And since they are abundantly
supplied
with goods ready at hand, they do not seek for the joys which are to come.
St Gregory - Moralia - Job
[Eccles.
11, 4] He doubtless calls the unclean spirit, ‘wind,’ but men who are subjected to him, ‘clouds;’ whom he impels backwards and forward, hither and thither, as often as his temptations alternate in their hearts from the blasts of suggestions.
He, therefore, who observes the wind, does not sow; since he who dreads coming temptations, does not direct his heart to good works.
And he who regards the clouds, does not reap, since he who trembles from the dread of human fickleness, deprives himself of the recompense of an eternal reward.
By ‘clouds’ are Prophets set forth, as is said by the Psalmist; Dark water in the clouds of the air; [Ps.
18, 11] that is, hidden wisdom in the Prophets.
By ‘clouds’ also Apostles are designated, as is said by Isaiah, I will command the clouds that they rain no rain upon it.
[Is.
5, 6] They are ‘stars’ then, because they shine with the merits of their life; they are ‘clouds,’ because they water the parched ground of our heart with the streams of heavenly knowledge.
For if they were not ‘clouds,’ the Prophet would not have said, when looking on them, Who are these that fly as clouds?
[Is.
60, 8] The whirlpools of showers pour then from the clouds, because the profound instructions of those that follow derived the origin of their wisdom from the holy Apostles.
Of which clouds it is still further fitly subjoined,
Which cover all things above.
[x]
16. When the clouds cover the air above, if we lift up our eyes to the heaven, we behold not the heaven, but them; nor does our sight penetrate the ethereal regions, because its own infirmity conceals them from it. And when the sun shines forth from the heaven, it first feeds itself on the air which is poured between, that so it may afterwards contemplate the rays of the sun in the sky. Because, therefore, we are carnal men, when we endeavour to attain to heavenly things, we raise, as it were, our eyes to heaven, and direct our gaze thither; for oppressed by our connection with bodily
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things, we wish to teach it spiritual things. But because our intellect is not permitted to pass over to Divine objects, unless it be first fashioned by the examples of preceding Saints, our eye, as it were, now looks up to heaven, but beholds clouds; because it seeks to comprehend those things which are of God, but is barely able to admire those things which have been given to men. Whence it is said in another place, Thou enlightenest wonderfully from the eternal mountains. [ . Vers. LXX. Ps. 76, 4] For he, who cannot behold the rising sun, looks at the mountains tinged with his rays, and discovers that the sun has risen. God enlightens us, therefore, from the eternal mountains, because He illuminates us with the ray of His brightness, by our admiring the doings of former fathers. Behold we are kindled with zeal of devotion and love for the Lord; but we are the better moulded in this devotion and love by our contemplation of these clouds. For what was more devoted than Peter? What more full of love than John? The one through his devotion feared not to tread the watery ridges of the sea. [Matt. 14, 28. 29. ] The other rested through love on the very breast of our Maker: and he who had come to the refreshment of a bodily feast, derived spiritual food from the bosom of the Redeemer. [John 13, 23- 25]
17. But because we have said, that Prophets also are signified by ‘clouds,’ it is necessary for us still to bring forward the examples of the ancient fathers. Behold when we are wishing to submit, through obedience, to heavenly precepts, we are assisted by considering the footsteps of the old fathers. For what was more obedient than Abraham, who at one word from the Lord, forsakes his kindred, and his country; [Gen 12, 1-4] and for the sake of obtaining his eternal inheritance, fears not to smite him, whom he had received as his heir, when now old and almost ready to die? When we are endeavouring to gain hold of the virtue of patience, we look at the examples of those who precede us. For what is more patient than Isaac, who carries the wood, asks about the burnt offering, and is, shortly afterwards, bound, and speaks not: is placed upon the altar, and resists not? [Gen. 22, 6-9] What then can be spoken of, more patient than this man? who is led, as if for consolation, and makes an enquiry; who is bound ready for the blow, and is silent; who speaks when about to offer a burnt offering, but when about to be offered as a burnt offering speaks not? When we are endeavouring to gird ourselves for endurance of toils, we are supported by preceding examples. For what is more laborious than Jacob, who though near to Laban by the rights of kindred, discharged for so long a time servile offices in his family, and obeyed him in the place of a servant, that he might enjoy the rewards of the heir? [Gen. 29, 15-30] When we are striving to ascend the citadel of continence and chastity, we are supported by the examples of those who precede us. For what is more chaste than Joseph, who could not, even though a captive, be brought under the yoke of lust at the desire of his wanton mistress? [Gen. 39, 7. 8. ] And he was indeed a slave to men, but was, even in slavery, free from the power of dominant wickedness. When we are wishing to be filled with gentleness, we are assisted with the examples of those who precede us. For what was more gentle than Moses, who bears with the sedition of the people committed to his care, and yet entreats the Lord when angry, in behalf of these his persecutors, and exposes himself in their stead to the Divine wrath; because love glows in his holy breast even from persecution? [Numb. 16, 20-22] When we are endeavouring to fashion the constancy of our mind against the adversities of the world, we are supported by the consideration of those who precede us. For what is more constant than Joshua, who, when sent to search out the nature of the nations, feared not either the hugeness of their height, nor the multitude of their numbers? [Numb. 14, 6-9] Whence he subdued in battle those very same nations which he feared not in searching them out. When we are endeavouring to reach the height of kindness, we are instructed by the examples of those who go
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before us. For what is more kind than Samuel, who when deposed from his office of governing the people, humbly seeks for his successor; and anoints him when found to be king, and soon endures him when anointed as his persecutor? He is afraid of dying by his hands, and yet entreats the Lord not to be angry with him. For he himself says when he was sent, Saul will hear, and will kill me. [1 Sam. 16, 2] And the Truth says to him by Itself; How long dost thou mourn for Saul, since I have rejected him. [ib. 1] What then can be mentioned more kind than that man, who wishes not that even he should be smitten by God, by whom he is afraid of being killed? When we are advancing to the height of mercifulness and humility, we are supported by the examples of those who go before us. For what can be mentioned more merciful than David, what more humble, who received from the reprobate king insults for his victories, who by his strength rescued the nation of the Israelites from the hand of their enemies, and yet fled away himself lest he should die, as one of no strength? He knows that he himself was elected by the Divine sentence, and that his persecutor was rejected; and yet he submits himself to this very same persecutor of his, with the humility of frequent satisfaction, who takes away the spear of his persecutor, cuts off the border of his cloak, [l Sam. 24, 4] and hastens at once to the top of the mountain, and at one and the same time shews that he has had the power of slaying, and prays that he might not be slain. [ib. 26, 12-16]
18. Because then we are instructed by preceding examples, in all things which we spiritually desire, it is well said of these clouds, Which cover all things above. For we are covered by the life of the fathers spread over us, like clouds, in order that we may be watered, to bear the produce of a fruitful growth. And we behold, as it were, the clouds first, when looking up to heaven; because we first behold, with admiration, the doings of the good, and we afterwards penetrate, by our experience, those things which are heavenly. But because the life and the virtue of these clouds, that is, of these ancient fathers, would not be open to us, unless other clouds, that is the Apostles, disclosed it with the light of their preaching, let our discourse turn back to those clouds, which go about the world with their preaching; and let it shew what the Lord has done by their means in the world. It follows,
Ver. 29, 30. If He will spread out clouds as His tent, and lighten with His light from above, He will cover also the ends of the sea.
[xi]
19. The Lord ‘spreads out the clouds,’ when, opening the way of preaching to His ministers, He disperses them in every direction, through the breadth of the world. But it is well said, As His tent. For a tent is wont to be pitched, on a journey. And, when holy preachers are sent into the world, they make a way for God. Whence it is written, Behold, I send My Messenger before Thy face, who shall prepare Thy way before Thee. [Mal. 3, 1] And hence also it is said by the Psalmist, Make a way for Him Who ascendeth over the west. [Ps. 68, 4] And again, O God, when Thou wentest forth before Thy people, when Thou passedst through the desert, the earth was moved. [ib. 7] For God, Who of Himself is, not locally, in every place, walks locally into the regions of the world, by means of His preachers. Whence also it is said by the Prophet, And I will walk in them. [Lev. 26, 12] For He does in truth walk through them, whilst He pours Himself into the hearts of men by their teaching. And in this journey the tents of God are these self-same hearts of the Saints, by which He is covered, as it were, in resting on the way. Whilst coming through them to the minds of men, He effects what He has ordained, and is not beheld. Hence it is that all the synagogue together is called a ‘tent,’ when the Lord complains by Jeremiah that the priests had ceased from preaching, saying,
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There is none to stretch forth My tent any more, and to set up My curtains. [Jer. 10, 20] Hence again it is said of its extermination, He hath destroyed His tent, as a garden, He hath thrown down His tabernacle. [Lam. 2, 6] For since the Lord at that time dwelt secretly among men in the worship of a single people, He called that self-same people His tent. Whence also these clouds are now rightly called His tent, because God, when coming to us by His grace, is concealed within the hearts of His preachers. Was not Paul His tent, when coming to the hearts of men, from Jerusalem round about into Illyricum, the Lord was resting in his mind? [Rom. 15, 19] For he was a cloud for men, but a tent for God; because he was invisibly retaining Him in his heart, Whom he was by his preaching pouring into the hearts of his hearers. When the same Paul was proceeding towards Rome, bound in chains, to take possession of the world, God, concealed in his breast, was journeying as if in a tent. [Acts 27, 28] Because He could not be seen, from being concealed, and yet, disclosed by the words of preaching, He was prosecuting without ceasing the course of grace which He had begun. Moses appeared as His cloud, when, before he undertook the leadership of the Jewish people, he was dwelling for forty years in the wilderness, and aiming at lofty things, lived separated from the converse of the people. [Ex. 3] But he was made the tent of God, when, on being sent into Egypt, to bring back the people, he was going on, bearing in his heart the invisible truth; and when Almighty God, Who was manifested in his work, was lying concealed in his heart. And He who is ever present, and containing all things, coming into Egypt was journeying thither in His servant. Whence it is written, God went into Egypt, that He might ransom His people. [2 Sam. 7, 23] Behold He is said to journey, by Whose uncircumscribed presence all things are contained, because He, Who is every where by His Majesty, places, as it were, His steps in the way, by preaching.
