Job 37, His Godhead; for the shower of His weakness is the preach- 1 Cor '"§ ^^^ Manhood, of which it is said by Paul, The weakness 1,25. of God is stronger than men. And again, Though He was 13 4." crucijied through weakness, yet He liveth by the power of God. But holy men so preach the weakness of His Manhood, as to pour also into the hearts of their hearers the strength of His Godhead. Let us hear, through the thunder John 1, of the cloud, the shower of His strength; In the beginning was the Word, and the Word was with Qod, and the Word ibid. 14. teas God. Let us hear also the shower of His weakness; The Word teas made jiesh, and divelt among us. Let us hear the ibid. 3. shower of His strength; All things ivere made by Him, and without Him was not any thing made that was made. What was made in Him was life. Let us hear also ibid. 11. the shower of His weakness; He came unto His own, and His own received Him not. He commands therefore the shower of His strength to descend on the earth, because He so preaches to us the weaknesses of His Manhood by the voices of His Saints, as to make known to us also the wonders and the strength of His Godhead. But when we hear the power of our Maker, we are immediately brought back to our own hearts by the compulsion of fear, and, considering that so great a Judge is over us, we examine 1 Mss. what we have done (worthily, and what) ' unworthily. Whence ^' it is well subjoined,
Ver. 7. Who sealeth the hand of all men, that every one may know his works. XV. 47. For men scorn to think of the sins they commit. But when they hear the power of heavenly severity, they discern this burden of misdeeds which weighs them down. For being roused by the words of preaching, they keep on the watch, in order to consider to what punishments the merit of their former doings is leading them. When, then, the shower of His strength descends on the earth, a seal is made in the hand of each one, for him to know his works; because when the Virtue of His Incomprehensible Majesty is acknowledged, his own life is weighed more carefully by each person. 48. But this can also be understood in another sense. For the Almighty Creator has made man a rational creature, distinguished from all which are void of sense and reason;
in order that he should not be ignorant of what he has done. Book
For lie is compelled by the law of" nature to know whether'-^ - what he is doing is right or wrong. For why is he brought to judgment for his conduct, if he could be ignorant of what he has done? And therefore even they, who scorn to be instructed by the precepts of the Lord, know whether the things they are doing are good or evil. For if they do not know they are doing good, wliy do they ostentatiously boast of some of their doings? Again, if they know not that they are doing wrong, why do they shrink from the eyes of others in these very doings? For they are witnesses to themselves, that ihey know what they are doing is wrong, because they are ashamed of being seen by others. For if they did not really believe it to be wrong, they would not be afraid of its being seen by others. Whence it is well said by a certain wise man; When wickedness is fearftiL it heareth "Wisd.
lesliiiiony to its own condemnation. For when fear assails ' and convicts the conscience of what it has done, it furnishes testimony against itself, that its conduct is deserving of condemnation. The contrary to which is said by John, ^i Johns, our heart condemn us not, we have confidence toward God. Let the wicked fly then from the eyes of men; they certainly cannot fly from themselves. For that they know the sin which they commit, they have their conscience as a Avitness, they have their reason as a judge. In the sin therefore which they commit, they first find the judgment of their reason against them, and they are afterwards brought to the strictness of the eternal judgment. And this is perhaps that which is said by the Psalmist, Deep calleth unto deep Ps.42,7. icitli the voice of Thy waterspouts. Because, when by a wondrous course of secret dispensation, the evil which is committed is not suffered to be unknown, a sinner both condemns himself at once in his conscience by his own sentence, and after his own condemnation hastens to the sentence of the eternal Judge. For deeji then to call on deep, is to pass from one judgment to another. Let holy preachers proceed then to reprove the conduct of sinners, but let wicked hearers despise the words of the righteous. Let them defend their wickedness as much as they please, and multiply their shameless deeds by a more shameless
286 Antichrist, and sinners, dens of the evil beast.
Job 37, defence. They are certainly witnesses to themselves in
— ~ — their conscience that they are without excuse. For by the very fact that God has created man a rational being, He puts a seal in the hand of all men, that every one may know his own works. Bvit because Eliu has stated his opinion of the wickedness of men one by one, he turns at once the eyes of his mind to the author of wickedness himself, by whose nieans each separate wickedness takes its rise; that, because he had assailed in this one verse the members of a wicked head, he might also briefly describe the head himself of these members. Or certainly, because he had mentioned above the virtues of the clouds of God, he now proceeds to set forth also the assaults of the adversary against the life of the righteous. For it follows,
Ver. 8. The beast icill enter his covert, and iiill abide in his den.
xxvi. 49.' Who else is understood by the name of the beast, except our ancient enemy, who cruelly aimed at the deception of the first man, and mangled by his wicked advice the integrity of his life } against whom it is promised by the words of the Prophet, concerning the restoration of the
Is. 35,9. Church of the Elect to its ancient condition. And no evil beast shall pass through it. But when after the coming of the Redeemer, after the voices of preachers, after the thunder, as it were, of the clouds, this beast has seized that accursed person, Antichi'ist, what else does he do but enter his covert, in order to abide in his own den? For that vessel of the devil is the den and covert of the beast, so that, when lying in ambush against men who are journeying through this life, he both escapes their notice by his wonders, and kills them by his malice, in his person. But yet he possesses even now the hearts of all reprobates, before he manifests himself openly; and occupies them by his secret wickedness, as though they were his own den; and conceals himself in their gloomy minds, in order to effect all the hurt he desires against the good. Were not the hearts of the persecuting Jews, the den of this beast; m whose designs he long lurked secreny,"" bifr5TiTM°enly BTTrst T6ith~wiTE the voices of those who ciTedT
Johni9, Crucify, Crucify? And because he could not reach so far in his'temptetionr^ l^ \voan3'lire"'mind of our Redeemer, he was eager for His deatli in llie flesh. This beast doubtless Book possessed the hearts of many of the Elect, but the Lamb has, — ^ - by His death, expelled him from them. Whence also He says in the Gospel, Noiv shall the prince of this xiorld 6(? John 12, cast out. For while He has, by a wonderful and righteous judgment, enlightened and accepted the confessions of the humble. He has forsaken and closed tho eyes of the proud.
Wi)ence it is said to Him by the Psalmist, Thou hast ai)- Ps. 104, poifited darkness, and it became night, in it all the beasts of the woods w ill pass through: the young of lions roaring to seize their prey, and to seek their food from God. For God in truth appoints darkness, when, in inflicting judgment in requital for sins. He withdraws the light of His wisdom.
