Morals on the Book of Job (Moralia)

75. Whom else do we understand by the mighty of Holy xli. Church, except those, who both by their lofty attempts, and by successful designs have strength to overcome the desires of this world? Its greatness therefore consists in the life of its mighty ones; because it is then rendered more glorious, when its Elect contend, even to the death, with constant resolution, in defence of the Faith. Haughty men-, therefore, when Apostles have been withdrawn from this world, and Martyrs withdrawn also to heavenly places, because they perhaps perceive that more learned and powerful rulers are greatly wanting, suspect that they have remained the only ones within the Church. And hence, while they prefer themselves, they insult, under pretence of advising, her, and say, lay down thy greatness ivithout sorrow, and all the mighty in strenglh. As if they said in open reproaches, " Be not confident, that thou possesses! greatness, for, since the old fathers have been taken away, thou hast no longer any in whose life thou canst boast." They say these things in truth, as not knowing that Almighty God does not leave His Church without proper government. For when He sunnnons the strong to their reward. He strengthens, in their place, the weak for the contest: when He rewards the one by bearing them away. He su))plies to the others strength for their laboiu'S, for Him to recompense. Of whom it is said to the same Holy Church, Instead of thy ps. 45, fathers, children are horn to thee; thou shall make them " princes orer all the earth. For those who are afterwards preferred, are appointed to supply the virtue of the old fathers, because also when aged trees are felled, tender

1 90 The Church despised for lacMny such men she once had.

Job 3G, shoots grow up in the place of their strength. But haughty '^~"''men beheve not that they are strong, whom they knew at one time to be weak: and they disdain to reverence those when changed, v/hom they remember to have been contemptible.

76. But since they see that the more righteous are few, and the ungodly the largest body therein, just as in threshing the fruits, the quantity of the chaff is greater; they despise even the life of the righteous from their estimate of the wicked. They see in truth that some of its rulers, supported by temporal power, revel in the pride of that power. They see that that reverence for religion, which their fathers pre- 1 so old served Uo this world by dying, these sweep away, by exulting Mss. al.^ j^ worldly joys; and consider that they are mighty, but not with strength. For while they are supported by temporal power, they are strengthened, as it were, by a kind of weakness. For the stronger they are without, tlie more are they bereft of all the might of strength within. And therefore it is said to her by haughty men. Lay down the mighty in strength. As if it were plainly said. They once clung to thee, truly strong, who maintained, in their lives, that which they taught in words. But now they who are thy rulers, are mighty in appearance, not in strength. For they cease not to set themselves forth as worthy of honour, but are the more weak and contemptible, the more they are afraid that respect for their honour is set aside, in comparison with the truth. Haughty men rightly think thus of most persons, but plunge headlong into the sin of pride, the more they suppose all persons whom they behold above them, to be such. For the evil conduct of the many ought not to lead them to form an opinion of all. For although those whom they know, and decide upon, are wicked; yet some, whom they know not, are holy. For now is the season of threshing, and the grains are, as yet, concealed beneath the chaff. No fruit then will be expected from the threshing floor, if that alone, which is seen on the surface, is supposed to be therein. Because, therefore, they despise those whom they behold, and sneer at those, whom they know, being put in the place of the old fathers, it is fitly subjoined.

Ver. 20. Prolong not the night, that penple mag go up for Book ihcm. ' ^^Xl-

77. As if tlie arrogant openly said; Act not so in the xlii. darkness of thy ignorance, as to substitute a host of infirm persons in the place of the strong. For by tlie name ' people' are designated those, who, given up to the common I-a^- practice, live without restraint in all that they desire. Butpj^gto ' prolong the night, that people should go up in the place of the strong,' is, if it is caused by negligence, that the unlearned afid weak occupy the place of the learned and strong. People go up in the place of the strong, when they who have learned to live wickedly, obtain the place of pastors. And this would be rightly said, if it were spoken humbh'. For haughty men, even when they give good advice, exercise their wicked over-bearingness*. For, as was^ superbefore stated, they more desire to smite with reproof, than to^i^gpu' cherish with consolation. Whence it is presently subjoined, oai'oe-

Ver. 2 1. Decline not to iniquity; for thou hast begun to follow this after misery.

Haughty men in truth call this the misery of the Church, because they suspect that its main body is despised by God: and they scorn it with loftier pride, the more they suspect that it is utterly despised by God.

Having given rapidly a figurative exposition of these words, we must now gather their moral meaning; that, having learned the figure of the Church, which we believe to be generally described, we may learn what we may specially gather fi'om these words in each single case. He says therefore,

78. Every one, who is required to correct the vices of xliii. others, ought first of all to look carefully into himself; lest, ^o^- while punishing others' faults, he himself should be overcome by his zeal for punishment. For furious anger, under the guise of justice, frequently ravages the mind; and while it seems to rage with zeal for righteousness, it gratifies the fury of its wrath, and considers that it justly performs, whatever its anger wickedly dictates. Whence also it frequently transgresses the due limits of punishment,

Job 36, because it is not restiE^jned by the measure of justice. For - ^^'. it is right, that when we correct others' fauUs, we should first measure our own; that the mind should first cease to glow with its own warmth, should first control within itself the I aequi- impulse of its zeal with calm moderation '; lest we should sin *^*^ ourselves, in the correction of sin, if we are hun-ied on with headlong fury to punish offences, and lest we, who are deciding on, and punishing, a fault, should commit one by punishing it immoderately. For there follows not the correction, but rather the oppression of the delinquent, if, in punishment, our anger extends further than the offence deserves. For, in the correction of faults, anger ought to be under the control of the mind and not its master, so as not to take the lead in the execution of justice, as though imposing a command, but to follow after, as though obeying directions, and to carry out, as if employed, the sentence which has been made known to it, and not go first as if an employer. It is well said therefore, Let not auger m^ercome thee, to oppress any one. Because, namely, if he, who is endeavouring to correct, is overcome by anger, he oppresses before he corrects. For, whilst he is more inflamed than he ought to be, he rushes unchecked into enormous cruelty, under the pretence of just punishment. And this is frequently the case, for this reason, because the hearts of rulers are too little intent on the love of their Creator alone. For whilst they desire many things in this life, they are distracted with countless thoughts. And when they suddenly discover the faults of their subjects, they are unable to judge them aright, in agreement with God; because they cannot suddenly bring back to the height of severity, their hearts which have been scattered abroad in transitory cares. They therefore discover less readily, when excited, the balance of moderation for the punishment of sins, the less they seek for it in their season of tranquillity. Whence, when Eliu was saying, Let i of anger overcome thee lo oppress ang, in order to express that the causes of injustice and of overpowering anger were the same, he immediately added,

And let not the midtilnde of places bow thee down. xliv. 79. We are turned aside into as many places, as are the cares with which we are distracted. P'or as the space of the

The soul that rests not in God seeks rest in vain. 1 93 body is the place of tlic body, so is each intention of lliought Book the place of the mind. And if, while it is impelled hither ^^^ ^' and thither, it is pleasingly occupied with any delightful thought of its own, it is, as it were, put to rest in a certain place. For as often as, overcome by weariness, we ai'c led from thought to thought, we migrate, as it were, with weary mind from place to place. As many thoughts then as spring up and dissipate the unity of good intention, so do as many places bend down the loftiness of the mind. For the mind would stand upright, if it always clung close to that one thought to wliich it ought. The mind would stand upright, if it did not, by its countless motions, prostrate itself in fluctuating change. But when it now takes up these things, and now passes off to others, it is turned aside, as it were, from its state of uprightness through a multitude of places; and while it extends itself through many things, it detaches itself from that one intention, to which it ought to adhere. But yet this habit of change has become a nature to us ever since the guilt of the first sin. For when the mind endeavours to stand in itself, it is somehow or other drawn away from itself, without knowing it. For the soul of man is diverted by an impulse of disgust, from every object to w'hich it directs its thoughts. But whilst it eagerly seeks for subjects to think upon, and suddenly loathes those it has thought upon, it teaches us, that that which does not continue at rest, wherever placed, depends on something elsewhere. For it does, in truth, depend on Him, by Whom it was created. And because it was made to seek after God alone, and since every thing which it seeks beneath Him, is less than He; that which is not God, justly does not satisfy it. Hence it is that it is scattered hither and thither, and turns away, as we said, under the impulse of loathing, from every object. For being eagerly desirous of satisfaction, it seeks a place wherein to rest; but it has lost that One, Whom it might have had to its satisfaction. Whence it is now led through many objects, that it may be satisfied with their variety at least, since it cannot be satisfied with their quality.

80. But holy men watch themselves with careful observation, so as not to be separated, through changeableness, from the object of their thoughts; and, because they desire to be

1 94 The wise have One Object. Saints know their good to guard it.

Job 36, ever the same, they carefully confine themselves to the thought with ivhich they love God. For, in the contemplation of their Creator, they are about to obtain this, that they enjoy always the same stability of mind. No changeableness then dissipates them; because, namely, their thought ever continues without any difference in itself. They endeavour, therefore, now to imitate that, with labour, which, afterwards, they receive with joy as a gift. To this unchangeable state had the Prophet attached himself by the virtue of love, when

Ps.27, 4. saying. One tiling I have asked of the Lord, this I will seek after, that I may dwell in the house of the Lord. To this Phil. 3, unity Paul had adhered in his intention, when saying, But one thing I do; forgetting those things which are behind, and reaching forth unto those things which are before, I follow after for the prize of the high calling of God in Christ. For, if there is any human weakness in their hearts, a severe examination speedily checks it, and when their thought. wanders as if childishly, they are soon kept in restx^aint by manly correction. Whence it is, that they collect at once their distracted mind; and fix it, as far as they are able, in one single thought. Because then the position of the mind is bent down by the changeableness of thoughts, it is rightly said by Eliu, Let not the multitude of places turn thee aside.

