For when they are
inwardly
foul in their own sight, they are arrayed before the eyes of others with a kind of comeliness of living.
St Gregory - Moralia - Job
And because there was therein no lawgiver, nor any one who could seek God in a reasonable way, there was, as it were, ‘no man;’ and it remained as if occupied by beasts alone, void of men.
Of this land of the desert it is said elsewhere, He made a way in the desert.
[Is.
43, 19] Of this preaching vouchsafed to the Gentiles, the Psalmist witnesses, saying, He made rivers in the desert.
[Ps.
107, 33] But we must observe, that after the heat was divided over the earth, the most violent shower received its course, that it might rain in the desert.
Because after the harshness of persecution became dreadful in Judaea, so as not only not to receive the faith, but even to assail it with the sword, every preacher who had been sent to Israel, turned aside to summon the Gentiles.
Whence the holy Apostles say to the persecuting Hebrews whom they abandon, We ought first to preach the word of God to you, but because ye put it from you, and judge yourselves unworthy of everlasting life, lo, we turn to the Gentiles.
[Acts 13, 46] When the heat, then, has been divided, the land which is desert, and without man, is watered; because, when the persecution of the faithful had spread abroad in Judaea, the Gentile world, long since abandoned, and estranged, as it were, from the infusion of reason, is watered by the drops of preaching.
But in what state the Gentile world was still found by the preachers, is shewn, when it is added;
Ver. 27. That it should fill the pathless and desolate land.
But what it produced when rained on, is shewn, when it is immediately subjoined, And should
produce green herbs.
[xxvi]
51. For the Gentile world, to which a way was not open for the word of God, was a long while pathless. For on the coming of our Redeemer it so received the calling of grace, as that there had not been in it before the way of Prophecy. It is also rightly called desolate; namely, as being destitute of either the wisdom of counsel, or of the fruit of good works. The Lord therefore gave a course to the most violent shower, and a way to the sounding thunder, that it should rain in the desert, and fill the pathless and desolate land, and should produce green herbs. That is, He added to outward preaching inward inspiration; that the parched hearts of the Gentiles might become green, the closed might be opened, the empty filled, the unfruitful germinate.
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52. For in holy Scripture ‘grass’ is sometimes taken for the verdure of temporal glory, sometimes for the food of the devil, sometimes for the support of preachers, sometimes for good works, sometimes for the knowledge and doctrine of eternal life. For it is taken for the verdure of temporal glory, as the Prophet says, Let it pass away in the morning like grass, in the morning let it flourish and pass away. [Ps. 90, 6] For to flourish and to pass away in the morning like grass, is in the prosperity of this world for the beauty of temporal glory speedily to dry away. Grass is taken for
the food of the devil, as it is said of him by the Lord, For him the mountains bear grass. [Job 40, 20] As if He were saying, Whilst proud and haughty men exalt themselves in unlawful thoughts
and actions, they feed him with their iniquities. Grass is pointed out to be the support of preachers, when it is said, He produceth grass on the mountains, and herbs for the service of men. [Ps. 147, 8; Ps. 104, 14] For grass is produced on the mountains, and herbs for the use of men, when the lofty ones of this world, being called to the knowledge of the faith, bestow on holy preachers, in the journey of this life, food for their sojourn. Grass is put for good works, as it is written, Let the earth bring forth the green grass. [Gen. l, 11] And though we hold that it thus took place historically in the creation of the world, yet we suppose, without impropriety, the earth to have been a type of the Church, which brought forth the green grass, in that it produced, at the command of God, fruitful works of mercy. We sometimes take ‘grass’ for the knowledge and doctrine of eternal verdure; as it is said by Jeremiah, The wild asses did stand on the rocks, they snuffed up the winds as dragons; their eyes did fail, because there was no grass. [Jer. 14, 6] By which expression the proud and most wicked persecution of the Jews was prophesied. For they are called in truth wild asses, for their pride of mind, and dragons, for their virulent thoughts. And they stood on the rocks, because they trusted, not in God, but, in the chief powers of this world, saying, We have no king but Caesar. [John 19, 15] They snuffed up the winds as dragons, because being puffed up by the spirit of pride they were swollen with malicious haughtiness. Their eyes failed, because in truth their hope fell short of that which it was aiming at. For loving temporal things, it neglected to wait for eternal, and lost earthly goods, because preferred them to God. For they said, If we let Him thus alone, all men will believe on Him, and the Romans will come, and take away both our place and nation. [John 11, 48] They were afraid lest they should lose their place, if the Lord had not been slain, and yet they lost it, when He was slain. But he adds the reason why these things befel the wretched men, Because there was no grass: that is, because the knowledge of eternity was wanting in their hearts, and did not refresh them with the food of the verdure of inward doctrine. In this place then what else do we understand by green herbs, but the knowledge of heavenly doctrine, or works in accordance? The desert earth then is watered by the rain, for the green herbs to be produced from it, because when the Gentile world enjoyed the shower of holy preaching, it budded forth with both the works of life, and the herb of doctrine. This verdure is promised to the desert land by the voice of the Prophet, when it is said, In the dens, in which the dragons dwelt before, shall rise up the verdure of the reed and bulrush. [Is. 35, 7] For what is designated by the reed but preachers: and what by the bulrush, which always grows by the moisture of water, but weak and tender hearers of the sacred word? The verdure of the reed and bulrush grows up then in the dens of the dragons, because in those peoples, which the malice of the old enemy used to possess, both the knowledge
of teachers and the obedience of hearers is collected together. [MORAL INTERPRETATION]
53. But these things which have been stated generally of the Gentile world, we see taking place, if
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we carefully examine, in individuals within the bosom of Holy Church. For there are many, grievously insensible to the words of God, who are counted under the name of faith, who hear the words of life with their ears, but suffer them not to pass through to the inward places of the heart. What else are these than desert land? Which land in truth has not a man, because their mind is void of the sense of reason. And no mortal dwells in this land, because if thoughts of reasonable meanings ever spring up in their conscience, they do not remain there. For evil desires find a resting-place in their hearts, but if good desires have ever come there, they pass away, as if urged on. But when the merciful God deigns to give a course to His shower, and a way to the sounding thunder, being stung with grace within, they open the ears of their heart to the words of life. And the pathless land is filled: for while it grants a hearing to the word, it is overwhelmed with mystery. And it brings forth green herbs: because when watered by the grace of compunction, it not only willingly receives the words of preaching, but returns them back with abundant increase; so that it is now eager to speak what it could not hear, and that that which had become dry, even within, through not listening, feeds with its verdure as many as are hungry. Whence it is well said by the Prophet, Send forth Thy Spirit, and they shall be created, and Thou shall renew the face of the earth. [Ps. 104, 30] For thus, thus, the face of the earth is changed by the virtue of renewal, when the mind which before was dry, is watered by the coming of grace, and is, after its former barrenness, arrayed with the verdure of knowledge, as though by grass which it had brought forth. Which grace of our Creator is commended still more highly, when it is subjoined;
Ver. 28. Who is the father of the rain? or who hath begotten the drops of dew?