20. But words only are by no means sufficient for these same holy preachers, for persuasion, unless miracles are also added. Whence it is said, When He will spread out the clouds as His tent, it is rightly subjoined, And lighten with His light from above. For what else but miracles ought we to suppose lightnings to mean? Of which it is said by the Psalmist, Thou wilt multiply Thy lightnings, and confound them. [Ps. 144, 6. LXX] By these clouds then He lightens from above with His light; because by holy preachers He illumines the gloom of our insensibility even by miracles.
21. And when these clouds rain down with words, and when they disclose, by miracles, the power of their glittering light, they convert to divine love even the farthest boundaries of the world. Whence it is rightly subjoined, He will cover also the ends of the sea. A thing which we heard by the voice of Eliu was to take place, but which we at this time see performed by the power of God. For the Almighty Lord has covered, with His lightening clouds, the ends of the sea; because, by the brilliant miracles of preachers, He has brought even the ends of the world to the faith. For, lo! He has now penetrated the hearts of almost all nations; lo! He has joined together in one faith the
boundaries of the East and of the West; lo! the tongue of Britain,
[This special mention of Britain was probably added after the publication of the work, as the Saxons were not
converted till St. Gregory had been some years Pope. See his Eps. to St. Augustine, Bertha, and Edilberthus. Lib. xi. Ind. iv. 28. 29. 64. 65. 66. Ben. (St. Gregory was not, however, unaware of the existence of the British Church, and may have referred to it. Ed. )]
which knew only how to grate barbarian sounds, has begun long since to resound in the Divine
praises the Hebrew Alleluia. Behold the ocean, which before was swelling, is now calmed beneath, and subject to, the feet of the saints: and its barbarous motions, which the princes of the earth had been unable to control with the sword, do the mouths of priests bind with simple words through fear of God: and he who, when unbelieving, had not dreaded the bands of combatants, now fears,
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when faithful, the tongues of the humble. For because the virtue of Divine knowledge is poured into him, by the heavenly words which he hears, and by the brightness also of miracles, he is so restrained by his dread of this same Divine power, as to fear to do wrong, and to long with all his desires to attain to the grace of eternity. Whence it is here also appropriately added,
Ver. 31. For by these things judgeth He the people, and giveth food to many mortals. [xii]
22. By these words of preachers, that is drops of the clouds, by these lightnings of miracles, God doubtless judges the peoples; because He invites their terrified hearts to repentance. For when they hear heavenly things, when they attend to marvellous works, they soon return into their own hearts, and afflicting themselves for their former wickednesses, dread eternal torments. But food is given too by these same clouds by which terror is inflicted: since mighty is the trust committed to preachers to know how so to afflict the minds of the haughty, as yet to be skilful in cherishing them when afflicted, with words of consolation; so as to alarm sinners with eternal punishments, and support penitents with the joys of the kingdom of heaven. Whence the very course of this dispensation is well observed, so that Eliu said, in proper order, that God first judges the people by these, clouds, and afterwards gives them food. Because, in truth Almighty God first reproves and rouses us from our evil deeds, by means of His preachers, and afterwards cherishes and consoles us by hope. For if the Divine dispensation did not act the part of a judge, by these clouds, He never would have said to these same clouds, Receive ye the Holy Ghost: whose soever sins ye remit, they are remitted unto them; and whose soever sins ye retain, they are retained. [John 20, 22. 23. ] And again, if He did not feed by them our famished hearts, the Lord would never say to His disciples, of the hungering people, Give ye them to eat. But we believe that that was then done thus by their hands, that we may see that this is daily taking place without ceasing by their words. [Mat. 14, 16] For what does Peter effect, when he speaks by his Epistles, unless it be, that our miserably hungry hearts may be fed with the food of the word? What are Paul and John labouring at, when speaking by their Epistles, except that our minds may enjoy heavenly food, and overcome that loathing of hunger with which they were dying? Let it be said then, When He will spread out the clouds as His tent, and lighten with His light from above, He will cover also the ends of the sea; for by these things He judgeth the people, and giveth food to many mortals. As if he were plainly saying, If He sends forth His Saints for the ministry of preaching, and aids their words by miracles, He summons the boundaries of all the world to the faith; and by these means He first judges the proud, and afterwards cherishes with hope, and strengthens the humble by the word of consolation.
23. But when he was saying, that He gives food to mortals, we must observe that he does not say to all, but ‘to many. ’ Because, namely, it is written, All men have not faith. [2 Thess. 3, 2] And to certain persons it is said, Ye therefore hear not, because ye are not of God. [John 8, 47] And again, No man can come to Me, except the Father Which hath sent Me draw him. [John 6, 44] And again, The Lord knoweth them that are His. [2 Tim. 2, 19] Whence most persons, even in Holy Church herself, retain faith, and yet retain not the life of faith: they partake of the Sacraments of the Lord’s humility, but scorn to be humbled in imitation of the Lord. They partake the gentle preaching of the Divine Word, but continue, in themselves, mighty in pride. Whence here also, after the breadth of the whole collected Church has been signified by the ends of the sea, it is fitly subjoined;
Ver. 32. He hideth the light from the mighty.
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[xiii]
24. For those in truth are ‘mighty,’ who exalt themselves with lofty thoughts. Against whom it is said by Isaiah; Woe unto you, who are wise in your own eyes, and prudent in your own sight. [Is. 5, 21] Against whom also Paul says, Be not wise in your own conceit. [Rom. 12, 16] But the light is hidden from these mighty ones, because, doubtless, the knowledge of the truth is denied to haughty men. Whence the Truth says by Its own self, I thank Thee, O Father, Lord of heaven and earth, because Thou hast hid these things from the wise and prudent, and hast revealed them to little ones. [Matt. 11, 25] Calling, namely, the haughty, wise and prudent. For He, Who did not subjoin, ‘Thou hast revealed them to fools,’ but, ‘to little ones,’ made it plain that he condemned their pride, and not their wisdom. Whence it is said in another place, The Lord guarding the little ones. [Ps. 116, 6] And in order to shew what is meant by this littleness [‘parvitas’], it is added, I was brought low, and He set me free. Because then there are many in the Church, who scorn to be little ones, they cease not to be great in their own sight, even in the place of humility. You may frequently see them raised high in honours, enjoying pleasures, and spreading abroad with the multiplicity of their goods. These often specially desire nothing, except to rule over others, are pleased at being feared by many; neglect to live uprightly, and wish to have the credit of an upright life; court flattery, and are puffed up by applause.
And since they are abundantly supplied with goods ready at hand, they do not seek for the joys which are to come. And, because manifold employments engage them, they prove them to be strangers even to themselves. And yet if any trial of their faith arise, because they are contained therein though but in appearance, they defend it by words, they defend it by their exertions, and claim their heavenly country, and yet love it not.
25. And these do the sons of Reuben, and Gad, and the half-tribe of Manasseh, well represent in Moses; who possessing many flocks and herds, whilst they desire that plain country which they had seen beyond Jordan, refused to receive an inheritance in the land of promise, saying, The country which the Lord smote before the sight of the children of Israel, is of a region most fertile for the pasture of animals, and we thy servants have many blasts; and we pray thee, if we have found grace in thy sight, to give it unto us thy servants for a possession, and make us not to pass over Jordan. [Numb. 32, 4. 5. ] They therefore who possess very many beasts of burden, avoid passing over Jordan, because they, whom many worldly engagements occupy, do not seek for the abode of their heavenly country. But that faith, which they hold in appearance, urges them on; lest they should become inactive from the delight of ease, and should deter others, by their example, from the endurance of toil, and from studying to be patient. Whence it is said to them by Moses, Shall your brethren go to battle? and shall ye sit here? Why do ye subvert the minds of the children of Israel. [Numb. 32, 7] But because they are ashamed not to defend that which they confess, they hasten to contend for that faith which they have professed; and secure it, not for themselves, but for their neighbours. Whence they say to Moses, We will build sheepfolds, and stalls for our beasts, and fortified cities for our little ones; but we ourselves will go armed and ready for battle before the children of Israel. [Numb. 32, 16. 17. ] And they go boldly forth at once in behalf of others, and free the land of promise from their enemies, and leave it, and return to feed their herds beyond Jordan. For many persons, although faithful, being engaged in present cares, feed, as it were, their herds beyond Jordan; because, contrary to the faith of Baptism, they are enslaved with all their heart, and with every desire, to perishing objects. But yet, as we have said, when a trial of their faith arises, they gird themselves with the arms of defence. They overcome and slaughter the enemies of the faith, and love not the inheritance of the land of promise, that is, the fruit of faith.