And it is made night, because the mind of wicked men is blinded with the errors ef their own ignorance. In which all the beasts of the field pass through, when malignant spirits, lurking under the gloom of deceit, pass through into the hearts of the reprobates, by fulfilling their evil purposes.
In which also the young of lions roar, because spirits rise up with importunate temptations, as the ministers of most wicked, but yet preeminent, powers. But yet they seek their food from God; because doubtless they are unable to catch souls, unless by a just judgment tliey are permitted by
God to prevail. Where it is also fitly subjoined. The sun hath ibid. 22.
arisen, and they are gathered tngetlier, and have laid them down in their dens. Because, when expelled from the minds of the faithful, by the Light of the Truth manifested in the flesh, they returned, as it were, to their dens, when they held the hearts of unbelievers only. That then which is tliere called the den of lions, is here termed the den of the
50. But I think it ought to be specially observed, that this beast is said, not only to enter his den, but to abide therein. For he sometimes enters even the minds of the good, he suggests unlawful thoughts, he wearies them with temptations, he endeavours to turn aside the uprightness of the spirit to the pleasure of the flesh; he also strives to carry out delight as far as to consent: but yet he is kept from prevailing by the opposition of aid from on high. He can enter therefore into the minds of the good, but cannot
Job 37, abide therein, because the heart of the righteous is not
'- — the den of this beast. For he doubtless abides in and occupies the minds of those, whom he possesses as his own den: because he first leads on their thoughts to wicked desires, and afterwards leads their wicked desires even to the commission of most sinful deeds. For the reprobate do not endeavour to repel, with the upright hand of judgment, the suggestions of him, to whose wishes they desire to yield, by submissive delight. And when any evil thought arises in their hearts, it is cherished at once by the eagerness of delight; and when no resistance is made to him, he is strengthened immediately by consent, and consent is instantly carried into outward act, but outward act is also made worse by habit. This beast then is well said to abide in his cave; which keeps hold of the thoughts of the reprobate, till it also pierces their life with the sting of evil deeds. Jer. -1, Whence the Lord well says to Judaea by the Prophet, Hoiv long shall hurtful thoughts abide in thee? For He does not blame for their coming, but for their remaining there. And unlawful thoughts come even unto good hearts, but they are forbidden to remain; because the righteous, in order to keep the house of conscience from being taken, drive away the enemy from the very threshold of the heart. And if he has > Oxf. ever secretly crept* by sudden suggestions in front of the ' sub- entrance, yet he does not reach to the gate of consent, repit.' It -^as to this beast doubtless that Peter, overcome by the Luke22, impulse of sudden fear, opened the gate of his heart, by '~ ■ denial, but he withstood it by a speedy discovery, he closed it by his tears. But because the ancient enemy has not only entered and occupied the hearts of persecutors, but has also occupied and possessed them, let it be rightly said, The beast will enter his covert, and will abide in his den. For we learn how much he dwelt in the minds of the Jews, when we hear their plans, on the evidence of the Gospel narrative. For therein it is described, with what eager cruelty they raged for His death, when they beheld our Lord quickening the dead; how many evil designs they ardently wished to carry out against Him, but yet feared the people; how many opportunities they sought of killing Him, and could not find them; how many hands of aliens they used to cany out their cruel wishes; because they gave Him Book up lo the Gentiles to be killed, Whom they themselves were— — — not able legally to put to death; in order that the Roman governor might perform that by his mere power, which they eagerly insisted ought to be done, merely from their malice. Whence it is also fitly subjoined,
Ver. y. A tempest will come forth from, the inner parts, and cold from Arcturus.
b\. When Holy Scripture mentions the inner parts, in xxvii. opposition to Arcturus, it designates the quarter of the South, opposite to the parts of the North. Whence it is uritteu in this same book; IVlto maketli Arcturus, and the Orions,Joh9,9. and the inner parts of the South. Because then the sun pervades with greater warmth the inner parts of the South, but does not pursue its course at all in the North', by the ' in Arcword 'inner parts' in this place is expressed the Jewish people, *"'^°' but by the term 'Arcturus' the Gentile people. For thev who had known the One and Invisible God, and obeyed His Law, at least carnally, were kept, as it were, in the warmth of faith, under the glow of the midday sun. But because the Gentiles had not attained to any knowledge of heavenly wisdom, they were remaining, as it were, in the cold, without the sun, under the North. Bui because a tempest impels, but cold oppresses with torpor j it is now rightly said, A tempest will come forth from the inner parts, and cold from Arciuriis. As if it were plainly said; From the Jews there arises persecuting malice, and from the (lentiles oppressing power. For the precepts of the Law had not forbidden the performance of miracles, and yet the Jews sought to kill the Redeemer of the human race on account of these very miracles. And hence when unable to fulfil what they had begun, they flocked to the hall of Pilate, in order that he, whom no law could restrain when murdering unjustly, might himself put Him to death. A tempest therefore came forth from the inner parts, and cold from Arcturus, whilst the Gentile judge perpetrated with the authority of Rome, that which the Jews requested through envy. Whence it is well subjoined still further against this same envy,
Ver. 10. When God bloweth, the ice cowjeals.
