Although
‘darkness,’ or ‘the shadow of death,’ can be understood likewise in another sense.
St Gregory - Moralia - Job
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
- 778 -
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?
[xxiv]
51. He uttered a proper sentiment, but it ought not to 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 minutely, and enters into the secret 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 then 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 ungodly. [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, Have they appointed thee a ruler? Be not lifted up, but be among them as one of them. [Ecclus. 32, 1] This pride the Lord also reproving by the Prophet in shepherds, saith, But ye ruled over them with austerity and with power. [Ez. 34, 4] 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 rulers, 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
- 779 -
ruling over men, he rejoices in his peculiar 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 the society of angels, said, I will ascend above the height of the clouds, and will be like the Most High? Since then every 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, Who saith to a king, Apostate.
53. But since by domineering over others they lead their subjects to impiety by the example of their pride, it is fitly subjoined, Who calleth leaders ungodly. For they would 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 leader, when he brought down the loftiness of his power, saying, Not seeking glory of men, neither of you nor yet of others, when we might have been a burden as the Apostles of Christ, but we became as children in the midst of you. [1 Thess. 2, 6] 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 others, who does not know how to lead them in holy living; 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 of the strict Judge, Horribly and speedily will He appear, for a very sharp judgment shall be to them who are in high places. [Wisd. 6, 5] 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, Who calleth leaders ungodly. For when they are proud of their authority, they lead by their example those under them to impiety.
- 780 -
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 at being a judge now, feels no pleasure at beholding the Judge then. For the faults which are committed from the 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 abandoned 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 should 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.
BOOK XXV.
In explanation of the thirty-fourth chapter from the nineteenth to the thirtieth verse, the punishments of the reprobate, and the secret judgments of God are discussed.
[i]
1. The very mode of man’s creation shews, how far he surpasses all things beside. For the reason which has 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 himself, but from what is accidental to him. And since we do not look at what 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 honour; for whilst he is honoured for that which is about him, he is, from his own doings, placed low in our judgment. But Almighty God examines the conduct of men, solely 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 witness, saying, To whom much is given, of him much will be required. [Luke 12, 48] Whence it is now well said by Eliu, (ver. 19. ) Who accepteth not the person of princes, and hath not regarded a tyrant, when disputing against the poor.
[ii]
- 781 -
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, I know you not, whence ye are. [Luke 13, 25] And because He thus destroys him, when He wills, by His power, as He created him, when He willed, by His power, 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 bow down at midnight, and pass away.
[iii]
3. However long it be before the ungodly are taken out of 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 which 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 do they require thy soul of thee. [Luke 12, 20] For that soul was taken away by night, which 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, brethren, are not in darkness that that 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. [l Thess. 5, 4. 5. ] 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 bow down at midnight, 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 with humility of heart. But the Elect bow themselves of their own accord in humility, that they may not be bowed down against their will in death. Whence is it said to Holy Church, of the converted children of her persecutors, The sons of them who humbled thee, shall come bending to thee. [Is. 60, 14]
4. And he says properly of dying peoples, not that “they will pass along,” but pass away, because simply by living in the world we are daily coming to an end, and we 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 approaching 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 stationary, 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
- 782 -
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 are 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 will take away the violent without 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 away, by the violence of a sudden death, invisibly, 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. And there follows him a severer sentence, the longer great forbearance is extended [al. ‘was first granted. ’] to him when sinning: because the severity of God punishes a sinner the more strictly, 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 goodness of God leadeth thee to repentance? But after thy hardness and impenitent heart, thou treasurest up for thyself wrath against the day of wrath, and revelation of the righteous judgment of God? [Rom. 2, 4. 5. ] 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.
