cause. A statement which is believed to be at variance with the words of Truth, unless weighed with careful consideration. For to condemn is one thing, to afflict another. He afflicts therefore in some respect without cause, but does not condemn without cause. Had He not afflicted Job in some rcs])ect

Job 34, williout cause, since sin was not blotted out, but merit — '- — '- increased thereby? For He cannot condemn without reason, inasmuch as condemnation cannot take place partly for a certain purpose: since it punishes at the end all the imgodliness which any one has here committed. Nor does Almighty God subvert judgment: because, although our sufferings seem to be unjust, yet they are rightly inflicted in His secret judgment. It follows,

Ver. 13. Whom else hath He appointed over the earth, or whom hath He placed over the world which He hath made? XX. 46. In order, namely, that thou mayest understand. No one. For He governs indeed by Himself the world which He created by Himself: nor does He need the aid of others in governing, Who needed it not for creating. But these points are brought together, in order that he might plainly point out, that if Almighty God does not neglect to govern by Himself the world which He created. He most certainly governs aright that which He created aright; that He does not order in unmercifulness that which He fashioned in mercy; and that He Who provided for their being before they were made, does not forsake them after their creation. Because then He is present to rule, Who was the First Cause at their creation, He therefore does not omit to take care of us. Whence also he fitly subjoins,

Ver. 14. If he hath directed his lieart towards Him^ He will gather to Himself his spirit, and his breath. xxi. 47. The heart is crooked, when it seeks for things below. It is made straight when it is raised to things above. If a man therefore direct his heart to the Lord, the Lord draws to Himself his spirit and his breath. He uses, namely, spirit for inward thoughts, but breath, which is drawn through the body, for outward actions. For God, then, to draw the spirit and breath of man to Himself, is for Him so to change us both within and without, to turn towards Him in our desires, that nothing outward may any longer please the mind, and that the flesh (even if it wishes it) may not endeavour to attain any inferior object; but that the whole man may have its inward desires kindled towards Him from Whom it springs, and may bind itself closer to Him without, by self-control. Whence also he fitly subjoins,

48. For all flesh fails together, when it is no longer a slave xxiii. to its own emotions; because the spirit presiding therein restrains all its waverings, and destroys as it were with the sword of Its severity all evil which lived therein. Jeremiah had, in truth, slain himself with this sword of discipline, when he said, After Thou hadst converted me, I f/^■c?Jer. 3], penance, and after Thou hadst shewed to me, I smote mil thigh. For what is understood by the thigh, but carnal pleasure? And what his saying, After Tliou liadst shewed unto me, I smote my thigh, except that after he spiritually beheld heavenly things, he extinguished every infirm carnal desire which used to live in him: that as heavenly objects opened upon him, he might feel less pleasure in those inferior things which he had possessed? For the more a man begins to live to things above, does he begin to die to things below. For as far as concerns the love of carnal doings, the whole flesh of Paul had perished together, when he said, / no longer live, but Christ liveth in me. Gal. 2,

49. Eliu also properly subjoined in this place. And man shall return to ashes. Vox every one who is involved in sin, forgets his mortal condition, and while he is still puffed up with pride, remembers not that he is earth. But when, after the grace of his conversion, he is touched with the spirit of humiUty, what does he call to mind that he is, but ashes? David had already returned to ashes, when he said. Re- Ps. 103, memher. Lord, that ue are dust. And Abraham had returned to ashes, saying, I will speak to my Lord, though 1 am dust Gen. 18, and ashes. And though death had not yet dissolved their living flesh unto earth, yet in their own opinion they were that, which they foresaw without doubt they were about to be. Hence it is said in another place, Thou wilt take away P^-i04, their breath, and they will fait, and iii/l return to their dust. But what is meant by their breath, but the breath of pride } Let their breath then be taken away, that they may fail; that is, feel themselves to be nothing in themselves, when the breath of pride is withdrawn. And let them return to dust, that is, let them be humbled by their infirm condition. It is on account of this very dust, to the recollection

Job 34, of which those are recalled who consider themselves, that it is said by Wisdom, T/ie righteous shall shine, and shall run