52. Because, as the Holy Spirit breathed on the hearts of xxviii.
Job 37, the faithful, and conferred greater miracles of power, be- - ^^' numbing envy grew up the more in the sluggish hearts of the faithless; and the unbelieving multitude became hardened against God, from the same causes, as the humble people softened the obduracy, with which it had bound itself For when God blew on them, they were turned into ice, who said, through envy of the miracles they had witnessed; Johiii2, Be/iol(f, the u/iole ivor/d hath gone after Him. They were ^^" beholding the signs, perceiving the miracles performed by His ministers, and foveseeinw, that the whole world was now about to follow the preaching of the faith; and yet, the more the Holy Spirit had filled the world, the more firmly was the malice of envy binding their minds. The water therefore had been turned into ice, when sluggish Judaea was still remaining in envy, as the whole world was going after God. But because Divine Power was sufficient to soften the hardness even of such great cruelty, and to melt the hearts of unbelievers to love Him, after this ice it is immediately well subjoined;
And the icaters are again poured forth abundantly. xxix. 53. For the Lord has in truth poured forth the waters abundantly, after this ice; for after He had endured the hardness of the Jews, even vuito death, He immediately melted their hearts from the hardness of unbelief, by breathing on them the love of Himself; in order that they might afterwards run the more eagerly to obey Him, the more obstinately they had before resisted His commands. Whence Ecclus. it is well said by a certain wise man, As ice in fair iceather^ ' ^* so shall thy sins be melted away. The Prophet had desired Ps. i26,to be freed from the ice of this torpor, when sajing. Turn ^- our captivity^ 0 Lord., as the stream in the South. Of these waters, that is, of people Hocking together to the Lord, it is Ps. 147, said again, He loill send forth His word, and ivill melt ^^' them: His breath will blow, and the icaters will flow. Waters run from ice, because many great preachers are made out of hard persecutors. Ice therefore melts in water, when the numbness of inward cold is changed into the irrigation of preaching. Was not Paul ice, who when going Acts 9, to Damascus, after he had received letters, was seeking to ■^^ check the seeds of the word of God, which had been scattered in the lieart of the faithful, as if in the earth, that they might Book not spring up to the perfection of good deeds? But this ice — ■' returned in water; because he afterwards watered with the streams of holy exhortation those whom he before endeavoured to oppress with persecution, in order that there might arise a more abundant harvest of the Elect, in so much as the shower of God was watering it from the mouth even of a persecutor. Whence it is well subjoined; Vcr. 1 1. T/iG corn desireth clouds,
54. For what are all the Elect, but the corn of God, to xxx. be treasured up in the heavenly garners? Which now bear with the chaff in the threshing of the floor; because in this purification of Holy Church, they endure the contrary habits of the reprobate, till the inward Husbandman separates them with His fan of judgment, and taking His Elect, as grains now cleaned, into the heavenly habitations, consigns the chaff to eternal fires. Whence it is well said by John, Whose fan is in His hand, and He will throughly Matt. 3, purge His Jloor, and will gather the wheat into His ham., but He will hum up the chaff with unquenchable fire. But this corn, till it attain to the perfection of its fruits, looks for the rains of the clouds, in order to its growth. Because the mind of good men is watered with the words of preachers, lest it should be drained of the moisture of charity by the sun of carnal desires. The heavenly Husbandman had beheld this corn growing up in the world, and desiring the clouds, when He was saying. The harvest indeed is plenteous. Matt. 9, but the labourers are few. But pray ye the Lord of the ^^- ^^• harvest, to send forth labourers into His harvest. Those therefore which here are called ' corn,' are there called < harvest,' but they who are here called ' clouds,' are there called ' labourers,' because holy preachers are both clouds and labourers; clouds, namely, by their doctrine, labourers by their life; clouds because they flow into us by their •words, labourers, because they cease not to do what they speak. Wlience it is subjoined; And the clouds scatter their light.
55. For, for clouds to scatter their light, is for holy xxxi. preachers to spread abroad examples of conduct, both by their words and actions. But though they scatter the light
Job 37, of their inward message, yet they do not attain to the con-
'— version of all the hearts which they desire. For it follows;
Ver. 12. Which traverse all things in a circuit, whithersoever the will of their Ruler shall lead them.
xxxii. 56. For holy preachers often wish to exhort some persons, but cannot do so. Some they often wish to avoid, but are yet most urgently compelled, by the impulse of inward instigation, to exhort them. Let us behold the cloud of God, how it is led by the hand of Him Who guides it, even to those things which it does not seek after: and is, again, kept from following its own impulse, by the hand of Him who governs it. When Paul was shaking his raiment, and was "wishing to depart from the Corinthians, he surely heard.
Acts 18, Be not afraid, but speak, and hold not thy peace, for I am with thee, and no man shall set on thee to hurt thee, for I have much peop)le in this city. Again, Avhen he had wished iThess.to go to the Thessalonians, he was kept back, and said, /
' * wished to come unto you, even I Paul, both once and again, but satan hindered me. For satan could not of himself hinder the journeys of so mighty an Apostle; but, while opposing, he ignorantly subserved the design of the secret dispensation; in order that Paul, while he wished to visit other persons, and was unable, might more suitably benefit those, from whom he could not depart. The clouds of God, therefore, traverse all things in a circuit, because they illuminate the ends of the world with the light of preaching. But, because being subject to the Divine will, they cannot fulfil their own wishes, they cannot go any where, except where the will of their liuler shall lead them. Whence it is still further subjoined;
To every thing which He shall command them upon the face of the earth. xxxiii. 57. For often when they are led by the will of their Ruler, they seek to do one thing, but are disposed otherwise. For they frequently desire to correct some of their hearers in a gentle way, and yet their speech is turned into sharpness. They frequently seek to be severe with others, but yet their vigour is restrained by the spirit of gentleness. As, therefore, they cannot go whither they will, so also they cannot act as they will. For because the inward Judge keeps hold of them, when He sends them, so also does He modify and Book take them up, when He leads them on, so that sometimes ' •' they arrange one thing in their thought, but carry another into effect; they sometimes begin in one way, but end in another. Because then they serve according to that which is commanded them, let it be rightly said. Whithersoever the will of their Ruler shall lead them, to every thing which He shall command them upon the face of the earth. For they find the way of their preaching the more open, in that they are guided to it, not by their own will, but that of their Teacher. Wlience it is still further subjoined;
Ver. 13. Whether in one tribe^ or in His own land, or in whatsoever place of His mercy He shall order them to be found.
58. The one tribe of Judah is certainly meant, which isxxxiv.
mentioned in Holy Scripture plainly and repeatedly above the rest. For it received a special gift above them all, in that it brought forth from itself the Hesh of our Redeemer,
But all Judaea together is called the land of the Lord. Deuc
Because it then produced to Him the fruit of faith, when the "' ^' whole world was in error, the Gentiles having fallen under the worship of idols. But the place of the mercy of God is the Gentile world itself, for if the strict Judge were justly to punish its faults, it would never come to the reconciliation of grace. For, when it had no merits before God, it yet received the grace of reconciliation of His sole mercy.