[xxvii]
[ALLEGORICAL INTERPRETATION]
54. As if He were saying, Except Myself, Who sprinkle, of My free grace, the barren earth of the human heart with drops of knowledge. For of this rain is said elsewhere, Thou wilt set apart, O God, a voluntary rain for thine inheritance. [Ps. 68, 9] For God sets apart a voluntary rain for His inheritance, because He grants it to us, not for own deserts, but from the bounty of His own benignity. And He is in this place called the father of this rain, for this reason, because His heavenly preaching is begotten in us, not for our merits, but from His grace. For the drops of dew, are the holy preachers themselves, who water the fields of our breast, (parched amid the evils of the present life, as though amid the gloom of a dry night,) with the grace of bounty from above. Of these drops it is said to obstinate Judah; Therefore the drops of rains have been withholden, and there hath been no latter rain. [Jer. 3, 3] For the drops of dew are the same as the drops of rains. For when they soften down their preaching by any accommodation, they sprinkle, as it were, the tender dew. But when they say what they think of heavenly things, with the power with which they are strong, they pour forth, as it were, the flowing rain abundantly. Paul was sprinkling the dew, when saying to the Corinthians, For I determined to know nothing among you, save Jesus Christ, and Him crucified. [1 Cor. 2, 2] And again he was pouring forth the rain, saying, O ye Corinthians, our mouth is opened unto you, our heart is enlarged. [2 Cor. 6, 11] Hence it is, that Moses, who knew that he would say bold things to the strong, and gentle to the weak, observed, Let my speech be waited for as the rain, and let my words descend as the dew. [Deut. 32, 2]
But, lo! we have heard with what favour the Gentiles are called, let us now hear with what severity Judah is rejected. We have heard how He cultivates what is desert, and waters what is barren: let us
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now hear how He casts forth those which seem to be, as it were, within. For He does not so gather His Elect, as not also to judge the reprobate; nor does He so forgive faults to some persons, as not to punish them in some also. For it is written, For mercy and wrath come from Him. Whence here also, after He had introduced so many gifts of grace, He conceals not the judgments of His wrath. For it follows;
Ver. 29. Out of whose womb came the ice, and the frost from heaven, who hath gendered it? [xxviii]
55. For what else do we understand by ‘frost’ or ‘ice,’ but the hearts of the Jews frozen and bound with the torpor of unbelief? Who formerly by the receiving of the Law, by the keeping of the commandments, by the ministry of sacrifice, by the mysteries of prophecy, were so kept within the bosom of grace, as if within the womb of the Creator. But because, on the coming of the Lord, being hard bound with the frost of unbelief, they lost the warmth of faith and charity, being cast forth from the secret bosom of grace, they came forth like ice from the womb of the Creator. And the frost from heaven, who hath gendered it What else ought ‘heaven’ to be here understood to mean but the lofty life of the saints? To which heaven it is said, Give ear, O heaven, and I will speak. [Deut. 32, 1] Of which abode it is elsewhere written, The soul of the just is the seat of wisdom [Perhaps Prov. 12, 23. LXX. where it is read, A prudent man is the throne of sense, In the Syriac version, A cautious man is the seat of wisdom. Ben. On Hom. 38, in Ev. they suggest Wisd. 7, 7, or 27. ]. Because then God is wisdom, if the abode of God is heaven, and the soul of the just is the seat of wisdom, the soul of the just is certainly heaven. Abraham was heaven, Isaac was heaven, Jacob was heaven. But because the persecutors of the Lord, the high priests of the Jews, who were frozen with the torpor of unbelief, sprang from the race of those ancestors, the frost came, as it were, from heaven, because the frozen herd of unbelievers came forth from the lofty offspring of the saints. For when Caiaphas was born from Abraham, what else was it, but that ice came forth from heaven? Yet this frost the Lord says that He had gendered, for this reason, because He permitted the Jews, whom He Himself naturally created good, to go forth from Him, by a just judgment, frozen through their wickedness. For the Lord is the Author of nature, not of sin. He engendered therefore, by naturally creating, those whom He suffered, by patiently enduring, to remain in sin. And because those hearts of the Jews, which before were tender, and easily penetrated by faith, were afterwards hardened in the obstinacy of unbelief, it is rightly subjoined;
Ver. 30. The waters are hardened after the likeness of a stone. [xxix]
56. For I remember that I have often taught already that ‘waters’ are taken for peoples. But by a ‘stone,’ by reason of its very hardness, the Gentile peoples are sometimes designated. For they themselves worshipped stones. And of these it is said by the Prophet, Let them, that make them, become like unto them, and all who trust in them. [Ps. 115, 8] Whence John, beholding that the Jews boasted themselves in their pedigree, and foreseeing the Gentiles passing over to the stock of Abraham, by the knowledge of the faith, says, Think not to say within yourselves, We have Abraham to our father; for I say unto you, that God is able of these stones to raise up sons to Abraham. [Matt. 3, 9] Certainly calling ‘stones’ the Gentiles, who were hardened in unbelief. Because then Judaea first believed in God, while all the Gentile world was remaining in the obstinacy of its unbelief, and because the hearts of the Gentiles were afterwards softened to receive
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the faith, and the unbelief of the Jews was hardened, it is well said, The waters are hardened after the likeness of a stone. As if He were saying, Those soft hearts of the Jews, easily penetrated by faith, are converted into the insensibility of the Gentiles. For when God in His mercy drew to Him the Gentiles, He repelled Judaea in His wrath. And it came to pass, that as the Gentiles had been at first hardened against the reception of the faith, so, when the Gentiles were afterwards admitted to the faith, was the people of Judaea hardened in the torpor of unbelief. Whence the Apostle Paul says to these very Gentiles, As ye in times past have not believed God, yet now have obtained mercy through their unbelief, even so have these not believed, in your mercy, that they also may obtain mercy. For God hath concluded all in unbelief, that He might have mercy upon all. [Rom. 11, 30- 32] And accurately considering this his opinion, first concerning the calling of the Jews, and the rejection of the Gentiles, and afterwards concerning the calling of the Gentiles, and the rejection of the Jews, and reflecting that he could not comprehend the secret judgments of God, he subjoined in exclamation, O the depth of the riches of the wisdom and knowledge of God! how incomprehensible are His judgments, and His ways unsearchable. [Rom. 11, 33] Whence here also when the Lord was saying of the unbelief of the Jews, The waters are hardened after the likeness of a stone, to shew that His judgments concerning their rejection were secret, He fitly subjoined;
And the surface of the deep is congealed.
[xxx]
57. Because the eye of the human mind does not at all penetrate the incomprehensibleness of the Divine judgment, from a kind of veil of our ignorance having been thrown over it. For it is written, Thy judgments are a great deep. [Ps. 36, 6] Let no one then seek to investigate, why, when one is rejected, another is chosen, or, why, when one is chosen, another is rejected, because the surface of the deep is congealed, and as Paul witnesses, His judgments are inscrutable, and His ways unsearchable. [Rom. 11, 33]
[MYSTICAL INTERPRETATION]
58. But by that which is said, Out of whose womb came the ice, and the frost from heaven, who hath gendered it? (ver. 29. ) nothing prevents Satan being understood by the frost and ice. For he came forth as if ice from the womb of God, because the teacher of iniquity came forth, frozen with the torpor of sin, from the warmth of His mysteries. He was gendered as frost from heaven, because he was suffered to fall from the highest to the lowest condition, and to go and bind the hearts of the reprobate. And having been fashioned rightly in heaven, when he fell, he bound as frost the hearts of his followers, in the coldness of sin. And what he did amongst men, on coming to the earth, is fully stated, when it is added, The waters are hardened after the likeness of a stone. For by ‘waters’ peoples are designated, but by a ‘stone’ the hardness of this very Satan. The waters therefore were hardened after the likeness of a stone, when he came on earth, because men, imitating his wickedness, lost the soft bowels of charity. And because his crafty designs cannot be detected by men who have been led astray, it is rightly subjoined; And the surface of the deep is congealed. For one thing lies concealed within him, and another he presents without. For he transforms himself as an angel of light, and with his cunning art of deception frequently proposes laudable objects, in order to lead on to unlawful. The surface of the deep is therefore congealed; for while the fair appearance of his persuasion appears, as it were, like solid ice on the surface, his wickedness, lurking in the depth, is not observed.
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[MORAL INTERPRETATION]
59. But we can understand all these in another sense also, if we enquire into them, in their moral meaning. For whilst Almighty God fashions the minds of men in His fear, He conceives them, as it were, and brings them forth to open virtues, when He advances them onwards. But if they are
elated by the virtues they have received, He abandons them. And we often know persons to be smitten by consideration of their sins, to glow with fear of the Divine dread, and, commencing in fear, attain to the highest virtues. But when they are elated by these virtues which they receive, being bound with the snare of vain glory, they return to their former torpor. When God therefore casts off such persons, He rightly says, Out of whose womb came the ice? For the ice comes forth, as it were, from the womb of God, when those who had before been warm within, become cold, by reason of the gift of virtue, and, being torpid, seek after outward glory, for the very reason by which they ought to glow with greater warmth to love things within. And whilst one man is powerful in signs, another in knowledge, another in prophecy, and another in mighty works, and seeks by these gifts to please men, he turns all his former inward warmth into torpidity, from loving outward praises. He comes forth therefore as ice from the womb, when, after the favours of gifts, he is separated from the bowels of heavenly compassion. Are not they ‘ice,’ who in the virtues they receive seek praise from men? And yet they say to the Judge on His coming, when recalling His own gifts to His mind; Lord, Lord, have we not prophesied in Thy name? and in Thy name have cast out devils? and in Thy name have done many mighty works? [Matt. 7, 29] But He shews how the Lord casts out this ice, saying, I know you not whence ye are. Depart from Me, all ye workers of iniquity. [ib. 23] The Lord now bears this ice in His womb, because He tolerates it within the bosom of the Church. But He then openly casts it out, when He banishes such from the secret abodes of heaven by the last and public judgment. What is then the plain object: of these words, except that Job should be brought down from his lofty virtues, that he should not, in consequence
of his former warmth in good living, grow cold through pride, and be repelled and go forth from the womb of the Godhead, by being swollen up within the bosom of his own heart?
60. And because by a righteous judgment He permits haughty minds to go forth to commit sin, from the virtue they have received, it is rightly added, still farther; And the frost from heaven, who hath gendered it? For He frequently vouchsafes the knowledge of Holy Scripture, but when he who receives it is elated by this knowledge, he is, by the anger of the strict Judge, so blinded in the Scripture itself, that he no longer sees its inward meaning, from seeking thereby for outward applause; and that, though he could be warm by remaining within, he goes forth and becomes frozen, and that he who before, when easily led to the knowledge of God, remained unfrozen at the top, becomes hardened, and sinks to the bottom. Is not Holy Scripture ‘heaven,’ which opening to us the day of understanding, illuminates us with the Sun of righteousness, and which, while the night of the present life surrounds us, shines for us with the stars of the commandments. But since there must be heresies, that they which are approved may be made manifest, [1 Cor. 11, 19] when the proud mind is kept back from a sound understanding of Scripture, frost is generated from heaven by the judgment of the strict Judge; in order that, when Holy Scripture itself glows in the hearts of the Elect, it may cast forth from itself in a frozen condition, those who proudly seek to know it. For they err in the very point, in which they should have corrected their faults; and while they fall away from the heavenly understanding of the resplendent Word, both hardened themselves, and about to deceive others, they sink to the bottom, as ice, and bind others also. But
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yet the Lord says that He Himself genders this frost, not because He Himself fashions the minds of the wicked to sin, but because He does not liberate them from sin. As it is written; I will harden the heart of Pharaoh. [Exod. 4, 21] For because He refused to soften it in His mercy, He plainly announced that He had hardened it in His severity.
61. But, because the image of virtue is retained for the sake of human praise, when the virtue of Divine fear, which has begun, is itself lost, it is rightly subjoined; The water are hardened after the likeness of a stone, and the surface of the deep is congealed. For waters are hardened by ice at the surface, but remain fluid underneath. And what do we understand by waters but the unstable hearts of the reprobate? For when they are deliberately forsaking virtue, they shew themselves forth, in their hypocrisy, as resolute in good works, and whilst they are inwardly gliding down into sins, they outwardly feign themselves imitators of the holy and resolute. The waters are hardened after the likeness of a stone, and the surface of the abyss is bound together, because their weak and unstable conscience is concealed from men, by a superinduced appearance of sanctity.
For when they are inwardly foul in their own sight, they are arrayed before the eyes of others with a kind of comeliness of living.