81. But frequently, while the mind of a righteous man stands firm in the stronghold of its resolution, while it recovers itself from every dispersion of change, and keeps down whatever superfluously arises within; it is smitten by the very glory of its own rectitude, and is raised up with the pride of presuming on itself. For he who performs great deeds, though he may think humbly of himself, yet knows that his doings are great. For, if he knows not that they are great, he doubtless keeps but little watch over them. And while he neglects to watch them, he either makes less progress in them, or loses them altogether. Whilst then it is necessary to know our good deeds, in order to ojuard them; from the very knowledge of them, a way is opened to our pride, and the hand of sin, by whose ravages they are to be snatched away, is admitted to the heart of him who does them. But it is brought about by a marvellous dispensation, that our Creator suffers a mind which is elated by prosperity, to be smitten with sudden temptation; Book in order that it may, in infirmity, behohl itself more truly, and may descend, already improved, from that haughtiness of pride, which it had assumed from its virtues. Whence it is now rightly subjoined;

82. For the motions of the heart are mighty, when they xlv. feel only those things which are virtuous. But we lay down our greatness and our mighty motions, when we are compelled, by the assaults of sin, to consider what we are. We lay aside our mighty motions, when we are no longer raised up by our virtue, but when, by consenting to sin, we are fearful of being overwhelmed by that infirmity, with which we are assaulted. For the mind has gi-eat confidence in itself, when it sees that its strength is adequate to its wishes. It arrogates at once to itself the assurance of sanctity, and thinks that it is now equal even to all the heights of virtues, which it has conceived in thought only. But when a temptation suddenly arises and pierces it through, it utterly confounds those lofty thoughts, which had sprung up from its virtues. For an unexpected enemy enters, as it were, an unsuspecting city; and the necks of haughty citizens are smitten with a sudden stroke. There is nothing then at that time but continual lamentation, whilst the captured city of the mind is, by means of slaughter, bereft of the glory of its great ones. Whence it is now said, Lay down thy greatness without tribulation, and all who are mighty in strength. As if it were plainly said, Repress all the pride thou hadst conceived within, at thy good deeds, and lay down those mighty motions of the heart, which thou hadst from thy just doings; because thou now considerest, in the assault of adversity, how vainly thou before entcrtainedst high thoughts of thyself in thy pride. Which greatness, it is said, must be laid aside without tribulation, doubtless, because when humility makes progress through temptation, that very adversity, which secures the mind from pride, is itself prosperous. But yet this is not effected without great tribulation, when the tranquil mind is assailed by the inroads of temptations, as if by a sudden enemy. For, when the adversity of temptation

Job 36, forces itself into the mind, it produces therein a kind of dark- jy. ' ness, and confounds, with the gloom of its bitterness, that soul which had long been enlightened, within itself, by the radiant sweetness of its virtues. Whence it is also fitly subjoined;

xlvi. 83. For the night is indeed prolonged, when the sorrow, that springs from temptation, is not ended by the rising up of consolation. The night is protracted, because the sorrow of the mind is prolonged by confused thoughts. For whilst the mind, placed iu temptation, considers that it is driven away from the former solidity of its virtue, it is blinded by superinduced sorrows, as by a kind of gloom. And its eye is closed to every ray of joy, whilst it anxiously trembles, lest it should entirely lose that which it had before begun to be. Whence it is also well said, that, in this night, people go up in the place of the strong; because, namely, in this sorrow of temptation, instead of bold emotions, unworthy and manifold thoughts spring up in the heart. For whilst it sees, in this perturbation, that it has already almost lost that which it had been, it heaps up in itself countless waves and tumults. At one time it sorrows that it has lost its tranquilUty; at another, it is afi'aid lest it should fall into evil deeds. At one time it calls to mind on what a height it had stood, at another, it observes in what a depth of vices it is lying, by means of its pleasure. At one time it prepares itself to recover its strength, at another, as though already defeated and crushed, it despairs that it can recover it.

84. When such manifold thoughts then come forth over the convicted mind, people, as it were, rise and press it down in the night. Which people the Prophet had doubtless presumed he could overcome, not by himself, but by the aid Ps. 144, of the Divine protection, when he was saying, 3Iy Protector, and in Him will I hope, subduing people under ine. For people are subjected to holy minds, when foolish thoughts start away from them, at the presence of strict severity; so as not to hurry them through headlong fancies, but, subjected to reason, humbly to cease from the heart. Hence, therefore, the mind which used, in prosperity, to pre-

Danger of gloomy thoughts. Faults assumed to reprove. 1 97 suiue greater things of itself, endures, when placed in tempt- Book ation, the tumults of hope and despair, it is now well said, ^^— ^ '

Prolong not the night, that people should go up for them. As if it were openly said. Disperse at once the darkness of sorrow, when involved in temptation, lest thou, who hadst thought highly of thyself in tranquillity, shouldest overwhelm thyself more fatally in trouble also, with the gloom of thy thoughts. Which Eliu would properly say, if, however, he knew to whom he was saying it. For these sayings are the less suited to blessed Job, the more deeply all things are known by him. But because, as we have often said, haughty men fall even into insulting words of reproaches, while they presume to teach those, whom they ought not, it is added;

Ver. 21. Take heed that thou decline not to iniquity, for thou hast begun to follow this after misery.

85. He follows iniquity after misery, who, after the evils xlvii. which he endures for his correction, inflames himself, in his glowing heart, with the torches of impatience. Which Eliu believed that blessed Job had done, having heard him speak in bold words, when in the midst of scourges: being ignorant, namely, that every thing which he said, he uttered not from the sin of impatience, but from the virtue of truth, who did not, even when justifying himself, differ from the sentence of the inward Judge. But we must greatly consider how, when saying, Decline not to iniquity, he immediately subjoined of this very iniquity; For thou hast begun to follow this after misery.

86. What is this, that, while he forbids him to decline to it, he condemns him for it, at once, as if he had already declined to it; except that arrogant men wish rather to appear judges, than consolers? Whence also, they sometimes smite, with severe sentences, those faults, which they suspect have arisen in the heart. And, before the fault of the offenders is certain, severe invective of words is brought forward; and a person is struck by their sentence, before any thing appears, to be smitten.

87. Although even just men commonly oppose, by reproof, wicked and secret thoughts; but, when any preceding doings make plain these thoughts, they frequently root out from the hearts of their hearers, l)y the hand of reproof,

198 Holy men sometimes check evil in others beforehand. Job 36, those sins which have not shewn themselves. But theii

" — they perceive that they are already following from others, which precede. For as physicians of the body discern that some diseases have already appeai'ed, but heal others, that they may not appear; so do holy teachers sometimes restore to health the wounds they have discovered, and sometimes so deal with men's minds that they are not wounded. In whom we must carefully observe, that as they generally reprove known faults with severity, so do tliey speak against doubtful thoughts, even with calmness. The undoubted they chastise with blows: the doubtful they ward off by taking precautions. But because arrogant men know not their rule of discrimination, they wound, with the shafts of theii" sentences, known and unknown, certain and uncertain faults alike. Whence it is now said by Eliu, Take heed that thou decline not to iniquity, for thou hast begun to follow this after misery. But because the remarks which follow are drawn out with longer allegation, we conclude this book with this close, that it may not be too immoderately extended.

1. Whoever is endeavouring to gain knowledge from the i. mighty words of the arrogant, ouglit carefully to secure himself from imitating their pride of learning, lest, with the words of virtue, he should acquire the vices of their habits, and in attaining to skill in speaking, should wound himself through unskilfulness in living. For when we hear these persons speaking powerful words, and yet observe them proud of their powerful words, we enter, as it were, the garden of learning, and pluck roses from thorns. We need, therefore, careful discrimination, to cull that which is sweet scented, and to avoid that which pricks us: lest the incautious hand of the gatherer should be wounded with the thorn of their habits, if the flower of their words happens to be carelessly gathered. Eliu, therefore, being both learned and arrogant, produces at one while something to give a sweet scent, and at another, something to wound. We must then so gather what is fragrant from his teaching, as yet to carefully guard against the wounds of his pride. He introduced, indeed, many remarks above with a moral object, and yet in the words which follow he raised himself solely to the mysteries. of prophecy. For he abandons the low ground of morality, and rises to the heights of prophecy.

2. Nor is it to be wondered at, that a haughty man could be filled with the prophetic spirit, when Saul also was in 1 Sam. the number of the prophets. But why do we say this of ' ' Saul, when we know that even a she ass learned rational^"™' words from the sight of an Angel? But as the irrational 2 Peter

Job 36, animal uttered rational words, and yet went not so far as

'■ — to take a rational nature in exchange; thus does an unworthy person often receive holy words by the spirit of prophecy, but yet does not attain to deserve the glory of sanctity; so as to rise above himself in his words, and listlessly to sink beneath himself in his life. Whence Eliu, though not now humble, beholds the humble advent of our Redeemer: and announces, in prophecy, Him, Whom he assails with his haughty manners, saying, Ver. 22, Behold, God is lofty in His strength, and none is like Him among lawgivers. ii. 3. As if he said plainly. He, Who will appear humble in weakness, remains lofty in strength, Paul also witnessing 2 Cor. ti^is^ ^rjio says. For though He icas crucified through weakness, yet He liveth by the power of God. Of Whom it is rightly subjoined. None is like Him among lawgivers. Moses was a lawgiver, Joshua a lawgiver, the Prophets lawgivers also. We can term all lawgivers, who, we know, admonish the people rightly from the Law. But there is no one like to this Mediator among lawgivers. For they, having been called by grace from their sins, return to innocence, and, from what they have experienced in themselves, bring back others by their preaching. But our Redeemer is Man without sin, a Son without adoption, and has never committed any thing which He has disapproved. And He so speaks to the world by His Manhood, as yet to be still the Lord of the same world before all ages by His Godhead. Hence certain persons believed that the Mediator between God and men was like the lawgivers. For when He asked, Mat. 16, lYJiom do men say that the Son of Man is, the disciples answered and said, Some say that He is John the Baptist, others Elias, others Jeremias, or one of the Prophets. But He doubtless disclosed to Peter how lofty He was in strength; for looking on Him truly, he separated Him from an equality ib. 16, ^vith lawgivers, saying. Thou art Christ, the Son of the living God. Whence the Bride rightly says of Him in the Song 1°'- of Songs, By night on my bed I sought Hifn Whom my soul 3, 1. loveih, 1 sought Him, and I found Him not. And a little ib. 3. after, The watchmen who guard the city found me. Of ib. 6, 7. Whom she says again. They wounded me, they took my cloak.