Whence it is well said by Paul, And that the Gentiles shoii Id RomA5, glorify God for His mercy. Whence it is written again,
Which had not obtained mercy, but now have obtained^ Pet. 2
mercy. God therefore leads His clouds, either in one tribe, or in His own land, or in whatsoever place of His mercy He shall order them to be found; because at one time He conferred preachers of the Old and New Testament on the tribe of Judah only, and rejected nearly the whole of Israel by the wicked governing of their kings. At one time, He makes these clouds to rain, even in His own land, because
He recalled this same people of Israel to His former favour, after correction in captivity. At another, He wished them to shine forth from the place of His mercy; because He made known by holy preachers even to the Gentiles the
Job 37, miracles of His power, in order by His sole mercy to free
'- — those from the yoke of error whom His wrath in their innate unbelief was weighing doun. But behold, because Eliu has perceived future events by the spirit of prophecy, because he has uttered many sublime truths; the haughty man, wearied with the weight of his pride, is unable to bear the burden of what he says. For he adds at once in a boastful manner,
Ver. 14. Hearken unto these things, O Job, stand, and consider the tvondrous works of God.
XXXV. 59. He saw him to be lying down, as it were, in comparison with himself, whom he directed to stand at the words of so great preaching. Although even by this word, " Listen^'' which he uses, he inflicts a grievous insult upon Job: because, as we have already said of him also before, it is arrogance for an inferior, to wish to extort for himself a hearing from his superior. But although Eliu does not consider to whom he is saving the truths that he utters, yet we, who seek to be instructed by all things, ought carefully to examine the words of his teaching. For perhaps it is said with great skill in virtue, Stand, and consider the uondrous works of God. For there are some who consider the wondrous works of God, but lying down; because they do not follow and admire the power of His doings. For to ' stand,' is to act uprightly. Whence also it is said by Paul,
1 Cor. Lei him that thinketh he standeth, take heed lest he fall. ' ' And they often indeed admire the judgments of heaven, love the announcements of their heavenly country, when they hear them, are astounded at the wondrous opei'ations of His inward ordaining, but yet neglect to attain to these words by their love and their lives. They then lie, and consider the wondrous works of God, who think of God's power in their understanding, but do not love it in their lives. They turn indeed their eyes in consideration, by thinking on them, but yet do not raise themselves from the earth by their intention.
Numb. Whence it is well said in reproach of Balaam, Who falling,
^*' ' hath his eyes open. For he had said many things of the coming of the Redeemer, and was foreseeing what things were to come to pass in the last days. But yet he was unwilling to rise up to Him in his life. Whom by foreseeing he announced. He was lying then, and had his eyes open.
when propliecy was directing his mind to heavenly things, Book and covetousness was confining it to earth. He was lying ^^ ' and had his eyes open, because he was able to behold Him from above. Whom, grovelling below, he loved not. Eliu therefore, who did not believe that blessed Job had maintained in his life that, which he professed, says, as if advising him, Stand, and consider the wondrous works of God. He still further examines him as to future events, and adds, as if humbling him for his ignorance;
Ver. 15. Dost thou know when God commanded the rains to sheio forth the light of His clouds?
60. If ' clouds' are holy preachers, the rains from the xxxvi. clouds are the words of their preaching. But Avhen clouds fly through the air, unless rain descends from above, we know not what an immensity of waters they carry. Unless the glittering sun breaks forth amidst the rain, we cannot understand, what brightness also is concealed within them. Because doubtless if holy preachers are silent, and shew not by their words, how great is the brightness of heavenly hope, which they bear in their hearts, they seem to be like other men, or far more despicable. But when they have begun to lay open by their preaching, what is the reward of the heavenly country, which they possess within; when, oppressed bv persecution, they make known in what a height of virtue they have made progress; when, despised in outward appearance, they point out by their words what makes them feared; the rains themselves, which pour from the clouds, shew us the light of these very clouds. For we. learn by the words of preachers to reverence in them, with great humility, the brightness of life which they seek after. Paul was doubtless displaying this light to his disciples, when he said, TJiat yeEph. i, may knotv, tvhat is the hope of His calling^ what the ' ' riches of the glory of His inheritance in the saints, and tvhat is the exceeding greatness of His power to us-uard tcho believe. This light the Corinthians had known by the words of his writings, as by drops of rain, when they said, His 2 Cot. letters are weighty and powerful, hut his bodily presence is^^'> weak, and his speech contemptible. But holy preachers frequently desire to display themselves, in order to do good, but yet are unable: they frequently desire to be concealed,
24C Narroic paths here the way to future greatness.
Job 37, in order to be quiet, and are not permitted. No one there-
'- — fore knows when the rains shew the light of the clouds, because no one comprehends when God grants the virtue of preaching, that the glory of the preachers may shine forth. He says therefore, Dost thou /enow, when God commanded the rains, to shew forth the light of His clouds? As if he said plainly, If thou now beholdest preachers about to come to the world, dost thou understand, when God urges them on to preach, by filling them with His Holy Spirit, or in what way He makes known their brightness to the world? Whence it is also fitly subjoined,
Ver. 16. Dost ikon know the mighty paths of the clouds, and their perfect knowledge? xxxvii. 61. These clouds have most subtle paths, namely, the Matt. 7, ways of holy preaching. For narroio is the gate, which leadeth unto life. They confine then those by paths, who do not depart from the track of their purpose by wandering through the wide desires of the world. For the strict censnre of holy living is not a broad way, but a path, in which each preacher is studiously confined: because he is carefully hemmed in by the defence of precepts. Is it not, as it were, a kind of naiTowness of way to live indeed in this world, but to have no desires for this world, not to seek for another's goods, not to retain one's own, to despise the praises of the world, to love reproaches for God's sake, to avoid glory, to court contempt, to despise flatterers, to honour our despisers, to banish from our hearts the wrongs i of those who hurt us, and to retain towards them the unchangeable grace of afliection in the heart? All which namely are paths, but paths of greatness. For the narrower they are in this life, for guarding our conduct, the more are they enlarged to greater width in eternal retribution. Whence also it is well subjoined, And their perfect knowledge.