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And they so fight in its behalf, as yet to deposit their pledges outside of it. For because they have their children without, they do not place their affection in dwelling therein. Whence they return to the plain country, because they descend from the lofty summits of the mountains, as if from the hope of heavenly things, to rear brute animals without the land of promise. Because they labour diligently to supply the irrational motions of their mind with various objects of desire: because they, who are blinded with transient pursuits, know not how great is the brightness of the eternal light; and whilst they are proud of worldly things, they close up for themselves the access of the light of heaven. Whence it is now rightly said, He hideth His light from the mighty. But yet grace from above sometimes looks upon these mighty men, and afflicts them by the very employments caused by their abundant goods, and intersperses with their prosperity, adverse, but profitable, tribulations: in order that, when sorrowful, they may turn to their heart, and learn how vainly they are engaged in perishable pursuits. Whence here also, after the light is said to have been withdrawn, it is fitly subjoined,
And ordereth it to return again.
[xiv]
26. Because the light of truth, which is concealed from proud and overbusied minds, is revealed to the afflicted and humbled. For light approaches, when the afflicted mind discerns the gloom of tribulation which it is enduring from perishable pursuits: for, if it had not some perception of the light within, it would not even see that it had lost the light. But this can be specially understood also of the Jews, who dared for this reason to speak against our Redeemer, coming in the flesh, because they were mighty in their own thoughts. But the light was hid from these mighty men; because, while they are persecuting in their pride the light of truth, they lost it. But because they are to be admitted to the faith at the end of the world, it is rightly subjoined, And ordereth it to return again. Whence also it is said by Isaiah, If the number of the children of Israel shall be as the sand of the sea, a remnant shall be saved. [Is. 10, 22] For the light then returns to them when they themselves return to confess the power of our Redeemer.
27. But if we take ‘in manibus,’ not as one noun, in the dative case, but as two parts of speech [That is, not inmanibus, but in manibus, as Heb. ]; it can be understood that the light is concealed in the hands, when the unjust are blinded in their own works in the presence of the righteous Judge. But yet it is ordered to return again. Because, when sinners have learned that they cannot be saved by their own strength, they receive the light of grace, and are enlightened with the rays of inward protection, so that they afterwards love their heavenly country with greater zeal, than they used before to glow with in earthly pleasure. But when we are speaking thus of our heavenly country, (in which we hear that there are hosts of Angels endowed with wondrous brightness; over which the Maker of all things presides, which He refreshes and fills with the sight of Himself, of which light is the true inheritance, and there is no failure in its brightness;) we turn our thoughts back to ourselves, and reflect that we bear about us earthly members; we consider that born in darkness, and estranged from the rays of the light within, we have lived the more sinfully, the more we were given up to bodily pursuits, and dwelt far away from spiritual objects. But a heart affected with this thought, and conscious to itself of sin, is alarmed, and despairs of becoming a citizen of that mighty country, of which it hears. Whence it is here also fitly subjoined, how the fearful mind is restored to confidence. For of this light it is immediately added,
Ver. 38. He declares of it to His friend, that it is his possession, and that he may come up to it.
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[xv]
28. The friend of truth is a lover of upright conduct. Whence the Truth Itself says to Its disciples, Ye are My friends, if ye have done what I command you. [John 15, 14] For a friend is named as ‘the keeper of the soul;’ [‘amicus, quasi animi custos. ’ Isid. Etym. x. 14] and hence he who endeavours to guard the will of God in His precepts is, not undeservedly, called His friend. Hence is it that the Truth again says to the same disciples, But I have called you friends, for all things that I have heard of My Father I have made known unto you. [John 15, 15] Of this light then of the eternal country, God announces to His friend, that it is his possession, that he should not despair of himself from the frailness of his own infirmity; that he should not think what he was made, but what he was new made; but should know more certainly that he possesses this light, the more truly he is now trampling down the gloom of assailing sins. But it is well subjoined in promise, And that he may come up to it. For what is more difficult than for a man born on the earth, and bearing about earthly and fragile members, to ascend the heights of heaven, and to penetrate the secrets of the spirits above?
29. But the Maker of these very spirits has come to us, and exhibited Himself as a man, even beneath them, as is said of Him to the Father by the Prophet, Thou hast made Him a little lower than the angels. [Ps. 8, 5] And because He found between these selfsame spirits and ourselves the stumbling-block of a discordant life, with wonderful power, and with still more wonderful kindness, creating the higher, and taking on Him the lower nature, He united the highest and lowest together. Hence is it that, on the birth of this selfsame King, the bands of Angels come forth to announce Him, sing a hymn, and, the discordance of their evil conduct being overcome, acknowledge those, as citizens, of whom they before despaired: proclaiming with harmonious voice, Glory to God in the highest, and on earth peace to men of good will. [Luke 2, 14] As if they said plainly; Those whom wickedness had separated, let the Goodness now born on earth unite to us. Hence is it, that before His Incarnation we read in the Old Testament, that a man adored an Angel,
[Hom. 8. in Evang. he names Lot and Joshua. The former, perhaps, only bowed as to guests. In judging of the latter instance Deut. 34, 10. must not be forgotten. See also Dan. 12, 1]
and was not forbidden to adore him. [Gen. 19, 13-16] But when after the coming of the Redeemer, John had prostrated himself to adore the Angel, he heard, See thou do it not, I am thy fellow- servant, and of thy brethren. [Rev. 19, 10] For what is meant by the Angels first patiently allowing themselves to be adored by man, and afterwards refusing it; except, that at first the more abject they knew man to be, who had been given up to carnal corruptions, and was not yet delivered from this condition, the more justly did they despise Him, but that afterwards they could not keep human nature in subjection under them, inasmuch as they beheld it, in their Maker, exalted even above themselves? For that nature ought no longer to be despised, and degraded in the members, which, exalted in the head of the members, deserved to be venerated. He then, Who became lower than the Angels for our sake, made us equal to the Angels by the virtue of His humiliation. [Heb. 2, 7] Whence He also taught us by dying, that death is not to be dreaded, by His rising again, to be confident of life, by His ascension, to exult in our inheritance of the heavenly country. That so the members also may rejoice, that they are following to the same place, where they see that their Head has gone before. Whence it is well said by this our Head Himself, Wheresoever the carcase is, there will also the eagles be gathered together. [Matt. 24, 28] Whence Peter says, To an
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inheritance incorruptible, undefiled, and that fadeth not away, reserved in the heavens. [1 Pet. 1, 4] Whence Paul says, We know that if our earthly house this habitation be dissolved, we have a building of God, a house not made with hands, eternal in the heavens. [2 Cor. 5, 1]
30. But if we also, who are born on the earth, ascend into heaven, where is that which the Truth again says, No man hath ascended into heaven, but He that came down from heaven, the Son of Man Which is in heaven? [John 3, 13] For to this sentence, that which the same Truth says is directly opposed, Father, I will that where I am, they may be with Me also. [John 17, 24] But yet It is not at variance with Itself in Its words, but It inflames the zeal of our mind to enquire into these things, which seem at variance. For all we, who are born in His faith, are doubtless His body. Because then the Lord has, by a marvellous dispensation of condescension, been made the Head of His own members, He is alone, even when with us, the multitude of the reprobate having been cast off. No man, therefore, ascends into heaven, but He that came down from heaven, the Son of Man Who is in heaven. For, since we have been already made one with Him, He returns alone, even in us, to that place, from whence He came alone in Himself; and He Who ever is in heaven, ascends daily to heaven; because He Who remains in His Godhead above all things, draws Himself up daily to heaven, in the body of His Manhood. Let not then human weakness despair of itself; let it consider the Blood of the Only-begotten, and in its own price behold how great that is, which costs so much. Let it consider anxiously, whither its Head has gone before; and let that which is bound by His precept to good living, be strengthened to hope by His example. Let it feel sure of heaven; let it hope for the heavenly country; let it know that it is the companion of Angels, and rejoice that in its Head it has been preferred even to Angels. Let it be rightly said then of this light of the eternal country, He declares of it to His friend that it is his possession, and that He may come up to it. But these things are very marvellous, and very awful, that a man, born on the earth, and condemned, as his deserts demand, to separation from his heavenly country, is not only brought back to the state of his creation, but is even exalted to a more glorious condition; that he who has lost paradise obtains heaven, and that so far from the guilt of his debt being binding on him, gifts are heaped upon him more abundantly even after his sin; and that that despiser of God, and imitator of the devil, if he returns to fruitful penitence, ascends even to the loftiness of contemplating the inward light. Whose heart then would not leap in admiration of such graciousness? Whose sloth would not be startled at the elevation of so high a thought? Whence it is filly subjoined,
Chap. xxxvii. ver. 1. At this my heart trembled, and was moved from its place.