7. ' lo and fro like sparks among the reeds. For holy men while they mix with sinners, kindle them by the fire of their example, and reduce to ashes all their brilliancy. For consumed by the flame of holiness, they discern themselves, on looking at the infirmity of their condition, to be nought but ashes. So that when loosened from the hardness of their pride they may use the words before quoted, RememJ:er, O Lord, that we are dust. It is well said then that when God dvaws the breath of a man to Himself, all flesh will fail together, and man will return to ashes. These words of Eliu are true and important. But he betrays in the words which follow that he was soon wickedly puffed up by that which he thought rightly, saying,

Ver. 16. // iJten thou hast imder standing, hear what is said, and listen to ihe voice ofmg words. xxiii. 50. All haughty men have this peculiarity, that when they perchance entertain any acute sentiment, they soon launch out in consequence into the sin of pride, that they despise the opinion of every one else in comparison with their own, and prefer themselves in their own judgment to the merits of others. It is the fate of these wretched men, to be more in the dark the more they see; for while they look at subtleties, they overlook themselves; and the more acutely they perceive their wisdom, the more fatally do they fall through pride. But they would look into subtleties to some use, if in what they bring forward they Avere to see Job 33, themselves. For Eliu said above, 1/ thou hast any thing to say, answer me; speak, for I ivish iJiec to appear just. But now he says, If thou hast understanding, hear what is said. See how his pride gradually advances in increase of expression. He doubted above whether blessed Job could bring forward what was just. He now makes it a question if he can even hear what is said. He said there. If thou hast any thing to say, ansuer me. As though he were to say. Say something, if at least thou wilt be able to speak worthily. But here he says, Tf thou hast understanding, hear what is said. As though he said plainly, Hear me, if thou wilt be able to hear worthily. These are the daily declensions which take place in the heart of the wicked, by which they are unceasingly Book sinking to worse; because while they carelessly neglect smaller - faults, they break out wickedly into greater. It had already resulted from his pride that he doubted vvhether blessed Job could say what was just. But through neglecting to watch this fault in himself, he arrived at greater wickedness: so as not only to doubt that he could possibly say what was just, but even to despair of his understanding himself when speaking what was just. Wherefore the sin of pride must be cut up at once by the very roots, that when it springs up secretly it may be cut off vigilantly, so that it may not gain vigour by growth, or strength by habit. For it is a hard matter for a man to detect in himself inveterate pride, because in truth, the more we suffer under this sin, the less do we see of it. For pride is generated in the mind exactly as darkness in the eyes. For the wider it spreads itself, the more does it contract the light. Pride then grows up gradually in the heart, and when it has extended itself wider and wider, it closes entirely the sight of the mind which suffers from it, so that the captive mind can both suffer from the haughtiness of pride, and yet be unable to behold that under which it suffers. But because haughty men, as we have said, sometimes hold sound views in an unsound way, and know how to invent good arguments, but scorn to state them aright; Eliu, after the haughty pride with which he had said. If thou hast understanding ^ hear what is said, subjoins, saying,

Ver. 17. Can he be healed that loveth not Judgment? How dost thou so much condemn him that is just?

51. He uttered a proper sentiment, but it ought not to xxiv. have been uttered to blessed Job. For in every thing which is said we must by all means consider, what is said, to whom it is said, where it is said, how it is said. But Eliu considered only what he was saying, but did not consider to whom he was saying it. For blessed Job loved judgment, since he knew how to weigh his causes carefully with the Lord. Nor had he condemned Him that is just: but humbly enquired, when involved in grief, why he had been smitten when without sin. He loves judgment, whoever examines his own ways miiuttely, and enters into the secret

90 God holds princes, that exult in power, Apostates. Job 34, chambers of his heart, and there considers what the Lord

'— bestows on him, and what he owes to the Lord. But how had blessed Job *not acted thus, who used to offer such frequent sacrifices in expiation for his sons, even on account of their thoughts? Because tlien Eliu said, that he that loveth not judgment cannot be healed, accusing blessed Job of not loving judgment, and of having condemned Him who is just, he immediately subjoins the righteousness of that same righteous One, that is, the Lord, saying,

Ver. 18. Who saith to a king, Apostate: who calleth leaders imgodly. XXV. 52. We know often that most of those who rule exact an inordinate degree of dread from their subjects, and that they wish them to venerate them not so much for the Lord's sake, as in the Lord's place. For they exalt themselves with pride of heart within, and despise all under them in comparison with themselves, nor do they advise them with condescension, but oppress them with authority: because, in truth, they set themselves up with lofty thoughts, and do not acknowledge themselves to be equal with those over whom they happen to rule. Against this pride it is said in the Book Ecclesiasticus,