62. For it is indeed perfect wisdom, for a man to do all I these things with anxious care, and to know that he is nothing in his own deserts. Whence even the clouds themselves are instructed in this perfect wisdom, when it is said Lukei7,to them by the voice of Truth; When ye have done all these tilings which are commanded you, say, JVe are unprofitable servants. It is perfect wisdom to know all things, and yet!
in a certain way to be ignorant of one's knowledge; by which Book though we ah-eady know tlie precepts of God, though we are ^^^^— -i^ now weighing with anxious attention the power of His words, though we are doing those things, which wc beheve we have understood; yet we still know not with what strictness of examination these deeds will hereafter be enquired into, nor do we as yet behold the face of God, nor see His hidden counsels. How great then is our knowledge; which, as long as it is pressed down with the weight of mortality, is darkened by the very mist of its own uncertainty? Of whicli it is well said by Paul, He ivho thinkelh that he knoiveth ami i Cor. thing, knoweih nothing yet as he ought to know. While we ' "■ live, therefore, in this world, we then know perfectly what ought to be known, when, as we make progress in wisdom, we learn that we know nothing perfectly. He says therefore. Dost thou knoiv the mighty paths of the cloiids, and their perfect knowledge? As if he said openly, Dost thou now behold the lofty acts of pi'eachers, who after raising themselves on high by their wisdom, humbly bow themselves down through knowledge of their ignorance? But since it is caused by the gift of the Holy Spirit alone, that the heart of man is perfectly informed not merely of its knowledge, but also of its ignorance; and that it glows with fervent love for things above, while it considers here below that its knowledge is of less worth, it is rightly subjoined,
Ver. 17. Are not thy garments warm, when the earth hath been blown upon by the south wind?
63. We have often said already that blessed Job stands xxxViii. for a type of Holy Church. But all they, who are joined to it by the unity of the Faith, are the garments of the Church. Of which the Lord says to the same Church by the Prophet, As I live, thou shalt he clothed with all these, as with an Is. 49, ornament. But by the south wind, which is doubtless warm, is designated, not improperly, the Holy Spirit, for when any one is touched by It, he is freed from the torpor of his iniquity. Whence it is well said in the Song of Songs, Arise, O north wind, and come thou south, blow upon my Soi. garden, and let its sweet spices flow out. For the north?2°^ "*' wind is ordered to arise, in order, doubtless, that the opposing spirit, who binds the hearts of mortals, may fly away. For
Job 37, the south wind comes, and blows through the garden, that its — ~ — sweet spices may flow abroad; because, while the mind of man is filled by the coming of the Holy Spirit, a notion of their virtues is soon scattered abroad from it, that the tongue of the Saints, like a garden which is blown upon by the 2 Cor. 2, south wind, may now justly say, We are unto God a sweet odour of Christ. The garments, therefore, of Holy Church are warm, while the earth is breathed upon by the south wind; because they, who cling to her by faith, glow with fervent zeal of charity, while their mind is streamed through by the breath of the Holy Spirit. But nothing hinders this being understood of this same blessed Job; because we so speak of these things in the Church in general terms, as yet specially to confine them to its separate members.
64. For every one, who lives uprightly, and has been wont also to teach this to others, has, as it were, as many garments, as the hearers who cling to him in agreement. For it is the nature of garments, that they cannot be warm of themselves; but that, when applied to a living body, they cover the exuding pores of the limbs, they keep back the heat which flows forth from within, and from this heat they doubtless become warm: but when they have become warm, bj retaining the heat they have received, they return it to the body. What then is signified by garments adhering to the living body, but the life of disciples closely united to teachers who live well.' Which receives, as it were, warmth through the pores; because it is kindled with the love of God, both by the example of action, and the impulse of exhortation. Which expels, as it were, its own cold, when it departs from its former iniquity; retains the warmth it has received, because it gains strength in that warmth which it has obtained from preaching. But when holy preachers perceive that their hearers are advancing towards the love of God, they themselves glow the more in power of teaching: and from seeing that they are burning and glowing for the highest objects, they are themselves more mightily kindled to announce the good things of the heavenly country. And if at any time, because they are still passing this corruptible life of human infirmity, ihey are assaulted by any fault, however slightly, in deed, word, or thought, they look at the progress of their disciples, and arc ashamed of being ihem- Book selves blameahle, even in the smallest matters: lest they ^^^"^' should by chance set a crooked example to those, whom they are calling to the rule of inward rectitude by the voice of preaching. When hearers then are kindled by the word of their teachers, garments, as it were, become warm from a living body. But when the conduct of the teachers also is improving, from the progress of their hearers, the heat returns, as it were, to the body from the garments which have been warmed. But let not the teachers attribute it to themselves, that they see their hearers advancing to the highest things, through their exhortation: because, if the Holy Spirit fdl not their hearts, the voice of teachers sounds in vain to the bodily ears. For teachers can shape their voice without, but cannot impress it within; For neither is l Cor. he who planteth any thing, neither he that icatereth, but God^' ^* Who giveth the increase. Let it be said then, Are not thy garments warm, when the earth hath been blown upon by the south icind? Because, namely, hearers, who now adhere to teachers who live aright, receive the warmth of heavenly love, when they are roused by the breath of the Holy Spirit. As if he were saying plainly to blessed Job; Thou in vain attributest it to thyself, if thou beholdest that any have made progress in virtue by thy means; because these, whom thou supposest to have become warm through thee, would be still remaining cold, in their own insensibility, if the warmth of the Holy Spirit did not touch them. But after he spake these things forcibly, he immediately subjoins words of derision, being influenced with levity by arrogance, saying,
Ver. 18. Thou perchance madest v:ith Him the heavens, which are most solid, as if cast in brass.
65, By ' heavens,' those who are created in the heavens, xxxix. the angelic spirits, can be designated. Whence also we are instructed by the voice of Truth to say in our Prayer, Thy Mat. 6, will be done as in heaven, so in earth. That the will of^^" God may be doubtless observed in all things even by human infirmity, as it is done by the higher creation. Of whom it is well said, They are most solid, as if cast in brass. For it is of the nature of brass, that it i| difficult to be consumed by rust. And the angelic ])owers, which stood fixed
950 Spiritual Heavens made Jinn and umoasting as brass.
Job 37, in Divine love, when tlie proud angels fell, received this, as J^i^- their reward of retribution, that they are no longer consumed by any rust of sin stealing upon them, that they continue in the contemplation of their Creator, without end to their felicity, and exist with eternal stability, in that which they were created. Which the very words of the history in Moses concerning the origin of the world will attest, when both the Gen. 1, heaven is said to have been first made, and this is afterwards called the firmament. Because, namely, the nature of Angels was both first fashioned more subtilly, in the regions above, and was afterwards still more wonderfully strengthened, that it might never fall. But, as we have often said, by the ' heavens' can be expressed the minds of the Elect, raised up by inward love from all earthly pollutions. For though, in the bod}', they dwell below, yet, because they cleave in their heart, even now, to the highest Pliil. 3, objects, they truly say. Our conversation is in heaven. Who are most solid, as if cast in brass, because they are not wasted away from the integrity of their original strength, by any rust of changeableness. To whom, boldly bearing up against adversities, it is said by the voice of their Maker, JohDi5, Je are My friends, which have continued with 3Ie in My Luke22 temptdtions. But though this learned and haughty one, 2^' when endeavouring to make a jest of this holy man, blends noble sayings with his derision, yet he ever falls back, from those noble sayings, into empty words. For he again subjoins deridingly,
Ver. 19. Shew ns what to say to Him; for we in truth are involved in darkness.