62. But, lest any one should wish these words of the Lord to be understood in a good sense, we ought to add it, for those also who thus look for it, provided we are not [perhaps, ‘so as we be not. ’ (‘dummodo’)] considered to have neglected points which needed to be examined. For it is said in the former verse, Who is the father of rain? or who hath begotten the drops of dew? And it is immediately added, Out of whose womb came the ice? and the frost from heaven who hath gendered it? If therefore the following sentence is connected with the preceding words with a similar sense, its meaning is clearly laid open without any obstacle of difficulty even in a good sense. For when the earth is watered by rain, the seeds which have been cast in are pressed down more productively. But again, if the rain waters it too immoderately, it changes the richness and virtue of the corn in the stalk. But if the seed which has been thrown in, is after rain checked by the frost, the more it is kept from appearing too quickly above ground, the more productively does it root itself beneath: and the more it is forbidden to grow, the more it is compelled to multiply: because, when it is kept from too early a growth, being expanded by the slowness of its conception, it is filled more abundantly for fruit. What is meant then by the Lord first speaking of Himself as the father of the rain, but afterwards saying that the ice comes forth from His womb, and declaring that He genders the frost from heaven? Except that He first waters in a wondrous manner the soil of our hearts for the reception of the seeds of the word, by the secret rain of His grace, and that He afterwards keeps it down by the discipline of His secret dispensation, lest it should bring forth too luxuriantly with the virtues it has conceived, in order that the rigor of discipline may likewise bind that which the rain of grace received irrigates, lest it turn its fruit into grass, if it produce its virtues, either before it ought, or more than is necessary. For, frequently, when a good work is displayed before it ought by beginners, it is emptied of the grain of perfection, and while virtues are more exuberant than is necessary, they frequently dry up. Whence the Lord either refuses the desires even of His Elect, before the fit time, or again restrains at the fit time their unlimited progress, lest, if they advance either sooner, or farther, than they ought, they should fall into the defect of pride by the greatness of their proficiency. For when the heart is pricked with compunction after sin, the earth, which had been dry, is watered by the pouring of rain upon it; and when it proposes to abandon its iniquities and to follow after good works, it receives, as it were, seed after the rain. And many persons, when they conceive holy desires, are burning to exercise themselves at once in the
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sublimest virtues, so that sin may not only not infect their doings, but may not even assail their thoughts. They are still indeed living in the body, but they wish to suffer no further from their connexion with the present life. They seek to aim at inward stability of mind in their intention, but are driven back by interrupting temptations, in order, namely, that they may remember their own infirmity, and may not be elated at the virtues which they receive. And when this is effected by the wonderful constraint of discipline, what else but frost is gendered from heaven over the watered earth? What but ice is produced from the womb of God, when the dispensation comes forth from its secret place within, and our wills are restrained even in their good desires?
63. Let us see with what ice of discipline Paul (that is, the watered earth) is weighed down, when he says, To will is present with me, but to perform what is good I find not. [Rom. 7, 18] For he who asserts that he has the will, makes known what seeds are even now concealed within him by the pouring of grace upon him. But whilst he finds not to do good, he certainly points out how much ice of the heavenly dispensation weighs on him. Had not this ice pressed their hearts, to whom he was saying, So that ye cannot do the things that ye would? [Gal. 5, 17] As if he were plainly saying, The secret seeds of your heart are now seeking to break forth into fruit, but they are kept down by the ice of the heavenly dispensation, in order that they may afterwards shoot forth more productively, the more patiently they bear the weight of the Divine judgment pressing on them.
64. And because the hearts of men, since they are unable to break out into those virtues which they desire, are frequently harassed with the stings of temptation, so far as they shrink back from carrying out their intention, but yet repress these same temptations of their thoughts, and fashion themselves, by the habit of discipline in a kind of strictness of living, it is well subjoined; The waters are hardened after the likeness of a stone. Because, though unstable thoughts harass within, yet they do not at all lead to consent in wicked doings. But the mind conceals, under an habitual custom of good living, as if under a kind of exterior hardness, whatever is softened within by the assault of temptation. Whence it is well subjoined; And the surface of the deep is congealed. Because, even if an evil thought comes as far as to suggestion, it does not break out into consent, because the superinduced rigour of holy discipline suppresses the fluctuating motions of the mind.
65. But by ‘frost’ or ‘ice’ can also be designated the adversity of this present life, which while it keeps down the holy by its asperity, makes them stronger. For while Almighty God permits us to be exercised with annoyances, and carries us on to the condition of a better life by the intervention of sorrow, He genders with wonderful wisdom the frost and ice over the coming fruit; in order that each of the Elect may endure in this present life, as if in winter, the adversities of winds and frosts, and may exhibit afterwards, as in the serenity of summer, the fruits which he has here conceived. Whence it is said by the voice of the Bridegroom to every soul which is hastening after the whirlwind of this life to those joys of eternity, Arise, hasten, My beloved, My fair one, and come. For the winter has already passed, the shower has departed and gone. [Cant. 2, 10. 11. ] But because we are relaxed, if prosperity alone attends us, but are the better strengthened for virtues by means of adversities, it is rightly subjoined, The waters are hardened after the likeness of a stone. For minds, which had softly melted away through prosperities, become firm when hard pressed by adversities. And water is brought to the likeness of a stone, whenever any one who is weak imitates the sufferings of his Redeemer by endurance received from above. For water had, in truth, hardened after the fashion of stone, when Paul, that former impatient persecutor, was saying, I fill up those things which are wanting of the sufferings of Christ in my flesh. [Col. 1, 24]
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66. And because persons, when depressed by adversities, guard more carefully their inward gifts, it is rightly added; And the surface of the deep is congealed. For joy is wont to lay open the secrets of the mind, and, by laying open, to lose them. But when adversities depress us outwardly, they make us more careful within. After frost then or ice, the surface of the deep is congealed, because our mind is strengthened by adversities, to preserve those deep gifts which it has received. For Isaiah had congealed the surface of his abyss, when he was saying; My secret to myself, my secret to myself. [Is. 24, 16. marg. ] Paul had congealed the surface of his abyss, who labouring under so many dangers and adversities, under cover of some one else, speaks of himself, saying; I have heard secret words, which it is not lawful for a man to utter. [2 Cor. 12, 4] And again, But I forbear, lest any man should think of me above that which he seeth in me, or heareth any thing of me. [ib. 6] What then had he done, who, when enduring adversity without, was afraid to open the secrets of his heart, lest he should perchance vent himself in praises; what, but covered the abyss of his inward secrets by a congealed surface? It follows,
Ver. 31. Will thou be able to join together the shining stars, the Pleiades, or wilt thou be able to break up the circuit of Arcturus?
[xxxi]
[LITERAL INTERPRETATION]
67. The stars Pleiades, are so called from , that is, from plurality. But they were made so near to each other, and yet so distinct, that they can be near together, and yet cannot possibly be united, since they are united in nearness, but disunited as to contact. But Arcturus so illuminates the seasons of night, as placed in the axis of heaven, to turn itself in divers ways, and yet never to set. For it does not revolve out of its orbit, but placed in its own position, it inclines to all quarters of the world, though it will never set. What then is it, that man, who was formed from the earth, and placed upon the earth, is questioned as to the government of heaven, that he cannot join together the Pleiades, which he sees were made close to each other and almost united, and that he cannot break up the circuit of Arcturus, though he can behold it almost dissipated by its own rapidity of motion? Is it not, that considering in those His servants, the power of their Creator, he should remember his own weakness, and consider how beyond our comprehension is He, in the very government of His heavenly ministers, Whom he cannot as yet behold in His own majesty?
[MYSTICAL INTERPRETATION]
68. But why do we say these things, who are urged by the stimulus of reason, to learn the sense of these words pregnant with mystical meaning? For what else do the shining Pleiades, which are also seven in number, indicate, but all the Saints, who amid the darkness of this present life, illumine us with the light of the Spirit of sevenfold grace, who, from the first beginning of the world, even to its end, sent at divers times to prophesy, are in some degree united, and in some degree separate from each other? For the stars the, Pleiades, as was before said, are united to each other in their contiguity, and disunited as to contact. They are situated indeed together, and yet pour forth separately the rays of their light. In like manner all the Saints appearing at different times for the purpose of preaching, are both disunited in our sight of their person, and united in their intention of mind. They shine together, because they preach One; but they touch not each other, because they are divided by different times.
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69. At what different times did Abel, Isaiah, and John appear! They were separated indeed in time, but not in the subject of their preaching. For Abel offered up a lamb in sacrifice, typifying the passion of our Redeemer; of Whose passion Isaiah says; As a lamb before its shearer He will be dumb, and will not open His mouth. [Is. 53, 7] Of whom John also says; Behold the Lamb of God; behold, Who taketh away the sins of the world. [John 1, 29] Behold they were sent at different ‘times indeed, and yet agreeing in their thought of the innocency of our Redeemer, they spake of the same Lamb, John by pointing to Him, Isaiah by foreseeing, and Abel by offering; and Him, Whom John set forth by pointing to Him, and Isaiah set forth in his words, Abel held, in signification, in his hands.
70. Because then we have said how the Pleiades accord together concerning the Humanity of our Redeemer, let us now point out how they shine in concord in setting forth the Unity of the Trinity. For David, Isaiah, and Paul appeared at different periods of the world. But yet none of them thought differently from another; because, though they knew not each other in face, yet they had learned one and the same thing by Divine knowledge. For David, in order to set forth God in Trinity as the Creator of all things, said, Let God bless us, our God, let God bless us. [Ps. 67, 6. 7. ] And for fear he should be considered to have spoken of three Gods, from his mentioning God three times, he immediately added, teaching thereby the Unity of the same Trinity; And let all the ends of the earth fear Him. For by adding not ‘them,’ but ‘Him,’ He intimated that the Three whom He had named were One. When Isaiah also was uttering praises of the Unity of the Trinity, he says, in describing the words of the Seraphim, Holy, Holy, Holy. [Is. 6, 3] But lest he should seem by mentioning ‘Holy’ thrice, to sever the unity of the Divine Substance, he added, Lord God of hosts. Because then he added not ‘Lords,’ ‘Gods,’ but ‘Lord God,’ he pointed out that that Being, Whom he had thrice called Holy, existed as One. Paul also, to set forth the operation of the Holy Trinity, says; Of Him, and through Him, and in Him are all things. [Rom. 11, 36] And in order to teach the Unity of this same Trinity, he immediately added; To Him be glory for ever and ever. Amen. By adding then not ‘to them,’ but to Him, he made Him known as One in nature, Three in Persons, Whom he had thrice addressed by the same word. The Pleiades therefore are both situated as it were in one place, because they think alike concerning God; and yet they touch not each other, because, as has been said, they are distributed through different periods of this world.