EccKi-. Have they appointed thee a rider? Be not lifted up, but be ' * among them as one of them. This pride the Lord also Ez. 34, reproving by the Prophet in shepherds, saith. But ye ruled over them with austerity and with power. For the good advice which they offer to their subjects, they bring out as ordering, rather than as advising with them: for the very reason, that to say any thing to them as if they were on'equal terms, they consider a degradation. For they rejoice in_ their singular preeminence, and not in the equality of their creation. But because the Lord carefully considers those swelling hearts of rulei's, it is well said against them. Who saith to a king, Apostate. For every haughty ruler falls into the sin of apostasy, as often as, through pleasure at his rulingover men, he rejoices in his pecidiar distinction. For he considers not under Whom he himself is, and exults over his equals, for that he is as it were not their equal. But whence is it that this root of evil springs up in the heart of rulers, unless it be in imitation of him, who, having scorned Is. 14, the societv of angels, said, I will ascend above the height of the clouds, and will be like the Most High? Since then every Book

ruler, as often as he prides himself on ruling over others, is ■' cut off, by falling into pride, from dependence on the Chief Ruler of all: and, because when he despises his equals who are subject to him, he does not acknowledge the supreme dominion of Him under Whom all are equal; it is rightly said, }VJiu saith to a king. Apostate.

53. But since by domineering over others they lead their subjects to impiety by the example of their jjride, it is fitly subjoined, Wlio calleth leaders ungodly. For they woidd lead them into the way of piety, if they did but present a pattern of humility to the eyes of their subjects. But he is an ungodly leader, who diverges from the path of truth, and who, when falling headlong himself, invites his followers to the precipice. He is an ungodly leader who points out the way of error by setting examples of pride. Paul was afraid of being an ungodly /eaofer, when he brought down the loftiness of his power, saying. Not seeking glory of men, neither i Thess. of you nor yet of others, tchen we might have been a burden ^' ^' as the Apostles of Christ, but we became as children in the tnidst of you. He had become as a child in the midst of them, because he was afraid lest he should set example of pride, if he claimed, among his disciples, the honour due to his high station. He was afraid, in truth, lest if he were to seek for himself the power of pastoral authority, the flock committed to him should follow him along precipitous places, and lest he, who had undertaken an office of piety, should be leading to ungodliness those who followed him.

54. It is therefore necessary for a person in high place to take special care what example he sets his subjects, and to know that he is living for all those, over whom he knows he is placed. He should be especially watchful not to pride himself on his being set above others, lest he should exact too immoderately the privileges of rightful authority, lest the rule of discipline should be converted into the severity of pride, and lest by the power he possessed of restraining his subjects from wickedness, he should pervert the more the hearts of those who behold him; and lest (as was before observed) he should become a leader of impiety by means of his pious office. A man, however, ought not to undertake to guide

Job 34, others, who does not know how to lead them in holy livmg;

— ^ — lest he, who has been appointed to reprove others' faults, shall himself commit the sin which it was his duty to cut off. Let rulers therefore take special care to live for themselves and those under them: to hide in the bosom of their mind the good which they do, and yet furnish thereby an example of good behaviour for the benefit of those who follow them; to correct the faults of their subjects by doing judgment, - and yet not pride themselves at the severity of this same punishment; to be content with slightly reproving certain faults, and yet not to relax the bonds of discipline by this lenity; to overlook, and bear with other evils, and yet not to suffer them to make head by their overlooking them. These things are laborious, and, unless Divine grace support, hard to keep. But it is rightly said by the Book of Wisdom of the coming Wisd.6, of the strict Judge, Horribly and speedily will He appear, for a very sharp judgment shall he to them who are in high places. Since therefore people too commonly launch out into pride from the power of rule, and pride itself is counted as an impiety by the strict Judge, it is well said by Eliu of the Lord, Wlio calleth leaders ungodly. For when they are proud of their authority, they lead by their example those under them to impiety.