7'Ae Church seeking Christ not yet clearly revealed. 201

And she asks them again, saying, Saiv ye Him Whom my soul Book loveth? When I had passed by them but a little^ I fouud — Him Whom mij soul loveth. Song

4. For the Beloved is sought for by night on the bed;^'^*** because He is longed for in tribulation of spirit, in the secret chambers of the heart. Whom yet the Bride, though seeking, finds not; because every Elect soid is already kindled with the torches of His love, but the sight of Him, which is sought for, is still denied, that the longing of the lover may increase; and water is, as it were, withdrawn in thirst, that the heat of the thirst may be augmented, and that the longer a person thirsts, and longs for it, the more eagerly may he seize it at last when he has found it. But the watchers find her when seeking for Him; and wound her, and take away her cloak: because when anxious teachers meet with any soul, already seeking for a sight of its Redeemer, they wound it, by the word of preaching, with the darts of heavenly love: and if it has any covering of its former conversation, they take it away; in. order that the more it is stripped of the burden of this world, the more quickly may He, Who is sought for, be found by her. But it is well added. When I had passed by them but a little, I found Him Whom my soul loveth? because the mind, eager for the sight of Him, would not find Him, Who is above man, unless it were to go beyond the estimate of the Prophets, the loftiness of the Patriarchs, and the standard of all men. To pass by the watchers, then, is to postpone, in comparison of Him, those even whom the soul admires. And He, Who was sought for, is then beheld, it" He is believed to be a Man, but yet above the measures of men. Whence it is now well said, None is like Him among lawgivers. But He in truth, appearing to our sight through the infirmity of the flesh, as He rejects some, and calls others, has displayed marvellous judgments, which can be thought upon, and yet not be comprehended by us. For He sdiys, For judgment have I come into this n-orld, John9, that they which see not, miglit see, and that they ichich see ' might be made blind. And again, I thank Thee, O Father, Mat.ii, Lord of heaven and earth, because Tliou hast hid these ^' things from the wise and prudent, and hast revealed them unto babes. In which judgments the Jews are doubtless

'i02 Tliey who slug Godh praise hioio not all His icorfiS.

Job 36, rejected, the Gentiles gathered. Which fact in truth we

— - — '- can certainly wonder at, but are not at all able to search into. Whence it is now also well subjoined by Eliu,

Ver. 23. Who icill be able to search out His ways? Or wjio dareih to say to Him, Thou hast wrought iniquity? iii. 5. As if he said; ' How can He be blamed. Whose doing cannot be searched into? For no one judges properly of that, which he knows not. We ought, therefore, to rest the more silent under His judgments, the more we see that we perceive not the reason of His judgments. Whence it is also well subjoined.

iv. 6. In Holy Scripture sometimes Angels, and sometimes

^homi- persons' of perfect life, are called ' men".' For that an Angel

"Tiri ^^ sometimes called a man, the Prophet Daniel bears wit-

^^* persons of perfect life are called hy the name of ' men,'

' ' / call. Men then sing of the Lord, when either spirits from above, or perfect teachers, make known to us His power;

But yet His work is not known; because doubtless even they who preach Him, venerate His unpenetrated judgments.

They, therefore, both know Him, Whom they preach, and yet know not His works: because they know, by grace. Him, by Whom they were made, but yet cannot understand His judgments, which are wrought by Him even above their understanding. For that Almighty God is not clearly seen Ps. 18, in His doings the Psalmist bears witness, saying, Who hath

Ps'.36,c. made darkness His secret place. And again. Thy judgments Fs. 104, are a great deep. And again, The deep like a garment is

Eccles. ^^^ clothing. Whenc& also it is well said by Solomon, As

U, 5. thou knowest not tchat is the way of the spirit, tior Jtow the bones groiv together in the belly of her that is with child, so thou knowest not the icorks of God, Who is the Maker of all

7. For to state one thing out of many, two little ones come to this light: but to one it is granted to return to redemption by Baptism; the other is taken away before the regenerating water bedews it. And the son of faithful parents is often taken off without faith, while that of unbelievers is renewed Boojt by the grant of the Sacrament of faith. But some one may -' perhaps say, that God knew that he would act wickedly even after Baptism, and that He did not, on that account, bring him to the grace of Baptism, But if this is the case, the sins of some persons are ^\ithout doubt punished even before they are committed. And who, that thinks rightly, would say this, that Almighty God, Who releases some from the sins they have committed, condemns, in others, these very sins, even when not committed? His judgments are, therefore, hidden; and they ought to be reverenced with an humility, as great as the obscurity by which they cannot be seen. Let him say then, Remember that thou knowcst not His work, of Whom men have sung. As if he were to say plainly, The works of Him, of Whom mighty men have spoken, are concealed from the eyes of thy mind; because they surpass the measure of thy knowledge, inasmuch as thou art circumscribed by thy humanity, [t follows,

Yer. 25. All men see Him, every one beholdeth afar off, 8. Every man fiom the fact that he is created rational, v. ought to conclude from reason that He Who made him is God. And to see Him at this time, is doubtless to behold, through reason. His sovereign power. But when it is said, All men see Him, it is rightly subjoined, Every one beholdeth afar off. For, to behold Him afar off, is to behold Him at present not in Person, but to think of Him as yet, solely from admiration of His works. Even the Elect behold Him here afar off; because they do not as yet discern His brightness with the keenness of inmost vision. For although they are near Him now by love, yet they are separated from Him by the burden of their earthly habitation; and although they cling close to Him by good living, yet they sigh that they are far removed from the sight of His contemplation. And when the reprobate also see Him coming to judgment, they doubtless behold Him afar off, because they behold Him not in the form of His Godhead, but in His Manhood only, in which alone He could even be comprehended. Because, namely, their own evil deeds, being then brought back to their memory, strike against their sight: and while they behold the Manhood of Him, Whose Godhead they see not, they

204 }Ve know Who works, but cannot discern how.

Job 36, are, in a wonderful manner, far away from the sight of Him -^ — Whom they behold. But when it is said, Bememher that thou knowest not His work, and it is then subjoined, All men see Him, (and to behold Him, is, as we before said, to infer from reason His all- transcendent essence,) it is a great marvel that we behold God Himself, and yet know not His work. For we cannot doubt of His essence, and yet we remain uncertain of His judgments. That which is highest is plain to us, that which is least is concealed. For His works are surely less than Himself; and yet we behold the Doer, but are in darkness as to His doing: from the very fact, that the reason why any thing is done is uncertain, but Who it is that acts thus uncertainly, is not uncertain. Let him say then. Remember that thou knowest not His work, of Whom men have sung; all men see Him, every one heholdeth afar off. Because we see by reason that He exists. Whose judgments we by no means comprehend. But yet, at present, we behold Him afar oflT, because we are separated from His strength by the mist of our own infirmity. It follows, Ver. 26. Behold, God is great, surpassing our knowledge. vi. 9. He had said above. Behold, God is lofty. He now says ver. 22. j^gj^jjj^ Behold, God is great. Why is it, that when speaking of God he says, * Behold,' and again repeats, ' Behold,' if it be not that we say, ' Behold' of that thing, which we point out as present? And since God is every where present, when ' Behold' is said of Him, He is said to be present even to those who see Him not. But he well says, that He surpasses our knowledge, Who he had said before was seen by all men. Because, though He is beheld by reason, yet His greatness is not penetrated by any subtlety of our senses. For whatever we know of the brightness of His greatness, is beneath Him; and the more we suspect that we comprehend His power, the more are we driven far away from the knowledge of Him. For though our mind is caught up on high, yet it is transcended by the immensity of His greatness. Of Whom we know as it were something in part, when we feel that we are not able to know Him worthily. It follows, The number of His years cannot be reckoned. vii. 10. He wished, in some way or another, to speak of eternity, and he called the very length of eternity, ' years.'

For when we wish to expand the briefness of time, we extend Book our moments through hours, our hours through days, our ^^i^YlL' days through months, and our months through years. Since then he wished to speak of something very large, but did not find what wider thing to speak of, he multiplied years in God without reckoning their number, saying, The number of His years cannot be reckoned; in order that while he multiplies those things which ai'e long in themselves, human weakness may learn that it cannot measure the length of eternity. Stretch therefore thine eye into eternity, that thou mayest see God, either when He is from the beginning, or how far He extends. And there is no boundary any where above, because He begins not to be; no boundary any where below, because He ceases not to be. All things are bounded together within Him; but He is extended around all things without space, is spread abroad without place. Behold all things which are made, by the very circumscription of their creation, are encircled by a boundary both above and below. For by their own law, because they begin from not being, they are hastening not to be.

11. But some things have marvellously received this, that, though a boundary commences them above, yet no boundary confines them below; and that though they begin to be, yet that they do not cease to be for ever. But their eternity is unlike the highest eternity, because they began to be eternal. When we look at their extremes, we do not comprehend that end of theirs which is altogether wanting; but when we carry our mind back, we behold their commencement. And while we turn our thoughts below and above in them, we do not at all understand how far they extend, but we see from whence ihey begin. But since God has a kind of length of being through eternity, which neither commences with a beginning, nor is terminated by an end, and which does not admit in itself the from whence, nor until when; let it be said then. The number of His years cannot be reckoned. By the number of His years being mentioned. His Being is shewn to be of long duration. But by its being said to be beyond number, this same Being is pointed out as infinite and incomprehensible. But we have learned, that He is known to the minds of men, when all men see Him; and

36, that we behold and admire His greatness, when the number ^^- of His years is considered beyond number; it now remains for us to hear, what are His doings. It follows, ' Ver. 27. Who taketh away the stars of rain, and poureth forth showers like whirlpools. nil. 12. There are two kinds of just persons in this life; one, namely, of those who live uprightly, but teach nothing; another, of those wlio live uprightly, and teach accordingly. As in the face of heaven some stars come forth, which no storms succeed: and others come forth, which water the thirsty earth with great showers. As often then as persons live uprightly in Holy Church, but yet know not how to preach this same uprightness, they are stars indeed, but produced in the dryness of the air: because they can give light to others by their example of good living, but cannot rain by their word of preaching. But when certain persons both live uprightly therein, and distil this uprightness into others by their word of preaching, stars appear, as it were, in heaven, to bring on rain, which are so to enlighten others by the merits of their life, as also to rain with the word of preaching. Did not Moses appear in this heaven, as a star of rain; who, when he shone forth from above, watered also the hearts of sinners with the rain of holy exhortation as the thirsty ground beneath, to make it bring forth grass abundantly? Did not Isaiah appear as a star of rain, who in foreseeing and holding up the light of truth, watered the drought of the unbelieving by announcing the words of yjrophecy? Were not Jeremiah, and the other Prophets, placed as it were in heaven, like stars of rain, who, when exalted on the high eminence of preaching, while they dared boldly to reprove the depravity of sinners, kept down as it were the dust of human blindness, by watering it with the drops of their words? But since, namely, the judgments of heaven take away fi-om this present life the souls of these persons, enclosed in this corruptible flesh, the stars of rain are withdrawn as it were from the face of heaven. And the stars return into their hidden places, when the souls of the Saints, having completed their courses, are laid up in the treasuries of the Inner Disposal.