[xvi]
31. Because, while fear strikes the mind, it estranges it from itself, the Latin translations sometimes call an ecstasy fear, as is said by the Psalmist, I said in my fear, I am cast out from the sight of Thine eyes; [Ps. 31, 22] Where, namely, it could have been called not fear, but a transport [‘excessus’]. But fear is in that place used for transport, because the mind is estranged from itself in fear, as it is a transport. Whence also, in this place, after considering the light of the eternal country, it is rightly subjoined, At this my heart trembled. As if he said, It went beyond itself in transport of admiration, and because the mind is inspired with the spirit of new hope, it has deserted itself as it used to be in its old thought.
32. But it is well said, And was moved from its place. For the pleasure of this present life is the ‘place’ of the human heart. But when the place of our heart is touched with a divine aspiration,
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there comes a love of eternity. The mind, therefore, is moved from its place by a consideration of its eternal home, because it leaves those things which are below, and fixes itself in thoughts of things above. For before it knew not what things were eternal, it had become stupified by the delight of present things, and, transient itself, used to embrace with love transitory things. But after it knew what things were eternal, after it reached the rays of the heavenly light, by a hasty glance, being roused by its admiration of the highest objects, it raised itself from things below; so that it now feels no pleasure except in the things of eternity, and despising transitory objects, it seeks only for those which endure. It is well said then, At this my heart trembled, and was moved from its place. For when the sluggish heart, which has been long given up to earthly thoughts, suddenly, by going beyond itself, attaches itself to the highest objects, it has left the place of lowest thoughts. But because the mind slumbers of itself, overcome by the love of this present world, and sleeps, in its delights, cold and insensible, unless it is aroused by the breath of Divine grace, it is necessary for him to add, how it is affected by its inward thoughts, or rather how it is restored to a sense of spiritual truths. It follows,
Ver. 2. It will hear a hearing in the terror of His voice, and a sound going out of His mouth.
[xvii]
33. It is the habit of Holy Scripture, that, when it informs us that any thing is heard with the hearing [‘read ‘audivi. ’], it says that this hearing is heard. As Habakkuk says, O Lord, I have heard Thy hearing, and was afraid. [Hab. 3, 1] Whence it is said here also, It will hear a hearing in the terror of His voice. But we must observe that the voice of God is said to be heard, not in joy, but in terror. Because, doubtless, while every sinner thinks of earthly things alone, and bears a heart overwhelmed with degrading thoughts, if he is suddenly touched by the aspiration of Divine grace, he understands this, above all things, that all his doings are punished by the judgment of the eternal Judge. The hearing, therefore, of the voice of the Lord, first takes place in terror, that it may afterwards be changed into sweetness. Because it first chastises us with the dread of the strict judgment, in order that it may refresh us, when chastised, with the consolation of heavenly sweetness. For when the overpowering delight of temporal objects possesses our minds, and oppresses the eyes of our mind with the sleep of sloth, if we are roused suddenly by the hand of the Divine favour, we open at once those eyes, which have been long closed, to the light of truth: we call to mind the sins we have committed, we see how strictly the Judge is coming against them; it is considered within, how great is the coming of so mighty a Judge; how great is that assembly then of men and angels: how mightily even the burning elements contend against the reprobate; how terribly that eternal sentence comes forth from the mouth of the strict Judge, with which it is said to the reprobate, Depart from Me, ye cursed, into everlasting fire, which is prepared for the devil and his angels. [Matt. 25, 41] The punishment of these reprobates is presented to the eyes, and the thought occurs with a heavy gloom of bitterness, what is the darkness of hell? Because then the proud heart is first shaken with terror, in order that, when shaken, it may be established in love, it is now rightly said, It will hear a hearing in the terror of His voice. Where it is also well subjoined, And a sound going forth from His mouth.
34. The sound from the mouth of God, is the power of fear, rushing into us from heavenly inspiration. Because when God, by breathing on us, fills us with thoughts of the future, He doubtless alarms us, for our past misdeeds. But by the ‘mouth of God’ can be designated, the Only- Begotten Son, Who, as He is said to be His arm, because God works is all things by Him, (of whom
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the Prophet says, To Whom is the arm of the Lord is revealed? [Is. 53, 1] of whom John says, All things were made by Him; [John 1, 3]) so is He also called His mouth. For hence is that which the Prophet says, For the Mouth of the Lord hath spoken these things. [Is. 1, 20] By Whom He speaks all things to us. As if the Word was plainly spoken of under the name of “mouth;” as we also are accustomed to say “tongue” instead of “words,” as when we speak of the Greek or Latin “tongue” we indicate Latin or Greek words. We therefore rightly understand Him, by the ‘Mouth of the Lord. ’ Whence the Bride says to Him in the Song of Songs, Let Him kiss me with the kiss of His Mouth. [Cant. 1, 1] As if She said; Let Him touch me with the presence of the Only Begotten Son my Redeemer. But, by the sound of His Mouth, can be designated the Holy Spirit of the same Lord. Whence it is written in another place also, as signifying the same Spirit, Suddenly there came a sound from heaven, as of a mighty wind approaching. [Acts 2, 2] A sound, therefore, proceeds from the Mouth of the Lord, when His Consubstantial Spirit, coming to us through His Son, breaks through the deafness of our insensibility. As the Mouth of the Lord speaks of this same uncircumscribed and incorporeal sound, and says, He shall receive of Mine, and shall shew it unto you. [John 16, 14] By the terror of His voice, then, can be understood the power of fear, and by the sound of His mouth the sweetness of consolation; for those, whom the Holy Spirit fills, He first alarms at their earthly doings, and afterwards consoles with the hope of heavenly objects; in order that they may afterwards rejoice the more in confidence of their rewards, the more they were before afraid on beholding only the punishments. Hence is it that Paul speaks of this Spirit of the Only Begotten, as of this sound of His mouth. For ye have not received the Spirit of bondage again to fear, but ye have received the Spirit of the adoption of sons, whereby we cry Abba, Father. [Rom. 8, 15] Hence the Truth says by His own mouth, Receive ye the Holy Ghost: whose soever sins ye remit, they are remitted to them; and whose soever ye retain, they are retained. [John 20, 22. 23. ] Lo! the terror of the converted is turned into power; because while they punish their sins by penance, they ascend up even to the exercise of judgment; so as to receive this power from God, which before they used themselves to fear at His hands. For they in truth become judges, who feared greatly the judgment of heaven; and they now begin to remit the sins of others, who had before been afraid that their own would be retained. But because this very judgment, which takes place spiritually, is not now seen by the carnal; there are some who consider that God is not concerned about human affairs, and think that they are carried on by accidental movements. Against whom it is rightly subjoined,
Ver. 3. He himself considereth under all the heavens, and His light is over the ends of the earth. [xviii]
35. As if it were plainly said; He who rules over the highest things, forsakes not even the most remote. Because His watchful rule is so directed towards the greatest concerns, as not to be kept from those which are little. For He Who is every where present, and every where equal, is not unlike Himself, even in unlike circumstances. He therefore equally regards all things, equally disposes all things, Who, though present in all places, is not locally confined, nor varied by attending to various concerns. But if we understand by the heavens, holy preachers, (as the Prophet attests who says, The heavens declare the glory of God;) [Ps. 19, 1] after the coming of the Holy Spirit is designated by the sound of the mouth, it is rightly subjoined, He Himself considereth under all the heavens, and His light is over the ends of the earth.
36. For there are some, who, when they hear the wonderful works of the Apostles, (that they raised
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the dead by the Holy Spirit which they had received, cast out devils from the possessed, removed infirmities by their shadow, foretold future events by prophecy, and, speaking in the tongue of all nations, preached the Only Begotten Word of God;) because they do not see these powers now in the Church, suspect that the grace of heaven has been already withdrawn from the Church, forgetting to consider that it is written, An assister in needful times, in tribulation. [Ps. 9, 9] For Holy Church required then the assistance of miracles, when the tribulation of persecution oppressed her. For after she has overcome the pride of unbelief, she requires no longer the signs of miracles, but the merits of deeds alone, though she displays even them by many persons, when opportunity demands. For it is written, Tongues are for a sign not to them that believe, but to them that believe not. [1 Cor. 14, 22] Where then all are faithful, what cause demands signs to be displayed? On which head perhaps we the more readily give satisfaction, if we make some mention of the Apostolic dispensation.
