-^^-^ — exljibited Iliiustlfas a man, even bencatli tlieni, as is said of P«. 8,6. Him to the Father by the Prophet, lliou hast made Him a mile lower than the amjels. And because lie found between these selfsame spirits and ourselves the stunibling-block of a discordant life, with wonderful ])ovvcr, and with still more wonderful kindness, creating the higher, and taking on llim the lower nature, lie 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 llim, sing a hymn, and, the discordance of their evil conduct being overcome, acknowledge those, as citizens, of whom they before despaired: Luke 2, proclaiming with harmonious voice, Glory lo God in the ^^' highest^ and on earth peace to men of (jood will. As if they said plainly; 1«iiose whom wickedness had separated, let the Goodness now born on earth unite to us. Hence is it, that Gen. 19, before His Incarnation we read in tlie Old Testament, that a jQg 5 man adored an Angel '', and was not forbidden to adore him. 13—16. But when after the coming of the Redeemer, John had Rev. i9,pj.Qg(^i.ated himself to adore the Angel, he heard, See thou do it not, I am tlty fellow-servant, and of thy brethren. 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 Flim, but that afterv^^ards they could not keep human nature in subjection under them, inasmuch as they beheld it, in their Maker, exalted even above themselves r For that nature ought no longer to be despised, and degraded in the members, which, exalted in the head of the members, Heb. 2, deserved to be venerated, lie then. Who became lower than the Angels for our sake, made us equal to the Angels by the virtue of His humiliation. 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, ^ Horn. 8. in Evang. he names Lot of the latter instance Deut. 34, 10. and Joshua. The former, perhaps, must not be forgotten. See also Dan. only bowed as to guests. In judging 12, 1.
No )nan ascends to heaveft hnl Chrlsl, Head and Memhcrs. 221 where ihey sec that their Head lias gone before. Whence Book it is well said by this our Head Ifiinself, Wheresoever (he ^~— Mat 2^ carcase is, there ulll also the eagles be gathered together. 28. ' Whence Peter says, To an inheritance incorruptible, un- 1 Pet.
dejiled, and that fadeth not aicag, reserved in the heavens. ' Whence Paul says, We know that if our earthly house qf^Cor.D, this habitation be dissolved, we have a building of God, a house not made with hands, eternal in the heavens.
30. But if we also, who are born on the earth, ascend into heaven, where is that which the Trutli aj^ain says. No man John 3, hath ascended into heaven, but He that came down from heaven, the Son of Man Which is in heaven? For to this sentence, that which the same Truth says is directly opposed, Father, I tvill that where I am, they may he ivith Me also. Jolmir, But yet It is not at variance with Itself in Its w ords, 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 w^hen 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.
I we have been already made one with Him, He returns alone, • even in us, to that place, from whence He came alone in I Himself; and He Who ever is in heaven, ascends daily to liiavcn; because He Who remains in His Godhead above i all things, draws Himself up daily to heaven, in the body of His ^lanhood. 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 ne up to it. But these things are very marvellous, and 222 lu'dv nn)r(>f< thr houI from its phirc in rrirllily ajfociioiis.
Job 37, very awlul, Uiat a man, born on tlif eartl), and condenmed, '■ — 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 fitly 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 Ps. 31, fear, as is said by the Psalmist, / said in my fear, I am cast out from the sight of Thine eyes; Where, namely, it could 1 exces- have been called not fear, but a transport ^ 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 etenial 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, 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 Terror of GoiVs ]'()ice wakens ihe soul fo thought. 223 that it now feels no pleasure except in the things of eternity, Book 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 th-is 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. // will hear a hearing in the terror of His voice, and a sound going out of His mouth.
33. It is the habit of Holy Scripture, that, when it informs xvii.
us that any thing is heard with the hearing, it says that this ^^^^.., hearing is heard. As Habakkuk says, O Lord, I have heai'du^h. 3, 77/// hearing, and was afraid. ^Vhence it is said here also.
It icHl hear a hearing in the terror of His voice. But w^e must observe that the voice of God is said to be heard, not in joy, but in teiTor. 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 [issembly then of men and angels: how mightily even the '>:> J The Sojf, iha Mou//t oj God; Jls Soiuid, the Holy Clioat.
Jon 37,buniint' elements contend a'^ainst the reprol)ate; liow ter- — - — ribly that eternal sentence comes forth from tlie moiilli of the strict Judge, with which it is said to the reprobate, M:\t.25, Depart /lom Me, ye cursed, into cverldHlirin /ire, which is '*'' prepared for the decil and his anyels. The pnnisliment 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, // irill hear a heariny iff the terror of His voice. Where it is also well subjoined, And a son nd yoiny forth from His mouth, 34. The sound from the moutli of God, is the ])ower 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. 53, all things by Him, (of whom the Prophet says, To Whom is \\, the arm of the Lord revealed'^ of whom John says. All 3. tilings were made by Him;) so is He also called His mouth.