13. But since the earth would be dried up, if the streams of raiu from above were to cease entirely, when tlic stars Book were withdrawn, it is rightly said, Who takeih away the'— ' stars of rain, and poureth forth the showers like whirlpools. For, when the Lord had taken away tlie Prophets, He sent the AjDostles in their place; to I'ain like whirlpools, after the external preaching of the Law had ceased, when the old fathers had been withdrawn. He conceals therefore the stars of rain, and pours out showers like whirlpools, because after He withdrew the preachers of the Law to His inmost and secret mansions, a more exuberant power of preaching poured forth, by the words of those who came after.

14. By stars of rain can be designated also the holy Apostles, of whom it is said by Jeremiah to rejected Judaea, The stars of rain have been withholden, and there hath Jer. 3,3. been no hitter rain. The Lord, therefore, has withdrawn the stars of rain, and has poured forth showers like whirlpools; because, when He took away from Judaea the Apostles who were preaching, He watered the world with the doctrine of new grace. Both of which things can be understood, not improperly, to have been done in the Church. For when He withdrew the souls of the Apostles to the secret recesses of the regions above, on the dissolution of their bodies, He hid, as it were, from the face of heaven the stars of rain. But, when the stars of rain had been taken away, He gave showers like whirlpools; for, when the Apostles had been withdrawn to the regions above. He disclosed, in more abundant profusion, by the tongues of subsequent expositors, the streams of Divine knowledge which had been long concealed. For that which they stated briefly, they manifoldly increased by expounding it. Whence this very preaching of expositors is not improperly compared to whirlpools, since, while they collect the sayings of many who precede them, they spread themselves out to a greater depth in what they accumulate. For whilst they unite testimonies to testimonies, they make, as it were, wliirlpools from drops. And whilst the Gentile world is daily taught by their words, because the mind of sinners receives heavenly wisdom, the water standing on the earth exhibits, as it were, whirlpools. But let not these expositors prefer themselves in any way to the same Apostles in wisdom,

Job 36, when they speak at greater length in exposition. For they

^^' ought constantly to remember through whom they have received the discoveries of this very wisdom. Whence it is also fitly subjoined,

Ver, 28. Which Jlow from the clouds. ix. 15. For these whirlpools do indeed flow from the clouds; because, if the power of understanding did not begin with the holy Apostles, it would not flow more fully through the mouths of teachers. For by * clouds' in Holy Scripture, sometimes fickle men, sometimes Prophets, sometimes Apostles, are designated. By clouds the fickleness of the

Eccles. human mind is expressed; as Solomon says. He that ohserveth

^^'^" the windy doth not sow, and he that regardeth the clouds^ doth never reap. He doubtless calls the unclean spirit, ' wind,' but men who are subjected to him, * clouds;' whom he impels backwards and forward, hither and thither, as often as his temptations alternate in their hearts from the blasts of suggestions. He, therefore, who observes the wind, does not sow; since he who dreads coming temptations, does not direct his heart to good works. And he who regards the clouds, does not reap, since he who trembles from the dread of human fickleness, deprives himself of the recompense of an eternal reward. By ' clouds' are Prophets Ps. 18, set forth, as is said by the Psalmist; Dark water in the clouds of the air; that is, hidden wisdom in the Prophets. By ' clouds' also Apostles are designated, as is said by

Is. 6, 6. Isaiah, / will command the clouds that tJiey rain no rain upon it. They are ' stars' then, because they shine with the merits of their life; they are ^ clouds,' because they water the parched ground of our heart with the streams of heavenly knowledge. For if they were not ' clouds,' the Prophet

Is. 60,8. would not have said, when looking on them. Who are these that fly as clouds? The whirlpools of showers pour then from the clouds, because the profound instructions of those that follow derived the origin of their wisdom from the holy Apostles. Of which clouds it is still further fitly subjoined,

Which cover all things above. X. 16. When the clouds cover the air above, if we lift up our eyes to the heaven, we behold not the heaven, but them;

nor does our sight penetrate the ethereal resions, because its Book own infirmity conceals them from it. And when tlie sun - shines forth from the heaven, it first feeds itself on the air which is poured between, tliat so it may afterwards contemplate the rays of the sun in the sky. Because, therefore, we are carnal men, when we endeavour to attain to heavenly things, we raise, as it were, our eyes to heaven, and direct our gaze thither; for oppressed by our connection witli bodily things, we wish to teach it spiritual things. But because our intellect is not permitted to pass over to Divine objects, unless it be first fashioned by the examples of ])receding Saints, our eye, as it were, now looks up to heaven, but beholds clouds; because it seeks to comprehend those things which are of God, but is barely able to admire those things which have been given to uaen. Whence it is said in another place, ^ Thou enliylitenest wonderfully from t]ie^(poiTi^u{ eternal mountains. For he, who cannot behold the risiner "'"''*-' sun, looks at the mountains tinged with his rays, and af«»«^«^'' discovers that the sun has risen. God enlightens us, there- Ver's!' fore, from the eternal mountains, because He illuminates us I^^^- with the ray of His brightness, by our admiring the doings ' of former fathers. Behold we are kindled with zeal of devotion and love for the Lord; but w-e are the better moulded in this devotion and love by our contemplation of these clouds. For what was more devoted than Peter? What more full of love than John? The one through his devotion feared not^^at.H, to tread the watery ridges of the sea. The other rested johnis through love on the very breast of our Maker: and he who 23 - 2 j. had come to the refreshment of a bodily feast, derived spiritual food from the bosom of the Redeemer.

17. But because we have said, that Prophets also are signified by ' clouds,' it is necessary for us still to bring forward the examples of the ancient fathers. Behold when we are wishing to submit, through obedience, to heavenly precepts, we are assisted by considering the footsteps of the old fathers. For what was more obedient than Abraham, who at one w^ord from the Lord, forsakes his kindred, and Gen. 12, his country; and for the sake of obtaining his eternal inheritance, fears not to smite him, whom he had received as his'b. ch.

heir, when now old and almost ready to die? When we are '

Job 36, endeavouring to gain hold of the virtue of patience, we look at -^^' the examples of those who precede us. For what is more Gen.22, patient than Isaac, who carries the wood, asks about the ^' ^' burnt offering, and is, shortly afterwards, bound, and speaks not: is placed upon the altar, and resists not? What then can be spoken of, more patient than this man? who is led, as if for consolation, and makes an enquiry; who is bound ready for the blow, and is silent; who speaks when about to offer a burnt offering, but when about to be offered as a burnt offering speaks not? When we are endeavouring to gird ourselves for endurance" of toils, we are supported by preceding examples. For what is more laborious than Gen. 29, Jacob, who though near to Laban by the rights of kindred, lo— 30. j^iigcharged for so long a time servile offices in his family, and obeyed him in the place of a servant, that he might enjoy the rewards of the heir? When we are striving to ascend the citadel of continence and chastity, we are supported by the examples of those who precede us. For what Gen.39, is more chaste than Joseph, who could not, even though a captive, be brought under the yoke of lust at the desire of his wanton mistress? And he was indeed a slave to men, but was, even in slavery, free from the power of dominant wickedness. When we ai"e wishing to be filled with gentleness, we are assisted with the examples of those who pre- Numb. cede us. For what was more gentle than Moses, who bears 22' ^^"^ with the sedition of the people committed to his care, and yet entreats the Lord when angry, in behalf of these his persecutors, and exposes himself in their stead to the Divine wrath; because love glows in his holy breast even from persecution? When we are endeavouring to fashion the constancy of our mind against the adversities of the world, we are supported by the consideration of those who precede us. Numb. For what is more constant than Joshua, who, when sent to ^'*'^~^' search out the nature of the nations, feared not either the hugeness of their height, nor the multitude of their numbers? Whence he subdued in battle those very same nations which he feared not in searching them out. When we are endeavouring to reach the height of kindness, we are instructed by the examples of those who go before us. For what is more kind than Samuel, who when deposed from his office of governing the people, humbly seeks for his successor; and Book anoints him when found to be king, and soon endures him — ' when anointed as his persecutor? He is afraid of dying by his hands, and yet entreats the Lord not to be angry with him. For he himself says when he was sent, Saul uill hear., i Sam. and tcill kill me. And the Truth says to him by Itself; ' ' How long dost thoii mourn for Saul^ since I have rejec/edih. i. him. What then can be mentioned more kind than that man, who wishes not that even he should be smitten by God, by whom he is afraid of being killed? When we are advancing to the height of mercifulness and humility, we are supported by the examples of those who go before us. For what can be mentioned more merciful than David, what more humble, wiio received from the reprobate king insults for his victories, who by his strength rescued the nation of the Israelites from the hand of their enemies, and yet fled away himself lest he should die, as one of no strength? He knows that he himself was elected by the Divine sentence, and that his persecutor was rejected; and yet he submits himself to this very same pei'secutor of his, with the humility of frequent satisfaction, who takes away the spear of i Sam. his persecutor, cuts off the border of his cloak, and hastens jt, '26 at once to the top of the mountain, and at one and the same 12—16. time shews that he has had the power of slaying, and prays that he miglit not be slain.