[v]
6. For He was then believed not to observe them, while 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 harm hath happened to me? [Ecclus. 5, 4] 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 to correct them. As is said by this very Job, God gave him a place for repentance, but he misuses it in his pride. [Job 24, 23] Frequently, also, because he does not suffer immediately the punishment he deserves, he considers that his conduct is not displeasing to God. Let him go then now, and launch forth presumptuously into every kind of blasphemy. Let him take
- 783 -
his fill 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 and everlasting blow. And he will then acknowledge, that every thing is observed by God, when 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 will then perceive, that the righteous Judge has observed every thing, when he is now unable, by perceiving it, to escape the due deserts of his sins. The ungodly, then, who is long spared, is swept away suddenly, because the eyes of the Lord are over all the ways of men, and He considereth all their steps. As though 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 which 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, by reason of the guilt itself of the thought. As it is written, Hand in hand, the wicked shall not be innocent. [Prov. 11, 21] For hand is wont to be joined with hand, when it rests at ease, and no laborious employment exercises it. Hand therefore in hand, the wicked shall not be innocent. As though he were saying, Even when the hand rests from sinful deeds, yet the wicked, by reason of his thoughts, is not innocent. Because then we know that not merely our actions, but even our thoughts, are strictly weighed, what will befal us for our walking in wicked action, if God judges so minutely the steps of the heart? Behold, no man witnesses the secret courses of our mind, and yet, in the sight of God, we are making as many steps, as many affections as we put in motion. We fall before Him, as often as we stumble away from the straight path by the foot of unstable thought. For unless this frequent stumbling of our minds increased in His sight, He would not in truth exclaim by the Prophet, Put away the evil of your thoughts from before Mine eyes. [Is. 1, 16] But speaking thus, He witnesses that He cannot endure, as it were, the intensity of our secret wickedness. But it cannot be hidden from Him, because, namely, every unlawful thought which is conceived in secret by us, is thrust offensively before His sight. For, as it is written, all things are naked and open to His eyes. [Heb. 4, 13] Whence it is here also properly subjoined,
Ver. 22. There is no darkness, and there is no shadow of death, where they who work iniquity may be hid.
[vi]
8. What did he intend to designate by darkness but ignorance, and what by the shadow of death, except oblivion? For it is said of the ignorance of certain persons, Having their mind obscured with darkness. [Eph. 4, 13] And it is written again of the oblivion which comes on us at death, In that day all their thoughts shall perish. [Ps. 146, 4] 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
- 784 -
death puts an end to the doings of life, so does intervening forgetfulness destroy that which existed in the memory. It is rightly, therefore, called its shadow, inasmuch as it is modelled upon it, as it were, while it imitates its power in lulling the senses to rest. But, since God is neither unacquainted with men’s evil thoughts, nor forgetful of their evil deeds, (except indeed they are blotted out of His sight by penitence,) it is appropriately observed, There is no darkness, and there is no shadow of death, where they who work iniquity may be hid. As though he were to say, No one is hidden from His judgment, for 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. For every change is a kind of resemblance of death. For that which changes any thing, cuts it off, as it were, from what it was before: that so it ceases to be what it was, and begins to be what it was not. Because then the true Light, our Creator, I mean, is obscured by no vicissitude of change, and 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 written elsewhere, With Whom is no variableness, nor shadow of turning. [James 1, 17] And hence again, Paul the Apostle says, Who only hath immortality, and dwelleth in the light which no man can approach unto. [l Tim. 6, 16] 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 their own will. But, because they humbly chose to cling to Him, by Whom they were created,* they overcame the changeableness which was in them, by remaining immutably at the firm, so that they deservedly rose above the liability to change, to which they would have been
subject in the order of their nature.
