These suggestions and such as these are what he gives to the rest of the world, but he himself so insatiably desires to behold him, and to be beheld by him, that he supplicates him to display to his eye his nature of which it is impossible to form a conjecture, so that he may become acquainted with it, Exodus xxxiii. 18. that thus he might receive a most well-grounded certainty of knowledge that could not be mistaken, in exchange for uncertain doubts; and he will never cease from urging his desire, but even, though he is aware that he desires a matter which is difficult of attainment, or rather which is wholly unattainable, he still strives on, in no way remitting his intense anxiety, but without admitting any excuse, or any hesitation, or vacillation; using all the means in his power to gain his object.
Section 14
At all events, he will now penetrate into "the darkness where God was." Exodus xx. 13. That is to say, into those unapproachable and invisible conceptions which are formed of the living God. For the great Cause of all things does not exist in time, nor at all in place, but he is superior to both time and place; for, having made all created things in subjection to himself, he is surrounded by nothing, but he is superior to everything. And being superior to, and being also external to the world that he has made, he nevertheless fills the whole world with himself; for, having by his own power extended it to its utmost limits, he has connected every portion with another portion according to the principles of harmony.
Section 15
When, therefore, the soul that loves God seeks to know what the one living God is according to his essence, it is entering upon an obscure and dark subject of investigation, from which the greatest benefit that arises to it is to comprehend that God, as to his essence, is utterly incomprehensible to any being, and also to be aware that he is invisible.
Section 16
And it appears to me that the great hierophant had attained to the comprehension of the most important point in this investigation before he commenced it, when he entreated God to become Deuteronomy xxx. 20. Exodus xxxiii. 18. Exodus xx. 13. the exhibitor and expounder of his own nature to him, Exodus xxxiii. 12. for he says, "Show me thyself;" showing very plainly by this expression that no created being is competent by himself to learn the nature of God in his essence.
Section 17
On this account too, Abraham, when he had come unto the place which God had told him of, "On the third day, looking up, saw the place afar off." Genesis xxii. 4. What kind of place? Was it the place to which he came? And how was it still afar off, if he had already come to it?
Section 18
But perhaps the meaning which is intended under this expression may be something like this:—The wise man, being always desirous to comprehend the nature of the Ruler of the universe, when he is proceeding along the road which leads by knowledge and wisdom, previously meets with words of God, among which he rests for a while; and though he had previously determined to proceed by some other road, he now stops and hesitates; for the eyes of his mind being opened, he sees more clearly that he had entered upon a chase after a thing which was difficult to overtake, which constantly retreated before him, and was always at a distance, and which outstripped its pursuers by placing an immeasurable distance between them.
Section 19
You think, therefore, rightly that all the speediest things which are under heaven would appear to be standing still if compared with the rapidity of the sun, and moon, and other stars. And yet the whole heaven was made by God; and the maker always goes before that which is made. So that, of necessity, not only the other things which exist among us, but also that which has the most rapid motion of all, namely, the mind, may fall short of a proper comprehension of the great cause of all things by an undescribable distance. But the stars, as they are themselves in motion, pass by all things that move; but, though it seems incredible, God, while standing still, outstrips everything.
Section 20
And it is said that he, at the same moment, is close to us and at a great distance, touching us with his creative or his punishing powers, which are close to each individual, and yet at the same time driving away the creature to an excessive distance from his nature as existing according to its essence, so that it cannot touch him without even the unalloyed and incorporeal efforts of the intellect.
Section 21
Therefore we sympathise in joy with those who love God and Exodus xxxiii. 12. Genesis xxii. 4. seek to understand the nature of the living God, even if they fail to discover it; for the vague investigation of what is good is sufficient by itself to cheer the heart, even if it fail to attain the end that it desires. But we participate in indignation against that lover of himself, Cain; because he has left his soul without any conception whatever of the living God, having of deliberate purpose mutilated himself of that faculty by which alone he might have been able to see him.
Section 22
It is worth while also to consider the wickedness into which a man who flies from the face of God is driven, since it is called a tempest. The law-giver showing, by this expression, that he who gives way to inconsiderate impulses without any stability or firmness exposes himself to surf and violent tossing, like those of the sea, when it is agitated in the winter season by contrary winds, and has never even a single glimpse of calm or tranquillity. But as when a ship having been tossed in the sea is agitated, it is then no longer fit to take a voyage or to anchor in harbour, but being tossed about hither and thither it leans first to one side and then to the other, and struggles in vain against the waves; so the wicked man, yielding to a perverse and insane disposition, and being unable to regulate his voyage through life without disaster, is constantly tossed about in perpetual expectation of an overturning of his life.
Section 23
But the connection of the consequence affects me in no moderate degree; for it happens that that which comes near him who is standing still longs for tranquillity, as being something which resembles itself. Now that which stands still without any deviation is God, and that which is moved is the creature, so that he who comes near to God desires stability; but he who departs from him, as by so doing he is approaching a creature easily overturned, is borne towards that which resembles it.
Section 24
On this account it is written in the curses contained in scripture, "Thou shalt never rest; nor shall there be any rest for the sole of thy foot." Deuteronomy xxviii. 65. And, a little afterwards, we read that, "Thy life shall hang in doubt before them." Deuteronomy xxviii. 66. For it is the nature of the foolish man, who is always being tossed about in a manner contrary to right reason, to be hostile to tranquillity and rest, and not to stand firmly or with a sure Deuteronomy xxviii. 65. Deuteronomy xxviii. 66. foundation on any doctrine whatever.
Section 25
Accordingly he is full of different opinions at different times, and sometimes, even in the same circumstances, without any new occurrence having arisen to affect them, he will be perfectly contrary to himself, —now great, now little, now hostile, now friendly; and, in short, he will, so to say, be everything that is most inconsistent in a moment of time. And, as the law-giver says, "All his life shall hang in doubt before him;" having no firm footing, but being constantly tossed about by opposing circumstances, which drag it different ways.