Sol. Let Him kiss me with the kiss of His Mouth. As if She 1. '^ ' said; Let Him touch me with the presence of the Only- Begotten Son my Redeemer. But, by the sound of His Mouth, can be designated the Holy Spirit of the same Lord. Whence it is wTitten in another place also, as signifying the Acts 2, same Spirit, Suddenly there came a sound from heaven, as of a mighty icind approaching. A sound, therefore, proceeds from the Mouth of the Lord, when His Con- substantial Spirit, coming to us through His Son, breaks through the deafness of our insensibility. As the Mouth oi the Lord speaks of this same uncircumscribed and incor- They who judge themselves become judges. God unvarying. 2*25 poreal sound, and says, He shall receive o/' Mine, and shall Book • *• XXVII shew it unto you. By the terror of His voice, then, can be ' understood the power of fear, and by the sound of His 14. ' mouth the sweetness of consolation; for those, whom the Holy Spirit tills. He first alarms at their earthly doings, and afterwards consoles with the hope of heavenly objects; in order that they may afterwards rejoice the more in con- fidence of their rewards, the more they were before afraid on beholding only the punishments. Hence is it that Paul speaks of this Spirit of the Only Begotten, as of this sound of His mouth. For ye have not received the Spirit of 'Rom. 8, bondage again to fear, but ye have received the Spirit of the ^^' adoption of sons, whereby we cry Abba, Father. Hence the Truth says by His oun mouth. Receive ye the Holy Ghost: John20j whose soever sins ye remit, they are remitted to them; and ' ' whose soever ye retain, they are retained. Lo! the terror of the converted is turned into power; because while they punish their sins by penance, they ascend up even to the exercise of judgment; so as to receive this power from God, which ' before they used themselves to fear at His hands. For they in truth become judges, who feared greatly the judgment of heaven; and they now begin to remit the sins of others, who had before been afraid that their own would be retained. But because this very judgment, which takes place spiritually, is not now seen by the carnal; there are some who consider that God is not concerned about human affairs, and think that they are carried on by accidental movements. Against whom it is rightly subjoined, Ver. 3. He himself consider eth under all the heavens, and His light is over the ends of the earth.
35. As if it were plainly said; He who rules over the xviii. highest things, forsakes not even the most remote. Because His watchful rule is so directed towards the greatest con- cerns, as not to be kept from those which are little. For He Who is every where present, and every where equal, is not unlike Himself, even in unlike circumstances. He therefore equally regards all things, equally disposes all things, Who, though present in all places, is not locally con- fined, nor varied by attending to various concerns. But if we understand by the heavens, holy preachers, (as the VOL. III. Q 2*20 Jlaritfi of Miracles not against Particular Providence.
Job oly Pro];lict attests who says, TJie heavens declare the glory of Fs.ii) 1. ^^^^0 a^l^i* the coining of the Holy Spirit is designated by the sound of the inouth, it is rightly sulijoined, He Him- self considerelh under all the heavens, and His light is over the ends of the earth.
30. For there are some, who, when they hear the won- derful works of the Apostles, (that they rais(;d the dead by the Holy Spirit which they had received, cast out devils from the possessed, removed infirmities V>y their shadow, foretold future events by prophecy, and, speaking in the tongue of all nations, preached the Only Begotten Word of God;) because they do not see these powers now in the Church, suspect that the grace of heaven has been already withdrawn from the Church, forgetting to consider that it Fs.9*, 9. is written. An assister iri needful times, in tribulation. For Floly Church required then the assistance of miracles, when the tribulation of persecution oppressed her. For after she has overcome the pride of unbelief, she requires no longer the signs of miracles, but the merits of deeds alone, though she displays even them by many persons, 1 Cor. when opportunity demands. For it is written. Tongues are ' "" for a sign not to them that believe, but to them that believe not. Where then all are faithful, what cause demands signs to be displayed? On which head perhaps we the more readily give satisfaction, if we make some mention of the Apostolic dispensation.