37. For Paul, the illustrious preacher, coming to Melite, and knowing the island to be full of unbelievers, healed by his prayers the father of Publius, afflicted with dysentery and fevers; [Acts 28, 8] and yet advised Timothy when sick, saying, Use a little wine for thy stomach’s sake, and thine often infirmities. [1 Tim. 5, 23] Why is it, O Paul, that thou restorest the sick unbeliever to health by thy prayers, and yet healest so great a defender of the Gospel by food, like a physician? except that outward miracles are wrought, in order that the minds of men may be brought to inward truths; that so by the wonder which is visibly displayed, those invisible truths, which are more wonderful, may be believed? For the father of Publius required to be healed by a sign of power, in order that he might revive in mind, while returning to health by a miracle.
Which cover all things above.
[x]
16. When the clouds cover the air above, if we lift up our eyes to the heaven, we behold not the heaven, but them; nor does our sight penetrate the ethereal regions, because its own infirmity conceals them from it. And when the sun shines forth from the heaven, it first feeds itself on the air which is poured between, that so it may afterwards contemplate the rays of the sun in the sky. Because, therefore, we are carnal men, when we endeavour to attain to heavenly things, we raise, as it were, our eyes to heaven, and direct our gaze thither; for oppressed by our connection with bodily
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things, we wish to teach it spiritual things. But because our intellect is not permitted to pass over to Divine objects, unless it be first fashioned by the examples of preceding Saints, our eye, as it were, now looks up to heaven, but beholds clouds; because it seeks to comprehend those things which are of God, but is barely able to admire those things which have been given to men. Whence it is said in another place, Thou enlightenest wonderfully from the eternal mountains. [ . Vers. LXX. Ps. 76, 4] For he, who cannot behold the rising sun, looks at the mountains tinged with his rays, and discovers that the sun has risen. God enlightens us, therefore, from the eternal mountains, because He illuminates us with the ray of His brightness, by our admiring the doings of former fathers. Behold we are kindled with zeal of devotion and love for the Lord; but we are the better moulded in this devotion and love by our contemplation of these clouds. For what was more devoted than Peter? What more full of love than John? The one through his devotion feared not to tread the watery ridges of the sea. [Matt. 14, 28. 29. ] The other rested through love on the very breast of our Maker: and he who had come to the refreshment of a bodily feast, derived spiritual food from the bosom of the Redeemer. [John 13, 23- 25]
17. But because we have said, that Prophets also are signified by ‘clouds,’ it is necessary for us still to bring forward the examples of the ancient fathers. Behold when we are wishing to submit, through obedience, to heavenly precepts, we are assisted by considering the footsteps of the old fathers. For what was more obedient than Abraham, who at one word from the Lord, forsakes his kindred, and his country; [Gen 12, 1-4] and for the sake of obtaining his eternal inheritance, fears not to smite him, whom he had received as his heir, when now old and almost ready to die? When we are endeavouring to gain hold of the virtue of patience, we look at the examples of those who precede us. For what is more patient than Isaac, who carries the wood, asks about the burnt offering, and is, shortly afterwards, bound, and speaks not: is placed upon the altar, and resists not? [Gen. 22, 6-9] What then can be spoken of, more patient than this man? who is led, as if for consolation, and makes an enquiry; who is bound ready for the blow, and is silent; who speaks when about to offer a burnt offering, but when about to be offered as a burnt offering speaks not? When we are endeavouring to gird ourselves for endurance of toils, we are supported by preceding examples. For what is more laborious than Jacob, who though near to Laban by the rights of kindred, discharged for so long a time servile offices in his family, and obeyed him in the place of a servant, that he might enjoy the rewards of the heir? [Gen. 29, 15-30] When we are striving to ascend the citadel of continence and chastity, we are supported by the examples of those who precede us. For what is more chaste than Joseph, who could not, even though a captive, be brought under the yoke of lust at the desire of his wanton mistress? [Gen. 39, 7. 8. ] And he was indeed a slave to men, but was, even in slavery, free from the power of dominant wickedness. When we are wishing to be filled with gentleness, we are assisted with the examples of those who precede us. For what was more gentle than Moses, who bears with the sedition of the people committed to his care, and yet entreats the Lord when angry, in behalf of these his persecutors, and exposes himself in their stead to the Divine wrath; because love glows in his holy breast even from persecution? [Numb. 16, 20-22] When we are endeavouring to fashion the constancy of our mind against the adversities of the world, we are supported by the consideration of those who precede us. For what is more constant than Joshua, who, when sent to search out the nature of the nations, feared not either the hugeness of their height, nor the multitude of their numbers? [Numb. 14, 6-9] Whence he subdued in battle those very same nations which he feared not in searching them out. When we are endeavouring to reach the height of kindness, we are instructed by the examples of those who go
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before us. For what is more kind than Samuel, who when deposed from his office of governing the people, humbly seeks for his successor; and anoints him when found to be king, and soon endures him when anointed as his persecutor? He is afraid of dying by his hands, and yet entreats the Lord not to be angry with him. For he himself says when he was sent, Saul will hear, and will kill me. [1 Sam. 16, 2] And the Truth says to him by Itself; How long dost thou mourn for Saul, since I have rejected him. [ib. 1] What then can be mentioned more kind than that man, who wishes not that even he should be smitten by God, by whom he is afraid of being killed? When we are advancing to the height of mercifulness and humility, we are supported by the examples of those who go before us. For what can be mentioned more merciful than David, what more humble, who received from the reprobate king insults for his victories, who by his strength rescued the nation of the Israelites from the hand of their enemies, and yet fled away himself lest he should die, as one of no strength? He knows that he himself was elected by the Divine sentence, and that his persecutor was rejected; and yet he submits himself to this very same persecutor of his, with the humility of frequent satisfaction, who takes away the spear of his persecutor, cuts off the border of his cloak, [l Sam. 24, 4] and hastens at once to the top of the mountain, and at one and the same time shews that he has had the power of slaying, and prays that he might not be slain. [ib. 26, 12-16]
18. Because then we are instructed by preceding examples, in all things which we spiritually desire, it is well said of these clouds, Which cover all things above. For we are covered by the life of the fathers spread over us, like clouds, in order that we may be watered, to bear the produce of a fruitful growth. And we behold, as it were, the clouds first, when looking up to heaven; because we first behold, with admiration, the doings of the good, and we afterwards penetrate, by our experience, those things which are heavenly. But because the life and the virtue of these clouds, that is, of these ancient fathers, would not be open to us, unless other clouds, that is the Apostles, disclosed it with the light of their preaching, let our discourse turn back to those clouds, which go about the world with their preaching; and let it shew what the Lord has done by their means in the world. It follows,
Ver. 29, 30. If He will spread out clouds as His tent, and lighten with His light from above, He will cover also the ends of the sea.
[xi]
19. The Lord ‘spreads out the clouds,’ when, opening the way of preaching to His ministers, He disperses them in every direction, through the breadth of the world. But it is well said, As His tent. For a tent is wont to be pitched, on a journey. And, when holy preachers are sent into the world, they make a way for God. Whence it is written, Behold, I send My Messenger before Thy face, who shall prepare Thy way before Thee. [Mal. 3, 1] And hence also it is said by the Psalmist, Make a way for Him Who ascendeth over the west. [Ps. 68, 4] And again, O God, when Thou wentest forth before Thy people, when Thou passedst through the desert, the earth was moved. [ib. 7] For God, Who of Himself is, not locally, in every place, walks locally into the regions of the world, by means of His preachers. Whence also it is said by the Prophet, And I will walk in them. [Lev. 26, 12] For He does in truth walk through them, whilst He pours Himself into the hearts of men by their teaching. And in this journey the tents of God are these self-same hearts of the Saints, by which He is covered, as it were, in resting on the way. Whilst coming through them to the minds of men, He effects what He has ordained, and is not beheld. Hence it is that all the synagogue together is called a ‘tent,’ when the Lord complains by Jeremiah that the priests had ceased from preaching, saying,
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There is none to stretch forth My tent any more, and to set up My curtains. [Jer. 10, 20] Hence again it is said of its extermination, He hath destroyed His tent, as a garden, He hath thrown down His tabernacle. [Lam. 2, 6] For since the Lord at that time dwelt secretly among men in the worship of a single people, He called that self-same people His tent. Whence also these clouds are now rightly called His tent, because God, when coming to us by His grace, is concealed within the hearts of His preachers. Was not Paul His tent, when coming to the hearts of men, from Jerusalem round about into Illyricum, the Lord was resting in his mind? [Rom. 15, 19] For he was a cloud for men, but a tent for God; because he was invisibly retaining Him in his heart, Whom he was by his preaching pouring into the hearts of his hearers. When the same Paul was proceeding towards Rome, bound in chains, to take possession of the world, God, concealed in his breast, was journeying as if in a tent. [Acts 27, 28] Because He could not be seen, from being concealed, and yet, disclosed by the words of preaching, He was prosecuting without ceasing the course of grace which He had begun. Moses appeared as His cloud, when, before he undertook the leadership of the Jewish people, he was dwelling for forty years in the wilderness, and aiming at lofty things, lived separated from the converse of the people. [Ex. 3] But he was made the tent of God, when, on being sent into Egypt, to bring back the people, he was going on, bearing in his heart the invisible truth; and when Almighty God, Who was manifested in his work, was lying concealed in his heart. And He who is ever present, and containing all things, coming into Egypt was journeying thither in His servant. Whence it is written, God went into Egypt, that He might ransom His people. [2 Sam. 7, 23] Behold He is said to journey, by Whose uncircumscribed presence all things are contained, because He, Who is every where by His Majesty, places, as it were, His steps in the way, by preaching.