[*Note: Ben. here notes that after the words ‘they were created,’ one Vatican Ms. is quoted as adding, ‘They received from the vision of their Ruler that they should abide in themselves without falling. Hereby, however, their wonderful method of standing is formed, in that while they know what they can do of their own stedfastness, they consider what they owe to the government of their Ruler. And the more easily they see that they, as changeable, can fall, the more close do they draw themselves, that they may not fall, to the love of their Ruler. Of their own stedfastness, they know they may still tumble down headlong, but they hold them fast by their Creator with the hand of love, that they may not fall. ’]
Since then it is the property of the Divine Nature alone, not to suffer the shades of ignorance and
change, let it be justly said, There is no darkness, and there is no shadow of death, where they, who work iniquity, may be 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 consequently, as often as we conceive in our mind any unworthy thought, so often do we sin in the
- 785 -
light. Because It is present to us though not present to It; and when we walk wickedly we offend against It, from which we are deservedly far away. But, when we believe that we are not seen, we keep our eyes closed in the sun light: that is to say, we conceal Him from ourselves, not ourselves from Him. Let us then, now while we are able, blot out our evil thoughts, and more evil deeds, from the sight of the eternal Judge. Let us recal to the eyes of our heart whatever evil we have committed through the sin of presumption. Let not our weakness flatter itself, and handle itself delicately in those sins, which it calls to mind. But the more it is conscious to itself of evil, let it be the more kindly severe against itself. Let it set before itself the future judgment, and whatever sins it is conscious must be severely smitten by the sentence of the Judge, let it mercifully smite in itself by the penitence of conversion. Whence, after the punishment of this man of violence has been described, it fitly follows,
Ver. 23. For it is no longer in the power of man to come near to God for judgment. [vii]
12. This verse requires the greater discussion, the more 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, cleanses through our conversation [al. ‘conversion. ’]. For whoever is afraid of being condemned by the first of these does not desire to approach near it. By its being said then, For it is no longer in the power 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 what is that, but this of which Paul the Apostle speaks, For if we would judge ourselves, we would not be judged? [l Cor. 11, 31] and of which it is said by the Prophet, There is no judgment in their goings, [Is. 59, 8] and of which David says, The honour of a king loveth judgment, [Ps 99, 4] namely, that he who now knows God by Faith, should carefully judge what he owes Him in his works. Whence it is written again, Be judged before the Lord, and wait for Him. [Job 35, 14] He in 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 forgetful soul, Put Me in remembrance, that we may plead together; tell me, if thou hast any thing, that thou mayest be justified. [Is. 43, 26]
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 to do day by day. Whence Solomon well says, The thoughts of the righteous are judgments. [Prov. l2, 5] 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 the severe Judge, Who strikes a heavier blow the slower He is in coming. They contemplate also the assembly of the holy Fathers seated with Him in judgment, and blame themselves for having slighted either their words or their examples. [2 Cor. 6, 2] And, in this secret chamber of inward judgment,
- 786 -
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 whatever 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 when any one has begun to enter on this business of examination against himself, he is himself the prosecutor who arraigns, he is himself the accused who is arraigned. He hates himself, as he remembers himself to have been: and in the person of his present self persecutes his former self. And a contest is raised by a man in his mind against himself, bringing forth peace with God. This struggle of the heart the Lord required, when He said, by the Prophet, I attended and hearkened: no man speaketh what is good, there is no one that doth penance for his sin, saying, What have I done? [Jer. 8, 6] He was appeased by this struggle of the heart, when He spake to His Prophet, of King Ahab, reproving himself, saying, Hast thou seen Ahab humbled before Me? therefore because he hath humbled himself for My sake, I will not bring the evil in his days. [1 Kings 21, 29]
14. Since then it is now in our power to undergo an inward judgment of our mind against ourselves, let us examine and accuse our own selves, 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 be ever doing wrong, and never to repent of what they have done. For they pass over, with blinded mind, every thing that they do, and do not acknowledge what they have 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. For as we do not notice how our limbs grow, our body increases, our appearance changes, our hair turns from black to white, (for all these things take place in us, without our knowing it,) in like manner is our mind changed from itself, by the very habit of anxiety every moment of our life; and we do not perceive it, unless we sit down to carefully watch our inmost condition, and weigh our advances and failures day by day. For in 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 said by the Prophet, under the character of Ephraim, Strangers have devoured his strength, and he knew it not, but even gray hairs are sprinkled on him, and he himself was ignorant of it. [Hos. 7, 9] 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, Be renewed in the spirit of your mind. [Eph. 4, 23]
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 it is well said to Moses, The fire on the
- 787 -
altar shall always burn, which the priest shall feed, putting wood on it every day in the morning.