71. Which the Prophet Ezekiel well and briefly describes, who, when saying that he had beheld living creatures of different kinds, added; Their wings were joined one to another. [Ez. 1, 9] For the wings of living creatures are joined one to another; because though the things which they do are different, yet the voices and the virtues of the Saints are united together in one and the same sense. And though one may be a man, from doing all things rationally, another, who is bold in suffering, may be a lion, from not fearing the adversities of the world; another, from offering himself through abstinence as a living victim, may be a calf; another, from soaring on high on the wing of contemplation, may be an eagle; yet do they touch each other with their wings, whilst they fly, because they are united to each other by the confession of their words, and the accordance of their virtues. But because it belongs to the power of God alone both to join together in the preaching of the faith those who were sent at different times, and to unite in brightness of intention those that were endued with dissimilar virtues, it is rightly said; Wilt thou be able to join together the shining stars, the Pleiades? As if He said, As I, Who alone fill all things, and Who by filling the minds of the Elect join them in a sense of unity.
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72. But by Arcturus, which illumines the night season in its orbit, and never sets, is designated, not the doings of the Saints separately manifested, but the whole Church together, which suffers indeed weariness, but yet does not incline to fall from its own proper position, which endures a circle of toils, but hastens not to set together with time. For Arcturus comes not with the night season to the lowest part of the heavens, but even while it is revolving itself, night is brought to a close. Because doubtless, while Holy Church is shaken with numberless tribulations, the shade of the present life comes to an end; and the night passes by, as it continues stationary, because while the Church remains in her own original condition, the life of this mortal state passes away. There is in Arcturus a point for us to observe more carefully. For it revolves with seven stars, and at one time raises three to the highest point, and depresses four to the lowest; at one time raises four on high, and depresses three below. Holy Church also, when she preaches at one time to unbelievers the knowledge of the Trinity, and at another the four virtues, that is, prudence, fortitude, temperance, justice, to believers, changes, as it were, by a kind of rotation in its preaching, the appearance of its position. For when she strips of confidence in their own doings those who boast of their own works, and exalts faith in the Trinity, what else does Arcturus, but elevate three stars, and depress four? And when she forbids some, who have no good works, to presume on their faith, and orders them to work out more earnestly the things which are commanded, what else does Arcturus do, but raise up four stars, and bring down three? Let us see how it elevates three, and depresses four. Behold it is said by Paul to those who were priding themselves on their works in opposition to faith; If Abraham were justified by works he hath glory, but not before God. For what saith the Scripture? Abraham believed God, and it was counted unto him for righteousness. [Rom. 4, 2. 3. ] Let us see how it elevates four and depresses three. Behold it is said by James to those that were boasting of faith in opposition to works; As the body without the spirit is dead, so faith without works is dead also. [James 2, 26] Arcturus therefore revolves, because Holy Church turns herself on different sides with skill in preaching, according to the minds of her hearers. Arcturus revolves, because she is whirled round in the tribulations of this night. But the Lord breaks up at last this circuit of Arcturus, because He turns the labours of the Church into rest. Then does He also more entirely join the Pleiades, when He destroys the orbit of Arcturus, because all the Saints are then doubtless joined to each other even in outward appearance, when Holy Church at the end of this world is released from those labours which she now endures. Let Him say then; Wilt thou be able to join together the shining stars the Pleiades, or wilt thou be able to break up the circuit of Arcturus? Thou understandest As I, Myself, Who then unite the life of the Saints even in outward appearance, when I bodily dissolve the circuit of the Church Universal. And what man is ignorant that this is the act of Divine power alone? But let man, in order that he may know what he is himself, be constantly reminded what it is that God alone can effect.
73. We have still some other meaning to give of the stars the Pleiades, and Arcturus. For the Pleiades rise from the East, but Arcturus on the side of the North. But wherever Arcturus turns itself in its circle, it presents to view the Pleiades; and when the light of the day is now approaching, the order of its stars is extended. By Arcturus, then, which rises in the quarter of the cold, can be designated the Law; but by the Pleiades, which rise from the East, the grace of the New Testament. For the Law had, as it were, come from the North, which used to alarm those subject to it with such asperity of rigor. For while it was ordering some to be stoned for their faults, others to be punished by the death of the sword, it was, like a frozen region, far removed, as it were, from the light of charity, rather nipping the seeds of its precepts with cold, than nourishing
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them with warmth. Peter had shuddered at the weight of this oppression, when saying; Why tempt ye God, to put a yoke upon the neck of the disciples, which neither our fathers nor we were able to bear? [Acts 15, 10] Nor is it any wonder that the Old Testament is set forth by the seven stars of Arcturus, because both the seventh day was held in veneration under the Law, and the vows of the appointed sacrifice were extended through the whole week. But the Pleiades, which themselves are also seven, as we have before said, point out the more plainly the grace of the New Testament, the more clearly we all see, that by it the Holy Spirit enlightens His faithful ones with the light of the sevenfold gift. Wherever therefore Arcturus turns, it presents the Pleiades to view, because by every thing the Old Testament says, the works of the New Testament are announced. For under the text of the letter it conceals the mystery of prophecy. And Arcturus inclines itself, as it were, and points them out, because while it bends itself to the spiritual sense, the light of sevenfold grace, which is signified thereby, is laid open. And as the light of day approaches, the order of its stars is extended, because after the Truth became known to us by Itself, It released the precepts of the letter from carnal observance.
74. But our Redeemer, coming in the flesh, joined together the Pleiades; because He possessed the operations of the sevenfold Spirit all at once, and abiding in Himself. Of Whom it is said by Isaiah: There shall come forth a rod out of the root of Jesse, and a flower shall grow up from his root, and the Spirit of the Lord shall rest upon Him, the Spirit of wisdom and understanding, the Spirit of counsel and might, the Spirit of knowledge, and of godliness, and the Spirit of the fear of the Lord shall fill Him. [Is. 11, 1-3] Of Whom Zechariah says; Upon one stone are seven eyes. [Zech. 3, 9] And again, And on the golden candlestick seven lamps. [ib. 4, 2] But no man ever possessed all the operations of the Holy Spirit at once, except the sole Mediator between God and man, [1 Tim. 2, 5] Whose is the same Spirit, Who proceedeth from the Father [see Note at end of Book XXIX. ] before all ages. It is well said, therefore, Upon one stone are seven eyes. For, for this Stone to have seven eyes, is to possess at once in operation every virtue of the Spirit of sevenfold grace. For one receives prophecy, another knowledge, another virtues, another kinds of tongues, another the interpretation of tongues, according to the distribution of the Holy Spirit. But no one attains to the possession of all the gifts of the same Spirit. But our Creator, in taking our weakness, because He taught us that by the power of His Godhead He possessed all the virtues of the Holy Spirit at once, doubtless joined together the shining Pleiades. But whilst He joins the Pleiades, He breaks up the circuit of Arcturus. Because, when He made it known that He, having become Man, possessed all the operations of the Holy Spirit, He loosened in the Old Testament the burden of the letter, that each of the faithful may now understand that in the liberty of the Spirit, which he used, amid so many dangers, to serve with fear. Let blessed Job therefore hear; Wilt thou be able to join together the shining stars the Pleiades? As if it were openly said, Thou canst indeed possess the light of certain virtues, but art thou able to exercise at once all the operations of the Holy Spirit? Behold Me, therefore, uniting the Pleiades in all virtues, and be kept from boasting thyself of a few only. Hear what is said, Or wilt thou be able to break the circuit of Arcturus? As if it were openly said to him; Even if thou thyself now understandest what is right, canst thou do away by thy power, even in the hearts of others, the labour of grosser understanding? Consider Me therefore, who correct the follies of the carnal, whilst I manifest myself in the foolishness of the flesh, that thou mayest the more bring down these, which thou countest the mightinesses of thy virtues, the more thou canst not apprehend even the footsteps of My weakness. But, because, in the very mystery of the Lord’s Incarnation, the light of truth is manifested to some, but the hearts of others are darkened by an offence; it is lightly subjoined;
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Ver. 32. Dost thou bring forth the morning star at its time, and dost thou make the evening star to
rise over the sons of earth?
[xxxii]
75. For the Father brought forth the morning star in his season, because, as it is written; When the fulness of the time was come, God sent His Son born of a woman, made tinder the Law, to redeem them that are under the Law. [Gal. 4, 4] Who being born of a Virgin, appeared as the morning star, amid the darkness of our night, because, having put to flight the obscurity of sin, He announced to us the eternal morn. But He made Himself known as the morning star, because He arose in the morn from death, and overcame, by the brightness of His light, the hideous darkness of our mortality. Who [Oxf. Mss. ‘Qui. ’] is well called by John; The bright and morning star. [Rev. 22, 16] For, appearing alive after death, He became our morning star; because while He furnished us in His own person an instance of resurrection, He pointed out what light comes after. But the Lord makes the evening star to rise over the sons of earth, because He permits Antichrist to hold sway over the unbelieving hearts of the Jews, as their desert demands. And they are therefore justly subjected by the Lord to this evening star, because they chose of their own accord to be the sons of earth. For by seeking after earthly, and not heavenly things, they were so blinded as not to behold the brightness of our morning star; and while they seek for the evening star to rule over them, they are plunged in the eternal night of subsequent damnation. Hence the Lord says in the Gospel, I came in My Father’s name, and ye received Me not; another will come in his own name, and him ye will receive. [John 5, 43] Hence Paul says; Because they receive not the love of the truth, that they might be saved, for this cause God shall send them the operation of error, that they should believe a lie, that they all might be judged who believed not the truth, but consented to iniquity. [2 Thess. 2, 10-12] The evening star therefore would never rise over them, if they had wished to be the sons of heaven. But while they seek after visible things, having lost the light of the heart, they are in darkness under the prince of night.