18. Because then Ave are instructed by preceding examples, in all things which we spiritually desire, it is well said of these clouds, Wliiclt cover all things above. For we are covered by the life of the fathers spread over us, like clouds, in order that we may be watered, to bear the produce of a fruitful growth. And we behold, as it were, the clouds first, when looking up to heaven; because we first behold, with admiration, the doings of the good, and we afterwards penetrate, by our experience, those things which are heavenly. But because the life and the virtue of these clouds, that is, of these ancient fathers, would not be open to us, unless other clouds, that is the Apostles, disclosed it with the light of their preaching, let our discourse turn back to those clouds, which go about the world with their preaching; and let it

Job 30, shew what the Lord has done by their means in the world. 29. 30. y, c n It lollows, Ver. 29, 30. //' He will sjnead out clouds as His tent^ and lighten with His light from above, He will cover also the ends of the sea. xl. 19. The Lord ' spreads out the clouds,' when, opening the way of preaching to His ministers, He disperses them in every direction, through the breadth of the world. But it is well said, As His tent. For a tent is wont to be pitched, on a journey. And, when holy preachers are sent into the world, they make a way for God. Whence it is written, Mai. 3, Behold, I send 3hj Messenger before Thy face, who shall prepare Thy way before Thee. And hence-also it is said by Ps.68,4. the Psalmist, Make a way for Him Who ascendeth over the ib. 7. west. And again, O God, when Thou iventest forth before Thy people, when Thou passedst through the desert, the earth icas moved. For God, Who of Himself is, not locally, in every place, walks locally into the regions of the world, by means of His preachers. Whence also it is said by the Lev. 26, Propliet, And I will ivalk in them. For He does in truth walk through them, whilst He pours Himself into the hearts of men by their teaching. And in this journey the tents of God are these self-same hearts of the Saints, by which He is covered, as it were, in resting on the way. Whilst coming through them to the minds of men. He effects what He has ordained, and is i^.ot beheld. Hence it is that all the synagogue together is called a ' tent,' when the Lord complains by Jeremiah that the priests had ceased from preaching, saying, Jer. 10, There is none to stretch forth My tent any more, and to set up My curtains. Hence again it is said of its extermination. Lam. 2, He hath destroyed His tent, as a garden. He hath thrown down His tabernacle. For since the Lord at that time dwelt secretly among men in the worship of a single people. He called that self-same people His tent. Whence also these clouds are now rightly called His tent, because God, when coming to us by His grace, is concealed within the hearts of His preachers. Was not Paul His tent, when Ilom.15, coming to the hearts of men, from Jerusalem round about into Illyricum, the Lord was resting in his mind.? For he was a cloud for men, but a tent for God; because He was Book invisibly retaining Him in his heart, Whom he was by his -"

preaching pouring into the hearts of his hearers. AVhen the same Paul was proceeding towards Rome, bound in chains, to Acts 27, take possession of the world, God, concealed in his breast, was journeying as if in a tent. Because He could not be seen, from being concealed, and yet, disclosed by the words of preaching, He was prosecuting without ceasing the course of grace which He had begun. Moses appeared as His Ex. 3. cloud, when, before he undertook the leadership of the Jewish people, he was dwelling for forty years in the wilderness, and ain)ing at lofty things, lived separated from the converse of the people. But he was made the tent of God, when, on being sent into Egypt, to bring back the people, he was going on, bearing in his heart the invisible truth; and when Almighty God, Who was manifested in his work, was lying concealed in his heart. And He who is ever present, and containing all things, coming into Egypt was journeying thither in His servant. Whence it is written, God went into2 Sam. Egypt, that He might ransom His people. Behold He is ' ' ' said to journey, by Whose uncircumscribed presence all things are contained, because He, Who is every where by His Majesty, places, as it were. His steps in the way, by preaching.

20. But words only are by no means sufficient for these same holy preachers, for persuasion, unless miracles are also added. Whence it is said, When He will spread out the clouds as His tent, it is rightly subjoined. And lighten with His light from above. For what else but miracles ought we to suppose lightnings to mean.? Of which it is said by the Psalmist, Thou wilt multiply Thy lightnings, and confoundPs. 144. them. By these clouds then He lightens from above with His light; because by holy preachers He illumines the gloom of our insensibility even by miracles.

31. And when these clouds rain down with words, and when they disclose, by miracles, the power of their glittering light, they convert to divine love even the farthest boundaries of the world. Whence it is rightly subjoined. He will cover also the ends of the sea. A thing which we heard by the voice of Eliu was to take place, but which we at this time see performed by the power of God. For the Almighty

Job 36, Lord has covered, with His lightening clouds, the ends of the -^ — sea; because, by the brilliant miracles of preachers, He has brought even the ends of the world to the faith. For, lo! He has now penetrated the hearts of almost all nations; lo! He has joined together in one faith the boundaries of the East and of the West; lo! the tongue of Britain % which knew only how to grate barbarian sounds, has begun long since to resound in the Divine praises the Hebrew Alleluia. Behold the ocean, which before was swelling, is now calmed beneath, and subject to, the feet of the saints: and its barbarous motions, which the princes of the earth had been unable to control with the sword, do the mouths of priests bind with simple \vords through fear of God: and he who, when unbelieving, had not dreaded the bands of combatants, now fears, when faithful, the tongues of the humble. For because the vii'tue of Divine knowledge is poured into him, by the heavenly words which he hears, and by the brightness also of miracles, he is so restrained by his dread of this same Divine power, as to fear to do wrong, and to long with all his desires to attain to the grace of eternity. Whence it is here also appropriately added,

Ver, 31. For hy these things judgeth He the j)€ople, and giveih food to many mortals. xii. 2'2. By these words of preachers, that is drops of the clouds, by these lightnings of miracles, God doubtless judges the peoples; because He invites their terrified hearts to repentance. For when they hear heavenly things, when they attend to marvellous works, they soon return into their own hearts, and afflicting themselves for their former wickednesses, dread eternal torments. But food is given too by these same clouds by which teiTor is inflicted: since mighty is the trust committed to preachers to know how so to afflict the minds of the haughty, as yet to be skilful in cherishing them when afflicted, with words of consolation; so as to alarm sinners with eternal punishments, and support penitents with the joys of the kingdom of heaven. Whence the very course of this dispensation is well observed, so that Eliu said, in Book proper order, that God first judges the people by these, li_ -* clouds, and afterwards gives them food. Because, in truth Almighty God first reproves and rouses us from our evil deeds, by means of His preachers, and afterwards cherishes and consoles us by hope. For if the Divine dispensation did not act the part of a judge, by these clouds, He never would have said to these same clouds, Receive ye the Holy John20, Ghost: whose soever sins ye remit, they are remitted vnto^ ' ' them; and irhose soever sins ye retain, they are retained. And again, if He did not feed by them our famished hearts, the Lord would never say to His disciples, of the hungering people. Give ye them to eat. But we believe that that was Mat. 14, then done thus by their hands, that we may see that this is '^• daily taking place without ceasing by their words. For what does Peter effect, \\ hen he speaks by his Epistles, unless it be, that our miserably hungry hearts may be fed with the food of the word.? What are Paul and John labouring at, when speaking by their Epistles, except that our minds may enjoy heavenly food, and overcome that loathing of hunger with which they were dying? Let it be said then, JVhen He will spread out the clouds as His tent, and lighten uith His light from above, He will cover also the ends of the sea; for by these things He judgeth the people, and giveth food to many mortals. As if he were plainly saying, If He sends forth His Saints for the ministry of preaching, and aids their words by miracles. He summons the boundaries of all the world to the faith; and by these means He first judges the proud, and afterwards cherishes with hope, and strengthens the humble by the word of consolation.

23. But when he was saying, that He gives food to mortals, we must observe that he docs not say to all, but ' to many.' Because, namely, it is written. All men have nol2Thess. faith. And to certain persons it is said, Ye therefore /ie«>" j'ohns, not, because ye are not of God. And again, Xo man can ^7. come to Me, except the Father Which hath sent Me draiv ^l^^ ' him. And again. The Lord knoweth them, that are j^/.9.2Tim. Whence most persons, even in Holy Church herself, retain faith, and yet retain not the life of faith": they partake of the Sacraments of the Lord's humility, but scorn to be humbled jn imitation of the Lord. They partake the gentle preaching

Job 36, of the Divine Word, but continue, in themselves, mighty in - ^'•' ■ pride. Whence here also, after the breadth of the whole collected Church has been signified by the ends of the sea, it is fitly subjoined;

xiii. 24. For those in truth are ' mighty,' who exalt themselves with lofty thoughts. Against whom it is said by Isaiah;

Is. 5, 21. Woe unto you, who are wise in your own eyes, and j)rudent

Rom ^^^ your own sight. Against whom also Paul says, Be not

]2, 16. ivise in your own conceit. But the light is hidden from these mighty ones, because, doubtless, the knowledge of the truth is denied to haughty men. Whence the Truth says by

''■ earth, because Thou hast hid these things from the tcise and prudent, and hast revealed litem to little ones. Calling, namely, the haughty, v/ise and prudent. For He, Who did not subjoin, ' Thou hast revealed them to fools,' but, ' to little ones,' made it plain that He condemned their pride, and not their wisdom. Whence it is said in another place, Ps. 116, The Lord guarding the little ones. And in order to slicw tas low, and He set me free. Because then there are many in the Church, who scorn to be little ones, they cease not to be great in their own sight, even in the place of humility. You may frequently see them raised high in honours, enjoying pleasures, and spreading abroad with the multiplicity of their goods. These often specially desire nothing, except to rule over others, are pleased at being feared by many; neglect to live uprightly, and wish to have the credit of an upright life; court flatter}^, and are puffed up by applause. And since they are abundantly supplied with goods ready at hand, they do not seek for the joys which are to come.

And, because manifold employments engage them, they prove them to be strangers even to themselves. And yet if any trial of their faith arise, because they are contained therein though but in appearance, they defend it by words, they defend it by their exertions, and claim their heavenly country, and yet love it not.

