thing, knoweth 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 there- fore, Dost thou know the mighty paths of the clouds, and their perfect knowledge? As if he said openly, Dost thou now behold the lofty acts of preachers, 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 know- ledge 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 shall be 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 com.e thou south, blow upon my Soi. garden, and let its sweet spices flow out. For the north ^g"^ ^' wind is ordered to arise, in order, doubtless, that the opposing spirit, who binds the hearts of mortals, may i\y away. For 218 Soutli wind of Grace hrimjs out sweet odours.
Jon 37, ihe south wind comes, and blows through the garden, that its — ii_. sweet spices may flow abroad; because, while the mind of man is fdled by the coming of the Holy Sjjirit, 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, by 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 theinselves 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, they are assaulted by any fault, however slightly, in deed, word, or thought, they look at the Hearer.^, like garments^ warm him who warms them. 24.0 progress of their disciples, and are ashamed of being ihcm- Book selves blameable, 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 fill 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 icho planteth any thing ^ neither he that loatereth, but God ' ' Who giveth the increase. Let it be said then, Are not thy gar ritents warm, when the earth hath been blown upon by the south wind? Because, namely, heavers, 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 altributest it to thyself, if thou beholdest that any have made progress in virtue by thy means; because these, whom thou supposcst 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 is difficult to be con- sumed by rust. And the angelic powers, which stood fixed 2o0 S/jiritual Heavens made Jinn aiul anwasting as brass.
.lor«:{7,in J)ivinc love, when tlie })rou(l angels fell, received this, as '• ^~ their reward of retribution, that they arc 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 Ijoth the Gen. 1, heaven is said to have been first made, and this is after- wards called the firmament. Because, namely, the nature of Angels was both first fashioned more subtilly, in the regions above, and was after^vards 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 body, they dw^ell below, yet, because they cleave in their heart, even now, to the highest Phil. 3, objects, they truly say, Ou7' 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, Jolini5, Ye are My friends, which have cojitinued with 3Ie in My jAve22,t€^pt^iio7is. But though this learned and haughty one, 2S' 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 us 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 dark- ness of ignorance. But soon starting away from his derision, he subjoins contemptuously; Ver. 20. Who will tell Him the things which 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.? 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 things Divine, •251 after Eliii had been puffed up in levity by arrogance, saying, Book Wlio ivill tell Him t/ie things which I sag? he presently -* subjoined, through his learning, Eren if a man shall speak, he shall be sivallowed 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 humed, as it were, into the deep, and is concealed. For wishing to speak of the Ineffable, he is swallowed up by the narrowness of his own ignorance. For flesh speaks of the Spirit, the circum- scribed spirit of the Uncircumscribed, the creature of the Creator, 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 sitallowed 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., G8. Of which light doubtless it is said even by the Prophet, xli. The people?vhich teas sitting i?i darkness, saw a great light, is. 9, 2. But he shews how this light is seen by men, when he im- mediately adds; The air will suddenly he 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 Uiither like the air? But the air is collected into clouds, when unstable minds are, by the grace of the Divine regard, 55*2 Men weak as air formed into Clouds by Grace.
Jon 37, strcngtlicnod with the solidity of virtue, in order that, by — — ^- thinking of what is riglit, they may gather themselves within the bosom of their heart, and may not melt away in empty thovighls.
G9. 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 wind passing over will drive them away. 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 with- draws 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 under Is. 14, the yoke of his tyranny, who proudly said, / will sit in the ^^'^^' mount of the covenant^ in the sides of the north, I will ascend above the height of the clouds, I will he like the Most High. And what is expressed by ' gold,' but faithful Lam. 4, souls? Of which it is said by Jeremiah, How is the g&ld become 1.