[Lev. 6, 12] For the altar of God is our heart, in which the fire is ordered always to burn: because it is necessary that the flame of love should constantly ascend 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 ye are a chosen race, a royal priesthood. [1 Pet. 2, 9] And as the Apostle John says, Thou hast made us a kingdom and priests to our God. [Rev. 1, 6] The Priest therefore feeding the fire 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 those who have gone before, as also the testimonies of Holy Scripture, that the flame of love may not be extinguished within it. For to make use of, either the examples of the Fathers, or the precepts of the Lord, in exciting our love, is, as it were, to supply fuel to the fire. For since our new life within daily grows old, by its very converse with this world, fire must be fed by a supply of wood, so that while it wastes itself away by the habits of our own condition, it may revive by means of the examples and testimonies of the Fathers. And it is there rightly ordered, that wood should be thrown on every day in the morning. For these things are not done, unless when the night of blindness is extinguished. Or certainly, because the morning is the first part of the day, every one of the faithful must put aside the thoughts of this life, and consider in the first place, that he must enkindle by every means in his power, that zeal which is even now as it were failing within him. For this fire on the altar of the Lord, that is, on our heart, is speedily extinguished, if it is not carefully renewed by an application of the examples of the Fathers, and the testimonies of the Lord.
16. But it is rightly subjoined in this place, And when the burnt offering is placed upon it he shall burn the fat of the peace offerings. [Lev. 6, 12] 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. For when he examines the secrets of his own thoughts, and sacrifices his wicked life, by the sword of conversion, he has placed himself on the altar of his own heart, and kindled 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 subjoined, This is that perpetual fire, which shall never go out on the altar. [Lev. 6, 13] 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 warning, and the examples of those who have gone before, is also well signified by Jeremiah the Prophet being lowered into a well; [Jer. 38, 11] 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
- 788 -
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 order to raise up his disciples, saying, The righteous had trial of mockings and scourging, moreover also of bonds and imprisonments: they were stoned, they were sawn asunder, were tempted, were slain with the sword. [Heb. 11, 36, 37] And shortly after, Having therefore so great a cloud of witnesses placed over us, laying aside every weight, and the sin which surrounds us, let us run with patience to the contest set before us; [Heb. 12, 1] and again, Remember those who are placed over you, who have spoken to you the word of God, whose faith imitate, looking to the end of their conversation. [Heb. 13, 7] He had, namely, in a former passage, lowered ropes, as it were, while announcing spiritual precepts. But afterwards he applied old rags, as it were, when mentioning the examples of ancestors.
18. Roused then by the voices of so many precepts, and aided by the comparison of so many examples, let us turn back to our hearts, and examine carefully all our doings. And let us blame whatever within us offends against the will of Divine rectitude, in order that this very accusation may excuse us with our strict Judge. For we are the more quickly acquitted in this judgment of our conscience, the more strictly we regard ourselves as guilty. And we must not omit the opportunities which are afforded us for this purpose, because, after the season of this life, there is no time for so doing. For it is not, indeed, said without reason, For it is no longer in the power of man to come near to God for 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 strength in 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 itself low by its evil indulgence in these outward objects, it 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 without number, and shall make others to stand in their stead.
[viii]
- 789 -
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 human sight, and it is not known who is rejected; since the thoughts of each man cannot be penetrated. For oft times, 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. But 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 reproof, 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 these 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 the 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, I mingled My drink with weeping. [Ps. 102, 9] 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 without number, and shall make others to stand in their stead.
20. But, as was said before, this breaking is first wrought within, in order to its being afterwards displayed without. By this breaking the outward parts of some sometimes appear to be still sound, while the inward parts have already rotted away. For it is written, Before ruin the heart is exalted. [Prov. l6, 18] They are smitten then on the very point in which they are proud. Whence it is written, I have broken their heart which committeth fornication, and which departeth from Me. [Ez. 6, 9] 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
- 790 -
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.