25, And these do the sons of lleuben, and Gad, and the half-tiibe of Manasseh, well represent in Moses; who possessing many flocks and herds, whilst they desire that plain countiT wliich they liad seen beyond Jordan, refused to Book receive an inheritance in the land of promise, saving, The— — t- * country which the Loi'd smote before the sight of tlie children 32, 4. 5. of Israel, is of a region most fertile for the pasture of animals, and we thy serxiants have many beasts; and we pray thee, if we have found grace in thy sight, to give it unto us thy servants for a possession, and make \is not to pass over Jordan. They therefore who possess very many beasts of burden, avoid passing over Jordan, because they, whom many worldly engagements occupy, do not seek for the abode of their heavenly country. But that faith, Avhich they hold in appearance, urges them on; lest they should become inactive from the delight of ease, and should deter others, by their example, from the endurance of toil, and from studying to be patient. Whence it is said to them by Moses, /SZ/rt// Numb. your brethren go to battle? and shall ye sit here? fVhy do "' ye subvert the minds of the children of Israel. But because they are ashamed not to defend that which they confess, they hasten to contend for that faith w^hich they have professed; and secure it, not for themselves, but for their neighbours. Whence they say to Moses, We will build sJieepfolds, and^^^^- stalls for our beasts, and fortified cities for our little ones; 17' but we ourselves will go armed and ready for battle before the children of Israel. And they go boldly forth at once in behalf of others, and free the land of promise from their enemies, and leave it, and return to feed their herds beyond Jordan. For many ])ersons, although faithful, being engaged in present cares, feed, as it were, their herds beyond Jordan; because, contrary to the faith of Baptism, they are enslaved, with all their heart, and with every desire, to perishing objects. But yet, as we have said, when a trial of their faith arises, they gird themselves with the arms of defence. They overcome and slaughter the enemies of the faith, and love not the inheritance of the land of promise, that is, the fruit of faith. And they so fight in its behalf, as yet to deposit their pledges outside of it. For because they have their children without, they do not place their affection in dwelling therein. Whence they return to the plain country, because they descend from the lofty summits of the mountains, as if from the hope of heavenly things, to rear brute animals without the land of promise. Because they labour

Job 36, diligently to supply the irrational motions of their mind with ^^' various objects of desire: because they, who are blinded with transient pursuits, know not how great is the brightness of the eternal light; and whilst they are proud of worldly things, they close up for themselves the access of the light of heaven. AVhence it is now rightly said, He hideth His light from the mighty. But yet grace from above sometimes looks upon these mighty men, and afflicts them by the very employments caused by their abundant goods, and intersperses with their prosperity, adverse, but profitable, tribulations: in order that, when sorrowful, they may turn to their heart, and learn how vainly they are engaged in perishable pursuits. Whence here also, after the light is said to have been withdrawn, it is fitly subjoined. And ordereth it to return again. xiv. 26. Because the light of truth, which is concealed from proud and overbusied minds, is revealed to the afflicted and humbled. For light approaches, when the afflicted mind discerns the gloom of tribulation which it is enduring from perishable pursuits: for, if it had not some perception of the light within, it would not even see that it had lost the light. But this can be specially understood also of the Jews, who dared for this reason to speak against our Redeemer, coming in the flesh, because they were mighty in their own thoughts. But the light was hid from these mighty men; because, while they are persecuting in their pride the light of truth, they lost it. But because they are to be admitted to the faith at the end of the world, it is rightly subjoined, And ordereth it to return again. Whence also it is said by

Is. 10, Isaiah, If the number of the children of Israel shall be as the sand of the sea, a remnant shall be saved. For the light then returns to them when they themselves return to confess the power of our Redeemer.

27. But if we take ' in manibus,"" not as one noun, in the dative case, but as two parts of speech''; it can be understood that the light is concealed iti the hands, vihen the unjust are blinded in their own works in the presence of the righteous Judge. But yet it is ordered to return again. Because, when sinners have learned that they cannot be saved by their own strength, they receive the light of grace, and are enlighteued with the rays of inward protection, so Book that they afterwards love their heavenly country with greater ' zeal, than they used before to glow with in earthl}^ pleasure. But when we are speaking thus of our heavenly country, (in which we hear that there are hosts of Angels endowed with wondrous brightness; over which the Maker of all things presides, which He refreshes and fills with the sight of Himself, of which light is the true inheritance, and there is no failure in its brightness;) we turn our thoughts back to ourselves, and reflect that we bear about us earthly members; we consider that born in darkness, and estranged from the rays of the light within, we have lived the more sinfully, the more we were given up to bodily pursuits, and dwelt far away from spiritual objects. But a heart affected with this thought, and conscious to itself of sin, is alarmed, and despairs of becoming a citizen of that mighty country, of which it hears. Whence it is here also fitly subjoined, how the fearful mind is restored to confidence. For of this Hght it is immediately added,

Ver. 33. He declares of it to His friend, thai it is his possession, and that he may come up to it.

28. The friend of truth is a lover of upright conduct, xv. Whence the Truth Itself says to Its disciples, Ye are My John 16 friends, if ye have done what I command you. For a friend ^^' is named as ' the keeper of the soul;' and hence he who endeavours to guard the will of God in His precepts is, not ^" undeservedly, called His friend. Hence is it that the Truth custos.' again says to the same disciples. But I have called you e|^Jj, friends, for all tilings that I have heard of My Father /x.'i4. have made knoicn unto you. Of this light then of the eternal 15. " ' country, God announces to His friend, that it is his possession, that he should not despair of himself from the frailness of his own infirmity; that he should not think what he was made, but what he was new made; but should know more certainly that he possesses this light, the more truly he is now trampling down the gloom of assailing sins. But it is well subjoined in promise, And tJtat lie may come up to it. For what is more difficult than for a man born on the earth, and bearing about earthly and fragile members, to ascend the heights of heaven, and to penetrate the secrets of the spirits above?

Job 36, 29. But the Maker of these very spirits has come to us, and

'- — exhibited Himself as a man, even beneath them, as is said of

Ps. 8,5. Him to the Father by the Prophet, Thou hast made Him a little lower than the angels. And because He found between these selfsame spirits and ourselves the stumbling-block of a discordant life, with wonderful power, and with still more wonderful kindness, creating the higher, and taking on Him the lower nature, He united the highest and lowest together. Hence is it that, on the birth of this selfsame King, the bands of Angels come forth to announce Him, sing a hymn, and, the discordance of their evil conduct being overcome, acknowledge those, as citizens, of whom they before despaired: Luke 2 proclaiming with harmonious voice. Glory to God in the ^^' highest, and on earth peace to men of good uill. As if they said plainly; Those whom wickedness had separated, let the Goodness now born on earth unite to us. Hence is it, that Gen. 19, before His Incarnation we read in the Old Testament, that a Jos 6 ^^'^^ adored an Angel'', and was not forbidden to adore him. 13—16. But when after the coming of the Redeemer, John had Rev. 19, prostrated himself to adore the Angel, he heard, See thon do it not, I am thy fellow-servant, and of thy brethren. For what is meant by the Angels first patiently allowing themselves to be adored by man, and afterwards refusing it; except, that at first the more abject they knew man to be, who had been given up to carnal corruptions, and was not yet delivered from this condition, the more justly did they despise Him, but that afterwards they could not keep human nature in subjection under them, inasmuch as they beheld it, in their Maker, exalted even above themselves.? For that nature ought no longer to be despised, and degraded in the members, Avhich, exalted in the head of the members, Heb. 2, deserved to be venerated. Ue then. Who became lower than the Angels for our sake, made us equal to the Angels by the virtue of His humiliation. Whence He also taught us by dying, that death is not to be dreaded, by His rising again, to be confident of life, by His ascension, to exult in our inheritance of the heavenly country. That so the members also may rejoice, that they are following to the same place, where ihey see that then* Head has gone before. Whence Book it is well said by this our Head Himself, Wheresoever the ' carcase is, there will also the eagles he gathered iogeiJier. 28.

Whence Peter says, To an inheritance incorruptible, un- 1 Pet. dejlled, and that fadeth not away, reserved in the heavens. ' Whence Paul says, fVe know that if our earthly house o/^Cor.5, this habitation be dissolved, we have a building of God, a house not made with hands, eternal in the heavens.

30. But if we also, who are born on the earth, ascend into heaven, where is that which the Truth again says, No man John 3, liath ascended into heaven, but He that came down from heaven, the Son of Man JVhich is in heaven? For to this sentence, that which the same Truth says is directly opposed, Father, I will that where I am, they may be with Me also. Jolmir, But yet It is not at variance with Itself in Its words, but It inflames the zeal of our mind to enquire into these things, which seem at variance. For all we, who are born in His faith, are doubtless His body. Because then the Lord has, by a marvellous dispensation of condescension, been made the Head of His own members, He is alone, even when with us, the multitude of the reprobate having been cast off. No man, therefore, ascends into heaven, but He that came down from heaven, the Son of Man Who is in heaven. For, since we have been already made one with Him, He returns alone, even in us, to that place, from whence He came alone in Himself; and He Who ever is in heaven, ascends daily to heaven; because He Who remains in His Godhead above all things, draws Himself up daily to heaven, in the body of His Manhood. Let not then human weakness despair of itself; let it consider the Blood of the Only-begotten, and in its own price behold how great that is, which costs so much. Let it consider anxiously, whither its Head has gone before; and let that which is bound by His precept to good living, be strengthened to hope by His example. Let it feel sure of heaven; let it hope for the heavenly country; let it knowthat it is the companion of Angels, and rejoice that in its Head it has been preferred even to Angels. Let it be rightly said then of this light of the eternal country. He declares of it to His friend that it is his possession, and that He vnay come np to if. But these things are very marvellous, and

Job 37, very awful, that a man, born on the earth, and condemned, '- — as his deserts demand, to separation from his heavenly country, is not only brought back to the state of his creation, but is even exalted to a more glorious condition; that he who has lost paradise obtains heaven, and that so far from the guilt of his debt being binding on him, gifts are heaped upon him more abundantly even after his sin; and that that despiser of God, and imitator of the devil, if he returns to fruitful penitence, ascends even to the loftiness of contemplating the inward light. Whose heart then would not leap in admiration of such graciousness? Whose sloth would not be startled at the elevation of so high a thought? Whence it is fitly subjoined.

Chap, xxxvii. ver. 1. At this my heart trembled, and was moved from its place. xvi, 31. Because, while fear strikes the mind, it estranges it from itself, the Latin translations sometimes call an ecstasy Ps. 31, fear, as is said by the Psalmist, I said in my fear, I am cast out from the sight of Thine eyes; Where, namely, it could

1 exces- have been called not fear, but a transport'. But fear is in that place used for transport, because the mind is estranged from itself in fear, as it is a transport. Whence also, in this place, after considering the light of the eternal country, it is rightly subjoined. At this my heart trembled. As if he said, It went beyond itself in Iranspoit of admiration, and because the mind is inspired with the spirit of new hope, it has deserted itself as it used to be in its old thought.

32. But it is well said. And was moved from its place. For the pleasure of this present life is the ' place' of the human heart. But when the place of our heart is touched with a divine aspiration, there comes a love of eternity. The mind, therefore, is moved from its place by a consideration of its eternal home, because it leaves those things which are below, and fixes itself in thoughts of things above. For before it knew not what things were eternal, it had become stupified by the delight of present things, and, transient itself, used to embrace with love transitory things. But after it knew what things were eternal, after it reached the rays of the heavenly light, by a hasty glance, being roused by its admiration of the highest objects, it raised itself from things below; so that it now feels no pleasure except in the things of eteniity, Book and despising ti'ansitory objects, it seeks only for those ■* which endure. It is well said then, At this my heart trembled, and teas moved from its place. For when the sluggish heart, which has been long given up to earthly thoughts, suddenly, by going beyond itself, attaches itself to the highest objects, it has left the place of lowest thoughts. But because the mind slumbers of itself, overcome by the love of this present world, and sleeps, in its delights, cold and insensible, unless it is aroused by the breath of Divine grace, it is necessary for him to add, how it is affected by its inward thoughts, or rather how it is restored to a sense of spiritual truths. It follows,

Ver. 2. // trill hear a hearing in the terror of His voice, and a sound going out of His month.

