XXVIII. (157) Also the person who loves virtue seeks a goat by reason of his sins, but does not find one; for, already, as the sacred scripture tells us, “it has been Burnt.”{45}{#le 10:16.} Now we must consider what is intimated under this figurative expression–how never to do any thing wrong is the peculiar attribute of God; and to repent is the part of a wise man. But this is very difficult and very hard to attain to. (158) Accordingly the scripture says that “Moses sought and sought again” a reason for repentance for his sins in mortal life; for he was very anxious to find a soul which was stripped if sin, and coming forward naked of all offence without shame. But nevertheless he did not find one, the flame, I mean by this the very quickly moving irrational desire, rushing inwards and devouring the whole soul. (159) For what is smaller in numbers is usually overpowered by what is more numerous, and what is slower by what is more speedy, and what is to come hereafter by what is present. Now what is contracted in quantity, and slow, and future, is repentance; what is numerous, and swift, and continuous in human life is, iniquity. Very naturally, therefore, when any one falls into error, he says that he is unable to eat of what is offered by reason of his sins, so that his conscience will not permit him to be nourished by repentance; on which account it is said in the scripture, “Moses heard, and it pleased Him.”{46}{#le 16:20.} (160) For the things which relate to the creature are very far removed from the things which relate to God; for to the creature only those things which are visible are known, but to God, even those things which are also invisible. And that man is crazy who, speaking falsely instead of truly, while still committing iniquity, asserts that he has repented. It is like as if one who had a disease were to pretend that he was in good health; for he, as it seems, will only get more sick, since he does not choose to apply any of the remedies which are conducive to health.
XXIX. (161) On one occasion Moses was urged on, by a desire of learning, to investigate the causes through which the most necessary of things in the world are brought to perfection; for seeing how many things come to an end, and are produced afresh in creation, being again destroyed, and again abiding, he marvelled, and was amazed, and cried out, saying, “The bush (batos) burns, and is not Consumed.”{47}{#ex 3:2.} (162) For he does not trouble his head about the inaccessible (abatos) country as being the abode of divine natures. But now that he is about to undertake a labour which will have no success and no end, he is relieved by the mercy and providence of God, the Saviour of all men, who has given warning out of his holy shrine, “Do not approach near this place,” which is equivalent to, Do not approach this consideration; for it is a business requiring more labour, and more energy, and care, and fondness for investigation than can be suited to human power. But be content with admiring what is created; and do not be overcurious about the causes why each thing is created or destroyed. (163) “For the place,” says God, “on which thou standest is holy Ground.”{48}{#ex 3:5.} What kind of place is that? Is it not plain that it is that which relates to the principles of causes, which is the only one that he has adapted to the divine natures, not thinking any more competent to aim at a clear understanding of the principle of causes? (164) But he who, out of his desire for learning, has raised his head above the whole world begins to inquire concerning the Creator of the world who this being is who is so difficult to see and whose nature it is so difficult to conjecture, whether he is a body, or an incorporeal being, or something above these things, or whether he is a simple nature like a unit, or a compound being or any ordinary existing thing. And when he sees how difficult to ascertain, and how difficult to understand this is, he then prays to be allowed to learn from God himself who God is; for he has never hoped to be able to learn this from any other of the beings that are around him. (165) But nevertheless, though inquiring into the essence of the living God he has heard nothing. For, says, God, “thou shalt see my back parts, but my face thou shalt not Behold.”{49}{#ex 33:23.} For it is sufficient for the wise man to know the consequences, and the things which are after God; but he who wishes to see the principal essence will be blinded by the exceeding brilliancy of his rays before he can see it.
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