Job 36, Lord has covered, vvitli Ilislit'litenini' clouds, the ends of the — '- — sea; because, by tlic briHiaut miracles of preacher», 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 oidy 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 words through fear of God: and he who, when unbe- lieving, had not dreaded the bands of combatants, now fears, when faithful, the tongues of the humble. For because the virtue 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 people, and giveth 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 wicked- nesses, dread eternal torments. But food is given too by these same clouds by which terror 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 alann sinners with eternal punishments, and support penitents with the joys of the kingdom of heaven. Whence the very course * This special mention of Britain berthus. Lib. xi. Ind. iv. 28. 29. 64.
was probably added after the publi- 65. 66. Be7i. (St. Gregory was not, cation of the work, as the Saxons were however, unaware of the existence of not converted till St. Gregory had the British Church, and may have been some years Pope. See his Eps. referred to it. Ed.) to St. Augustine, Bertha, and Edil- The siune, who proclahn terrors, (/ire food fo uhtiiy. 215 of this dispensation is well observed, so that Eliu said, in Book proper order, that God first judges the people by these, ^i^^^ii: clouds, and afterwards gives thein 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 IIoli/ john20, Ghosf: 7vhose soever sins ye remit, they are remitted unto'^^''^^' them; and?rhose soever si?is 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 Ihein 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, when 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 ma}^ enjoy heavenly food, and overcome that loathing of hunger with which they were dying? Let it be said then. When He will spread out the clouds as His tent, and lighten with His light from above, He will cover also the efids 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 does not say to all, but * to many.' Because, namely, it is written, All men have wo/2Thess. faith. And to certain persons it is said. Ye therefore Aear johnS, not, because ye are not of God. And again, No man can'^f- come to Me, except the Father Which hath sent Mc draw u. him. And again, Tlie Lord knoweth them that are His. g ^^^' 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 in imitation of the Lord. They partake the gentle preaching Job 36, of tlic Divine Word, but continue, in tliemselvcs, niiglity iu — - — pride. Whence liere also, after the breadth of the whole collected Church lias been signified by the ends of the sea, it is fitly subjoined; Ver. 32. He hidelh llic lUjhifrom the rnhjlUij. xiii. 24. For those in truth are ' mighty,' who exalt themselves with lofty thoughts. Against whom it is said l^y Isaiah; Is. 5, 21. Woe unto you, who are wise in your own eyes, and prudent Rom. '^^ your own sight. Against whom also Paul says, Be not 12, 16. wise 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 Mat. 11, Its own self, I thank Thee, O Father, Lord of heaven and earth, because Thou hast hid these things from the wise and prudent, and hast revealed them to little ones. Calling, namely, the haughty, wise and prudent. For lie. 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 shew ' parvi- ^^^^^ is meant by this littleness^, it is added, / was brought tas low, and Lie 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 wdsh to have the credit of an upright life ', court flattery, 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 Reuben, and Gad, and the half-tribe of Manasseh, well represent in Moses; who pos- sessing many flocks and herds, whilst they desire that plain Men tvho choose tit is life, like Gadiles and llenbenites* '217 country which they had seen beyond Jordan, refused to Hook receive an inheritance in the land of promise, saying, 'fh(^'^ — c-* conniry icJiidt the Lord smote before the s'ujht of the children 32, 4. 5. of Israel^ is of a reyion most fertile for the pasture of ani- mals^ and we thy servants have many beasts; and ue pray ihee^ if ice have found yrace in thy si^jhty to yive it unto us thy servants for a possession, and 7nake us 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, which they hold in appearance, urges them on; lest they should become in- active from the delight of ease, and should d(iter others, by their example, from the endurance of toil, and from studying to be patient. Whence it is said to them by Moses, Shall^^^^^- your brethren go to battle? and shall ye sit Jiere? fVhy do ye subvert the minds (jf the children of Israel. But because tliey are ashamed not to defend that which they confess, they hasten to contend for that faith which they have professed; and secure it, not for themselves, but for their neighbours. Whence they say to Moses, We will build sJieepfolds, rt;/o?^'"™^' stalls for our beasts, and fortified cities for our little ones; 17' but we ourselves will yo 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 tliercin. Whence they return to the plain country, because they descend from the lofty summits of the moun- tains, as if from the hope of heavenly things, to rear brute animals without the land of promise. Because they labour 218 Liykl wilkdrdwn from itic proud, restored to the humble.
Job 36, diligently to siij)])ly tlio irrational motions of their mind will various objects of desire: because they, who are blinded will 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. Whence it is now rightly said, He hldelk His light from the mighty. But yet grace from aVjove 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 ]:)rofitable, 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 tlie 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 con- fess 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 under- stood that the light is concealed in the hands, when 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, •> That is, not inmanibus, but in manibus, as Heb.