55. A person then who is appointed to rule over men, must be especially careful, within the secret chambers of his mind, to preside in the seat of humility. And when others stand before him without, as he gives his sentence, he should with watchful eye behold Him, before Whom he is hereafter to stand to be judged for these very matters: that so he may behold Him with greater confidence, when he has seen Him, the more anxiously he trembles now before Him, Whom he does not behold. Let him consider then, that he who is hardly able perhaps to satisfy so strict a Judge for his own soul, has, from his ruling over so many subjects, so many souls (so to speak) singly to answer for to Him, at the time for rendering his account. And if this thought continually penetrates the mind, it crushes all the swelling of pride. And a careful ruler will be called neither an apostate king, nor an ungodly ruler, the more anxiously he regards the power he has received not as an honour, but as a burden. For he that is well pleased Book

Judge then. For the faults which are committed from the 6, 15. desire of obtaining power, cannot be numbered. But authority is then alone properly exercised, when it is held not in love of it, but in fear. And in order that it may be properly administered, necessity, and not our own desire, should, in the first place, impose it on us. But it neither ought to be abandoifed through fear when once undertaken, nor, again, embraced as an object of desire; for fear a person should, as if by reason of humility, be guilty of greater pride, in contemning and shrinking from the course of the Divine dispensation: or shoidd cast off the yoke of his Heavenly Ruler, the more his own private authority over others gives him pleasure. When power then is possessed it must not be greedily loved, but patiently endured; in order that then, at the judgment, it may be a light burden to our comfort, as we know it now for a service which is heavy to be borne.

Job 34, 1. The very mode of man's creation shews, how far he ^^- surpasses all things beside. For the reason which lias been conferred on man proclaims how far a rational nature surpasses all things which are deficient in either life, or sense, or reason. And yet, because we close our eyes to inward and invisible objects, and feast them on those which are seen, we most commonly esteem a man, not for what he is in himseUj but from what is accidental to him. And since we do not look at M^hat a man is in himself, but what he can do, in our acceptance of persons we are influenced, not by the persons themselves, but by what accidentally belongs to them. And thus it comes to pass, that even that person is inwardly despised by us, who is outwardly held in lionour; for whilst he is honoured for tliat which is about him, he is, from his own doings, placed low in our judgment. But - Almighty God examines the conduct of men, solel}^ on the nature of their deserts, and frequently inflicts severer punishment, from the very fact, that He has here given greater opportunities of serving Him.. As the Truth Itself bears Lukei 2, witness, saying. To whom mucli is given, of him much will he required. Whence it is now well said by Eliu, (ver. 19.) Who accepieth not the person of princes, and hath not regarded a tyrant, ivlten disputing against the poor. ii- '2. But by prince, or tyrant, may be understood every proud person; but the humble may be designated by the poor. He does not regard then a tyrant, when disputing against the poor, because He declares that He knows not, in the judgment, any proud men who now oppress the life of the humble, saying, / know you not, tvhence ye are. And Book because He thus destroys him, when He wills, by HisT ^ 13 power, as He created him, when He willed, by His power, it25, is fitly added in argument.

For they are all the work of His hands.

And it is immediately added,

Ver -20. Suddenly shall they die, and the people shall how down at midnight, and pass auay.

3. However long it be before the ungodly are taken out of iii. this life, they are taken away suddenly, and at an instant, since they know not how to foresee their end by thinking on it. That is sudden to any one, which he has not been able to think of beforehand. That rich man was taken away suddenly, who left the barns wliich he was preparing, and found the place of hell, which he was not looking for. He was employing his soul in thinking in one direction, he parted with it in another by his sentence. He fixed his thoughts on one object when alive, he experienced another when he was dying. For he left those temporal things, which he had long engaged in, and he found eternal things which he did not look for. Whence, in consequence of this his blind ignorance, it is well said to him by the Divine sentence. This night Lvikel2, do they require thy soul of thee. For that soul was taken away by night, w hich was lost in blindness of heart. That was taken away by night, which refused to enjoy the light of consideration, in order to foresee what it would suffer. Whence the Apostle Paul rightly says to his disciples who are thinking on future things, But ye, hretJiren, are not in darkness that that l Thess. day should overtake you as a thief. Ye are all the children ' of light, and children of day; we are not of the night, nor of darkness. For the day of death seizes as a thief in the night, when it casts out the souls of foolish men, which do not look onward to the future. Whence it is here also fitly subjoined. And the people shall how down at midniglit, and pass away. They bow down and pass away at midnight, who are brought low and swept away by the darkness of their negligence. They will then be bowed down by the sentence of the Judge, who now refuse to bend v>'ith humility of heart. But the Elect bow themselves of their own accord in humility, that they may not be bowed