20. But words only are by no means sufficient for these same holy preachers, for persuasion, unless miracles are also added. Whence it is said, When He will spread out the clouds as His tent, it is rightly subjoined, And lighten with His light from above. For what else but miracles ought we to suppose lightnings to mean? Of which it is said by the Psalmist, Thou wilt multiply Thy lightnings, and confound them. [Ps. 144, 6. LXX] By these clouds then He lightens from above with His light; because by holy preachers He illumines the gloom of our insensibility even by miracles.
21. And when these clouds rain down with words, and when they disclose, by miracles, the power of their glittering light, they convert to divine love even the farthest boundaries of the world. Whence it is rightly subjoined, He will cover also the ends of the sea. A thing which we heard by the voice of Eliu was to take place, but which we at this time see performed by the power of God. For the Almighty Lord has covered, with His lightening clouds, the ends of the sea; because, by the brilliant miracles of preachers, He has brought even the ends of the world to the faith. For, lo! He has now penetrated the hearts of almost all nations; lo! He has joined together in one faith the
boundaries of the East and of the West; lo! the tongue of Britain,
[This special mention of Britain was probably added after the publication of the work, as the Saxons were not
converted till St. Gregory had been some years Pope. See his Eps. to St. Augustine, Bertha, and Edilberthus. Lib. xi. Ind. iv. 28. 29. 64. 65. 66. Ben. (St. Gregory was not, however, unaware of the existence of the British Church, and may have referred to it. Ed. )]
which knew only how to grate barbarian sounds, has begun long since to resound in the Divine
praises the Hebrew Alleluia. Behold the ocean, which before was swelling, is now calmed beneath, and subject to, the feet of the saints: and its barbarous motions, which the princes of the earth had been unable to control with the sword, do the mouths of priests bind with simple words through fear of God: and he who, when unbelieving, had not dreaded the bands of combatants, now fears,
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when faithful, the tongues of the humble. For because the virtue of Divine knowledge is poured into him, by the heavenly words which he hears, and by the brightness also of miracles, he is so restrained by his dread of this same Divine power, as to fear to do wrong, and to long with all his desires to attain to the grace of eternity. Whence it is here also appropriately added,
Ver. 31. For by these things judgeth He the people, and giveth food to many mortals. [xii]
22. By these words of preachers, that is drops of the clouds, by these lightnings of miracles, God doubtless judges the peoples; because He invites their terrified hearts to repentance. For when they hear heavenly things, when they attend to marvellous works, they soon return into their own hearts, and afflicting themselves for their former wickednesses, dread eternal torments. But food is given too by these same clouds by which terror is inflicted: since mighty is the trust committed to preachers to know how so to afflict the minds of the haughty, as yet to be skilful in cherishing them when afflicted, with words of consolation; so as to alarm sinners with eternal punishments, and support penitents with the joys of the kingdom of heaven. Whence the very course of this dispensation is well observed, so that Eliu said, in proper order, that God first judges the people by these, clouds, and afterwards gives them food. Because, in truth Almighty God first reproves and rouses us from our evil deeds, by means of His preachers, and afterwards cherishes and consoles us by hope. For if the Divine dispensation did not act the part of a judge, by these clouds, He never would have said to these same clouds, Receive ye the Holy Ghost: whose soever sins ye remit, they are remitted unto them; and whose soever sins ye retain, they are retained. [John 20, 22. 23. ] And again, if He did not feed by them our famished hearts, the Lord would never say to His disciples, of the hungering people, Give ye them to eat. But we believe that that was then done thus by their hands, that we may see that this is daily taking place without ceasing by their words. [Mat. 14, 16] For what does Peter effect, when he speaks by his Epistles, unless it be, that our miserably hungry hearts may be fed with the food of the word? What are Paul and John labouring at, when speaking by their Epistles, except that our minds may enjoy heavenly food, and overcome that loathing of hunger with which they were dying? Let it be said then, When He will spread out the clouds as His tent, and lighten with His light from above, He will cover also the ends of the sea; for by these things He judgeth the people, and giveth food to many mortals. As if he were plainly saying, If He sends forth His Saints for the ministry of preaching, and aids their words by miracles, He summons the boundaries of all the world to the faith; and by these means He first judges the proud, and afterwards cherishes with hope, and strengthens the humble by the word of consolation.
23. But when he was saying, that He gives food to mortals, we must observe that he does not say to all, but ‘to many. ’ Because, namely, it is written, All men have not faith. [2 Thess. 3, 2] And to certain persons it is said, Ye therefore hear not, because ye are not of God. [John 8, 47] And again, No man can come to Me, except the Father Which hath sent Me draw him. [John 6, 44] And again, The Lord knoweth them that are His. [2 Tim. 2, 19] Whence most persons, even in Holy Church herself, retain faith, and yet retain not the life of faith: they partake of the Sacraments of the Lord’s humility, but scorn to be humbled in imitation of the Lord. They partake the gentle preaching of the Divine Word, but continue, in themselves, mighty in pride. Whence here also, after the breadth of the whole collected Church has been signified by the ends of the sea, it is fitly subjoined;
Ver. 32. He hideth the light from the mighty.
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[xiii]
24. For those in truth are ‘mighty,’ who exalt themselves with lofty thoughts. Against whom it is said by Isaiah; Woe unto you, who are wise in your own eyes, and prudent in your own sight. [Is. 5, 21] Against whom also Paul says, Be not wise in your own conceit. [Rom. 12, 16] But the light is hidden from these mighty ones, because, doubtless, the knowledge of the truth is denied to haughty men. Whence the Truth says by Its own self, I thank Thee, O Father, Lord of heaven and earth, because Thou hast hid these things from the wise and prudent, and hast revealed them to little ones. [Matt. 11, 25] Calling, namely, the haughty, wise and prudent. For He, Who did not subjoin, ‘Thou hast revealed them to fools,’ but, ‘to little ones,’ made it plain that he condemned their pride, and not their wisdom. Whence it is said in another place, The Lord guarding the little ones. [Ps. 116, 6] And in order to shew what is meant by this littleness [‘parvitas’], it is added, I was brought low, and He set me free. Because then there are many in the Church, who scorn to be little ones, they cease not to be great in their own sight, even in the place of humility. You may frequently see them raised high in honours, enjoying pleasures, and spreading abroad with the multiplicity of their goods. These often specially desire nothing, except to rule over others, are pleased at being feared by many; neglect to live uprightly, and wish to have the credit of an upright life; court flattery, and are puffed up by applause.
And since they are abundantly supplied with goods ready at hand, they do not seek for the joys which are to come. And, because manifold employments engage them, they prove them to be strangers even to themselves. And yet if any trial of their faith arise, because they are contained therein though but in appearance, they defend it by words, they defend it by their exertions, and claim their heavenly country, and yet love it not.
25. And these do the sons of Reuben, and Gad, and the half-tribe of Manasseh, well represent in Moses; who possessing many flocks and herds, whilst they desire that plain country which they had seen beyond Jordan, refused to receive an inheritance in the land of promise, saying, The country which the Lord smote before the sight of the children of Israel, is of a region most fertile for the pasture of animals, and we thy servants have many blasts; and we pray thee, if we have found grace in thy sight, to give it unto us thy servants for a possession, and make us not to pass over Jordan. [Numb. 32, 4. 5. ] They therefore who possess very many beasts of burden, avoid passing over Jordan, because they, whom many worldly engagements occupy, do not seek for the abode of their heavenly country. But that faith, which they hold in appearance, urges them on; lest they should become inactive from the delight of ease, and should deter others, by their example, from the endurance of toil, and from studying to be patient. Whence it is said to them by Moses, Shall your brethren go to battle? and shall ye sit here? Why do ye subvert the minds of the children of Israel. [Numb. 32, 7] But because they are ashamed not to defend that which they confess, they hasten to contend for that faith which they have professed; and secure it, not for themselves, but for their neighbours. Whence they say to Moses, We will build sheepfolds, and stalls for our beasts, and fortified cities for our little ones; but we ourselves will go armed and ready for battle before the children of Israel. [Numb. 32, 16. 17. ] And they go boldly forth at once in behalf of others, and free the land of promise from their enemies, and leave it, and return to feed their herds beyond Jordan. For many persons, although faithful, being engaged in present cares, feed, as it were, their herds beyond Jordan; because, contrary to the faith of Baptism, they are enslaved with all their heart, and with every desire, to perishing objects. But yet, as we have said, when a trial of their faith arises, they gird themselves with the arms of defence. They overcome and slaughter the enemies of the faith, and love not the inheritance of the land of promise, that is, the fruit of faith.
