204 We know Who works, but cannot discern how.
Job 3G, are, in a wonderful manner, far away from the sight of Him '■ — Wliom they ])cho]cl. But when it is said, Rcmeinher that thou knowest not His work, and it is then subjoined, All men see Him, (and to behold lliin, 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 beholdelh 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 off, because we are separated from His strength by the mist of our own infirmity. It follows, Ver. 26. Behold, God is great, surpassing our knoidedge.
vi. 9. He had said above, Behold, God is lofty. He now says ver. 22. ^gain. 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 know- ledge 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.'
Eternity expressed by years tcithoiit number, 205 For whcMi we wish to expand tl)o briefness of time, we extend Boon our^noments through hours, our hours through days, our ' days through months, and our months through years. Since then he wished to speak of something very hxrge, but did not find what wider thing to speak of, he multiplied years in God williout reckoning their number, saying, The number of His years cannot be reckoned; in order tliat while he multi- plies those things wliich are 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 Pie 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 circum- scription 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.
1 1. 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 liighest 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 Ave 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 througli 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 inconiprehensil)le. But we have learned, that He is -lyiown to the minds of men, when all men see Him; and ^20(i Holy Preachers signified hy * ^tars of rain?
Job 3(), that uc behold and admire His greatness, when the number -—^ — of ]lis years is considered beyond number; it now remains for us to hear, what are His doings. It follows, Ver. 27. Who takath away the stars of rain^ and poureth forth shovjers like whirlpools. viii. 12. There are two kinds of just persons in this life; one, namely, of those who live uprightly, but teach nothing; another, of those who live uprightly, and teach accordingly. As in the face of heaven some stars come forth, which no stoiTns 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 abun- dantly? 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 prophecy? 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 sinnei*s, 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 from this present life the souls of these persons, enclosed in this corruptible flesh, the stars of rain are with- drawn 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 4 Floods still (fiven, when the rain- stars are withdrawn. *i07 of rain from above were to cease entirely, when the stars Book were withdrawn, it is riglilly said, Who taketh away the— -' stars of rain J and ponrelJi forth the shotcers like whirlpools. For, when the Lord had taken away the Prophets, He sent tlie Apostles in tlieir place; to rain like whirli)ools, 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 JiathJeT.SjS, been no latter 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 conoealed. For that which they stated briefly, they mani- foldly 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, whirlpools 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 exliibits, as it were, whirlpools. But let not these expositors prefer themselves in any way to the same Apostles in wisdom.
208 Tjater teachers have their knowledrje from the Apostles.
Job 36, when thoy S])cak at greater length in exposition. For they '— ouglit constantly to remember through whom they have received the discoveries of tliis very wisdom. Whence it is also fitly subjoined, Ver. 28. Which flow 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 ivater 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 they 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 Jly 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; Examples of Sain Is ^ like chads, be/ wee a as and I he San. '209 nor (Iocs our sicht penetrate the ctiicreal ro<rions, because its Hook .. XXVII. own infirmity conceals tliem from it. And wljen the sun' - shines ibrtli from the heaven, it first feeds itself on the air which is poured between, that so it may afterwards conlem- ]date the rays of the sun in the sky. Because, therefore, we arc carnal men, when \vc endeavour to attain to heavenly things, vrc raise, as it were, our e^'cs 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 jn'cceding 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 men. Whence it is said in another place, ^ Thou enli(jhtenest w on derf ally from the^(pcoTilus eternal moan faint. For he, who cannot behold the rising'"' '^~' sun, looks at the mountains tinged with his rays, andafoo'e^^" discovers that the sun, has risen. God enlightens us, there- Ver's!* fore, from the eternal mountains, because He illuminates us ir^^- with the ray of His brightness, by our admiring the doings of former fathers. Behold we are kindled with zeal of devo- tion and love for the Lord; but wo 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^atu, to tread the watery ridges of the sea. The other rested joimii through love on the very breast of our Maker: and he who23-2j. 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 word from the Lord, forsakes his kindred, and Gen. 12, his country; and for the sake of obtaining his eternal inhe- ~ ritance, fears not to smite him, whom he had received as his ib. ch. heir, when now old and almost ready to die? AVhen we are ' VOL. III. p 'ilO Vir/Hcs of KsdUy JdCdIt, Joneplt^ Moses y Joshua, Jon 30, endeavouring to i^ain hold of the virtue of ])ationce, 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, ^~~ ' discharged 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 sup- ported 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 are wishing to be filled with gentle- ness, 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 per- secution? When we are endeavouring to fashion the con- stancy 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 endea- vouring 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 David's forhearaucr. FertilizifKj ntitt from Saints, Sfll 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 tvill hear^ i Fam. and tvill kill me. And the Truth says to him by Itself; ' ' How long dost thou mourn for Saul, since I have rejected ih. 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, who 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 persecutor of his, with the humi- lity of frequent satisfaction, who takes away the spear of i Sara, his persecutor, cuts off* the border of his cloak, and hastens 15/26 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 might not be slain.
18. Because then we are instructed by preceding examples, in all things which we spiritually desire, it is well said of these clouds. Which cover all tilings 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 pene- trate, 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 p2 212 Cod niorcsi nvd dwells in Sninl.s as His Tofls.
Jou 3G, shew what tlio Lord has done by their means in the world.
^It follows, Ver. 2D, 30. If He icill spread out clouds as His tent, and lifjhlen icith His light from above. He ivill 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 My Messenger before Thy face, who shall prepare Thy way before Thee. And hence also it is said by P.«.68,4.the Psalmist, Make a way for Him Who ascendeth over the ib. 7. west. And again, O God, when Thou wentest forth before Thy people, ivhen Thou passedst through the desert, the earth was 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, Pi'ophet, And I will ivalk in them. For He does in truth walk through them, whilst He pours Himself into the hearts ofmen 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 not beheld. Hence it is that all the syna- gogue together is called a ' tent," when the Lord complains by Jeremiah that the priests had ceased from preaching, saying, Jer. 10, xhere 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, ^Jq 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 Roro.io, coiy,ii-,g to the hearts of men, from Jerusalem round about into Illyrlcum, the Lord was resting in his mind.? For he Rain of i>reacliimj; I icjh ten In g i>/ miracles, 2 13 Was a cloud for men, but a tent for God; because He was Book invisibly retaining liini in his heart, Whom he was by his ^^ — J preaching pouring into the hearts of his hearers. When 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 wilder- ness, and ainiing at lofty things, lived separated from the converse of the people. But he w^as made the tent of God, when, on being sent into Egypt, to bring back the peo])le, 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 into 2 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.
t>0. 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 ivith 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 uilt multiply Thy lightnings, and confound "Ps.iu. them. By these clouds then He lightens from above with ^^^^* His light; because by holy jDreachers He illumines the gloom of our insensibility even by miracles.
Al- 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 icill 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 214 Kttds of the sea auhdiied. Judjmenl in preiicliiHy.