33. It is the habit of Holy Scripture, that, when it informs xvii. us that any thing is heard with the hearing, it says that thisf*^'"*^.., hearing is heard. As Habakkuk says, O Lord, I have heai'dUab. 3, Thy hearing, and was afraid. Whence it is said here also, '. It u'ill hear a hearing in the (error of His voice. But we must observe that the voice of God is said to be heard, not in joy, but in terror. Because, doubtless, while every sinner thinks of earthly things alone, and bears a heart overwhelmed with degrading thoughts, if he is suddenly touched by the aspiration of Divine grace, he understands this, above all things, that all his doings are punished by the judgment of the eternal Judge. The hearing, therefore, of the voice of the Lord, first takes place in terror, that it may afterwards be changed into sweetness. Because it first chastises us with the dread of the strict judgment, in order that it may refresh us, when chastised, with the consolation of heavenly sweetness. For when the overpowering delight of temporal objects possesses our minds, and oppresses the eyes of our mind n ith the sleep of sloth, if we are roused suddenly by the hand of the Divine favour, we open at once those eyes, which have been long closed, to the light of truth: we call to mind the sins we have committed, we see how strictly the Judge is coming against them; it is considered within, how great is the coming of so mighty a Judge; how great is that assembly then of men and angels: how mightily even the

Job 37,bmning elements contend against the reprobate; how ter-

-^ — ribly that eternal sentence comes forth from the mouth of the strict Judge, with which it is said to the reprobate, m:it.25, Depart from Me, ye cursed, into everlasting Jire, which is

^'" prepared for the devil and his angels. The punishment of these reprobates is presented to the eyes, and the thought occurs with a heavy gloom of bitterness, what is the darkness of hell? Because then the proud heart is first shaken with terror, in order that, when shaken, it may be established in love, it is now rightly said, // rrill hear a hearing in the terror of His voice. Where it is also well subjoined, And a

.^ound going forth from His mouth.

34. The sound from the mouth of God, is the power of fear, rushing into us from heavenly inspiration. Because when God, by breathing on us, fills us with thoughts of the future, He doubtless alarms us, for our past misdeeds. But by the ' mouth of God' can be designated, the Only-Begotten Son, Who, as He is said to be His arm, because God works Is. 53 all things by Him, (of whom the Prophet says, To Whom is ^', the arm of the Lord revealed? of whom John says. All

3. ' tilings ivere made by Him;) so is He also called His mouth.

Is. 1,20. for hence is that which the Prophet says. For the Mouth, of the Lord hath spoken these things. By Whom He speaks all things to us. As if the Word was plainly spoken of under the name of " mouth;" as we also are accustomed to say " tongue" instead of " words," as when we speak of the Greek or Latin " tongue" we indicate Latin or Greek words. Wc therefore rightly understand Him, by the ' Mouth of the Lord.' Whence the Bride says to Him in the Song of Songs,

Sol- Let Him kiss me with the kiss of His Mouth. As if She

I. said; Let Hira touch me with the presence of the Only-

Begotten Son my Redeemer. But, by the sound of His Mouth, can be designated the Holy Spirit of the same Lord. Whence it is written in another place also, as signifying the

-^cts 2, same Spirit, Suddenly there came a sound from heaven, as of a mighty wind approaching. A sound, therefore, proceeds from the Mouth of the Lord, when His Consubstantial Spirit, coming to us through His Son, breaks through the deafness of our insensibility. As the Mouth of the Lord speaks of this same uncircumscribed and incor-

Tliey loho judge themselves hecome judges. God unvtirying. 2 '25 poieal sound, and says, He shall receii'e of Mine, and shall Book shew it unto you. By the terror of His voice, then, can be '- understood the power of fear, and by the sound of His 14. ' mouth the sweetness of consolation; for those, whom the Holy Spirit fills, He first alarms at their earthly doings, and afterwards consoles with the hope of heavenly objects; in order that they may afterwards rejoice the more in confidence of their rewards, the more they were before afraid on beholding only the punishments. Hence is it that Paul speaks of this Spirit of the Only Begotten, as of this sound of His mouth. For ye have not received the Spirit of B.om. 8, bondage again to fear, but ye have received the Spirit of the ^^' adoption of sons, whereby we cry Abba, Father. Hence the Truth says by His o\\n mouth. Receive ye the Holy Ghost: John20, ivhose soever sins ye remit, they are remitted to them; and ' ' ' xvhose soever ye retain, they are retained. Lo! tlie terror of the converted is turned into power; because while they punish their sins by penance, they ascend up even to the exercise of judgment; so as to receive this power from God, which before they used themselves to fear at His hands. For they in truth become judges, v.ho feared greatly the judgment of heaven; and they now begin to remit the sins of others, who had before been afraid that their own would be retained. But because this very judgment, which takes place spiritually, is not now seen by the carnal; there are some who consider that God is not concerned about human affairs, and think that they are carried on by accidental inovements. Against whom it is rightly subjoined,

Ver. 3. He himself considereih under all the heavens, and His light is over the ends of the earth.

35. As if it were plainly said; He who rules over the xviii. highest things, forsakes not even the most remote. Because His watchful rule is so directed towards the greatest concerns, as not to be kept from those which are little. For He Who is every where present, and every where equal, is not unlike Himself, even in unlike circumstances. He tlierefore equally regards all things, equally disposes all things, Who, though present in all places, is not locally confined, nor varied by attending to various concerns. But if we understand by the heavens, holy preachers, (as the

2*26 Rarity of Miracles not against Particular Providence.

Job 37, Propliet attests who says, Tlte heavenn declare the glory of

Fs.jij 1. God;) after the coming of the Holy Spirit is designated by the sound of the mouth, it is rightly subjoined, He Himself consideretJi under all the heavens, and His light is over the ends of the earth.

36. For there are some, who, when they hear the wonderful works of the Apostles, (that they raised the dead by the Holy Spirit which they had received, cast out devils from the possessed, removed infirmities by their shadow, foretold future events by prophecy, and, speaking in the tongue of all nations, preached the Only Begotten Word of God;) because they do not see these powers now in the Church, suspect that the grace of heaven has been already withdrawn from the Church, forgetting to consider that it

Ps.9, 9. is written, An assister in needful times, in trihulation. For Holy Church required then the assistance of miracles, when the tribulation of persecution oppressed her. For after she has overcome the pride of unbelief, she requires no longer the signs of miracles, but the merits of deeds alone, though she displays even them by many persons,

1 Cor. when opportunity demands. For it is written. Tongues are

' "■ for a sign not to them that believe, hut to them that believe not. Where then all are faithful, what cause demands signs to be displayed? On which head perhaps we the more readily give satisfaction, if we make some mention of the Apostolic dispensation.

Acts 28, 37. For Paul, the illustrious preacher, coming to Melite, and knowing the island to be full of unbelievers, healed by his prayers the father of Publius, afilicted with dysentery and

1 Tim. fevers; and yet advised Timothy when sick, saying. Use a little wine for thy stomach^s sake, and thine often infirmities. Why is it, O Paul, that thou restorest the sick unbeliever to health by thy prayers, and yet healest so great a defender of the Gospel by food, like a physician.'' except that outward miracles are wrought, in order that the minds of men may be brought to inward truths; that so by the wonder which is visibly displayed, those invisible truths, which are more wonderful, may be believed? For the father of Publius required to be healed by a sign of power, in order that he might revive in mind, while returning to health by a miracle. But no miracle needed to be raani- Book fested outwardly to Timothy, because he was already full of^^^'^^' life within. What wonder is it then, that miracles are not frequently displayed, when the faith has been spread abroad, when even the Apostles themselves performed them not in the case of some who already believed? The heavens, then, having been raised up, the Lord considers inferior objects; because, when the greatest preachers have been taken away, He constantly regards even the lowliness of our infirmity. And His light beholds, as it were, the ends of the earth, under the heavens; because, after the sublime doings of those who have gone before, He embraces the ways and doings even of sinners by the illumination of His grace. And though He does not now frequently manifest miraculous signs, by the life of believers, He yet departs not from these same believers by the virtue of works. But His light over the ends of the earth can also be thus understood; that whilst the preaching of heavenly Grace gathers the nations to the faith, it has embraced within itself the boundaries of the world.

38. Or, certainly, the ends of the earth are the ends of sinful men. And it is often the case, that many forsake God, and waste the seasons of their life in carnal desires. But yet, when looked down upon by Divine Grace, they turn to God at their latter end, they learn what are the eternal judgments, and punish with tears all the evil deeds they remember to have committed; and prove by their upright conduct that they are sincerely prosecuting these. And when righteousness succeeds, their former sin is surely entirely forgiven. For hence Hannah says by the spirit of prophecy, The Lord shall judge the ends of the earth; i Sam. because doubtless God does not judge the former life of ' sinners, when, by a look of afiection from above. He enlightens their latter end. Hence Moses says. The Jlrsi ling ^s.. 13, of an ass thou shall exchange for a sheep. For, by an ass is designated uncleanness, but by a sheep, innocence. To exchange then the firstling of an ass for a sheep, is to convert the beginnings of an impure life into the simplicity of innocence; in order that a sinner, after having committed those deeds which the Lord rejects as unclean, may now

Job 37, display such conduct, as He can offer to God as a sacrifice,

'- — Because then a sinner is converted after his sins, and is brought back at last from the darkness of his misdeeds, at the end of his life, it is now rightly said, And His light is over the ends of the earth. But that very grace, which fills the mind after sins, affects it with great grief. For it recals evil deeds to the memory, and shews a man how justly he is to be condemned. Whence it comes to pass, that he bewails with daily floods of tears every sin which he remembers to have committed, and the more he is now able to discern what is righteous, the more ardently does he desire to punish his own wicked self with groans. Whence it i& fitly subjoined,

Ver. 4. After Him a sound uill roar. xix. 39. For the Lord doubtless turns into sorrow the life of him whom He has filled with His illumination; and the more He suggests to the enlightened mind eternal punishments, the more cruelly does He weary it with sorrow for its past wickedness; and a man grieves at what he was, because he now begins to discern the good which he was not. He hates himself, as he remembers himself to have been. He loves himself as he discerns he ought to have been; and now loves only the bitterness of penitence; because he carefully considers in what great pleasures he has sinned through self-indulgence. It is Avell said then. After Him a sound ivill roar. Because when God enters the mind, it is doubtless plain, that the sorrow of repentance immediately follows, in order that that soul may now delight in wholesome sorrow, which used to rejoice in its iniquity with a lamentable mirtli. But the more abundantly a sin is lamented, the higher is the knowledge of the truth attained. Because the conscience, before polluted, is renewed by a baptism of tears, to behold the light within. Whence after the roaring of repentance, it is fitly subjoined, He will thunder with the voice of His greatness. XX. 40. For God thunders with the voice of His greatness, when, to us who have been now well prepared by sorrow, He makes known, how great He is in His doings above. For thunder proceeds, as it were, from heaven, when the look of grace strikes us slumbering in carelessness and neglect,

Then God reveals Himself. Ways of His Voice unknoion. 2-29 with sudden fear; and when lying on the ground we hear a Book sound from above: for thinking of things of earth, we are — ' suddenly alarmed at the sentence of terror from above; and our mind, which used to slumber with evil security in things below, is now properly alarmed and anxious for things above. But we know not, in what way the terror of this secret visitation enters into us: nor is it discerned by the eye of the very mind, whose purpose is changed for the better. Whence it is fitly subjoined,

And He will not be enquired into, when His Voice hath been heard.