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And they so fight in its behalf, as yet to deposit their pledges outside of it. For because they have their children without, they do not place their affection in dwelling therein. Whence they return to the plain country, because they descend from the lofty summits of the mountains, as if from the hope of heavenly things, to rear brute animals without the land of promise. Because they labour diligently to supply the irrational motions of their mind with various objects of desire: because they, who are blinded with transient pursuits, know not how great is the brightness of the eternal light; and whilst they are proud of worldly things, they close up for themselves the access of the light of heaven. Whence it is now rightly said, He hideth His light from the mighty. But yet grace from above sometimes looks upon these mighty men, and afflicts them by the very employments caused by their abundant goods, and intersperses with their prosperity, adverse, but profitable, tribulations: in order that, when sorrowful, they may turn to their heart, and learn how vainly they are engaged in perishable pursuits. Whence here also, after the light is said to have been withdrawn, it is fitly subjoined,
And ordereth it to return again.
[xiv]
26. Because the light of truth, which is concealed from proud and overbusied minds, is revealed to the afflicted and humbled. For light approaches, when the afflicted mind discerns the gloom of tribulation which it is enduring from perishable pursuits: for, if it had not some perception of the light within, it would not even see that it had lost the light. But this can be specially understood also of the Jews, who dared for this reason to speak against our Redeemer, coming in the flesh, because they were mighty in their own thoughts. But the light was hid from these mighty men; because, while they are persecuting in their pride the light of truth, they lost it. But because they are to be admitted to the faith at the end of the world, it is rightly subjoined, And ordereth it to return again. Whence also it is said by Isaiah, If the number of the children of Israel shall be as the sand of the sea, a remnant shall be saved. [Is. 10, 22] For the light then returns to them when they themselves return to confess the power of our Redeemer.
27. But if we take ‘in manibus,’ not as one noun, in the dative case, but as two parts of speech [That is, not inmanibus, but in manibus, as Heb. ]; it can be understood that the light is concealed in the hands, when the unjust are blinded in their own works in the presence of the righteous Judge. But yet it is ordered to return again. Because, when sinners have learned that they cannot be saved by their own strength, they receive the light of grace, and are enlightened with the rays of inward protection, so that they afterwards love their heavenly country with greater zeal, than they used before to glow with in earthly pleasure. But when we are speaking thus of our heavenly country, (in which we hear that there are hosts of Angels endowed with wondrous brightness; over which the Maker of all things presides, which He refreshes and fills with the sight of Himself, of which light is the true inheritance, and there is no failure in its brightness;) we turn our thoughts back to ourselves, and reflect that we bear about us earthly members; we consider that born in darkness, and estranged from the rays of the light within, we have lived the more sinfully, the more we were given up to bodily pursuits, and dwelt far away from spiritual objects. But a heart affected with this thought, and conscious to itself of sin, is alarmed, and despairs of becoming a citizen of that mighty country, of which it hears. Whence it is here also fitly subjoined, how the fearful mind is restored to confidence. For of this light it is immediately added,
Ver. 38. He declares of it to His friend, that it is his possession, and that he may come up to it.
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[xv]
28. The friend of truth is a lover of upright conduct. Whence the Truth Itself says to Its disciples, Ye are My friends, if ye have done what I command you. [John 15, 14] For a friend is named as ‘the keeper of the soul;’ [‘amicus, quasi animi custos. ’ Isid. Etym. x. 14] and hence he who endeavours to guard the will of God in His precepts is, not undeservedly, called His friend. Hence is it that the Truth again says to the same disciples, But I have called you friends, for all things that I have heard of My Father I have made known unto you. [John 15, 15] Of this light then of the eternal country, God announces to His friend, that it is his possession, that he should not despair of himself from the frailness of his own infirmity; that he should not think what he was made, but what he was new made; but should know more certainly that he possesses this light, the more truly he is now trampling down the gloom of assailing sins. But it is well subjoined in promise, And that he may come up to it. For what is more difficult than for a man born on the earth, and bearing about earthly and fragile members, to ascend the heights of heaven, and to penetrate the secrets of the spirits above?
29. But the Maker of these very spirits has come to us, and exhibited Himself as a man, even beneath them, as is said of Him to the Father by the Prophet, Thou hast made Him a little lower than the angels. [Ps. 8, 5] And because He found between these selfsame spirits and ourselves the stumbling-block of a discordant life, with wonderful power, and with still more wonderful kindness, creating the higher, and taking on Him the lower nature, He united the highest and lowest together. Hence is it that, on the birth of this selfsame King, the bands of Angels come forth to announce Him, sing a hymn, and, the discordance of their evil conduct being overcome, acknowledge those, as citizens, of whom they before despaired: proclaiming with harmonious voice, Glory to God in the highest, and on earth peace to men of good will. [Luke 2, 14] As if they said plainly; Those whom wickedness had separated, let the Goodness now born on earth unite to us. Hence is it, that before His Incarnation we read in the Old Testament, that a man adored an Angel,
[Hom. 8. in Evang. he names Lot and Joshua. The former, perhaps, only bowed as to guests. In judging of the latter instance Deut. 34, 10. must not be forgotten. See also Dan. 12, 1]
and was not forbidden to adore him. [Gen. 19, 13-16] But when after the coming of the Redeemer, John had prostrated himself to adore the Angel, he heard, See thou do it not, I am thy fellow- servant, and of thy brethren. [Rev. 19, 10] For what is meant by the Angels first patiently allowing themselves to be adored by man, and afterwards refusing it; except, that at first the more abject they knew man to be, who had been given up to carnal corruptions, and was not yet delivered from this condition, the more justly did they despise Him, but that afterwards they could not keep human nature in subjection under them, inasmuch as they beheld it, in their Maker, exalted even above themselves? For that nature ought no longer to be despised, and degraded in the members, which, exalted in the head of the members, deserved to be venerated. He then, Who became lower than the Angels for our sake, made us equal to the Angels by the virtue of His humiliation. [Heb. 2, 7] Whence He also taught us by dying, that death is not to be dreaded, by His rising again, to be confident of life, by His ascension, to exult in our inheritance of the heavenly country. That so the members also may rejoice, that they are following to the same place, where they see that their Head has gone before. Whence it is well said by this our Head Himself, Wheresoever the carcase is, there will also the eagles be gathered together. [Matt. 24, 28] Whence Peter says, To an
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inheritance incorruptible, undefiled, and that fadeth not away, reserved in the heavens. [1 Pet. 1, 4] Whence Paul says, We know that if our earthly house this habitation be dissolved, we have a building of God, a house not made with hands, eternal in the heavens. [2 Cor. 5, 1]
30. But if we also, who are born on the earth, ascend into heaven, where is that which the Truth again says, No man hath ascended into heaven, but He that came down from heaven, the Son of Man Which is in heaven? [John 3, 13] For to this sentence, that which the same Truth says is directly opposed, Father, I will that where I am, they may be with Me also. [John 17, 24] But yet It is not at variance with Itself in Its words, but It inflames the zeal of our mind to enquire into these things, which seem at variance. For all we, who are born in His faith, are doubtless His body. Because then the Lord has, by a marvellous dispensation of condescension, been made the Head of His own members, He is alone, even when with us, the multitude of the reprobate having been cast off. No man, therefore, ascends into heaven, but He that came down from heaven, the Son of Man Who is in heaven. For, since we have been already made one with Him, He returns alone, even in us, to that place, from whence He came alone in Himself; and He Who ever is in heaven, ascends daily to heaven; because He Who remains in His Godhead above all things, draws Himself up daily to heaven, in the body of His Manhood. Let not then human weakness despair of itself; let it consider the Blood of the Only-begotten, and in its own price behold how great that is, which costs so much. Let it consider anxiously, whither its Head has gone before; and let that which is bound by His precept to good living, be strengthened to hope by His example. Let it feel sure of heaven; let it hope for the heavenly country; let it know that it is the companion of Angels, and rejoice that in its Head it has been preferred even to Angels. Let it be rightly said then of this light of the eternal country, He declares of it to His friend that it is his possession, and that He may come up to it. But these things are very marvellous, and very awful, that a man, born on the earth, and condemned, as his deserts demand, to separation from his heavenly country, is not only brought back to the state of his creation, but is even exalted to a more glorious condition; that he who has lost paradise obtains heaven, and that so far from the guilt of his debt being binding on him, gifts are heaped upon him more abundantly even after his sin; and that that despiser of God, and imitator of the devil, if he returns to fruitful penitence, ascends even to the loftiness of contemplating the inward light. Whose heart then would not leap in admiration of such graciousness? Whose sloth would not be startled at the elevation of so high a thought? Whence it is filly subjoined,
Chap. xxxvii. ver. 1. At this my heart trembled, and was moved from its place.
