our gaze thither; for oppressed by our connection witli bodily 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 jn'cceding 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 enli(jhtenest w on derf ally from the^(pcoTilus eternal moan faint. For he, who cannot behold the rising'"' '^~' sun, looks at the mountains tinged with his rays, andafoo'e^^" discovers that the sun, has risen. God enlightens us, there- Ver's!* fore, from the eternal mountains, because He illuminates us ir^^- 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 wo 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^atu, to tread the watery ridges of the sea. The other rested joimii through love on the very breast of our Maker: and he who23-2j. had come to the refreshment of a bodily feast, derived spiritual food from the bosom of the Redeemer.
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 Gen. 12, his country; and for the sake of obtaining his eternal inhe- ~ ritance, fears not to smite him, whom he had received as his ib. ch. heir, when now old and almost ready to die? AVhen we are ' VOL. III. p VOL. III. p 'ilO Vir/Hcs of KsdUy JdCdIt, Joneplt^ Moses y Joshua, Jon 30, endeavouring to i^ain hold of the virtue of ])ationce, we look at '— the examples of those who precede us. For what is more Gen. 22, 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? 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 Gen. 29, 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? 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 Gen.39,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? 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 pre-Numb. cede us. For what was more gentle than Moses, who bears 22' ^^~~ 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? 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.
Numb. 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? 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 before us. For what is more kind than Samuel, who when deposed from his office of David's forhearaucr. FertilizifKj ntitt from Saints, Sfll governing the people, humbly seeks for his successor; and Book 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 tvill hear^ i Fam. and tvill kill me. And the Truth says to him by Itself; ' ' How long dost thou mourn for Saul, since I have rejected ih. i. him. 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 i Sara, his persecutor, cuts off* the border of his cloak, and hastens 15/26 at once to the top of the mountain, and at one and the same 12— 16. time shews that he has had the power of slaying, and prays that he might not be slain.
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 tilings 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 p2 212 Cod niorcsi nvd dwells in Sninl.s as His Tofls.
Jou 3G, shew what tlio Lord has done by their means in the world.
^It follows, Ver. 2D, 30. If He icill spread out clouds as His tent, and lifjhlen icith His light from above. He ivill cover also the ends of the sea.
xl. 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, Mai. 3, Behold, I send My Messenger before Thy face, who shall prepare Thy way before Thee. And hence also it is said by P.«.68,4.the Psalmist, Make a way for Him Who ascendeth over the ib. 7. west. And again, O God, when Thou wentest forth before Thy people, ivhen Thou passedst through the desert, the earth was moved. 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 Lev. 26, Pi'ophet, And I will ivalk in them. For He does in truth walk through them, whilst He pours Himself into the hearts ofmen 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, Jer. 10, xhere is none to stretch forth My tent any more, and to set up My curtains. Hence again it is said of its extermination.
Lam. 2, ^Jq hath destroyed His tent, as a garden, He hath thrown down His tabernacle. 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 Roro.io, coiy,ii-,g to the hearts of men, from Jerusalem round about into Illyrlcum, the Lord was resting in his mind.? For he Rain of i>reacliimj; I icjh ten In g i>/ miracles, 2 13 Was a cloud for men, but a tent for God; because He was Book invisibly retaining liini in his heart, Whom he was by his ^^ — J preaching pouring into the hearts of his hearers. When the same Paul was proceeding towards Rome, bound in chains, to Acts 27, take possession of the world, God, concealed in his breast, was journeying as if in a tent. 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 Ex. 3. cloud, when, before he undertook the leadership of the Jewish people, he was dwelling for forty years in the wilderness, and ainiing at lofty things, lived separated from the converse of the people. But he w^as made the tent of God, when, on being sent into Egypt, to bring back the peo])le, 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 2 Sam. Egypt, that He might ransom His people. 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.
t>0. 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 ivith 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 uilt multiply Thy lightnings, and confound "Ps.iu. them. By these clouds then He lightens from above with ^^^^* His light; because by holy jDreachers He illumines the gloom of our insensibility even by miracles.