[MORAL INTERPRETATION]
76.
Ver. 27. That it should fill the pathless and desolate land.
But what it produced when rained on, is shewn, when it is immediately subjoined, And should
produce green herbs.
[xxvi]
51. For the Gentile world, to which a way was not open for the word of God, was a long while pathless. For on the coming of our Redeemer it so received the calling of grace, as that there had not been in it before the way of Prophecy. It is also rightly called desolate; namely, as being destitute of either the wisdom of counsel, or of the fruit of good works. The Lord therefore gave a course to the most violent shower, and a way to the sounding thunder, that it should rain in the desert, and fill the pathless and desolate land, and should produce green herbs. That is, He added to outward preaching inward inspiration; that the parched hearts of the Gentiles might become green, the closed might be opened, the empty filled, the unfruitful germinate.
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52. For in holy Scripture ‘grass’ is sometimes taken for the verdure of temporal glory, sometimes for the food of the devil, sometimes for the support of preachers, sometimes for good works, sometimes for the knowledge and doctrine of eternal life. For it is taken for the verdure of temporal glory, as the Prophet says, Let it pass away in the morning like grass, in the morning let it flourish and pass away. [Ps. 90, 6] For to flourish and to pass away in the morning like grass, is in the prosperity of this world for the beauty of temporal glory speedily to dry away. Grass is taken for
the food of the devil, as it is said of him by the Lord, For him the mountains bear grass. [Job 40, 20] As if He were saying, Whilst proud and haughty men exalt themselves in unlawful thoughts
and actions, they feed him with their iniquities. Grass is pointed out to be the support of preachers, when it is said, He produceth grass on the mountains, and herbs for the service of men. [Ps. 147, 8; Ps. 104, 14] For grass is produced on the mountains, and herbs for the use of men, when the lofty ones of this world, being called to the knowledge of the faith, bestow on holy preachers, in the journey of this life, food for their sojourn. Grass is put for good works, as it is written, Let the earth bring forth the green grass. [Gen. l, 11] And though we hold that it thus took place historically in the creation of the world, yet we suppose, without impropriety, the earth to have been a type of the Church, which brought forth the green grass, in that it produced, at the command of God, fruitful works of mercy. We sometimes take ‘grass’ for the knowledge and doctrine of eternal verdure; as it is said by Jeremiah, The wild asses did stand on the rocks, they snuffed up the winds as dragons; their eyes did fail, because there was no grass. [Jer. 14, 6] By which expression the proud and most wicked persecution of the Jews was prophesied. For they are called in truth wild asses, for their pride of mind, and dragons, for their virulent thoughts. And they stood on the rocks, because they trusted, not in God, but, in the chief powers of this world, saying, We have no king but Caesar. [John 19, 15] They snuffed up the winds as dragons, because being puffed up by the spirit of pride they were swollen with malicious haughtiness. Their eyes failed, because in truth their hope fell short of that which it was aiming at. For loving temporal things, it neglected to wait for eternal, and lost earthly goods, because preferred them to God. For they said, If we let Him thus alone, all men will believe on Him, and the Romans will come, and take away both our place and nation. [John 11, 48] They were afraid lest they should lose their place, if the Lord had not been slain, and yet they lost it, when He was slain. But he adds the reason why these things befel the wretched men, Because there was no grass: that is, because the knowledge of eternity was wanting in their hearts, and did not refresh them with the food of the verdure of inward doctrine. In this place then what else do we understand by green herbs, but the knowledge of heavenly doctrine, or works in accordance? The desert earth then is watered by the rain, for the green herbs to be produced from it, because when the Gentile world enjoyed the shower of holy preaching, it budded forth with both the works of life, and the herb of doctrine. This verdure is promised to the desert land by the voice of the Prophet, when it is said, In the dens, in which the dragons dwelt before, shall rise up the verdure of the reed and bulrush. [Is. 35, 7] For what is designated by the reed but preachers: and what by the bulrush, which always grows by the moisture of water, but weak and tender hearers of the sacred word? The verdure of the reed and bulrush grows up then in the dens of the dragons, because in those peoples, which the malice of the old enemy used to possess, both the knowledge
of teachers and the obedience of hearers is collected together. [MORAL INTERPRETATION]
53. But these things which have been stated generally of the Gentile world, we see taking place, if
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we carefully examine, in individuals within the bosom of Holy Church. For there are many, grievously insensible to the words of God, who are counted under the name of faith, who hear the words of life with their ears, but suffer them not to pass through to the inward places of the heart. What else are these than desert land? Which land in truth has not a man, because their mind is void of the sense of reason. And no mortal dwells in this land, because if thoughts of reasonable meanings ever spring up in their conscience, they do not remain there. For evil desires find a resting-place in their hearts, but if good desires have ever come there, they pass away, as if urged on. But when the merciful God deigns to give a course to His shower, and a way to the sounding thunder, being stung with grace within, they open the ears of their heart to the words of life. And the pathless land is filled: for while it grants a hearing to the word, it is overwhelmed with mystery. And it brings forth green herbs: because when watered by the grace of compunction, it not only willingly receives the words of preaching, but returns them back with abundant increase; so that it is now eager to speak what it could not hear, and that that which had become dry, even within, through not listening, feeds with its verdure as many as are hungry. Whence it is well said by the Prophet, Send forth Thy Spirit, and they shall be created, and Thou shall renew the face of the earth. [Ps. 104, 30] For thus, thus, the face of the earth is changed by the virtue of renewal, when the mind which before was dry, is watered by the coming of grace, and is, after its former barrenness, arrayed with the verdure of knowledge, as though by grass which it had brought forth. Which grace of our Creator is commended still more highly, when it is subjoined;
Ver. 28. Who is the father of the rain? or who hath begotten the drops of dew?
[xxvii]
[ALLEGORICAL INTERPRETATION]
54. As if He were saying, Except Myself, Who sprinkle, of My free grace, the barren earth of the human heart with drops of knowledge. For of this rain is said elsewhere, Thou wilt set apart, O God, a voluntary rain for thine inheritance. [Ps. 68, 9] For God sets apart a voluntary rain for His inheritance, because He grants it to us, not for own deserts, but from the bounty of His own benignity. And He is in this place called the father of this rain, for this reason, because His heavenly preaching is begotten in us, not for our merits, but from His grace. For the drops of dew, are the holy preachers themselves, who water the fields of our breast, (parched amid the evils of the present life, as though amid the gloom of a dry night,) with the grace of bounty from above. Of these drops it is said to obstinate Judah; Therefore the drops of rains have been withholden, and there hath been no latter rain. [Jer. 3, 3] For the drops of dew are the same as the drops of rains. For when they soften down their preaching by any accommodation, they sprinkle, as it were, the tender dew. But when they say what they think of heavenly things, with the power with which they are strong, they pour forth, as it were, the flowing rain abundantly. Paul was sprinkling the dew, when saying to the Corinthians, For I determined to know nothing among you, save Jesus Christ, and Him crucified. [1 Cor. 2, 2] And again he was pouring forth the rain, saying, O ye Corinthians, our mouth is opened unto you, our heart is enlarged. [2 Cor. 6, 11] Hence it is, that Moses, who knew that he would say bold things to the strong, and gentle to the weak, observed, Let my speech be waited for as the rain, and let my words descend as the dew. [Deut. 32, 2]
But, lo! we have heard with what favour the Gentiles are called, let us now hear with what severity Judah is rejected. We have heard how He cultivates what is desert, and waters what is barren: let us
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now hear how He casts forth those which seem to be, as it were, within. For He does not so gather His Elect, as not also to judge the reprobate; nor does He so forgive faults to some persons, as not to punish them in some also. For it is written, For mercy and wrath come from Him. Whence here also, after He had introduced so many gifts of grace, He conceals not the judgments of His wrath. For it follows;
Ver. 29. Out of whose womb came the ice, and the frost from heaven, who hath gendered it? [xxviii]
55. For what else do we understand by ‘frost’ or ‘ice,’ but the hearts of the Jews frozen and bound with the torpor of unbelief? Who formerly by the receiving of the Law, by the keeping of the commandments, by the ministry of sacrifice, by the mysteries of prophecy, were so kept within the bosom of grace, as if within the womb of the Creator. But because, on the coming of the Lord, being hard bound with the frost of unbelief, they lost the warmth of faith and charity, being cast forth from the secret bosom of grace, they came forth like ice from the womb of the Creator. And the frost from heaven, who hath gendered it What else ought ‘heaven’ to be here understood to mean but the lofty life of the saints? To which heaven it is said, Give ear, O heaven, and I will speak. [Deut. 32, 1] Of which abode it is elsewhere written, The soul of the just is the seat of wisdom [Perhaps Prov. 12, 23. LXX. where it is read, A prudent man is the throne of sense, In the Syriac version, A cautious man is the seat of wisdom. Ben. On Hom. 38, in Ev. they suggest Wisd. 7, 7, or 27. ]. Because then God is wisdom, if the abode of God is heaven, and the soul of the just is the seat of wisdom, the soul of the just is certainly heaven. Abraham was heaven, Isaac was heaven, Jacob was heaven. But because the persecutors of the Lord, the high priests of the Jews, who were frozen with the torpor of unbelief, sprang from the race of those ancestors, the frost came, as it were, from heaven, because the frozen herd of unbelievers came forth from the lofty offspring of the saints. For when Caiaphas was born from Abraham, what else was it, but that ice came forth from heaven? Yet this frost the Lord says that He had gendered, for this reason, because He permitted the Jews, whom He Himself naturally created good, to go forth from Him, by a just judgment, frozen through their wickedness. For the Lord is the Author of nature, not of sin. He engendered therefore, by naturally creating, those whom He suffered, by patiently enduring, to remain in sin. And because those hearts of the Jews, which before were tender, and easily penetrated by faith, were afterwards hardened in the obstinacy of unbelief, it is rightly subjoined;
Ver. 30. The waters are hardened after the likeness of a stone. [xxix]
56. For I remember that I have often taught already that ‘waters’ are taken for peoples. But by a ‘stone,’ by reason of its very hardness, the Gentile peoples are sometimes designated. For they themselves worshipped stones. And of these it is said by the Prophet, Let them, that make them, become like unto them, and all who trust in them. [Ps. 115, 8] Whence John, beholding that the Jews boasted themselves in their pedigree, and foreseeing the Gentiles passing over to the stock of Abraham, by the knowledge of the faith, says, Think not to say within yourselves, We have Abraham to our father; for I say unto you, that God is able of these stones to raise up sons to Abraham. [Matt. 3, 9] Certainly calling ‘stones’ the Gentiles, who were hardened in unbelief. Because then Judaea first believed in God, while all the Gentile world was remaining in the obstinacy of its unbelief, and because the hearts of the Gentiles were afterwards softened to receive
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the faith, and the unbelief of the Jews was hardened, it is well said, The waters are hardened after the likeness of a stone. As if He were saying, Those soft hearts of the Jews, easily penetrated by faith, are converted into the insensibility of the Gentiles. For when God in His mercy drew to Him the Gentiles, He repelled Judaea in His wrath. And it came to pass, that as the Gentiles had been at first hardened against the reception of the faith, so, when the Gentiles were afterwards admitted to the faith, was the people of Judaea hardened in the torpor of unbelief. Whence the Apostle Paul says to these very Gentiles, As ye in times past have not believed God, yet now have obtained mercy through their unbelief, even so have these not believed, in your mercy, that they also may obtain mercy. For God hath concluded all in unbelief, that He might have mercy upon all. [Rom. 11, 30- 32] And accurately considering this his opinion, first concerning the calling of the Jews, and the rejection of the Gentiles, and afterwards concerning the calling of the Gentiles, and the rejection of the Jews, and reflecting that he could not comprehend the secret judgments of God, he subjoined in exclamation, O the depth of the riches of the wisdom and knowledge of God! how incomprehensible are His judgments, and His ways unsearchable. [Rom. 11, 33] Whence here also when the Lord was saying of the unbelief of the Jews, The waters are hardened after the likeness of a stone, to shew that His judgments concerning their rejection were secret, He fitly subjoined;
And the surface of the deep is congealed.