- 778 -
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?
[xxiv]
51. He uttered a proper sentiment, but it ought not to 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 minutely, and enters into the secret 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 then 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 ungodly. [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, Have they appointed thee a ruler? Be not lifted up, but be among them as one of them. [Ecclus. 32, 1] This pride the Lord also reproving by the Prophet in shepherds, saith, But ye ruled over them with austerity and with power. [Ez. 34, 4] 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 rulers, 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
- 779 -
ruling over men, he rejoices in his peculiar 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 the society of angels, said, I will ascend above the height of the clouds, and will be like the Most High? Since then every 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, Who saith to a king, Apostate.
53. But since by domineering over others they lead their subjects to impiety by the example of their pride, it is fitly subjoined, Who calleth leaders ungodly. For they would 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 leader, when he brought down the loftiness of his power, saying, Not seeking glory of men, neither of you nor yet of others, when we might have been a burden as the Apostles of Christ, but we became as children in the midst of you. [1 Thess. 2, 6] 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 others, who does not know how to lead them in holy living; 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 of the strict Judge, Horribly and speedily will He appear, for a very sharp judgment shall be to them who are in high places. [Wisd. 6, 5] 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, Who calleth leaders ungodly. For when they are proud of their authority, they lead by their example those under them to impiety.
- 780 -
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 at being a judge now, feels no pleasure at beholding the Judge then. For the faults which are committed from the 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 abandoned 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 should 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.
BOOK XXV.
In explanation of the thirty-fourth chapter from the nineteenth to the thirtieth verse, the punishments of the reprobate, and the secret judgments of God are discussed.
[i]
1. The very mode of man’s creation shews, how far he surpasses all things beside. For the reason which has 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 himself, but from what is accidental to him. And since we do not look at what 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 honour; for whilst he is honoured for that which is about him, he is, from his own doings, placed low in our judgment. But Almighty God examines the conduct of men, solely 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 witness, saying, To whom much is given, of him much will be required. [Luke 12, 48] Whence it is now well said by Eliu, (ver. 19. ) Who accepteth not the person of princes, and hath not regarded a tyrant, when disputing against the poor.
[ii]
- 781 -
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, I know you not, whence ye are. [Luke 13, 25] And because He thus destroys him, when He wills, by His power, as He created him, when He willed, by His power, 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 bow down at midnight, and pass away.
[iii]
3. However long it be before the ungodly are taken out of 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 which 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 do they require thy soul of thee. [Luke 12, 20] For that soul was taken away by night, which 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, brethren, are not in darkness that that 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. [l Thess. 5, 4. 5. ] 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 bow down at midnight, 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 with humility of heart. But the Elect bow themselves of their own accord in humility, that they may not be bowed down against their will in death. Whence is it said to Holy Church, of the converted children of her persecutors, The sons of them who humbled thee, shall come bending to thee. [Is. 60, 14]
4. And he says properly of dying peoples, not that “they will pass along,” but pass away, because simply by living in the world we are daily coming to an end, and we 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 approaching 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 stationary, 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
- 782 -
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 are 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 will take away the violent without 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 away, by the violence of a sudden death, invisibly, 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. And there follows him a severer sentence, the longer great forbearance is extended [al. ‘was first granted. ’] to him when sinning: because the severity of God punishes a sinner the more strictly, 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 goodness of God leadeth thee to repentance? But after thy hardness and impenitent heart, thou treasurest up for thyself wrath against the day of wrath, and revelation of the righteous judgment of God? [Rom. 2, 4. 5. ] 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.