Gold of believers gatheredin from tJie ' North' of IwatJienism. 250 ilhn? the finest colour is cha fined? For he lamented that Book • XXVII the gold was dimmed, because he beheld in some persons -' ihc 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 torpor 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, hose who had been so long worshippers of idols. Whence t is said to Peter, after the conversion of the Gentiles, Wherefore uentest thou in, to men iincircumcisedy a7id Actaii, iidst eat 2cith them? In contradiction to which, the Lord •ightly says by Isaiah, I will say to the north, Give up, a?id l3.43,6.
0 the south, Keep not hack. For as the Gentile world is signified by the * north,' so is the Jewish People signified by .he * south,' which was warmed, as it were, by the mid-day ;un, because when our Redeemer appeared in the flesh, t first received the warmth of faith. Give up, then, is >aid to the north, when the Gentile world is ordered to )ffer to God the gifts of its faith. But the south is comnanded not to keep hack, because the Hebrews who stood inn in the faith were ordered not to condemn and reject the ife of the Gentiles. Whence here also, because it was said, jold 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.
vere said to come fi'om those who are on the side of God, hat is, the faithful. When gold then comes from the north, earful praise proceeds from God; because, while the jrentiles offered the brightness of their faith, the multitude )f the faithful Hebrews praised with fear the Divine jndgnents. But how gold comes from the north, and how fearul praise bursts forth from those who are under God, the acred history itself informs us. For it is written, Cornelius, a Acts lo, enturion of the hand, which is called Italian, a religious ^~'** 254 Jews (jive praise wilJi fhtr^ on the conversion of Gentiles.
Job ^Tjinan^ and fearing God with all his house, (jiviny much alms '- — to the people, and praijing to Cod always, saw in a vision mayiifesllfj, about the ninth hour of the day, an Anyel of God coming in to him, saying unto him, Cornelius, lint lie looking on him, being seized with fear, said. Who art thou. Lord? But he said unto him. Thy prayers and thine alms have come up as a memorial in the sight of Cod. Gold therefore came from the north, when prayer with ahns went up from the Gentiles in the sight of God. 13ut Actsi],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, Cod hath therefote granted to the Gentiles also repentance unto life. The multitude therefore of the faithful, which, on the salvation of the Gentiles, restrained itself from 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, be- cause 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 undei the secret judgments of God, lest God should desert by His secret judgments some who are counted worthy. Who calle thereby those to Himself who are considered unworthy. Ii follows, xlv. Ver. 23. We cannot worthily find Him out.
74. Even if we can now find Him out, yet not worthily.
God Ineffable. Elia touches at last his own case. Qo5 For whatever we perceive in Him, is of faith, and not of Rook sight. But yet he adds that whicli lie considers he has — - found, saying; 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 for ever. 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, \'er. 24. Therefore men will fear Him^ and all who seem to themselves to be wise, will 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 ' v^'"o«- wise men will not dare to contemplate Him,' but, They who 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, They 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; be- cause when they speak against pride, they fix their arrows in their own makers. Whence we must watch with the utmost cai'e, lest the wisdom we receive should take away the light of humility, when it illuminates the darkness of 25() iVhut gifts may^ what may not, he perverted.
Job 37, ignorance, and sliould not any longor bo wisdom. For ^— tliongh 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 liighcst, others of a mixed, land. The highest goods arc 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 onh, 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 in- digent 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 brethren. 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 tate 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 to themselves to he wise will not 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 David, in all his yloinj^ humble before God. 257 whom would it not puff up, to break the mouths of hous; to Rook rend asunder the arms of bears; to be chosen, \Yhen his ekier ~ ' brethren had been despised; to be anointed to the govern- ment 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 I 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 to-day, uncovering himself ' before the handmaids of his servants, and made himself naked, as though one of the buffoons were naked: she imme- diately heard. As the Lord liveih, I will play before /Ae ibid. 21. Lord, Who hath chosen me rather than thy father. And a little after he says. And I will play, and I ivill become wo;-eibid.22. mle than I have been, and I will be humble in mine own 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.