Al- 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 icill 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 214 Kttds of the sea auhdiied. Judjmenl in preiicliiHy.
Job 36, Lord has covered, vvitli Ilislit'litenini' clouds, the ends of the — '- — sea; because, by tlic briHiaut miracles of preacher», He has brought even the ends of the world to the faith. For, lo! He has now penetrated the hearts of almost all nations; lo! He has joined together in one faith the boundaries of the East and of the West; lo! the tongue of Britain ", which knew oidy how to grate barbarian sounds, has begun long since to resound in the Divine praises the Hebrew Alleluia. Behold the ocean, which before was swelling, is now calmed beneath, and subject to, the feet of the saints: and its barbarous motions, which the princes of the earth had been unable to control with the sword, do the mouths of priests bind with simple words through fear of God: and he who, when unbelieving, had not dreaded the bands of combatants, now fears, when faithful, the tongues of the humble. For because the virtue of Divine knowledge is poured into him, by the heavenly words which he hears, and by the brightness also of miracles, he is so restrained by his dread of this same Divine power, as to fear to do wrong, and to long with all his desires to attain to the grace of eternity. Whence it is here also appropriately added, Ver. 31. For hy these things judgeth He the people, and giveth food to many mortals. xii. 2*2. By these words of preachers, that is drops of the clouds, by these lightnings of miracles, God doubtless judges the peoples; because He invites their terrified hearts to repentance. For when they hear heavenly things, when they attend to marvellous works, they soon return into their own hearts, and afflicting themselves for their former 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 alann sinners with eternal punishments, and support penitents with the joys of the kingdom of heaven. Whence the very course * This special mention of Britain berthus. Lib. xi. Ind. iv. 28. 29. 64.
was probably added after the publi- 65. 66. Be7i. (St. Gregory was not, cation of the work, as the Saxons were however, unaware of the existence of not converted till St. Gregory had the British Church, and may have been some years Pope. See his Eps. referred to it. Ed.) to St. Augustine, Bertha, and Edil- The siune, who proclahn terrors, (/ire food fo uhtiiy. 215 of this dispensation is well observed, so that Eliu said, in Book proper order, that God first judges the people by these, ^i^^^ii: clouds, and afterwards gives thein food. Because, in truth Almighty God first reproves and rouses us from our evil deeds, by means of His preachers, and afterwards cherishes and consoles us by hope. For if the Divine dispensation did not act the part of a judge, by these clouds, He never would have said to these same clouds, Receive ye the IIoli/ john20, Ghosf: 7vhose soever sins ye remit, they are remitted unto'^^''^^' them; and?rhose soever si?is ye retain, they are retained.
And again, if He did not feed by them our famished hearts, the Lord would never say to His disciples, of the hungering people. Give ye Ihein to eat. But we believe that that was Mat. 14, then done thus by their hands, that we may see that this is ^^* daily taking place without ceasing by their words. For what does Peter effect, when he speaks by his Epistles, unless it be, that our miserably hungry hearts may be fed with the food of the word? What are Paul and John labouring at, when speaking by their Epistles, except that our minds ma}^ enjoy heavenly food, and overcome that loathing of hunger with which they were dying? Let it be said then. When He will spread out the clouds as His tent, and lighten with His light from above, He will cover also the efids of the sea; for by these things He judgeth the people, and giveth food to many mortals. As if he were plainly saying, If -He sends forth His Saints for the ministry of preaching, and aids their words by miracles. He summons the boundaries of all the world to the faith; and by these means He first judges the proud, and afterwards cherishes with hope, and strengthens the humble by the word of consolation.