Acts 28, 37. For Paul, the illustrious preacher, coming to Melite, and knowing the island to be full of unbelievers, healed by his prayers the father of Publius, afflicted with dysentery and 1 Tim. fevers; and yet advised Timothy when sick, saying, Use a ' * little wine for thy stoinach^s sake, and thine often infirmi- ties. Why is it, O Paul, that thou restorest the sick unbeliever to health by thy prayers, and yet healest so great a defender of the Gospel by food, like a physician? except that outward miracles are wrought, in order that the mindj of men may be brought to inward truths; that so by th( wonder which is visibly displayed, those invisible truths! which are more wonderful, may be believed } For the father of Publius required to be healed by a sign of power, ii' order that he might revive in mind, while returning t- Timothy not cured. Mercy at the end of sinners. 2*27 health by a miracle. But no miracle needed to be mani- Book • X X V I r fested outwardly to Timothy, because he was already full of-^ ' life within. What wonder is it then, that miracles are not frequently displayed, when the faitli has been spread abroad, when even the Apostles themselves performed them not in the case of some who already believed? The heavens, then, having been raised up, the Lord considers inferior objects; because, when the greatest preachers have been taken away. He constantly regards even the lowliness of our infirmity. And His light beholds, as it were, the ends of the earth, under the heavens; because, after the sublime doings of those who have gone before, He embraces the ways and doings even of sinners by the illumination of His grace. And though He does not now frequently manifest miraculous signs, by the life of believers, He yet departs not from these same believers by the virtue of -works. But His light over the ends of the earth can also be thus understood; that whilst the preaching of heavenly Grace gathers the nations to the faith, it has embraced within itself the boundaries of the world.
38. Or, certainly, the ends of the earth are the ends of sinful men. And it is often the case, that many forsake God, and waste the seasons of their life in canial desires. But yet, when looked down upon by Divine Grace, they turn to God at their latter end, they learn what are the eternal judgments, and punish with tears all the evil deeds they remember to have committed; and prove by their upright conduct that they are sincerely prosecuting these. And when righteousness succeeds, their former sin is surely entirely forgiven. For hence Hannah says by the spirit of prophecy. The Lord shall judge the ends of the earth; i Sam. because doubtless God does not judge the former life of ' sinners, when, by a look of affection from above, He en- lightens their latter end. Hence Moses says, Tlie firstling Ex. 13, of an ass thou shall exchange for a sheep. For, by an ass is designated uncleanness, but by a sheep, innocence. To exchange then the firstling of an ass for a sheep, is to convert the beginnings of an impure life into the simplicity of innocence; in order that a sinner, after having committed those deeds which the Lord rejects as unclean, may now 228 Man^ roused to sense of sin, r/roans in penitence.
Job 37, display such conduct, as lie can offer to God as a sacrifice. — Because then a sinner is converted after his sins, and is brought back at last from tin- darkness of his misdeeds, at the end of his life, it is now rightly said, And His liyJd is over the ends of the earth. T3ut that very grace, which fdls the mind after sins, affects it with great grief. For it recals evil deeds to the memory, and shews a man how justly he is to be condemned. Whence it comes to pass, that he bewails with daily floods of tears every sin which he remem- bers to have committed, and the more he is now able to discern what is righteous, the more ardently does he desire to punish his own wicked self with groans. Whence it is fitly subjoined, Ver. i. After Hhn a sound will roar.
xix. 39. For the Lord doubtless turns into sorrow the life of him whom He has filled with His illumination; and the more He suggests to the enlightened mind eternal punish- ments, the more cruelly does He weary it with sorrow for its past wickedness; and a man grieves at what he was, because he now begins to discern the good which he was not. He hates himself, as he remembers himself to have been. He loves himself as he discerns he ought to have been; and now loves only the bitterness of penitence; because he carefully considers in what gi'eat pleasures be has sinned through self-indulgence. It is well said then, After Him a sound ivill roar. Because when God enters the mind, it is doubtless plain, that the sorrow of repentance immediately follows, in order that that soul may now delight in wholesome sorrow, which used to rejoice in its iniquity with a lamentable mirth. But the more abundantly a- sin is lamented, the higher is the knowledge of the truth attained. Because the conscience, before polluted, is renewed by a baptism of tears, to behold the light within. Whence after the roaring of repentance, it is fitly subjoined. He will thunder with the voice of His greatness.
