The Judge's Impartiality and the Conscience

"His steps will not be made to slip." (Prov 4:26). For the law of God is in the heart of the righteous; he meditates on wisdom and his steps are not made to slip, which are "the walking powers of the soul." Such a thing also the saying of Proverbs means, "the judgments of the thoughts of the righteous" (Prov 20:27). And when such thoughts exist, the word follows to be like this: "for the good man brings forth good out of the good treasure of the heart" (Luke 6:45). Whether you speak not in the presence of the Lord, and speak deceit toward him, or whether you shrink back? From their own conscience he begins to teach them by reproof, that whatever they bring forth, seeing God, they speak; but he also announces to them the deceit as being brought forth in his presence for the sake of correction, so that they might cease from such a disposition, since they have the Lord watching over them. And therefore he prevents their audacity, because just as they shrank back from a man, hiding deceit and speaking against him, so they do to God.

The words are useful against those who lie and use deceit, concerning which also David says: "of those speaking peace with their neighbors, but evil in their hearts" (Ps 55:21). But you yourselves become judges. It is well, if it searches you out. If anyone says: "How is it that he just said 'you are unjust doctors' (Matt 23:27) and 'whether you speak not in the presence of the Lord, and speak deceit toward him'" and now says: "but you yourselves become judges"? To this it must be said: that each of those sinning, being enticed by pleasure, does not perceive the eye of the God who watches. But if a righteous and wise man, or even another such, is called, the conscience of the sinner leads him to the realization that God sees the inward thoughts of each, striking him into perception. This is therefore what the saint does, saying: "but you yourselves become judges. It is well, if it searches you out." For those being conscious of a slip do not wish to be searched out even by a righteous man, how much less by God; for of the saints it is such, according to David saying: "refine my reins and my heart" (Ps 51:10). For if, doing all things, you are placed before him, nothing less will convict you. Even if the...

“Having done all things that must be done, you shall be added to him”—instead of “you shall make yourselves his own”—“you shall again be subject to reproof through ignorances.” This indeed the blessed apostle was saying: “I do not consider myself my own conscience, but not in this have I been justified” (cf. 1 Cor 4:4). For it enters into me to overlook something of the ignorances, and I have not been justified because of that. And as far as I think I have no conscience against myself, I think I am without responsibility. But it is not my judgment that shows me having been justified, but the judgment of God.

The blessed David also confirms this, saying: “Who will understand trespasses? From my secret parts cleanse me” (Ps 51:2). For in truth, someone recognizes sins, but trespasses, which in a certain way are unintentional, someone hardly understands. “And if therefore,” he says, “you do all things toward purity, from the unintentional things, as from God judging, you shall have the reproof.” Through which also the Lord said to his own disciples: “When you have done all things, say: we are unprofitable slaves, what we ought to do, we have done” (Luke 17:10).

And if even in secret you should admire faces, whether not his agitation will trouble you, and fear will fall upon you from him? The best judge of matters is the examiner; he does not look toward the faces of those being judged. For if those being judged were rich or rulers or others possessing superior value, he does not look toward their face, but toward the actions, which he judges. This also is carried forward in the Catholic Epistle: “admiring faces for the sake of advantage” (Jas 2:9), and it is clear that the flatterers are justifying the ungodly because of gifts and removing the justice of the just. But God, standing as protector, does not will thus, but lays down law: “according to the great and the small you will judge, you will not receive a face,” clearly of the rich, and “you will not have mercy on the poor in judgment” (Deut 10:17). And it is said elsewhere: “justly let the just pursue the just.”

For it is not necessary to add to the rich, nor should the poor, pitying his need, overlook the just. And it becomes the work of a righteous judge, just as it is handed down in the history concerning David, so that after the judgments and outcomes of matters, if it should happen that the poor is there, or one who has ignored the just, or one acting unjustly, the rich man is exhorted so that he might show philanthropy toward him. And the righteousness of the judge will be more ready for this.