96 The temporal life of fallen man is ever passing away. Job 34, down ao^ainst their will in death. Whence is it said to

^— Holy Church, of the converted children of her persecutors, Is. 60, Tlie sons of them who humbled tJiee, shall come bending to

4. And he says properly of dying peoples, not that " they will pass along," but pass awaij, because simply by living in the world we are daily coming to an end, and vve pass along this present life, as though wearing a track in a road. But that men live subject to death, is a kind of journeying deathwards. And every day we pass of our life, we are ajjproaching as it were on our journey by as many steps to the appointed spot. But the very increase of our years, is a wearing them away; for the length of our life begins to be not so much as it was at first. But the first man was so fashioned, that, as time passed on, he remained stationar}^ so as not to journey on together with it. For he remained still, as the moments hasted away; since he did not approach to the end of his life, through the increase of his days. And he stood the firmer, the closer he clung to Him who is ever stationary. But after he touched the forbidden thing, having offended his Creator, he began to pass onward together with time. Having lost, namely, the stability of an immortal condition, the stream of mortal being engulphed him. And, while borne along by youth to age. and by age to death, he learned, as he journeyed on, what he was when he remained stationary. And because we are sprung from his stock, we retain, like shoots, the bitterness of our root. For because we derive our origin from him, we inherit his course of life, at our birth, so that every moment of every day that we live, we ai'e constantly passing away from life, and the length of our life decreases by the very means by which it is believed to increase. Since then we are daily proceeding, as our years increase, to the issue of death, it is well said of the dying, not that they pass along, but pass away. For they pass along, even while they live, but pass away, as they die. It follows,

And they rvill take away the violent ivithoul hand. iv. 5. Thou understandest,' The divine judgments.' But they will take him away without hand, who was violent with his hand. They will take him away without hand, because, namely, he is snatched awav, by the violence ol a siuUlcn Book "... '.. XXV death, nivisibly, who used visibly to spoil others. He - beheld those whom he spoiled, but beholds not him who hurries him away in death. The violent therefore is taken away without hand, because he both beholds not his spoiler, and yet is hurried along. Awd there follows him a severer sentence, the longer great forbearance is extended* to him '^1.' was when sinning: because the severity of God punishes a grantsinner the more stridtly, the longer it has borne with him.^*^-' But it is frequently the case, that while the Divine mercy is waiting for sinners, -they plunge into greater blindness of heart. Whence it is written, Knowest thou not that the Rom. 2, goodness of God leadeth thee to repentance? But after thy hardness and impenitent heart, thou treasurest up for thyself wra'h against the day of ivrath, and revelation of the righteous judgment of God? Observe, then, that while the man of violence is spoiling those whom he is able, is oppressing the weak, and indulging a long time all his sinful desires; because he is not smitten at once, and because his punishment is deferred to the end, his most wicked conduct is believed not to be observed by God. After then he had spoken of his death, he immediately rightly added concerning the Lord,

Ver. 21. For His eyes are over the ways of men) and He considers all their steps.

6. For He was then believed not to observe them, while v. this man of violence was committing, unpunished, all the wickedness he could. God was supposed not to behold the deeds of the ungodly, because He was delaying to condemn them justly; and His great forbearance was regarded as a kind of carelessness. The wicked also himself believed that he was not observed by God in the commission of sin, as often as he sinned without being punished. To whom it is said by a certain wise man, Say not, I have sinned, and what Ecclus. harm hath happened to me? He does not wish to correct °' ^* the wickedness, for which he has not suffered the punishment it deserved: and the more mercifully he is spared, the more sinfully is he urged on to wickedness: and, despising the long-suffering of the Divine forbearance, he has added to his faults, from the very circumstance that should have led him

98 Judgment delaiied, not nerjlected. ' Steps' in deed or thought. Job 34, to correct them. As is said bv this very Job, God qave him