QQ. As if He said; Thou, who enjoyest the great light of wisdom, oughtest to teach us, who are involved in the darkness of ignorance. But soon starting away from his derision, he subjoins contemptuously;
Ver. 20. Who will tell Him the things ivhich I say? As if he plainly said; The unheard truths which I declare to Him, from an acute sense of His praises, who can repeat, even after he has heard them 1 But because, when learning and arrogance contend together in the habitation of the same mind, there sounds forth from the mouth of the speaker not merely levity of behaviour, but also gravity of sentiment;
Man swallowed up in attempting to utter thinrjs Divine. -251 alter Eliu liad been puffed up in levity by arrogance, saying, Bock Who will tell Him the ihiiujs ickich I my? he presently ^^^'"' subjoined, through his learning,
Even if a i/ia/i.shall speak, lie shall he swallowed up.
67. Every thing which devours any thing, draws it in- xl. wards, and conceals it from the eyes of beholders, and hurries into the deep an object which could be seen on the surface. A man, therefore, when he is silent about God, seems to be something on account of the reason with which he was made. But if he begins to speak about God, it is at once shewn how nought he is; because he is devoured by the immensity of His greatness, and is hurried, as it were, into the deep, and is concealed. For wisliing to speak of the Ineffable, he is swallowed up by the narrowness of his own ignorance. For flesh speaks of the Spirit, the circumscribed spirit of the Uncircumscribed, the creature of the Creatoi', the temporal of the Eternal, the mutable of the Immutable, the mortal of the Quickener. And since, being placed in darkness, he knows not the inward light, as it really is, a man wishing to discourse of eternity, speaks as a blind man of the light. If then a man shall speak, he shall he swallowed up: because if a man wishes to speak of eternity as it is, he takes away also from himself even the sense he has of it when silent. But, behold! eternity then became truly known to men, when It shewed Itself to them by assuming man's nature. But because this had not yet been revealed, it is rightly subjoined of the same men; Ver. 21. But now they see not the light.
68. Of which light doubtless it is said even by the Prophet, xli. The people which was sitting in darkness, saw a great light. Is. 9, 2. But he shews how this light is seen by men, when he immediately adds;
The air will suddenly be gathered into clouds.
For the air is so diff'used by its own tenuity, as not to be consolidated with any firmness. But clouds are firmer, the denser they are. What then is designated by the ' air,' but the minds of worldly men, which, given up to the countless desires of this life, are, being fluid, scattered hither and thither like the air? But the air is collected into clouds, when unstable minds are, by the grace of the Divine regard,
Job 37, strengthened with the solidity of virtue, in order that, by — '^^ — thinking of what is right, they may gather themselves within the bosom of their heart, and may not melt away in empty thoughts.
69. Peter had been air, when the occupation of fishing for the life of the flesh used, as a transient breeze to agitate him, distracted still with earthly desires. The Apostles had been air, who had already learned exalted truths by the Law, but who as yet savoured not of strength by faith. But the air was suddenly gathered into clouds, because, through the look of divine grace, the unstable hearts of fishermen were turned into the solidity of preachers, in order that their infirm thoughts might become firm, by thinking boldly, that they might hold like clouds the waters of wisdom, and irrigate with the words of their preaching the earth lying beneath; and that, when this ministry was completed, they might return to the secret abodes of heaven, and attain, when their labour was passed, to eternal rest. Whence it is presently well subjoined;
And the imnd passing over will drive them auay. xlii. 70. For the wind that passes over is the present life. The wind then passes over, and drives the clouds away; because mortal life, passing along, conceals holy preachers from our bodily eyes. The passing wind drives away the clouds: because the onward course of temporal life withdraws the Apostles from the flesh, and conceals them, from the surface of the earth, in secret rest, as if in the centre of the heavens. But because they cease not to preach even to their death, and pass through the space of this present life, like clouds, with the shower of their words, he adds what is wrought by their labours in Holy Church, when he immediately subjoins;
Ver. 22. Gold will come from the north.
xliii. 71. What is designated by the ' north,' but the Gentile world, fast bound in the cold of sin } Which he held imder Is. 14, the yoke of his tyranny, who proudly said, / icill sit in the
ascend above the height of the clouds, I will be like the
Most High. And what is expressed by ' gold,' but faithful Lam. 4, souls? Of wliiclj it is said by Jeremiah, How is the gold become 1.
dim? the fittest colour is changed? For he lamented that Book the gold was dimmed, because he beheld in some persons -* the brightness of innocence changed into the blackness of sin. Gold, therefore, is said to come from the north; because through the favour of the grace of the Redeemer, the life of the faithful, which is precious before God, is increased within Hoi} Church, from the Gentile world, which had been long frozen in the toi-}:)or of unbelief. For gold comes from the north, when the true faith in God shines forth from the very worshippers of idols. But when the Gentiles were converted to the faith, the Jewish people gainsays them; and scorns to admit to the recompense of eternal rewards, those who had been so long worshippers of idols. Whence it is said to Peter, after the conversion of the Gentiles,
Wherefore teen test thou in, to men nncircumcised, and Acts 11, didst eat uith them? In contradiction to which, the Lord rightly says by Isaiah, / will say to the north, Give up, andlsA3,6. to the south, Keep not back. For as the Gentile world is signified by the * north,' so is the Jewish People signified by the ' south,' which was warmed, as it were, by the mid-day sun, because when our Redeemer appeared in the flesh, it first received the warmth of faith. Give np, then, is said to the north, when the Gentile world is ordered to offer to God the gifts of its faith. But the south is commanded not to keep back, because the Hebrews who stood firm in the faith were ordered not to condemn and reject the life of the Gentiles. Whence here also, because it was said, Gold cometh from the north; it is fitly subjoined; And from God fearful praise.