XX. 40. For God thunders with the voice of His greatness, when, to us who have been now well prepared by sorrow, He makes known, how great He is in His doings above. For thunder proceeds, as it were, from heaven, when the looli| of grace strikes us slumbering in carelessness and neglect.
Then God reveals Himself. JVat/s of His Voice imknown. '2*21) with sudden fear; and when lying on the ground we hear a Book sound from above: for tliinking of tilings of earth, we are '— ' suddenly alarmed at the sentence of terror from above; and our mind, which used to slumber with evil security in things below, is now properly alarmed and anxious for things above. But we know not, in what way the terror of this secret visitation enters into us: nor is it discerned by the eye of the very mind, whose purpose is changed for the better. Whence it is fitly subjoined, And He icill not be enquired into, when His Voice hath been heard.
41. The voice of the Lord is heard, when the breathing of xxi. His grace is conceived within the mind; when the insensi- bility of our inward deafness is broken through, and the heart, excited to zeal for the noblest love, is pierced by the voice of inward power. But even the mind, which has been enlightened by the voice of the supervenient Spirit, which insinuates Itself into the ears of the heart, does not trace it out. For it is unable to consider by what openings this invisible power flows into it, in what ways it comes to, or recedes from, it. Whence it is well said by John, The wi?id Johns, bloiceth ivhere it listeth, and thou hear est the voice thereof, but knowest not ichcnce it cometh and whither it goeth. For to hear the voice of the Spirit, is to rise up to the love of the invisible Creator, by the power of inward compunction. But no man knows whence it cometh; because we are not told on what occasions it pours itself forth on us by the mouths of preachers. And no man knows whither it goeth; because when many hear one and the same preaching, it doubtless cannot be understood, whom It forsakes and casts off, or into whose heart It enters and takes its rest. For but one thing is taking place without, but the hearts of those who behold are not penetrated by it in one way: because He who invisibly modifies visible things, plants incomprehensibly the seeds of events in the hearts of men. Hence is it that some believed, when Lazarus was raised from the dead: John 12, while yet the greater number of the Jews were roused to zeal ' * in persecution by this very resurrection. That one and the same miracle, then, which conferred on some the light of Faith, deprived others of the light of the mind, by the dark- 230 Marvellous v)orkin(/ of GocTa ^oice in man.
Job37, ness of envy. Ilenco is it that each of the thieves beheld :i^-r-^ tliat same death of our Redeemer, which was like his own; 39.40. but the one feared not in }iis pride to assail Him willi con- tumely, Whom the other honoured by fearing Him. In the same circumstance the thoughts of each was not the same; because the inward Arbiter, by invisibly modifying, made it to differ. But as these secret modes of breathing on us cannot be comprehended by our thoughts, the traces of the Divine voice are doubtless unknown to us. Whence it is still further subjoined, Ver. 5. God will Ihunder marvellously with His voice. xxn. 42. God thunders marvellously with His voice, because He penetrates our hearts incomprehensibly with His secret might. For while with its secret motions it overpowers us with fear, and fashions us in love, it proclaims in some silent manner how eagerly He is to be followed, and a violent impulse arises in the mind, though nothing sounds in the voice. And it sounds the more loudly within us, the more completely it deadens the ear of our heart to every outward sound. Whence also the soul, as soon as it is brought back to itself by this inward call, wonders at what it hears, because it feels the force of unknown compunction. And this its admiration is well signi- fied in Moses by the manna coming from above. For the sweet food which is received from above is called ' manhu.' Ex. 16, Yox manhu means. What is this? And we say, ' what is this,' when we ignorantly wonder at that which we behold. The soul then perceives the manna from above, when, roused by the voice of compunction, it is surprised at this unusual kind of inward refreshment; so that filled with Divine sweetness, it rightly responds, What is this? For while it is kept from the thought of lower objects, it feels unusual wonder at what it beholds from above. But because the habit of our former life is immediately changed, when the deafness of our slumber is burst through, by this voice; so that the soid, inspired by the Spirit from above, desires as highest the things which it had despised, and contemns as lowest what it used to desire, it is rightly subjoined.