——'- — a place for repeiiiance^ hut he misuses it in his pride. 23. ' Frequently, also, because he does not suffer immediately the punishment he deserves, he considers that his conduct is not disjjleasing to God. Let him go then now, and launch forth presumptuously into every land of blasphemy. Let him take his fdl of his sinful pleasures; let him spoil others' goods, and satiate himself with the oppression of the innocent. And, because he is not yet smitten, let him consider that his ways are not observed by God, or, what is worse, that they are approved of by Him. There will fall on him, full surely, there will fall on him, a sudden iind everlasting blow. And he will then acknowledge, that every thing is observed by God, wh.en he sees himself condemned, by an unexpected death, in retribution for all his guilt. He will then open, in his torment, the eyes which he long kept closed in sin. He v/ill then perceive, that the righteous Judge has observed every thing, when he is now unable, by perceiving it, to escape the duo deserts of his sins. The ungodly, then, who is long spared, is swept away suddenly, because the eyes of the Lord arc over all the irays of men, and, He considerelh all their steps. As though he 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 \vhich He 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, that God does not notice the conduct of men. For he 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 either depart far from the Lord, or approach near to Him by holiness. For the mind approaches by so many steps nearer to God, as it makes progress in so many holy emotions. And, again, it departs so many steps further from Him, as it becomes depraved by so many evil thoughts. Whence it is frequently the case that, though the emotion of the mind does not come forth in action, yet the sin is already perfected,

Thought is in God's sight. No forgetj'ulness tcith Him. 90 by reason of the ffiiilt itself of the thought. As it is written, Book

Hand in hand, the wicked shall not he innocent. For hand -

IS wont to be joined with hand, when it rests at ease, and no 11,21. laborious employment exercises it. Hand therefore in hand, the nicked shall not be innocent. As though he were saying, Even when the hand rests from sinful deeds, yet the wicked, by reason of his llioughts, 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 tne 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 truth exclaim by the Prophet, Put away Mels.i,i6. evil of your thoughts from before Mine eyes. But speaking thus. He witnesses that Be 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 open Heb. 4, to His eyes. Whence it is here also properly subjoined,

Ver. 22. There is no darkness, and there is no shadow of death, where they who loork iniquity may be 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, Having Eph. 4, their mind obscured with darkness. And it is written again ^^• of the oblivion which comes on us at death. In that day all i's. 146, 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 forgelfulness 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 unacquainted with men's evil thoughts, nor forgetful of their

Job 34, evil deeds, (except indeed they are blotted out of His sight

'- — by penitence,) it is appropriately observed, There is no darkness, and Uiere is no shadow of death, where iheij who tvork iniquity mail be hid. As though he were to say, No one is hidden from His judgment, (or this reason, that it is impossible for Him either not to behold what we do, or to forget what He beholds.

9. Although ' darkness,' or ' the shadow of death,' can be understood likewise in another sense. P^or 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 before: that so it ceases to be what it was, and begins to be what it was not. Because then the true liight, our Creator, I mean, is obscured by no vicissitude of change, and overshadowed 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 -vvrittcn elsewhere, With Whom is no variableness, nor ], 17..

shadow of turning. And hence again, Paul the Apostle

1 Tim. says. Who only hath immorlality, and dwelleth in the light

' ' 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 that 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 to 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 the hand of its Maker to a condition of holy desire. 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.

11. The Angelic spirits also were made changeable by nature, so as to fall of their own accord, or to stand from

Men should judae themselves, lest theij bc.judfjed. 10 1 tlieir own will. But, because lliey humbly chose to cling to Jod^34, I Him, by Whom they were created, they overcame the^^^^ changeableness which was in them, by remaining immutably at jhe ' firm, so that they deservedly rose above the liability to^^j/ change, to which' they would have been subject in thebook. order of their nature. Since then it is the property of the Divine Nature alone, not to suffer the shades of 1 ignorance and change, let it be justly said, There is no darkness, and there is no shadow of death, ichere they, nho ivor/c iniquity, may he hid. For the more unchangeably that eternal light shines, which is God Himself, the more piercingly does It see, and It is neither ignorant of what is hid, since It penetrates all things, nor does It forget the things It has penetrated, because It lasts on without change. And couseqneiuly, as often as we conceive in oar 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 off"end 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 Irom 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 itselt by the penitence of conversion. Whence, alter the punishment of this man of violence has been described, it fitly

Ver. 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 vii. 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 which, conceived by the mind.