72. For fearful praise is said to come from God, as if it xliv. w'ere said to come firom those who are on the side of God, that is, the faithful. When gold then comes from the north, fearful praise proceeds from God; because, while the Gentiles offered the brightness of their faith, the multitude of the faithful Hebrews praised with fear the Divine jndgments. But how gold comes from the north, and how fearful praise bursts forth from those who are under God, the sacred history itself informs us. For it is wi-itten, Cornelius, a Acts lo, centurion of the band, which is called Italian, a religious ^~^'
Job 37, vitui, and fearing God toith all his house, giving much alms
'— to the people, and praijing to God always, saw in a vision manifestly, about the ninth liour of tlte day, an Angel of God coming in to him, saying unto him, Cornelius. But he looking on him, being seized with fear, said, Who art thou. Lord? But lie said unto him. Thy prayers and thine alms have come up as a memorial in the sight of God. Gold therefore came from the north, when prayer with ahns went up from the Gentiles in the sight of God. But Acts 11, when Peter had related to the brethren, either how Cornelius * had seen an Angel, or he himself had seen a linen cloth let down from heaven to him with beasts, and creeping things and birds, or how the Holy Spirit had bedewed the hearts of the Gentiles, even before Baptism, Who had never come into the minds of the Jews, excepting after the water of ib. 18. Baptism, it is immediately written. When they heard these things they held their peace, and glorified God, saying, God hath therefore granted to the Gentiles also repentance unto life. The multitude therefore of the faithful, which, on the salvation of the Gentiles, restrained itself fi'om its murmurs, by admiring the gifts of heavenly grace offered fearful praise Acts 10, to God. Whence Peter himself also wonders, saying, / have found in truth, that God is no acceptor of persons.
73. But when the Gentiles receive the faith, why is fearful praise said to come from those who are already believers, when it ought to come from them, joyful rather than fearful? But fearful praise came from the Hebrews who already believed, on the conversion of the Gentiles, doubtless, because Judaea was justly rejected, while the Gentiles were called in mercy; and feared the loss of its own rejection, while it beheld the gain of the others' calling. Whence we also, when we suddenly behold the wicked raised up to an unexpected eminence of life, daily rejoice with fear under the secret judgments of God, lest God should desert by His secret judgments some who are counted worthy. Who calls thereby those to Himself who are considered unworthy. It xlv. Ver. 23. We cannot worthily find Him out.
74. Even if we can now find Him out, yet not worthily.
God Ineffable. Eliu touches at last his own case. Qoo
For whatever we perceive in Ilini, is of faitl), and not of Book sight. But yet he adds that which he considers he has — '•
He is great in power, and judgment, and justice, and cannot be spoken of.
For He is great in power, because He overcomes the powerful adversary, and taking from his house the vessels of Mat. 12, dishonour, changes them into vessels of mercy. Great in ' judgment; because, though He here brings down His Elect by adversity, yet He raises them at last in the glory of eternal prosperity. Great in justice: for though He here bears long with the reprobate, yet He at last condemns them forever. But it is well subjoined; And cannot be spoken of. For if He cannot worthily be thought of, how much less can He be spoken of.? But we speak of Him far better, in a measure, if we hold our peace with admiration through fear of thinking upon Him. It follows,
Ver. 24. There/ore men will fear Him, and all who seem to themselves to he wise, icill not dare to contemplate Him.
75. Eliu in this place calls those who are strong of under- xlvi. standing 'men '.' And we must note that he says not, ' And ' '^^'■°'*- wise men will not dare to contemplate Him,' but, They loho seem to themselves to be wise. By which words, namely, he implies those who are skilful, but arrogant. Eliu, therefore, while he has many forcible sentiments, has touched himself in the close of his speech. For when men, who are learned and arrogant, do not live rightly, but are compelled by the force of doctrine to say right things, they become in a measure the heralds of their own condemnation, because while they enforce in their preaching that which they scorn to do, they proclaim with their own voices that they are condemned. Against whom it is well said by the Psalmist, Tliey were Ps. 78, turned into a crooked bow. For a crooked bow strikes the very person, by whom it is aimed: but the tongues of arrogant men are in their sayings like a crooked bow; because when they speak against pride, they fix their arrows in theii* own makers. Whence we must watch with the utmost care, lest the wisdom we receive should take away the light of humility, when it illuminates the darkness of
Job 37, ignorance, and should not any longer be wisdom. For —?i^— though it shines forth in might of speech, yet it obscures the heart of the speaker with a covering of pride.
76. For some goods are of the highest, others of a mixed, land. The highest goods are faith, hope, charity. Which, when they are really possessed, cannot be turned into evil. But prophecy, doctrine, the power of healing, and the rest, are goods of a mixed nature. For they are so placed between each extreme, that at one time the heavenly country only, and at another earthly glory, is sought by their means. We term these, then, virtues of a mixed nature, which we turn to whatever object our mind wishes for; which the mind can use when possessed, just as it does worldly riches. For through earthly riches, some pride themselves in boastful ostentation, others perform offices of mercy upon their indigent neighbours. When outward praise then is sought for by doctrine and prophecy, the height of earthly glory is aimed at, as if by bodily riches. But when doctrine and prophecy are employed for gaining souls, the riches we have received are distributed as it were to our needy bi-ethren. Because then the mind, through want of care, keeps itself aloof from the hand of the Giver, by means of those very gifts which it boasts of possessing, we must with vigilant forethought take care, that our vices are first overcome, and our gifts afterwards secured with circumspection. For if the mind, when amongst them, incautiously forsakes itself, it is not assisted and supported by them, but is rejected, as if already repaid for its former labours. Whence also it happens, that when the virtue we possess is employed in the service of transitory praise, it is no longer virtue, because it takes service with vice. For since humility is the source of virtue, that virtue truly shoots up in us, which remains firm in its proper root, that is, in humility. For if it is torn from it, it doubtless withers away, because it loses the moisture of charity, which quickens it within.