Who doetJt great tilings and insciutahle. xxiii. 43. For that a man who was given up to earthly objects, and overpowered by sinful desires, becomes suddenly ardent He works inscrutably. Saints, condescemUng, like snow. 231 for new pursuits, and cold to his former liabits, that he p>ook • • XWII renounces outward cares, and is eager for inward con — *— — temjilation; wlio can be sufficient to consider this power of the voice from above? who can comprehend it on con- sideration? Great are the things which God efl'ects by His voice; but they would be less great, if they could have been searched out. He doeih, therefore, (/real tJiings and in- scrutable: because lie exhibits outwardly the result of His work, but the nature of the work is itself concealed within. He sounds abroad with His voice, even by Apostles, but He illumines the hearts of the hearers within, by Himself: as Paul bears witness, who says, / have planted, Apollos watered, i Cor. but God gave the increase. For neither is he that planteth ' any tiring^ neither he that watereth, but God that giveth the increase. But though they do not themselves confer on our minds the hearing of the Divine voice, they are yet sent to condescend to us by words from without. Whence it is fitly subjoined, Ver. 6. Who ordereth the snow to descend on the earth, and tlie rains of the wilder, and the showers of His strength.
44. Because the Psalmist says. Thou shall wash me, and xxiv. / sJiall be whiter than snow; what do we understand by^J" ' snow in this place, but the hearts of the Saints made white by the light of righteousness.? But waters are taken up, and congealed above, in order to become snow. But when this snow descends to the earth, it is changed again into liquid waters. Waters therefore are the minds of j)reachers; which are confirmed in a higher sense of things, when they raise themselves to contemplate heavenly objects. And when they are hurried along in the consideration of lofty things, they receive the strength of confirmation. But because they are still retained on earth by love of the brethren, they bring themselves down from their lofty understanding, and preaching humbly to the weak, they melt like snow, and water their thirsty hearts. Snow then descends to the earth, when the lofty hearts of the Saints, which already feast on solid contemplation, condescend to humble words of preach- ing through love of the brethren. For as snow covers the ground, when it lies on it, but waters it, when it melts'; so 23'2 Saints, taken up to (/od, come down for inan'.s yood.
Jon 37, the virtue of the Saints protects the life of sinners by its — — — strengtli with God, and }>y its condescension melts, as it were, and waters tlje thirsty earth, to bear fruits. And because water is first brought up from belo\N', that it may afterwards be returned in showers from above; so do lioly men, when placed on tlie lofty eminence of their virtues, consider from whence they are elevated, for fear of despising the meanness of others' infirmity. Waters, then, return, as it were, to the earth from which they have been raised, when nghteous men, condescending to sinners, cease not to re- member what once they were. Paul had certainly been hitherto but water on the earth, when he knew the Law carnally. But when raised up to heavenly knowledge, he was converted into snow; because he changed his former feeble knowledge into the solidity of true w^isdom; and yet, condescending to his brethren, he returned as snow to the earth. For even after his lieights of virtue, he acknowledges } ^^^' how unworthy he was, saying. Who was before a blasphemer and a persecutor, ^^c. Behold how considerately he calls to mind his own weakness, so as to bear with equanimity the weaknesses of others. For Paul returned, as water, after being in heaven, to the earth from which it had been taken, when, after the great secrets of his contemplation, he called to mind that he was a sinner, in order that he might benefit sinners by his humility. Let us see therefore how this water, which is to be turned into solid snow, is drawn up to its 2 Cor. highest level. He says, Whether we he beside ourselves, it ' * is to God. Let us see how the snow returns to the ground, ibid. to water it, while melting. He says, Or whether tee be sober, it is for your cause. Let us see with what hand it is guided, and can be raised up, when low, and be brought back again ibid. 14. when raised up. He says. For the love of Christ constraineth us. Because therefore the love of Christ, which raises the minds of Saints to heavenly things, shapes them by its con- siderate control even to humble condescension, for the love of the brethren, it is rightly said. Who ordereth the snow to descend on the earth. Where it is also fitly subjoined. And the rains of the winter, and the shower of His strength.