41. The voice of the Lord is heard, when the breathing of xxi. His grace is conceived within the mind; when the insensibility of our inward deafness is broken through, and the heart, excited to zeal for the noblest love, is pierced by the voice of inward power. But even the mind, which has been enlightened by the voice of the supervenient Spirit, which insinuates Itself into the ears of the heart, does not trace it out. For it is unable to consider by what openings this invisible power flows into it, in what ways it comes to, or recedes from, it. Whence it is well said by John, The wind John 3, bloiceth ivhere it listeth, and thou hearest the voice thereof^ but knowest not whence it cometh and whither it goeth. For to hear the voice of the Spirit, is to rise up to the love of the invisible Creator, by the power of inward compunction. But no man knows whence it cometh; because we are not told on what occasions it pours itself forth on us by the mouths of preachers. And no man knows whither it goeth; because when many hear one and the same preaching, it doubtless cannot be understood, whom It forsakes and casts off, or into whose heart It enters and takes its rest. For but one thingis taking place without, but the hearts of those who behold are not penetrated by it in one way: because He who invisibly modifies visible things, plants incomprehensibly the seeds of events in the hearts of men. Hence is it that some believed, when Lazarus was raised from the dead: John 12, while yet the greater number of the Jews were roused to zeal ' * in persecution by this very resurrection. That one and the same miracle, then, which conferred on some the light of Faith, deprived others of the light of the mind, by the dark-

JoB37,uess ol" envy. Hence is it that each of the thieves beheld — - — that same death of our Redeemer, which was like his own | 39.40. but the one feared not in his pride to assail Him with contumely, Whom the other honoured by fearing Him. In the same circumstance the thoughts of each was not the same; because the inward Arbiter, by invisibly modifying, made it to differ. But as these secret modes of breathing on us cannot be comprehended by our thoughts, the traces of the Divine voice are doubtless unknown to us. Whence it is still further subjoined,

Ver. 5. God ivill thunder marvellously with His voice. xxii. 42, God thunders marvellously with His voice, because He penetrates our hearts incomprehensibly with His secret might. For while with its secret motions it overpowers us with fear, and fashions us in love, it proclaims in some silent manner how eagerly He is to be follovved, and a violent impulse arises in the mind, though nothing sounds in the voice. And it sounds the more loudly within us, the more completely it deadens the ear of our heart to every outward sound. Whence also the soul, as soon as it is brought back to itself by this inward call, wonders at what it hears, because it feels the force of unknown compunction. And this its admiration is well signified in Moses by the manna coming from above. For the sweet food which is received from above is called ' manhu.* Ex. 16, Pqj. nianhu means, What is this? And we say, ' what is this,* when we ignorantly wonder at that which we behold. The soul then perceives the manna from above^ when, roused by the voice of compunction, it is surprised at this unusual kind of inward refreshment; so that filled with Divine sweetness, it rightly responds, What is this? For while it is kept from the thought of lower objects, it feels unusual wonder at what it beholds from above. But because the habit of our former life is immediately changed, when the deafness of our slumber is burst through, by this voice;' so that the soul, inspired by the Spirit from above, desires as highest the things which it had despised, and contemns as lowest what it used to desire, it is rightly subjoined.

Who doeih yreat things and inscrutable. xxiii 4,3. For that a man who was given up to earthly objects, and overpowered by sinful desires, becomes suddenly ardent for new pursuits, and cold to his former habits, that lie ^l^o^ofj_ renounces outward cares, and is eager for inward contemplation; who can be sufficient to consider this power of the voice from above? who can comprehend it on consideration? Great are the things which God eliects by His voice; but they would be less great, if they could have been searched out. He doeih, therefore, i/rea/ things and mscruiahle: because He exhibits outwardly the result of His work, but the nature of the work is itself concealed within. He sounds abroad with His voice, even by Apostles, but He illumines the hearts of the hearers within, by Himself: as Paul bears witness, who says, / have planted, Apollos watered, i Cor.^ but God gave the inerease. For neither is he that planleth ' any thing, neither he that watereth, but God that giveth the increase. But though they do not themselves confer on our minds the hearing of the Divine voice, they are yet sent to condescend to us by words from without. Whence it is

Ver 6. Who ordereth the snow to descend on the earlii, and the rains of the icinter, and the showers of His

44 Because the Psalmist says, Thou shall wash me, and ^^iv-

I shall be whiter than snow; what do we understand by;.

snow in this place, but the hearts of the Saints made white by the hght of righteousness? But waters are taken up, and congealed above, in order to become snow. But when this snow descends to the earth, it is changed again into liquid waters Waters therefore are the minds of preachers; which are confirmed in a higher sense of things, when they raise themselves to contemplate heavenly objects. And when they are hurried along in the consideration of lofty things, they receive the strength of confirmation. But because they are still retained on earth by love of the brethren, they bring themselves down from their lofty understanding, and preaching humbly to the weak, they melt like snow, and water their thirsty hearts. Snow then descends to the earth, when the lofty hearts of the Saints, which already ieast on solid contemplation, condescend to humble words of preachi„g through love of the brethren. For as snow covers the ground, when it lies on it, but waters it, when it melts; so

Job 37, the virtue of the Saints protects the life of sinners by its

^1— strength with God, and by its condescension melts, as it were, and waters tlie thirsty earth, to bear fruits. And because water is first brought up from below, that it may afterwards be returned in showers from above; so do holy men, when placed on the lofty eminence of their virtues, consider from whence they are elevated, for fear of despising the meanness of others' infirmity. Waters, then, retm-n, as it were, to the earth from which they have been raised, when righteous men, condescending to sinners, cease not to remember what once they were. Paul had certainly been hitherto but water on the earth, when he knew the Law carnally. But when raised up to heavenly knowledge, he was converted into snow; because he changed his former feeble knowledge into the solidity of true wisdom; and yet, condescending to his brethren, he returned as snow to the earth. For even after his l)eights of virtue, he acknowledges

J "^'i"- how unworthy he was, saying, Who ivas be/ore a blasphemer and a jjersecutor, t^-t'. Behold how considerately he calls to mind his own weakness, so as to bear with equanimity the weaknesses of others. For Paul returned, as water, after being in heaven, to the earth from which it had been taken, when, after the great secrets of his contemplation, he called to mind that he was a sinner, in order that he might benefit sinners by his humility. Let us sec therefore how this water, which is to be turned into solid snow, is drawn up to its

2 Cor. highest level. He says, Whether ire be beside ourselves, it ' ■ is to God. Let us see how the snow returns to the ground, ibid. to water it, while melting. He says. Or wlietJter ice be sober, it is for your cause. Let us see with what hand it is guided, and can be raised up, when low, and be brought back again ibid. 14. when raised up. He says. For thelove ofClirist constraineth us. Because therefore the love of Christ, which raises the minds of Saints to heavenly things, shapes them by its considerate control even to humble condescension, for the love of the brethren, it is rightly said, IVho ordereth the snow to descend on the enrtJi. Where it is also fitly subjoined, And the rains of the winter, and the shower of His strength.

45. For this present life is indeed winter: in which though hope even now raises us up to things above, yet the cold torpor of our luortality still binds us. Because it is Book written, The corruptible body iceiijlielh down the soul, and '-^—-^ the eartJdy habitation presseih doivn the sense that museth 15. on many things. But this winter has rains, which ai-e doubtless the preachings o( rulers. Of which rains it is in truth said by Moses, Lei my speech, he expected as the rain, and^^nt. 11/y words descend as the dew. Tiiese rains doubtless are suited to the winter, and will cease in the summer; because now that the heavenly life is hidden from the eyes of the carnal, it is necessary for dew to be poured on us by the preachings of holy men. But when the heat of eternal judgment has glowed, no one will then find the words of preachers necessary. Because every one is brought back to his own conscience, on the coming of the Judge, so as to understand what is holy, when he cannot any longer perform it, and to learn from the punishment of his perverseness the right which he ought to have pursued. Whence it is well said by the Prophet, Gather them together as ajlock for a sacrifice, 3er. 12, and sanctify them in the day of slaughter. For the reprobate are sanctified in the day of slaughter: for they then perceive the holiness, which they ought to have pursued, when they cannot now avoid the punishments which their depravity deserves. But since holy preaching will cease with this present life, that is the rains with the winter; to the soul which is departing, and hastening to the summer regions of eternal happiness, it is rightly said by the voice of the Bridegroom persuading it; Arise, haste, my beloved,^^- 7)%y fair one, and come: for the winter hath past, the rain 10. 11.' hath passed and is gone. For as the winter passes away, the rain departs- because when the present life is over, in which the torpor of the corruptible flesh had surrounded us with a mist of ignorance, all the ministry of preaching ceases. For we shall then behold that more clearly with our own eyes, which we now hear more obscurely by the voices of the Saints. The Lord therefore orders the snow, and the rains of the winter, to descend on the eiirth, while He humbles the hearts of the Saints to the ministry of preaching, for the correction of sinners, by the inspiration of the Holy Spirit. Where it is rightly added. And the shoicer of His strength. 46. For the shower of the strength of God, is the preaching