[xxx]
57. Because the eye of the human mind does not at all penetrate the incomprehensibleness of the Divine judgment, from a kind of veil of our ignorance having been thrown over it. For it is written, Thy judgments are a great deep. [Ps. 36, 6] Let no one then seek to investigate, why, when one is rejected, another is chosen, or, why, when one is chosen, another is rejected, because the surface of the deep is congealed, and as Paul witnesses, His judgments are inscrutable, and His ways unsearchable. [Rom. 11, 33]
[MYSTICAL INTERPRETATION]
58. But by that which is said, Out of whose womb came the ice, and the frost from heaven, who hath gendered it? (ver. 29. ) nothing prevents Satan being understood by the frost and ice. For he came forth as if ice from the womb of God, because the teacher of iniquity came forth, frozen with the torpor of sin, from the warmth of His mysteries. He was gendered as frost from heaven, because he was suffered to fall from the highest to the lowest condition, and to go and bind the hearts of the reprobate. And having been fashioned rightly in heaven, when he fell, he bound as frost the hearts of his followers, in the coldness of sin. And what he did amongst men, on coming to the earth, is fully stated, when it is added, The waters are hardened after the likeness of a stone. For by ‘waters’ peoples are designated, but by a ‘stone’ the hardness of this very Satan. The waters therefore were hardened after the likeness of a stone, when he came on earth, because men, imitating his wickedness, lost the soft bowels of charity. And because his crafty designs cannot be detected by men who have been led astray, it is rightly subjoined; And the surface of the deep is congealed. For one thing lies concealed within him, and another he presents without. For he transforms himself as an angel of light, and with his cunning art of deception frequently proposes laudable objects, in order to lead on to unlawful. The surface of the deep is therefore congealed; for while the fair appearance of his persuasion appears, as it were, like solid ice on the surface, his wickedness, lurking in the depth, is not observed.
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[MORAL INTERPRETATION]
59. But we can understand all these in another sense also, if we enquire into them, in their moral meaning. For whilst Almighty God fashions the minds of men in His fear, He conceives them, as it were, and brings them forth to open virtues, when He advances them onwards. But if they are
elated by the virtues they have received, He abandons them. And we often know persons to be smitten by consideration of their sins, to glow with fear of the Divine dread, and, commencing in fear, attain to the highest virtues. But when they are elated by these virtues which they receive, being bound with the snare of vain glory, they return to their former torpor. When God therefore casts off such persons, He rightly says, Out of whose womb came the ice? For the ice comes forth, as it were, from the womb of God, when those who had before been warm within, become cold, by reason of the gift of virtue, and, being torpid, seek after outward glory, for the very reason by which they ought to glow with greater warmth to love things within. And whilst one man is powerful in signs, another in knowledge, another in prophecy, and another in mighty works, and seeks by these gifts to please men, he turns all his former inward warmth into torpidity, from loving outward praises. He comes forth therefore as ice from the womb, when, after the favours of gifts, he is separated from the bowels of heavenly compassion. Are not they ‘ice,’ who in the virtues they receive seek praise from men? And yet they say to the Judge on His coming, when recalling His own gifts to His mind; Lord, Lord, have we not prophesied in Thy name? and in Thy name have cast out devils? and in Thy name have done many mighty works? [Matt. 7, 29] But He shews how the Lord casts out this ice, saying, I know you not whence ye are. Depart from Me, all ye workers of iniquity. [ib. 23] The Lord now bears this ice in His womb, because He tolerates it within the bosom of the Church. But He then openly casts it out, when He banishes such from the secret abodes of heaven by the last and public judgment. What is then the plain object: of these words, except that Job should be brought down from his lofty virtues, that he should not, in consequence
of his former warmth in good living, grow cold through pride, and be repelled and go forth from the womb of the Godhead, by being swollen up within the bosom of his own heart?
60. And because by a righteous judgment He permits haughty minds to go forth to commit sin, from the virtue they have received, it is rightly added, still farther; And the frost from heaven, who hath gendered it? For He frequently vouchsafes the knowledge of Holy Scripture, but when he who receives it is elated by this knowledge, he is, by the anger of the strict Judge, so blinded in the Scripture itself, that he no longer sees its inward meaning, from seeking thereby for outward applause; and that, though he could be warm by remaining within, he goes forth and becomes frozen, and that he who before, when easily led to the knowledge of God, remained unfrozen at the top, becomes hardened, and sinks to the bottom. Is not Holy Scripture ‘heaven,’ which opening to us the day of understanding, illuminates us with the Sun of righteousness, and which, while the night of the present life surrounds us, shines for us with the stars of the commandments. But since there must be heresies, that they which are approved may be made manifest, [1 Cor. 11, 19] when the proud mind is kept back from a sound understanding of Scripture, frost is generated from heaven by the judgment of the strict Judge; in order that, when Holy Scripture itself glows in the hearts of the Elect, it may cast forth from itself in a frozen condition, those who proudly seek to know it. For they err in the very point, in which they should have corrected their faults; and while they fall away from the heavenly understanding of the resplendent Word, both hardened themselves, and about to deceive others, they sink to the bottom, as ice, and bind others also. But
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yet the Lord says that He Himself genders this frost, not because He Himself fashions the minds of the wicked to sin, but because He does not liberate them from sin. As it is written; I will harden the heart of Pharaoh. [Exod. 4, 21] For because He refused to soften it in His mercy, He plainly announced that He had hardened it in His severity.
61. But, because the image of virtue is retained for the sake of human praise, when the virtue of Divine fear, which has begun, is itself lost, it is rightly subjoined; The water are hardened after the likeness of a stone, and the surface of the deep is congealed. For waters are hardened by ice at the surface, but remain fluid underneath. And what do we understand by waters but the unstable hearts of the reprobate? For when they are deliberately forsaking virtue, they shew themselves forth, in their hypocrisy, as resolute in good works, and whilst they are inwardly gliding down into sins, they outwardly feign themselves imitators of the holy and resolute. The waters are hardened after the likeness of a stone, and the surface of the abyss is bound together, because their weak and unstable conscience is concealed from men, by a superinduced appearance of sanctity.
For when they are inwardly foul in their own sight, they are arrayed before the eyes of others with a kind of comeliness of living.