45. For this present life is indeed winter: in which though hope even now^ raises us up to things above, yet the Rain of preaching ends icith lointer of this life. 233 cold torpor of our mortality still binds us. Because it is Book ., XXVII.
written, 77/6" corruptible body iceiijheth down the soul, and ' the eartlilij habitation presseth dotvn the sense that museth 15. on many thinys. But this winter has rains, which are doubt- less the preachings of rulers. Of which rains it is in truth said by Moses, Let my speech be expected as the rain, and^^^^' my words descend as the dew. These rains doubtless are suited to the winter, and will cease in the summer; because now that the heavenly life is hidden from the eyes of the carnal, it is necessary for dew to be poured on us by the preachings of holy men. But when the heat of eternal judgment has glowed, no one will then find the words of preachers necessary. Because every one is brought back to his own conscience, on the coming of the Judge, so as to understand what is holy, when he cannot any longer perform it, and to learn from the punishment of his perverseness the right which he ought to have pursued. Whence it is well said by the Prophet, Gather them together as ajiock for a saci'ifice,^^^. 12, and sanctify them in the day of slaughter. For the re- probate are sanctified in the day of slaughter: for they then perceive the holiness, which they ought to have pursued, when they cannot now avoid the punishments which their depravity deserves. But since holy preaching will cease with this present life, that is the rains with the winter; to the soul which is departing, and hastening to the summer regions of eternal happiness, it is rightly said by the voice of the Bridegroom persuading it; Arise, haste, my beloved,^^- my fair one, and come: for the winter hath past, the rain 10. 11.' hath passed and is gone. For as the winter passes away, the rain departs: because when the present life is over, in which the torpor of the corruptible flesh had surrounded us with a mist of ignorance, all the ministry of preaching ceases. For we shall then behold that more clearly with our own eyes, which we now hear more obscurely by the voices of the Saints. The Lord therefore orders the snow, and the rains of the winter, to descend on the eiuth, while He humbles the hearts of the Saints to the ministry of preaching, for the correction of sinners, by the inspiration of the Holy Spirit. Where it is rightly added, And the shower of His strength. 46. For the shower of the strength of God, is the preaching Job 37, ilis Godhead; for the shower of His weakness is the preach- 1 Cor ^^^ ^'^^ Maidiood, of vvliich it is said l^y Paul, The weakness 1,26. of God is sirorujer than men. And again, Thoiujh lie v:as 13 4. crucified through weakness^ yet He liveth by the pov:er of Ood. But holy men so preach the weakness of Ilis Man- hood, 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 God, and the Word ibid. 14. was God. Let us hear also the shower of His weakness; The Word ivas made flesh, and dwelt among us. Let us hear the ibid. 3. shower of His strength; All things were 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 oivn, and His own received Him not. He commands there- fore the shower of His strength to descend on the earth, because He so preaches to us the weaknesses of His Man- hood by the voices of His vSaints, 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 arc immediately brought back to our own hearts by the compulsion of fear, aud, considering that so great a Judge is over us, we examine 1 Mrs. 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. I XXV. 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 acknow- ledged, 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; God compels men to knoxo tlicir own loorhs. 235 in order that he should not be ignorant of what he has done. Book For he 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 ai'e doing are good or evil. For if they do not know they are doing good, why do tliey 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 they 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 fearful, it heareth Wisd.
testimony 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 conjldence 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 witness, they have their reason as a judge. Li 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.
with the voice of Thy water-spouts. Because, when by a wondrous course of secret dispensation, the evil which is committed is not snftered 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 deep 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 '23(5 Antichrist, and sinners, dens of the evil beast.
Job 37, defence. They iirc certaiiily witnesses to themselves in '- — their conscience tliat they are without excuse. J^'or by the