Christ's members preparing for like, but different, lots. 237 2 .58. IV. mus time ceases not daily to claim the debt of death? Who Book lent to man in Paradise the money of sin, but by the multiplying of wickedness is daily exacting it with usury ? Concerning this exactor, Truth saith in the Gospel, And the Luke12, Judge deliver thee to the 'officer. Therefore the voice ofiv. exthis exactor is the tempting of persuasion to our hurt. And actori' we hear the voice of the exactor, when we are smitten with his temptation, but we do not hear it effectually if we resist exaudithe hand that smites, for he hears' that feels the temptation, but he hears effectually who yields to the temptation. So let it be said of the righteous, They have not heard the voice of the exactor; for though they hear his prompting in that they are tempted, they do not hear it effectually, for that they take shame to yield thereto, but because whatsoever the mind loves with great affection, it is often repeating even in utterance of the lips; blessed Job, in that he views the crowds of inward peace with fulness of affection, again employs himself about the description of it, saying, 3 3 al. the distin Ver. 19. The small and great are there; the servant is guishing free from his master. of them. 2. 70. Forasmuch as there is to us in this life a difference in works, doubtless there will be in the future life a difference in degrees of dignity, that whereas here one surpasses another in desert, there one may excel another in reward. Hence Truth says in the Gospel, In My Father's house are many John 14, mansions. But in those many mansions,' the very diversity' of rewards will be in some measure in harmony. For an influence so mighty joins us together in that peace, that what any has failed to receive in himself, he rejoices to have received in another. And thus they that did not equally labour in the vineyard, equally obtain all of them a penny. And indeed with the Father are many mansions,' and yet the unequal labourers receive the same penny, in that the blessedness of joy will be one and the same to all, yet not one and the same sublimity of life to all. He had seen the small and great in this light, who said in the voice of the Head; Thine eyes did see My substance, yet being imperfect, Ps. 139, and in Thy book were all My members written. He beheld 'the small and the great together,' when he declared, He Ps. 115, will bless them that fear the Lord, both small and great. 6 16. 13. JOB 3, 19. MORAL. 34. 238 Saints not freed as yet from fears about sin. 71. And it is well added, And the servant is free from his master. For it is written, Every one that sinneth is the John 8, servant of sin. For whosoever yields himself up to bad desire, submits the neck of his mind, till now free, to the dominion of wickedness. Now we withstand this master, when we struggle against the evil whereby we had been taken captive, when we forcibly resist the bad habit, and treading under all froward desires, maintain against the same the right of inborn liberty, when we strike our sin by penitence, and cleanse the stains of pollution with our tears. But it oftentimes happens, that the mind indeed already bewails what it remembers itself to have done amiss, that already it not only forsakes its misdeeds, but even chastises them with the bitterest lamentations, yet while it recalls to memory the things that it has done, it is affrighted and sorely dismayed against the Judgment. It already turns itself with a perfect 1 intention, but does not yet lift itself up in a perfect state of security, for while it weighs the rigid exactness of the final scrutiny, it trembles with anxiety between hope and fear, for it knows not, when the righteous Judge comes, what He will reckon, what He will remit of the deeds done. For it remembers what evil deeds it has committed, but it cannot tell whether it has worthily bewailed the commission of them, and it dreads lest the vastness of the sin exceed the measure of penance. And it is very often the case that 'Truth' already remits the sin, yet the troubled soul, whilst it is full of anxiety for itself, still trembles for the pardon thereof. So that in this present life the servant already escapes from his master, yet he is not free from him, in that by chastisement and penance man already forsakes his sin, yet he still fears the strict Judge for the recompensing of it. There then the servant will be free from his master,' when there will be no longer misgiving about the pardon of sin, when the recollection of its sin no longer condemns the soul, now secured, where the conscience does not tremble under a sense of guilt, but exults in the pardon of the same in a state of freedom. 72. But if man is reached there by no remembrance of his sin, how does he congratulate himself that he has been saved therefrom? Or how does he return thanks to his IV. Memory of sin in heaven, not polluting, pains not. 239 Benefactor for the pardon, which he has received, if by an Book intervening forgetfulness of his past wickedness, he knows not that he is a debtor to suffer punishment? For we must not pass over negligently that which the Psalmist says, IPs.89,1. will sing of the mercies of the Lord for ever. For how does he sing of the mercies of God for ever,' if he knows not that he has been miserable; and if he has no recollection of past misery, whence does he answer with praises the bestowal of mercy? And again, we must enquire how the mind of the Elect can be in perfect bliss, if amidst its joys the memory of its guilt reaches it? Or how does the glory of indefectible light shine out, when it is overcast by the sin that is recalled to mind? But be it known, that just as oftentimes now in joy we call to mind sad things, so in the future life, we bring back the memory of past sin without any hurt to our bliss. For it very often happens, that in the season of health, we recall to mind past pains without feeling pain, and in proportion as we remember ourselves sick, the more we hug ourselves in health. And so in that blissful estate there will be a remembrance of sin, not such as to pollute the mind, but to attach us the more closely to our joy, that while the mind without pain remembers itself of its pain, it may the more clearly perceive itself to be a debtor to the physician, and so much the more cherish the health it has received, in proportion as it remembers what it has escaped of uneasiness. And so then, placed in that state of bliss, we so regard our evil deeds without loathing, as now being set in light, without any inward blindness of the heart, we see the darkness with our mind; for though that be dim which we perceive with the imagination, this comes from the sentence of light, not from the misfortune of blindness. And thus throughout eternity we render to our Benefactor the praise of His mercy, yet are in no degree oppressed with the consciousness of wretchedness; for whilst we review our evils without any evil betiding the mind, on the one hand there will never be ought to defile the hearts that render praise on the score of past wickednesses, and again there will always be somewhat to inflame them to the praise of their Deliverer. Therefore, because the repose of inward light does in such sort transport the great ones into itself, that yet it does not 19. MORAL. 240 The Converted hereafter free even from past sin. JOB 3, leave the little ones, let it be rightly said, the small and great are there. Now forasmuch as the mind of the converted sinner is there touched by the recollection of his sin in such sort that he is not overwhelmed by any confusion at that recollection, it is fitly subjoined, And the servant is free from his master. BOOK V. He explains the remainder of chap. iii. from ver. 20. the whole of chap. iv. and the first two verses of chap. v. b i. 1. THOUGH the appointments of God are very much hidden from sight, why it is that in this life it is sometimes ill with the good and well with the wicked, yet they are then still more mysterious when it both goes well with the good here below, and ill with the wicked. For when it goes ill with the good, and well with the bad, this perhaps is found to be for that both the good, if they have done wrong in any thing, receive punishment here that they may be more completely freed from eternal damnation, and the wicked meet here with the good things, which conduce to this life, that they may be dragged to unmitigated torments hereafter. And hence these words are spoken to the rich man, when burning in hell, Son, remember that thou in thy lifetime Luke receivedst thy good things, and likewise Lazarus evil things. 16, 25. But when it is well with the good here and ill with the wicked, it is very doubtful, whether the good for this reason receive good things, that they may be set forward and advance to something better, or whether by a just and secret appointment they receive here the reward of their deeds, that they may prove void of the rewards of the life to come; and whether afflictions for this reason come upon the wicked, in order that by correcting, they may be the means of preserving them from everlasting punishments, or whether their punishment only begins here, that, one day to receive completion, it should lead to the final torments of hell. Therefore, because in the midst of the divine appointments the a i. e. more doubtful in each particular case. b Plenius.' It is difficult to assign an exact meaning to the expression, unless eternal' is taken for in eter R nity,' i. e. in the Future State. St. |