62. But, lest any one should wish these words of the Lord to be understood in a good sense, we ought to add it, for those also who thus look for it, provided we are not [perhaps, ‘so as we be not. ’ (‘dummodo’)] considered to have neglected points which needed to be examined. For it is said in the former verse, Who is the father of rain? or who hath begotten the drops of dew? And it is immediately added, Out of whose womb came the ice? and the frost from heaven who hath gendered it? If therefore the following sentence is connected with the preceding words with a similar sense, its meaning is clearly laid open without any obstacle of difficulty even in a good sense. For when the earth is watered by rain, the seeds which have been cast in are pressed down more productively. But again, if the rain waters it too immoderately, it changes the richness and virtue of the corn in the stalk. But if the seed which has been thrown in, is after rain checked by the frost, the more it is kept from appearing too quickly above ground, the more productively does it root itself beneath: and the more it is forbidden to grow, the more it is compelled to multiply: because, when it is kept from too early a growth, being expanded by the slowness of its conception, it is filled more abundantly for fruit. What is meant then by the Lord first speaking of Himself as the father of the rain, but afterwards saying that the ice comes forth from His womb, and declaring that He genders the frost from heaven? Except that He first waters in a wondrous manner the soil of our hearts for the reception of the seeds of the word, by the secret rain of His grace, and that He afterwards keeps it down by the discipline of His secret dispensation, lest it should bring forth too luxuriantly with the virtues it has conceived, in order that the rigor of discipline may likewise bind that which the rain of grace received irrigates, lest it turn its fruit into grass, if it produce its virtues, either before it ought, or more than is necessary. For, frequently, when a good work is displayed before it ought by beginners, it is emptied of the grain of perfection, and while virtues are more exuberant than is necessary, they frequently dry up. Whence the Lord either refuses the desires even of His Elect, before the fit time, or again restrains at the fit time their unlimited progress, lest, if they advance either sooner, or farther, than they ought, they should fall into the defect of pride by the greatness of their proficiency. For when the heart is pricked with compunction after sin, the earth, which had been dry, is watered by the pouring of rain upon it; and when it proposes to abandon its iniquities and to follow after good works, it receives, as it were, seed after the rain. And many persons, when they conceive holy desires, are burning to exercise themselves at once in the
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sublimest virtues, so that sin may not only not infect their doings, but may not even assail their thoughts. They are still indeed living in the body, but they wish to suffer no further from their connexion with the present life. They seek to aim at inward stability of mind in their intention, but are driven back by interrupting temptations, in order, namely, that they may remember their own infirmity, and may not be elated at the virtues which they receive. And when this is effected by the wonderful constraint of discipline, what else but frost is gendered from heaven over the watered earth? What but ice is produced from the womb of God, when the dispensation comes forth from its secret place within, and our wills are restrained even in their good desires?
63. Let us see with what ice of discipline Paul (that is, the watered earth) is weighed down, when he says, To will is present with me, but to perform what is good I find not. [Rom. 7, 18] For he who asserts that he has the will, makes known what seeds are even now concealed within him by the pouring of grace upon him. But whilst he finds not to do good, he certainly points out how much ice of the heavenly dispensation weighs on him. Had not this ice pressed their hearts, to whom he was saying, So that ye cannot do the things that ye would? [Gal. 5, 17] As if he were plainly saying, The secret seeds of your heart are now seeking to break forth into fruit, but they are kept down by the ice of the heavenly dispensation, in order that they may afterwards shoot forth more productively, the more patiently they bear the weight of the Divine judgment pressing on them.
64. And because the hearts of men, since they are unable to break out into those virtues which they desire, are frequently harassed with the stings of temptation, so far as they shrink back from carrying out their intention, but yet repress these same temptations of their thoughts, and fashion themselves, by the habit of discipline in a kind of strictness of living, it is well subjoined; The waters are hardened after the likeness of a stone. Because, though unstable thoughts harass within, yet they do not at all lead to consent in wicked doings. But the mind conceals, under an habitual custom of good living, as if under a kind of exterior hardness, whatever is softened within by the assault of temptation. Whence it is well subjoined; And the surface of the deep is congealed. Because, even if an evil thought comes as far as to suggestion, it does not break out into consent, because the superinduced rigour of holy discipline suppresses the fluctuating motions of the mind.
65. But by ‘frost’ or ‘ice’ can also be designated the adversity of this present life, which while it keeps down the holy by its asperity, makes them stronger. For while Almighty God permits us to be exercised with annoyances, and carries us on to the condition of a better life by the intervention of sorrow, He genders with wonderful wisdom the frost and ice over the coming fruit; in order that each of the Elect may endure in this present life, as if in winter, the adversities of winds and frosts, and may exhibit afterwards, as in the serenity of summer, the fruits which he has here conceived. Whence it is said by the voice of the Bridegroom to every soul which is hastening after the whirlwind of this life to those joys of eternity, Arise, hasten, My beloved, My fair one, and come. For the winter has already passed, the shower has departed and gone. [Cant. 2, 10. 11. ] But because we are relaxed, if prosperity alone attends us, but are the better strengthened for virtues by means of adversities, it is rightly subjoined, The waters are hardened after the likeness of a stone. For minds, which had softly melted away through prosperities, become firm when hard pressed by adversities. And water is brought to the likeness of a stone, whenever any one who is weak imitates the sufferings of his Redeemer by endurance received from above. For water had, in truth, hardened after the fashion of stone, when Paul, that former impatient persecutor, was saying, I fill up those things which are wanting of the sufferings of Christ in my flesh. [Col. 1, 24]
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66. And because persons, when depressed by adversities, guard more carefully their inward gifts, it is rightly added; And the surface of the deep is congealed. For joy is wont to lay open the secrets of the mind, and, by laying open, to lose them. But when adversities depress us outwardly, they make us more careful within. After frost then or ice, the surface of the deep is congealed, because our mind is strengthened by adversities, to preserve those deep gifts which it has received. For Isaiah had congealed the surface of his abyss, when he was saying; My secret to myself, my secret to myself. [Is. 24, 16. marg. ] Paul had congealed the surface of his abyss, who labouring under so many dangers and adversities, under cover of some one else, speaks of himself, saying; I have heard secret words, which it is not lawful for a man to utter. [2 Cor. 12, 4] And again, But I forbear, lest any man should think of me above that which he seeth in me, or heareth any thing of me. [ib. 6] What then had he done, who, when enduring adversity without, was afraid to open the secrets of his heart, lest he should perchance vent himself in praises; what, but covered the abyss of his inward secrets by a congealed surface? It follows,
Ver. 31. Will thou be able to join together the shining stars, the Pleiades, or wilt thou be able to break up the circuit of Arcturus?
[xxxi]
[LITERAL INTERPRETATION]
67. The stars Pleiades, are so called from , that is, from plurality. But they were made so near to each other, and yet so distinct, that they can be near together, and yet cannot possibly be united, since they are united in nearness, but disunited as to contact. But Arcturus so illuminates the seasons of night, as placed in the axis of heaven, to turn itself in divers ways, and yet never to set. For it does not revolve out of its orbit, but placed in its own position, it inclines to all quarters of the world, though it will never set. What then is it, that man, who was formed from the earth, and placed upon the earth, is questioned as to the government of heaven, that he cannot join together the Pleiades, which he sees were made close to each other and almost united, and that he cannot break up the circuit of Arcturus, though he can behold it almost dissipated by its own rapidity of motion? Is it not, that considering in those His servants, the power of their Creator, he should remember his own weakness, and consider how beyond our comprehension is He, in the very government of His heavenly ministers, Whom he cannot as yet behold in His own majesty?
[MYSTICAL INTERPRETATION]
68. But why do we say these things, who are urged by the stimulus of reason, to learn the sense of these words pregnant with mystical meaning? For what else do the shining Pleiades, which are also seven in number, indicate, but all the Saints, who amid the darkness of this present life, illumine us with the light of the Spirit of sevenfold grace, who, from the first beginning of the world, even to its end, sent at divers times to prophesy, are in some degree united, and in some degree separate from each other? For the stars the, Pleiades, as was before said, are united to each other in their contiguity, and disunited as to contact. They are situated indeed together, and yet pour forth separately the rays of their light. In like manner all the Saints appearing at different times for the purpose of preaching, are both disunited in our sight of their person, and united in their intention of mind. They shine together, because they preach One; but they touch not each other, because they are divided by different times.
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69. At what different times did Abel, Isaiah, and John appear! They were separated indeed in time, but not in the subject of their preaching. For Abel offered up a lamb in sacrifice, typifying the passion of our Redeemer; of Whose passion Isaiah says; As a lamb before its shearer He will be dumb, and will not open His mouth. [Is. 53, 7] Of whom John also says; Behold the Lamb of God; behold, Who taketh away the sins of the world. [John 1, 29] Behold they were sent at different ‘times indeed, and yet agreeing in their thought of the innocency of our Redeemer, they spake of the same Lamb, John by pointing to Him, Isaiah by foreseeing, and Abel by offering; and Him, Whom John set forth by pointing to Him, and Isaiah set forth in his words, Abel held, in signification, in his hands.
70. Because then we have said how the Pleiades accord together concerning the Humanity of our Redeemer, let us now point out how they shine in concord in setting forth the Unity of the Trinity. For David, Isaiah, and Paul appeared at different periods of the world. But yet none of them thought differently from another; because, though they knew not each other in face, yet they had learned one and the same thing by Divine knowledge. For David, in order to set forth God in Trinity as the Creator of all things, said, Let God bless us, our God, let God bless us. [Ps. 67, 6. 7. ] And for fear he should be considered to have spoken of three Gods, from his mentioning God three times, he immediately added, teaching thereby the Unity of the same Trinity; And let all the ends of the earth fear Him. For by adding not ‘them,’ but ‘Him,’ He intimated that the Three whom He had named were One. When Isaiah also was uttering praises of the Unity of the Trinity, he says, in describing the words of the Seraphim, Holy, Holy, Holy. [Is. 6, 3] But lest he should seem by mentioning ‘Holy’ thrice, to sever the unity of the Divine Substance, he added, Lord God of hosts. Because then he added not ‘Lords,’ ‘Gods,’ but ‘Lord God,’ he pointed out that that Being, Whom he had thrice called Holy, existed as One. Paul also, to set forth the operation of the Holy Trinity, says; Of Him, and through Him, and in Him are all things. [Rom. 11, 36] And in order to teach the Unity of this same Trinity, he immediately added; To Him be glory for ever and ever. Amen. By adding then not ‘to them,’ but to Him, he made Him known as One in nature, Three in Persons, Whom he had thrice addressed by the same word. The Pleiades therefore are both situated as it were in one place, because they think alike concerning God; and yet they touch not each other, because, as has been said, they are distributed through different periods of this world.