23. But when he was saying, that He gives food to mortals, we must observe that he does not say to all, but * to many.' Because, namely, it is written, All men have wo/2Thess. faith. And to certain persons it is said. Ye therefore Aear johnS, not, because ye are not of God. And again, No man can'^fcome to Me, except the Father Which hath sent Mc draw u. him. And again, Tlie Lord knoweth them that are His. g ^^^' Whence most persons, even in Holy Church herself, retain faith, and yet retain not the life of faith: they partake of the Sacraments of the Lord's humility, but scorn to be humbled in imitation of the Lord. They partake the gentle preaching Job 36, of tlic Divine Word, but continue, in tliemselvcs, niiglity iu — - — pride. Whence liere also, after the breadth of the whole collected Church lias been signified by the ends of the sea, it is fitly subjoined; Ver. 32. He hidelh llic lUjhifrom the rnhjlUij. xiii. 24. For those in truth are ' mighty,' who exalt themselves with lofty thoughts. Against whom it is said l^y Isaiah; Is. 5, 21. Woe unto you, who are wise in your own eyes, and prudent Rom. '^^ your own sight. Against whom also Paul says, Be not 12, 16. wise in your own conceit. But the light is hidden from these mighty ones, because, doubtless, the knowledge of the truth is denied to haughty men. Whence the Truth says by Mat. 11, Its own self, I thank Thee, O Father, Lord of heaven and earth, because Thou hast hid these things from the wise and prudent, and hast revealed them to little ones. Calling, namely, the haughty, wise and prudent. For lie. Who did not subjoin, ' Thou hast revealed them to fools,' but, ^ to little ones,' made it plain that He condemned their pride, and not their wisdom. Whence it is said in another place, Ps. 116, The Lord guarding the little ones. And in order to shew ' parvi- ^^^^^ is meant by this littleness^, it is added, / was brought tas low, and Lie set me free. Because then there are many in the Church, who scorn to be little ones, they cease not to be great in their own sight, even in the place of humility. You may frequently see them raised high in honours, enjoying pleasures, and spreading abroad with the multiplicity of their goods. These often specially desire nothing, except to rule over others, are pleased at being feared by many; neglect to live uprightly, and wdsh to have the credit of an upright life ', court flattery, and are puffed up by applause. And since they are abundantly supplied with goods ready at hand, they do not seek for the joys which are to come.
And, because manifold employments engage them, they prove them to be strangers even to themselves. And yet if any trial of their faith arise, because they are contained therein though but in appearance, they defend it by words, they defend it by their exertions, and claim their heavenly country, and yet love it not.
25. And these do the sons of Reuben, and Gad, and the half-tribe of Manasseh, well represent in Moses; who possessing many flocks and herds, whilst they desire that plain Men tvho choose tit is life, like Gadiles and llenbenites* '217 country which they had seen beyond Jordan, refused to Hook receive an inheritance in the land of promise, saying, 'fh(^'^ — c-* conniry icJiidt the Lord smote before the s'ujht of the children 32, 4. 5. of Israel^ is of a reyion most fertile for the pasture of animals^ and we thy servants have many beasts; and ue pray ihee^ if ice have found yrace in thy si^jhty to yive it unto us thy servants for a possession, and 7nake us not to pass over Jordan. They therefore who possess very many beasts of burden, avoid passing over Jordan, because they, whom many worldly engagements occupy, do not seek for the abode of their heavenly country. But that faith, which they hold in appearance, urges them on; lest they should become inactive from the delight of ease, and should d(iter others, by their example, from the endurance of toil, and from studying to be patient. Whence it is said to them by Moses, Shall^^^^^-your brethren go to battle? and shall ye sit Jiere? fVhy do ye subvert the minds (jf the children of Israel. But because tliey are ashamed not to defend that which they confess, they hasten to contend for that faith which they have professed; and secure it, not for themselves, but for their neighbours. Whence they say to Moses, We will build sJieepfolds, rt;/o?^'"™^' stalls for our beasts, and fortified cities for our little ones; 17' but we ourselves will yo armed and ready for battle before the children of Israel. And they go boldly forth at once in behalf of others, and free the land of promise from their enemies, and leave it, and return to feed their herds beyond Jordan. For many ])ersons, although faithful, being engaged in present cares, feed, as it were, their herds beyond Jordan; because, contrary to the faith of Baptism, they are enslaved, with all their heart, and with every desire, to perishing objects. But yet, as we have said, when a trial of their faith arises, they gird themselves with the arms of defence. They overcome and slaughter the enemies of the faith, and love not the inheritance of the land of promise, that is, the fruit of faith. And they so fight in its behalf, as yet to deposit their pledges outside of it. For because they have their children without, they do not place their affection in dwelling tliercin. Whence they return to the plain country, because they descend from the lofty summits of the mountains, as if from the hope of heavenly things, to rear brute animals without the land of promise. Because they labour 218 Liykl wilkdrdwn from itic proud, restored to the humble.