010 to judge muselves, lohile ice have time. Jo^B 34, cleanses through our conversation'. For whoever is afraid of version.' near it. By its being said then, For it is no longer in the poiver of man to come near to God for judgment, 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 uhatis that,butthisof

1 Cor. which Paul the Apostle speaks. For if tee icould judge ourselves, ivc ivould not be judged? and of which it is said by

Is.59,8.tlie Prophet, 27/eye is no judgment in their goings, ^iu\ of

P..99,4. which David says. The honour of a Icing loveth judgment, namdy, that he who now knows God by Faith, should carefully judge what he owes Him in his works. Whence it is Job 35, written again, Be judged before the Lord, and tcait for Him. He ni truth is judged before the Lord, who 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 Ij43, lorgetful 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 wicked living. And this the Elect never cease Prov.i2,to do day by day. Whence Solomon well says, The 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.their 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, which they, through human weakness, do not see in themselves. They behold ihe severe Judge, Who strikes a heavier blow

(lie slower He is in coming. Tliey contemplate also the Book assembly of the holy Fathers seated with Him in judgment

2 Cor. 6 and blame themselves for having slighted either their words 2. ' or their examples. And, in this secret chamber of inward judgment, constrained by the sentence of their own conscience, they chasten with penitence, that which they have committed through pride. For they there count over whatever comes against, and assails them. There do they crowd before their eyes every thing they should weep for. There do they behold v^hatever can be searched out by the wrath of the severe Judge. There do they suffer as many punishments 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 convicted 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 wljen 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 jjerson 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 of the heart the Lord required, when He said, by the Prophet, / rt//e«rfa/ Jer.8,6, and liearkeiied: no man speaketh tvh.al is (jood, iliere is no one that doth penance for his siii, saying, U'hat have I done? He was appeased by this struggle of the heart, when He spake to His Prophet, of King Ahab, reproving himself, saving, Hast thou st^en AJtab humbled before JMe? there/ore^ Kings

.21 29. because he 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 oayu selves, and 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 to God for judgment. For it is a property of reprobates to

Job 34, be ever doing wrong, and never to repent of wliat they have

: — done. For they pass over, with blinded mind, every thing that they do, and do not acknowledge what they liave done, except 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 impurity flows forth from thence. Fen* as we do not notice how onr 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 onr 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 this 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 by 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 sai.i by the Prophet, under the character of Ephraim, Hos.7,9. ^^t ''angers Itave 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 reneued in the spirit of your mind.

15. But both the examples of the Fathers, and the precepts 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 us. And our heart is not benumbed with torpor, when it is urged on by imitation of them. Whence

Lev. c, it is well said to Moses, Tlie Jire on the altar shall always hum, tthich the priest shall feed, putiing wood on it every day in the morning. For the altar of God is our heart, in which the iire is ordered ahvays to burn: because it is Book necessary that the fl.iiiic of love sliouhl constantly ascend 2i±_i 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 faithful, But tje are a choHeii race, a royal ■prientliood. And i Pet. 2, as the Apostle John says. Thou hast made us a kingdom Rev. l and priests to our God. The Priest therefore feeding the^* hre on the altar, must 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 tliose 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 fuel to the tire. For since our new life within daily grows old, by its very converse Avit'a 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 fiaithful 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 w^ere 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.

10. But it is rightly subjoined in this place. And when ^^v. 6, the hur/it offering is placed upon it he shall burn I lie fat of the peace offerings. For whoever kindles within himself this fire of love, places himself upon it as a burnt offering, because he burns out every fault, which wickedly lived within him. P'or 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 kmdled himself with the fire of love. '- — And the fat of the peace offerings smells sweetly from this victim: because the inward fatness of new love, making peace between ourselves and God, emits from us the sweetest odour. But since this self-same love continues inextinguishable in the heart of the Elect, it is there fitly Lev. 6, subjoined, This is that j)erpetiial Jire, which shall never go out on the altar. This fire in truth 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 He is seen.