[xvi]
31. Because, while fear strikes the mind, it estranges it from itself, the Latin translations sometimes call an ecstasy fear, as is said by the Psalmist, I said in my fear, I am cast out from the sight of Thine eyes; [Ps. 31, 22] Where, namely, it could have been called not fear, but a transport [‘excessus’]. But fear is in that place used for transport, because the mind is estranged from itself in fear, as it is a transport. Whence also, in this place, after considering the light of the eternal country, it is rightly subjoined, At this my heart trembled. As if he said, It went beyond itself in transport of admiration, and because the mind is inspired with the spirit of new hope, it has deserted itself as it used to be in its old thought.
32. But it is well said, And was moved from its place. For the pleasure of this present life is the ‘place’ of the human heart. But when the place of our heart is touched with a divine aspiration,
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there comes a love of eternity. The mind, therefore, is moved from its place by a consideration of its eternal home, because it leaves those things which are below, and fixes itself in thoughts of things above. For before it knew not what things were eternal, it had become stupified by the delight of present things, and, transient itself, used to embrace with love transitory things. But after it knew what things were eternal, after it reached the rays of the heavenly light, by a hasty glance, being roused by its admiration of the highest objects, it raised itself from things below; so that it now feels no pleasure except in the things of eternity, and despising transitory objects, it seeks only for those which endure. It is well said then, At this my heart trembled, and was moved from its place. For when the sluggish heart, which has been long given up to earthly thoughts, suddenly, by going beyond itself, attaches itself to the highest objects, it has left the place of lowest thoughts. But because the mind slumbers of itself, overcome by the love of this present world, and sleeps, in its delights, cold and insensible, unless it is aroused by the breath of Divine grace, it is necessary for him to add, how it is affected by its inward thoughts, or rather how it is restored to a sense of spiritual truths. It follows,
Ver. 2. It will hear a hearing in the terror of His voice, and a sound going out of His mouth.
[xvii]
33. It is the habit of Holy Scripture, that, when it informs us that any thing is heard with the hearing [‘read ‘audivi. ’], it says that this hearing is heard. As Habakkuk says, O Lord, I have heard Thy hearing, and was afraid. [Hab. 3, 1] Whence it is said here also, It will hear a hearing in the terror of His voice. But we must observe that the voice of God is said to be heard, not in joy, but in terror. Because, doubtless, while every sinner thinks of earthly things alone, and bears a heart overwhelmed with degrading thoughts, if he is suddenly touched by the aspiration of Divine grace, he understands this, above all things, that all his doings are punished by the judgment of the eternal Judge. The hearing, therefore, of the voice of the Lord, first takes place in terror, that it may afterwards be changed into sweetness. Because it first chastises us with the dread of the strict judgment, in order that it may refresh us, when chastised, with the consolation of heavenly sweetness. For when the overpowering delight of temporal objects possesses our minds, and oppresses the eyes of our mind with the sleep of sloth, if we are roused suddenly by the hand of the Divine favour, we open at once those eyes, which have been long closed, to the light of truth: we call to mind the sins we have committed, we see how strictly the Judge is coming against them; it is considered within, how great is the coming of so mighty a Judge; how great is that assembly then of men and angels: how mightily even the burning elements contend against the reprobate; how terribly that eternal sentence comes forth from the mouth of the strict Judge, with which it is said to the reprobate, Depart from Me, ye cursed, into everlasting fire, which is prepared for the devil and his angels. [Matt. 25, 41] The punishment of these reprobates is presented to the eyes, and the thought occurs with a heavy gloom of bitterness, what is the darkness of hell? Because then the proud heart is first shaken with terror, in order that, when shaken, it may be established in love, it is now rightly said, It will hear a hearing in the terror of His voice. Where it is also well subjoined, And a sound going forth from His mouth.
34. The sound from the mouth of God, is the power of fear, rushing into us from heavenly inspiration. Because when God, by breathing on us, fills us with thoughts of the future, He doubtless alarms us, for our past misdeeds. But by the ‘mouth of God’ can be designated, the Only- Begotten Son, Who, as He is said to be His arm, because God works is all things by Him, (of whom
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the Prophet says, To Whom is the arm of the Lord is revealed? [Is. 53, 1] of whom John says, All things were made by Him; [John 1, 3]) so is He also called His mouth. For hence is that which the Prophet says, For the Mouth of the Lord hath spoken these things. [Is. 1, 20] By Whom He speaks all things to us. As if the Word was plainly spoken of under the name of “mouth;” as we also are accustomed to say “tongue” instead of “words,” as when we speak of the Greek or Latin “tongue” we indicate Latin or Greek words. We therefore rightly understand Him, by the ‘Mouth of the Lord. ’ Whence the Bride says to Him in the Song of Songs, Let Him kiss me with the kiss of His Mouth. [Cant. 1, 1] As if She said; Let Him touch me with the presence of the Only Begotten Son my Redeemer. But, by the sound of His Mouth, can be designated the Holy Spirit of the same Lord. Whence it is written in another place also, as signifying the same Spirit, Suddenly there came a sound from heaven, as of a mighty wind approaching. [Acts 2, 2] A sound, therefore, proceeds from the Mouth of the Lord, when His Consubstantial Spirit, coming to us through His Son, breaks through the deafness of our insensibility. As the Mouth of the Lord speaks of this same uncircumscribed and incorporeal sound, and says, He shall receive of Mine, and shall shew it unto you. [John 16, 14] By the terror of His voice, then, can be understood the power of fear, and by the sound of His mouth the sweetness of consolation; for those, whom the Holy Spirit fills, He first alarms at their earthly doings, and afterwards consoles with the hope of heavenly objects; in order that they may afterwards rejoice the more in confidence of their rewards, the more they were before afraid on beholding only the punishments. Hence is it that Paul speaks of this Spirit of the Only Begotten, as of this sound of His mouth. For ye have not received the Spirit of bondage again to fear, but ye have received the Spirit of the adoption of sons, whereby we cry Abba, Father. [Rom. 8, 15] Hence the Truth says by His own mouth, Receive ye the Holy Ghost: whose soever sins ye remit, they are remitted to them; and whose soever ye retain, they are retained. [John 20, 22. 23. ] Lo! the terror of the converted is turned into power; because while they punish their sins by penance, they ascend up even to the exercise of judgment; so as to receive this power from God, which before they used themselves to fear at His hands. For they in truth become judges, who feared greatly the judgment of heaven; and they now begin to remit the sins of others, who had before been afraid that their own would be retained. But because this very judgment, which takes place spiritually, is not now seen by the carnal; there are some who consider that God is not concerned about human affairs, and think that they are carried on by accidental movements. Against whom it is rightly subjoined,
Ver. 3. He himself considereth under all the heavens, and His light is over the ends of the earth. [xviii]
35. As if it were plainly said; He who rules over the highest things, forsakes not even the most remote. Because His watchful rule is so directed towards the greatest concerns, as not to be kept from those which are little. For He Who is every where present, and every where equal, is not unlike Himself, even in unlike circumstances. He therefore equally regards all things, equally disposes all things, Who, though present in all places, is not locally confined, nor varied by attending to various concerns. But if we understand by the heavens, holy preachers, (as the Prophet attests who says, The heavens declare the glory of God;) [Ps. 19, 1] after the coming of the Holy Spirit is designated by the sound of the mouth, it is rightly subjoined, He Himself considereth under all the heavens, and His light is over the ends of the earth.
36. For there are some, who, when they hear the wonderful works of the Apostles, (that they raised
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the dead by the Holy Spirit which they had received, cast out devils from the possessed, removed infirmities by their shadow, foretold future events by prophecy, and, speaking in the tongue of all nations, preached the Only Begotten Word of God;) because they do not see these powers now in the Church, suspect that the grace of heaven has been already withdrawn from the Church, forgetting to consider that it is written, An assister in needful times, in tribulation. [Ps. 9, 9] For Holy Church required then the assistance of miracles, when the tribulation of persecution oppressed her. For after she has overcome the pride of unbelief, she requires no longer the signs of miracles, but the merits of deeds alone, though she displays even them by many persons, when opportunity demands. For it is written, Tongues are for a sign not to them that believe, but to them that believe not. [1 Cor. 14, 22] Where then all are faithful, what cause demands signs to be displayed? On which head perhaps we the more readily give satisfaction, if we make some mention of the Apostolic dispensation.
37. For Paul, the illustrious preacher, coming to Melite, and knowing the island to be full of unbelievers, healed by his prayers the father of Publius, afflicted with dysentery and fevers; [Acts 28, 8] and yet advised Timothy when sick, saying, Use a little wine for thy stomach’s sake, and thine often infirmities. [1 Tim. 5, 23] Why is it, O Paul, that thou restorest the sick unbeliever to health by thy prayers, and yet healest so great a defender of the Gospel by food, like a physician? except that outward miracles are wrought, in order that the minds of men may be brought to inward truths; that so by the wonder which is visibly displayed, those invisible truths, which are more wonderful, may be believed? For the father of Publius required to be healed by a sign of power, in order that he might revive in mind, while returning to health by a miracle.