[v]
6. For He was then believed not to observe them, while 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 harm hath happened to me? [Ecclus. 5, 4] 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 to correct them. As is said by this very Job, God gave him a place for repentance, but he misuses it in his pride. [Job 24, 23] Frequently, also, because he does not suffer immediately the punishment he deserves, he considers that his conduct is not displeasing to God. Let him go then now, and launch forth presumptuously into every kind of blasphemy. Let him take
- 783 -
his fill 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 and everlasting blow. And he will then acknowledge, that every thing is observed by God, when 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 will then perceive, that the righteous Judge has observed every thing, when he is now unable, by perceiving it, to escape the due deserts of his sins. The ungodly, then, who is long spared, is swept away suddenly, because the eyes of the Lord are over all the ways of men, and He considereth all their steps. As though 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 which 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, by reason of the guilt itself of the thought. As it is written, Hand in hand, the wicked shall not be innocent. [Prov. 11, 21] For hand is wont to be joined with hand, when it rests at ease, and no laborious employment exercises it. Hand therefore in hand, the wicked shall not be innocent. As though he were saying, Even when the hand rests from sinful deeds, yet the wicked, by reason of his thoughts, is not innocent. Because then we know that not merely our actions, but even our thoughts, are strictly weighed, what will befal us for our walking in wicked action, if God judges so minutely the steps of the heart? Behold, no man witnesses the secret courses of our mind, and yet, in the sight of God, we are making as many steps, as many affections as we put in motion. We fall before Him, as often as we stumble away from the straight path by the foot of unstable thought. For unless this frequent stumbling of our minds increased in His sight, He would not in truth exclaim by the Prophet, Put away the evil of your thoughts from before Mine eyes. [Is. 1, 16] But speaking thus, He witnesses that He cannot endure, as it were, the intensity of our secret wickedness. But it cannot be hidden from Him, because, namely, every unlawful thought which is conceived in secret by us, is thrust offensively before His sight. For, as it is written, all things are naked and open to His eyes. [Heb. 4, 13] Whence it is here also properly subjoined,
Ver. 22. There is no darkness, and there is no shadow of death, where they who work iniquity may be hid.
[vi]
8. What did he intend to designate by darkness but ignorance, and what by the shadow of death, except oblivion? For it is said of the ignorance of certain persons, Having their mind obscured with darkness. [Eph. 4, 13] And it is written again of the oblivion which comes on us at death, In that day all their thoughts shall perish. [Ps. 146, 4] 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
- 784 -
death puts an end to the doings of life, so does intervening forgetfulness destroy that which existed in the memory. It is rightly, therefore, called its shadow, inasmuch as it is modelled upon it, as it were, while it imitates its power in lulling the senses to rest. But, since God is neither unacquainted with men’s evil thoughts, nor forgetful of their evil deeds, (except indeed they are blotted out of His sight by penitence,) it is appropriately observed, There is no darkness, and there is no shadow of death, where they who work iniquity may be hid. As though he were to say, No one is hidden from His judgment, for 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. For every change is a kind of resemblance of death. For that which changes any thing, cuts it off, as it were, from what it was before: that so it ceases to be what it was, and begins to be what it was not. Because then the true Light, our Creator, I mean, is obscured by no vicissitude of change, and 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 written elsewhere, With Whom is no variableness, nor shadow of turning. [James 1, 17] And hence again, Paul the Apostle says, Who only hath immortality, and dwelleth in the light which no man can approach unto. [l Tim. 6, 16] 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 their own will. But, because they humbly chose to cling to Him, by Whom they were created,* they overcame the changeableness which was in them, by remaining immutably at the firm, so that they deservedly rose above the liability to change, to which they would have been
subject in the order of their nature.