77. But because secret pride of heart is reproved by this, which Eliu says. All who seem io themselves to he ici&e will iwt dare to contemplate Him; it seems good to observe what great gifts of virtues David had obtained, and in all these with how firm a humility he maintained himself. For whom would it not puff up, to break the mouths of hons: to Book rend asunder the arms of bears; to be chosen, when his elder— ^— — * brethren had been despised; to be anointed to the government of the kingdom, when the King had been rejected; to slay with a single stone Goliah who was dreaded by all; to bring back, after the destruction of the aliens, the numerous foreskins proposed by the King; to receive at last the promised kingdom, and to possess the whole people of Israel without any contradiction? And yet, when he brings back the Ark of God to Jerusalem, he dances before the Ark, mingled with the people, as though forgetful that he had been preferred to them all. And because, as is believed, it had been the custom of the common people to dance before the Ark, the king wheels round in the dance, in service to God. Behold how he whom the Lord preferred specially above all, contemns himself beneath the Lord, both by equalling himself with the least, and by displaying abject behaviour. The power of his kingdom is not recalled to his memory; he fears not to be vile in the eyes of his people, by dancing; he remembers not, before the Ark of Him Who had given him honour, that he had been preferred in honour above the rest. Before God he performed even the extremest vilenesses, in order to strengthen, by his humility, the bold deeds he had performed in the sight of men. What is thought by others of his doings, I know not; I am more surprised at David dancing, than fighting. For by fighting he subdued his enemies; but by dancing before the Lord he overcame himself. And when Michal, the daughter of Saul, still mad with pride at her royal descent, despised him when humbled, saying, How '2 Sam. glorious was the king of Israel io-ddi/, uncovering himself ' " before the handmaids of hit servants, and made himself naked, as though one of the buffoons rvere naked: she immediately heard, As the Lord lireih, I uill ploy before t]ie\h\A.i\. Lord, Who hath chosen me rather than thy father. And a little after he says. And I ivill play, and I will become?;?o>-eibid.22, vile than L June been, and L tn'll be ]>unible in mine oivn eyes. As if he plainly said, I seek to become vile before men, because I seek to keep myself noble before the Lord, through my humility.
78. But there are some who think humbly of themselves;
Job 37, because, when placed in honour, they consider that they are '- — nothing but dust and ashes; but yet they shrink from appearing contemptible before men, and, contrary to what they think of themselves within, they corer themselves, as it were, with a rigid cloak of beauty without. And there are some who seek to appear vile before men, and contemn every thing that they are, by exhibiting themselves as lowly; but they are yet puffed up in themselves within, as if by the very merit of the mean look they have disydayed; and they are the more elated in their heart, the more they seemingly suppress pride. But both these warrings of the one sin of pride, David detected with great circumspection, overcame with wonderful virtue. For he teaches that, though thinking humbly of himself within, he seeks not honour from wiUiout, saying, / uill play, and I ivill hecome more vile. And since he does not swell with pride within, because he made himself vile without, he adds. And I will he humble in mine own eyes. As if he said. Such as in self-contempt I represent myself without, such also do I keep myself within. What then should they do, whom teaching elates, if David knew that our Redeemer was to come from his flesh, and announced His joys in prophecy, and yet kept down in himself the neck of his heart, by the strong heel of discretion, saying, And I will he humble in mine own eyes?
79. It is well said therefore by Eliu, Therefore men will fear Him, and all ivlio seem to themselves to he wise icill not dare to contemplate Him. For they who seem to themselves to be wise, cannot contemplate the wisdom of God; because they are the more removed from His light, the more they are not humble iu themselves. Because while the swelling of pride increases in their minds, it closes the eye of contemplation, and by considering that they outshine others, they thence deprive themselves of the hght of truth. If, therefore, we seek to be truly wise, and to contemplate Wisdom Itself, let us humbly acknowledge ourselves to be fools. Let us give up hurtful wisdom, let us learn praiseworthy folly. For 1 Cor. 1, hence it is written, God hath chosen the foolish things of this ib.cJ, 18. ^^orld to confound the wise. Hence again it is said, // any man among you seemeth to be ivise in this world, let him hecome a fool, that he may be wise. Hence the words of the
Gospel history attest, that when Zaccheus could see nothing Book for the crowd, he ascended a sycamore tree, to see the Lord \ \ as He passed by. For the barren' fig is called a sycamore. 4. Zaccheus therefore, being small of stature, ascended a syca- f^ljf'gj^ more, and saw the Lord, because they who humbly choose the foolishness of the world, do themselves minutely contemplate the wisdom of God. For the crowd hinders smallness of stature from beholding the Lord, because tlie tumult of worldly cares keeps the infirmity of the human mind fi"om looking at the light of truth. But we prudently ascend a sycamore, if we carefully maintain in our mind that foolishness which is commanded by God. For what is more foolish in this world, than not to seek for what we have lost-; to give up our possessions to the spoilers, to requite no wrong for the wrongs we have received, nay more, to exhibit patience, when other wrongs have been added? For the Lord commands us, as it were, to ascend a sycamore, when He says, Of him that taketh away thy goods, ask them not ih. 6, 30. again; and again, If any man smite thee on the right c/ieeA^, Matt. 5, turn to him the other also. The Lord is seen, as He passes ^^• along, by means of the sycamore, because though the wisdom of God is not yet steadily beheld, as it really is, by this wise folly, yet it is seen by the light of contemplation, as though passing by us. But they, who seem to themselves to be wise, according to the words of Eliu, cannot see it; for, hurried away in the haughty crowd of their thoughts, they have not yet found a sycamore, in order to behold the Lord.
1, After the loss of his goods, the death of his children, the wounds of his body, the words of his wife persuading him to evil, the insulting language of his comforters, and the darts of so many sorrows boldly received, blessed Job ought to have been praised by his Judge for such great power of constancy, if he had been now going to be called out of this present world. But after he is here about to receive back yet two-fold, after he is restored to his former health, to enjoy longer his restored possessions, Almighty God is obliged to reprove with strict justice him, whom He preserves alive, lest his very factory should lay him low with the sword of pride. For what commonly slays a soul more fatally than consciousness of virtue? For while it puffs it up with self-consideration, it deprives it of the fulness of truth; and while it suggests that it is sufficient of itself for the attainment of rewards, it diverts it from the intention of improvement. Job, therefore, was just before his scourges, but he remained more just after his scourges; and, having been praised before by the voice of God, he afterwards increased from the blow. For as a ductile tube is lengthened by being hammered, so was he raised the higher in praise of God, as he was smitten with heavier chastisement.
Job too great to he humbled by a human example. 261 But he who stood thus firm in his virtues, when prostrated Book