71. Which the Prophet Ezekiel well and briefly describes, who, when saying that he had beheld living creatures of different kinds, added; Their wings were joined one to another. [Ez. 1, 9] For the wings of living creatures are joined one to another; because though the things which they do are different, yet the voices and the virtues of the Saints are united together in one and the same sense. And though one may be a man, from doing all things rationally, another, who is bold in suffering, may be a lion, from not fearing the adversities of the world; another, from offering himself through abstinence as a living victim, may be a calf; another, from soaring on high on the wing of contemplation, may be an eagle; yet do they touch each other with their wings, whilst they fly, because they are united to each other by the confession of their words, and the accordance of their virtues. But because it belongs to the power of God alone both to join together in the preaching of the faith those who were sent at different times, and to unite in brightness of intention those that were endued with dissimilar virtues, it is rightly said; Wilt thou be able to join together the shining stars, the Pleiades? As if He said, As I, Who alone fill all things, and Who by filling the minds of the Elect join them in a sense of unity.
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72. But by Arcturus, which illumines the night season in its orbit, and never sets, is designated, not the doings of the Saints separately manifested, but the whole Church together, which suffers indeed weariness, but yet does not incline to fall from its own proper position, which endures a circle of toils, but hastens not to set together with time. For Arcturus comes not with the night season to the lowest part of the heavens, but even while it is revolving itself, night is brought to a close. Because doubtless, while Holy Church is shaken with numberless tribulations, the shade of the present life comes to an end; and the night passes by, as it continues stationary, because while the Church remains in her own original condition, the life of this mortal state passes away. There is in Arcturus a point for us to observe more carefully. For it revolves with seven stars, and at one time raises three to the highest point, and depresses four to the lowest; at one time raises four on high, and depresses three below. Holy Church also, when she preaches at one time to unbelievers the knowledge of the Trinity, and at another the four virtues, that is, prudence, fortitude, temperance, justice, to believers, changes, as it were, by a kind of rotation in its preaching, the appearance of its position. For when she strips of confidence in their own doings those who boast of their own works, and exalts faith in the Trinity, what else does Arcturus, but elevate three stars, and depress four? And when she forbids some, who have no good works, to presume on their faith, and orders them to work out more earnestly the things which are commanded, what else does Arcturus do, but raise up four stars, and bring down three? Let us see how it elevates three, and depresses four. Behold it is said by Paul to those who were priding themselves on their works in opposition to faith; If Abraham were justified by works he hath glory, but not before God. For what saith the Scripture? Abraham believed God, and it was counted unto him for righteousness. [Rom. 4, 2. 3. ] Let us see how it elevates four and depresses three. Behold it is said by James to those that were boasting of faith in opposition to works; As the body without the spirit is dead, so faith without works is dead also. [James 2, 26] Arcturus therefore revolves, because Holy Church turns herself on different sides with skill in preaching, according to the minds of her hearers. Arcturus revolves, because she is whirled round in the tribulations of this night. But the Lord breaks up at last this circuit of Arcturus, because He turns the labours of the Church into rest. Then does He also more entirely join the Pleiades, when He destroys the orbit of Arcturus, because all the Saints are then doubtless joined to each other even in outward appearance, when Holy Church at the end of this world is released from those labours which she now endures. Let Him say then; Wilt thou be able to join together the shining stars the Pleiades, or wilt thou be able to break up the circuit of Arcturus? Thou understandest As I, Myself, Who then unite the life of the Saints even in outward appearance, when I bodily dissolve the circuit of the Church Universal. And what man is ignorant that this is the act of Divine power alone? But let man, in order that he may know what he is himself, be constantly reminded what it is that God alone can effect.
73. We have still some other meaning to give of the stars the Pleiades, and Arcturus. For the Pleiades rise from the East, but Arcturus on the side of the North. But wherever Arcturus turns itself in its circle, it presents to view the Pleiades; and when the light of the day is now approaching, the order of its stars is extended. By Arcturus, then, which rises in the quarter of the cold, can be designated the Law; but by the Pleiades, which rise from the East, the grace of the New Testament. For the Law had, as it were, come from the North, which used to alarm those subject to it with such asperity of rigor. For while it was ordering some to be stoned for their faults, others to be punished by the death of the sword, it was, like a frozen region, far removed, as it were, from the light of charity, rather nipping the seeds of its precepts with cold, than nourishing
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them with warmth. Peter had shuddered at the weight of this oppression, when saying; Why tempt ye God, to put a yoke upon the neck of the disciples, which neither our fathers nor we were able to bear? [Acts 15, 10] Nor is it any wonder that the Old Testament is set forth by the seven stars of Arcturus, because both the seventh day was held in veneration under the Law, and the vows of the appointed sacrifice were extended through the whole week. But the Pleiades, which themselves are also seven, as we have before said, point out the more plainly the grace of the New Testament, the more clearly we all see, that by it the Holy Spirit enlightens His faithful ones with the light of the sevenfold gift. Wherever therefore Arcturus turns, it presents the Pleiades to view, because by every thing the Old Testament says, the works of the New Testament are announced. For under the text of the letter it conceals the mystery of prophecy. And Arcturus inclines itself, as it were, and points them out, because while it bends itself to the spiritual sense, the light of sevenfold grace, which is signified thereby, is laid open. And as the light of day approaches, the order of its stars is extended, because after the Truth became known to us by Itself, It released the precepts of the letter from carnal observance.
74. But our Redeemer, coming in the flesh, joined together the Pleiades; because He possessed the operations of the sevenfold Spirit all at once, and abiding in Himself. Of Whom it is said by Isaiah: There shall come forth a rod out of the root of Jesse, and a flower shall grow up from his root, and the Spirit of the Lord shall rest upon Him, the Spirit of wisdom and understanding, the Spirit of counsel and might, the Spirit of knowledge, and of godliness, and the Spirit of the fear of the Lord shall fill Him. [Is. 11, 1-3] Of Whom Zechariah says; Upon one stone are seven eyes. [Zech. 3, 9] And again, And on the golden candlestick seven lamps. [ib. 4, 2] But no man ever possessed all the operations of the Holy Spirit at once, except the sole Mediator between God and man, [1 Tim. 2, 5] Whose is the same Spirit, Who proceedeth from the Father [see Note at end of Book XXIX. ] before all ages. It is well said, therefore, Upon one stone are seven eyes. For, for this Stone to have seven eyes, is to possess at once in operation every virtue of the Spirit of sevenfold grace. For one receives prophecy, another knowledge, another virtues, another kinds of tongues, another the interpretation of tongues, according to the distribution of the Holy Spirit. But no one attains to the possession of all the gifts of the same Spirit. But our Creator, in taking our weakness, because He taught us that by the power of His Godhead He possessed all the virtues of the Holy Spirit at once, doubtless joined together the shining Pleiades. But whilst He joins the Pleiades, He breaks up the circuit of Arcturus. Because, when He made it known that He, having become Man, possessed all the operations of the Holy Spirit, He loosened in the Old Testament the burden of the letter, that each of the faithful may now understand that in the liberty of the Spirit, which he used, amid so many dangers, to serve with fear. Let blessed Job therefore hear; Wilt thou be able to join together the shining stars the Pleiades? As if it were openly said, Thou canst indeed possess the light of certain virtues, but art thou able to exercise at once all the operations of the Holy Spirit? Behold Me, therefore, uniting the Pleiades in all virtues, and be kept from boasting thyself of a few only. Hear what is said, Or wilt thou be able to break the circuit of Arcturus? As if it were openly said to him; Even if thou thyself now understandest what is right, canst thou do away by thy power, even in the hearts of others, the labour of grosser understanding? Consider Me therefore, who correct the follies of the carnal, whilst I manifest myself in the foolishness of the flesh, that thou mayest the more bring down these, which thou countest the mightinesses of thy virtues, the more thou canst not apprehend even the footsteps of My weakness. But, because, in the very mystery of the Lord’s Incarnation, the light of truth is manifested to some, but the hearts of others are darkened by an offence; it is lightly subjoined;
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Ver. 32. Dost thou bring forth the morning star at its time, and dost thou make the evening star to
rise over the sons of earth?
[xxxii]
75. For the Father brought forth the morning star in his season, because, as it is written; When the fulness of the time was come, God sent His Son born of a woman, made tinder the Law, to redeem them that are under the Law. [Gal. 4, 4] Who being born of a Virgin, appeared as the morning star, amid the darkness of our night, because, having put to flight the obscurity of sin, He announced to us the eternal morn. But He made Himself known as the morning star, because He arose in the morn from death, and overcame, by the brightness of His light, the hideous darkness of our mortality. Who [Oxf. Mss. ‘Qui. ’] is well called by John; The bright and morning star. [Rev. 22, 16] For, appearing alive after death, He became our morning star; because while He furnished us in His own person an instance of resurrection, He pointed out what light comes after. But the Lord makes the evening star to rise over the sons of earth, because He permits Antichrist to hold sway over the unbelieving hearts of the Jews, as their desert demands. And they are therefore justly subjected by the Lord to this evening star, because they chose of their own accord to be the sons of earth. For by seeking after earthly, and not heavenly things, they were so blinded as not to behold the brightness of our morning star; and while they seek for the evening star to rule over them, they are plunged in the eternal night of subsequent damnation. Hence the Lord says in the Gospel, I came in My Father’s name, and ye received Me not; another will come in his own name, and him ye will receive. [John 5, 43] Hence Paul says; Because they receive not the love of the truth, that they might be saved, for this cause God shall send them the operation of error, that they should believe a lie, that they all might be judged who believed not the truth, but consented to iniquity. [2 Thess. 2, 10-12] The evening star therefore would never rise over them, if they had wished to be the sons of heaven. But while they seek after visible things, having lost the light of the heart, they are in darkness under the prince of night.
[MORAL INTERPRETATION]
76.