[*Note: Ben. here notes that after the words ‘they were created,’ one Vatican Ms. is quoted as adding, ‘They received from the vision of their Ruler that they should abide in themselves without falling. Hereby, however, their wonderful method of standing is formed, in that while they know what they can do of their own stedfastness, they consider what they owe to the government of their Ruler. And the more easily they see that they, as changeable, can fall, the more close do they draw themselves, that they may not fall, to the love of their Ruler. Of their own stedfastness, they know they may still tumble down headlong, but they hold them fast by their Creator with the hand of love, that they may not fall. ’]
Since then it is the property of the Divine Nature alone, not to suffer the shades of ignorance and
change, let it be justly said, There is no darkness, and there is no shadow of death, where they, who work iniquity, may be 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 consequently, as often as we conceive in our mind any unworthy thought, so often do we sin in the
- 785 -
light. Because It is present to us though not present to It; and when we walk wickedly we offend against It, from which we are deservedly far away. But, when we believe that we are not seen, we keep our eyes closed in the sun light: that is to say, we conceal Him from ourselves, not ourselves from Him. Let us then, now while we are able, blot out our evil thoughts, and more evil deeds, from the sight of the eternal Judge. Let us recal to the eyes of our heart whatever evil we have committed through the sin of presumption. Let not our weakness flatter itself, and handle itself delicately in those sins, which it calls to mind. But the more it is conscious to itself of evil, let it be the more kindly severe against itself. Let it set before itself the future judgment, and whatever sins it is conscious must be severely smitten by the sentence of the Judge, let it mercifully smite in itself by the penitence of conversion. Whence, after the punishment of this man of violence has been described, it fitly follows,
Ver. 23. For it is no longer in the power of man to come near to God for judgment. [vii]
12. This verse requires the greater discussion, the more 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, cleanses through our conversation [al. ‘conversion. ’]. For whoever is afraid of being condemned by the first of these does not desire to approach near it. By its being said then, For it is no longer in the power 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 what is that, but this of which Paul the Apostle speaks, For if we would judge ourselves, we would not be judged? [l Cor. 11, 31] and of which it is said by the Prophet, There is no judgment in their goings, [Is. 59, 8] and of which David says, The honour of a king loveth judgment, [Ps 99, 4] namely, that he who now knows God by Faith, should carefully judge what he owes Him in his works. Whence it is written again, Be judged before the Lord, and wait for Him. [Job 35, 14] He in 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 forgetful soul, Put Me in remembrance, that we may plead together; tell me, if thou hast any thing, that thou mayest be justified. [Is. 43, 26]
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 to do day by day. Whence Solomon well says, The thoughts of the righteous are judgments. [Prov. l2, 5] 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 the severe Judge, Who strikes a heavier blow the slower He is in coming. They contemplate also the assembly of the holy Fathers seated with Him in judgment, and blame themselves for having slighted either their words or their examples. [2 Cor. 6, 2] And, in this secret chamber of inward judgment,
- 786 -
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 whatever 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 when any one has begun to enter on this business of examination against himself, he is himself the prosecutor who arraigns, he is himself the accused who is arraigned. He hates himself, as he remembers himself to have been: and in the person of his present self persecutes his former self. And a contest is raised by a man in his mind against himself, bringing forth peace with God. This struggle of the heart the Lord required, when He said, by the Prophet, I attended and hearkened: no man speaketh what is good, there is no one that doth penance for his sin, saying, What have I done? [Jer. 8, 6] He was appeased by this struggle of the heart, when He spake to His Prophet, of King Ahab, reproving himself, saying, Hast thou seen Ahab humbled before Me? therefore because he hath humbled himself for My sake, I will not bring the evil in his days. [1 Kings 21, 29]
14. Since then it is now in our power to undergo an inward judgment of our mind against ourselves, let us examine and accuse our own selves, 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 be ever doing wrong, and never to repent of what they have done. For they pass over, with blinded mind, every thing that they do, and do not acknowledge what they have 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. For as we do not notice how our limbs grow, our body increases, our appearance changes, our hair turns from black to white, (for all these things take place in us, without our knowing it,) in like manner is our mind changed from itself, by the very habit of anxiety every moment of our life; and we do not perceive it, unless we sit down to carefully watch our inmost condition, and weigh our advances and failures day by day. For in 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 said by the Prophet, under the character of Ephraim, Strangers have devoured his strength, and he knew it not, but even gray hairs are sprinkled on him, and he himself was ignorant of it. [Hos. 7, 9] 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, Be renewed in the spirit of your mind. [Eph. 4, 23]
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 it is well said to Moses, The fire on the
- 787 -
altar shall always burn, which the priest shall feed, putting wood on it every day in the morning.