17. But that we are delivered from the depths of this life, when aided by the Divine w^arning, 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 own weakness. If 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 mockings and scoiirgings, moreover also of bonds and imprisonments: they acre stoned, they icere sawn asunder, were tempted, icere slain with the sicord. And

Heb. 1-2, shortly after, Having therefore so great a cloud of witnesses placed over us, layin;/ aside every weighty and the sin which Book surrounds us, let us run with patience to the contest set ■ before us; and again, Remember those uho are placed overHeh. 13, you, tvho have spoken to you the icord 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 pou-er if man to come near to God for Judgment. 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

Job 34,i(self low by its evil indulgence in these outward objeclSj 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 what 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,

Ver. 24. He shall break in pieces many and tvithnut 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 reprobate 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 hiiniai) si^lit, and it is not known who is rejected; since the Book thoughts of each man cannot be penetrated. For ol'ttinies, though the heart be evilly disposed, the deliberation of thought has not been carried into effect, and a man is perhaps still constrained 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. PjuI others, sometimes, after a course of evil living, revive, with sudden affection, to a hope of heaven, and they who had dissipated themselves by sinful conduct, bring themselves back, by self re|)roof, to the bosom of inward repentance. And men still looking back to this conduct, think them still to be such, as they knew" them to be in behaviour. But they themselves, on the other hand, by the examination of strict consideration, attack their former life as they remember it to have been; and it is known what they were, but what they have now begun to be is not known. In both then of tliese classes it is frequently the case, that both they who in the judgment of men seem to stand, are already fallen in the sight of the Eternal Judge: and that those who are still fallen before men, already stand firm in tlie sight of the Eternal.Judge. For what man could suppose that Judas, even after the ministry of the apostleship, would lose his portion in life? And who would believe, on the other hand, that the thief would find a means of life even at the very instant of his death } But the Judge secretly presiding, and discerning the hearts of these two persons, mercifully established the one, and justly crushed the other. He cast forth the one with severity, He drew the other within of His mercy. And hence in announcing even by His Prophet, that some would fall and others be raised up at the time of His passion. He well says, / mingled J/^Ps. 102, drink until weeping. For drink is drawn in from without, * but weeping pours out from within. For the Lord then to mingle drink with weeping, is for Him to draw some within, from outward things, and to cast off others from an inward to an outward condition. He shall break in pieces, then, many and nilhout nninher, and shall make others to stand in their stead.

20. But, as was said before, this breaking is first wrought

Job 34, within, in order to its being afterwards displayed without.

appear to be still sound, while the inward parts have already Prov.16, rotted away. For it is written, Before ruin the heart is exalted. They are smitten then on the very point in which they

Ez. 6, 9. are proud. Whence it is written, / have broken their heart which commitleth fornication, and which departeth from

Me. For to delight outwardly in forbidden objects, is to commit fornication within. But this very pride of the haughty man is a great crushing of his heart. For he falls from the integrity of sound health, just as he is puffed up with pride, on account of any virtue. For proud men despise

God, and, forsaking the glory of the Creator, seek their own.

And, for them to have lost the support of their superior, and to have sunk back on themselves, is for them to have alread}'- fallen. They are crushed too because, having abandoned the things of heaven, they seek the earth. For what greater crushing can there be, than, having forsaken the Creator, to seek the creature, having forsaken the joys above, to be eager only for things below? Whence it is well said by the

Ps. 147, Prophet, Bui He humbles sinners even to the earth. For when they have lost heavenly things, every thing which they thirst after is earthly, and while they endeavour to seem greater, that which they seek after is of less value. Of

.ler. 17, whom it is well said by Jeremiah, Departing from Thee they

^^' shall be written in the earth. But it is said on the other

Lukeio, hand of the Elect, Rejoice, because your names are loritten in heaven. This crushing, then, first steals on in the mind, in order that it may afterwards advance in outward act. It shakes first the foundation of the thoughts, in order to smite afterwards the fabric of conduct. We must labour therefore with the greatest care, in order that it may be avoided in the place where it takes its rise. For it is rrov. 4, written. Keep thy heart with all ivatchfulness, because life

??• proceedcth from it. And it is written again, From the heart lest the mind should fall, when it is exalted. Let us guard within all that we do without. For, if once the rottenness of pride has eaten into the marrow of the heart, the empty husk of outward appearance speedily falls. But we must

Fear of being, hi the C/iurcIi, beyond the number of the Elect. Ill observe, that, while some are said to receive strenjiflh to Uook