Job 36, diligently to siij)])ly tlio irrational motions of their mind will various objects of desire: because they, who are blinded will transient pursuits, know not how great is the brightness of the eternal light; and whilst they are proud of worldly things, they close up for themselves the access of the light of heaven. Whence it is now rightly said, He hldelk His light from the mighty. But yet grace from aVjove sometimes looks upon these mighty men, and afflicts them by the very employments caused by their abundant goods, and intersperses with their prosperity, adverse, but ]:)rofitable, tribulations: in order that, when sorrowful, they may turn to their heart, and learn how vainly they are engaged in perishable pursuits. Whence here also, after the light is said to have been withdrawn, it is fitly subjoined, And ordereth it to return again.
xiv. 26. Because the light of truth, which is concealed from proud and overbusied minds, is revealed to the afflicted and humbled. For light approaches, when the afflicted mind discerns the gloom of tribulation which it is enduring from perishable pursuits: for, if it had not some perception of the light within, it would not even see that it had lost the light. But this can be specially understood also of the Jews, who dared for this reason to speak against our Redeemer, coming in the flesh, because they were mighty in their own thoughts. But the light was hid from these mighty men; because, while they are persecuting in their pride the light of truth, they lost it. But because they are to be admitted to the faith at the end of the world, it is rightly subjoined. And ordereth it to return again. Whence also it is said by Is. 10, Isaiah, If tlie number of the children of Israel shall be as ^' the sand of the sea, a remnant shall be saved. For the light then returns to them when they themselves return to 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^; 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, •> That is, not inmanibus, but in manibus, as Heb.
Light hidden in ill tvorks. Who arefrienda of God. '219 and are enliehtened with the rays of inward protection, so Book that ihey afterwards love their heavenly country with greater ' zeal, than they used before to glow with in earthly pleasure. But when we are speaking thus of our heavenly country, (in which we hear that there are hosts of Angels endowed with wondrous brightness; over which the Maker of all things presides, which He refreshes and fills with the sight of Himself, of which light is the true inheritance, and there is no failure in its brightness;) we turn our thoughts back to ourselves, and reflect that we bear about us earthly members; we consider that bom in darkness, and estranged from the rays of the light within, we have lived the more sinfully, the more we were given up to bodily pursuits, and dwelt far away from spiritual objects. But a heart affected with this thought, and conscious to itself of sin, is alarmed, and despaiis of becoming a citizen of that mighty country, of which it hears. Whence it is here also fitly subjoined, how the fearful mind is restored to confidence. For of this light it is immediately added, Ver. 33. He declares of it to His friend, that it is his possession, and that he may come up to it.
28. The friend of truth is a lover of upright conduct, xv. Whence the Truth Itself says to Its disciples, Fe are My John 16, friends, if ye have done what I command you. For a friend ^^' is named as ' the keeper of the soul;' and hence he who 'amicus endeavours to guard the will of God in His precepts is, not ^^^^\ undeservedly, called His friend. Hence is it that the Truth custos.' again says to the same disciples. But I have called you -p^^' friends, for all things that I have heard of My Father /x. 14. have made known unto you. Of this light then of the eternal J5. ° ' country, God announces to His friend, that it is his 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 \ 220 3I('n raised lo (ujutdihj ivilh Amjids htj I lie Incarndlum.
Jon 3G, 29. J Jilt tlic Maker of those very spirits has come to us, and