Light hidden in ill tvorks. Who arefrienda of God. '219 and are enliehtened with the rays of inward protection, so Book that ihey afterwards love their heavenly country with greater ' zeal, than they used before to glow with in earthly 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 bom 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 despaiis 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 light it is immediately added, Ver. 33. He declares of it to His friend, that 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, Fe 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 'amicus 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 -p^^' friends, for all things that I have heard of My Father /x. 14. have made known unto you. Of this light then of the eternal J5. ° ' country, God announces to His friend, that it is his posses- sion, 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 that he 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 \ 220 3I('n raised lo (ujutdihj ivilh Amjids htj I lie Incarndlum.
Jon 3G, 29. J Jilt tlic Maker of those very spirits has come to us, and -^^-^ — exljibited Iliiustlfas a man, even bencatli tlieni, as is said of P«. 8,6. Him to the Father by the Prophet, lliou hast made Him a mile lower than the amjels. And because lie found between these selfsame spirits and ourselves the stunibling-block of a discordant life, with wonderful ])ovvcr, and with still more wonderful kindness, creating the higher, and taking on llim the lower nature, lie 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 llim, 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 lo God in the ^^' highest^ and on earth peace to men of (jood will. As if they said plainly; 1«iiose 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 tlie Old Testament, that a jQg 5 man adored an Angel '', and was not forbidden to adore him. 13—16. But when after the coming of the Redeemer, John had Rev. i9,pj.Qg(^i.ated himself to adore the Angel, he heard, See thou do it not, I am tlty 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 Flim, but that afterv^^ards they could not keep human nature in subjection under them, inasmuch as they beheld it, in their Maker, exalted even above themselves r For that nature ought no longer to be despised, and degraded in the members, which, exalted in the head of the members, Heb. 2, deserved to be venerated, lie 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, ^ Horn. 8. in Evang. he names Lot of the latter instance Deut. 34, 10. and Joshua. The former, perhaps, must not be forgotten. See also Dan. only bowed as to guests. In judging 12, 1.
No )nan ascends to heaveft hnl Chrlsl, Head and Memhcrs. 221 where ihey sec that their Head lias gone before. Whence Book it is well said by this our Head Ifiinself, Wheresoever (he ^~— Mat 2^ carcase is, there ulll also the eagles be gathered together. 28. ' Whence Peter says, To an inheritance incorruptible, un- 1 Pet.
dejiled, and that fadeth not aicag, reserved in the heavens. ' Whence Paul says, We know that if our earthly house qf^Cor.D, 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 Trutli aj^ain says. No man John 3, 13 hath ascended into heaven, but He that came down from heaven, the Son of Man Which is in heaven? For to this sentence, that which the same Truth says is directly opposed, Father, I tvill that where I am, they may he ivith Me also. Jolmir, But yet It is not at variance with Itself in Its w ords, 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 w^hen 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.
I we have been already made one with Him, He returns alone, • even in us, to that place, from whence He came alone in I Himself; and He Who ever is in heaven, ascends daily to liiavcn; because He Who remains in His Godhead above i all things, draws Himself up daily to heaven, in the body of His ^lanhood. 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 know that 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 may ne up to it. But these things are very marvellous, and 222 lu'dv nn)r(>f< thr houI from its phirc in rrirllily ajfociioiis.
Job 37, very awlul, Uiat a man, born on tlif eartl), and condenmed, '■ — 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 fruit- ful 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, / 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 etenial country, it is rightly subjoined. At this my heart trembled. As if he said, It went beyond itself in transport 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 Terror of GoiVs ]'()ice wakens ihe soul fo thought. 223 that it now feels no pleasure except in the things of eternity, Book and despising transitory objects, it seeks only for those'— ^ ■* which endure. It is well said then, At this my heart trembled., and was 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 th-is 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. // will hear a hearing in the terror of His voice, and a sound going out of His mouth.
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 this ^^^^.., hearing is heard. As Habakkuk says, O Lord, I have heai'du^h. 3, 77/// hearing, and was afraid. ^Vhence it is said here also.
It icHl hear a hearing in the terror of His voice. But w^e must observe that the voice of God is said to be heard, not in joy, but in teiTor. 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 with 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 [issembly then of men and angels: how mightily even the '>:> J The Sojf, iha Mou//t oj God; Jls Soiuid, the Holy Clioat.
Jon 37,buniint' elements contend a'^ainst the reprol)ate; liow ter- — - — ribly that eternal sentence comes forth from tlie moiilli of the strict Judge, with which it is said to the reprobate, M:\t.25, Depart /lom Me, ye cursed, into cverldHlirin /ire, which is '*'' prepared for the decil and his anyels. The pnnisliment 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, // irill hear a heariny iff the terror of His voice. Where it is also well subjoined, And a son nd yoiny forth from His mouth, 34. The sound from the moutli of God, is the ])ower 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 were made by Him;) so is He also called His mouth.
Is. 1,20. por hence is that which the Prophet says. For the Mouth of the Lord hath spoken these tilings. 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. We therefore rightly understand Him, by the ' Mouth of the Lord.' Whence the Bride says to Him in the Song of Songs,