[Lev. 6, 12] For the altar of God is our heart, in which the fire is ordered always to burn: because it is necessary that the flame of love should constantly ascend 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 ye are a chosen race, a royal priesthood. [1 Pet. 2, 9] And as the Apostle John says, Thou hast made us a kingdom and priests to our God. [Rev. 1, 6] The Priest therefore feeding the fire 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 those who have gone before, as also the testimonies of Holy Scripture, that the flame of love may not be extinguished within it. For to make use of, either the examples of the Fathers, or the precepts of the Lord, in exciting our love, is, as it were, to supply fuel to the fire. For since our new life within daily grows old, by its very converse with this world, fire must be fed by a supply of wood, so that while it wastes itself away by the habits of our own condition, it may revive by means of the examples and testimonies of the Fathers. And it is there rightly ordered, that wood should be thrown on every day in the morning. For these things are not done, unless when the night of blindness is extinguished. Or certainly, because the morning is the first part of the day, every one of the faithful must put aside the thoughts of this life, and consider in the first place, that he must enkindle by every means in his power, that zeal which is even now as it were failing within him. For this fire on the altar of the Lord, that is, on our heart, is speedily extinguished, if it is not carefully renewed by an application of the examples of the Fathers, and the testimonies of the Lord.
16. But it is rightly subjoined in this place, And when the burnt offering is placed upon it he shall burn the fat of the peace offerings. [Lev. 6, 12] 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. For when he examines the secrets of his own thoughts, and sacrifices his wicked life, by the sword of conversion, he has placed himself on the altar of his own heart, and kindled 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 subjoined, This is that perpetual fire, which shall never go out on the altar. [Lev. 6, 13] 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 warning, and the examples of those who have gone before, is also well signified by Jeremiah the Prophet being lowered into a well; [Jer. 38, 11] 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
- 788 -
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 order to raise up his disciples, saying, The righteous had trial of mockings and scourging, moreover also of bonds and imprisonments: they were stoned, they were sawn asunder, were tempted, were slain with the sword. [Heb. 11, 36, 37] And shortly after, Having therefore so great a cloud of witnesses placed over us, laying aside every weight, and the sin which surrounds us, let us run with patience to the contest set before us; [Heb. 12, 1] and again, Remember those who are placed over you, who have spoken to you the word of God, whose faith imitate, looking to the end of their conversation. [Heb. 13, 7] He had, namely, in a former passage, lowered ropes, as it were, while announcing spiritual precepts. But afterwards he applied old rags, as it were, when mentioning the examples of ancestors.
18. Roused then by the voices of so many precepts, and aided by the comparison of so many examples, let us turn back to our hearts, and examine carefully all our doings. And let us blame whatever within us offends against the will of Divine rectitude, in order that this very accusation may excuse us with our strict Judge. For we are the more quickly acquitted in this judgment of our conscience, the more strictly we regard ourselves as guilty. And we must not omit the opportunities which are afforded us for this purpose, because, after the season of this life, there is no time for so doing. For it is not, indeed, said without reason, For it is no longer in the power of man to come near to God for 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 strength in 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 itself low by its evil indulgence in these outward objects, it 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 without number, and shall make others to stand in their stead.
[viii]
- 789 -
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 human sight, and it is not known who is rejected; since the thoughts of each man cannot be penetrated. For oft times, 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. But 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 reproof, 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 these 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 the 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, I mingled My drink with weeping. [Ps. 102, 9] 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 without number, and shall make others to stand in their stead.
20. But, as was said before, this breaking is first wrought within, in order to its being afterwards displayed without. By this breaking the outward parts of some sometimes appear to be still sound, while the inward parts have already rotted away. For it is written, Before ruin the heart is exalted. [Prov. l6, 18] They are smitten then on the very point in which they are proud. Whence it is written, I have broken their heart which committeth fornication, and which departeth from Me. [Ez. 6, 9] 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
- 790 -
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.