Is. 1,20. por hence is that which the Prophet says. For the Mouth of the Lord hath spoken these tilings. 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, Sol. Let Him kiss me with the kiss of His Mouth. As if She 1. '^ ' said; Let Him touch me with the presence of the Only-Begotten Son my Redeemer. But, by the sound of His Mouth, can be designated the Holy Spirit of the same Lord. Whence it is wTitten in another place also, as signifying the Acts 2, same Spirit, Suddenly there came a sound from heaven, as of a mighty icind approaching. A sound, therefore, proceeds from the Mouth of the Lord, when His Consubstantial Spirit, coming to us through His Son, breaks through the deafness of our insensibility. As the Mouth oi the Lord speaks of this same uncircumscribed and incor- They who judge themselves become judges. God unvarying. 2*25 poreal sound, and says, He shall receive o/' Mine, and shall Book • *• XXVII shew it unto you. By the terror of His voice, then, can be ' understood the power of fear, and by the sound of His 14. ' mouth the sweetness of consolation; for those, whom the Holy Spirit tills. He first alarms at their earthly doings, and afterwards consoles with the hope of heavenly objects; in order that they may afterwards rejoice the more in 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 'Rom. 8, bondage again to fear, but ye have received the Spirit of the ^^' adoption of sons, whereby we cry Abba, Father. Hence the Truth says by His oun mouth. Receive ye the Holy Ghost: John20j whose soever sins ye remit, they are remitted to them; and ' ' whose soever ye retain, they are retained. Lo! the terror of the converted is turned into power; because while they punish their sins by penance, they ascend up even to the exercise of judgment; so as to receive this power from God, which ' before they used themselves to fear at His hands. For they in truth become judges, who feared greatly the judgment of heaven; and they now begin to remit the sins of others, who had before been afraid that their own would be retained.
But because this very judgment, which takes place spiritually, is not now seen by the carnal; there are some who consider that God is not concerned about human affairs, and think that they are carried on by accidental movements. Against whom it is rightly subjoined, Ver. 3. He himself consider eth under all the heavens, and His light is over the ends of the earth.
35. As if it were plainly said; He who rules over the xviii. highest things, forsakes not even the most remote. Because His watchful rule is so directed towards the greatest 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 VOL. III. Q 2*20 Jlaritfi of Miracles not against Particular Providence.
Job oly Pro];lict attests who says, TJie heavens declare the glory of Fs.ii) 1. ^^^^0 a^l^i* the coining of the Holy Spirit is designated by the sound of the inouth, it is rightly sulijoined, He Himself considerelh under all the heavens, and His light is over the ends of the earth.
30. For there are some, who, when they hear the wonderful works of the Apostles, (that they rais(;d the dead by the Holy Spirit which they had received, cast out devils from the possessed, removed infirmities V>y their shadow, foretold future events by prophecy, and, speaking in the tongue of all nations, preached the Only Begotten Word of God;) because they do not see these powers now in the Church, suspect that the grace of heaven has been already withdrawn from the Church, forgetting to consider that it Fs.9*, 9. is written. An assister iri needful times, in tribulation. For Floly Church required then the assistance of miracles, when the tribulation of persecution oppressed her. For after she has overcome the pride of unbelief, she requires no longer the signs of miracles, but the merits of deeds alone, though she displays even them by many persons, 1 Cor. when opportunity demands. For it is written. Tongues are ' "" for a sign not to them that believe, but to them that believe not. Where then all are faithful, what cause demands signs to be displayed? On which head perhaps we the more readily give satisfaction, if we make some mention of the Apostolic dispensation.
Acts 28, 37. For Paul, the illustrious preacher, coming to Melite, and knowing the island to be full of unbelievers, healed by his prayers the father of Publius, afflicted with dysentery and 1 Tim. fevers; and yet advised Timothy when sick, saying, Use a ' * little wine for thy stoinach^s sake, and thine often infirmities. Why is it, O Paul, that thou restorest the sick unbeliever to health by thy prayers, and yet healest so great a defender of the Gospel by food, like a physician? except that outward miracles are wrought, in order that the mindj of men may be brought to inward truths; that so by th( wonder which is visibly displayed, those invisible truths! which are more wonderful, may be believed } For the father of Publius required to be healed by a sign of power, ii' order that he might revive in mind, while returning t- Timothy not cured. Mercy at the end of sinners. 2*27 health by a miracle. But no miracle needed to be mani- Book • X X V I r fested outwardly to Timothy, because he was already full of-^ ' life within. What wonder is it then, that miracles are not frequently displayed, when the faitli has been spread abroad, when even the Apostles themselves performed them not in the case of some who already believed? The heavens, then, having been raised up, the Lord considers inferior objects; because, when the greatest preachers have been taken away. He constantly regards even the lowliness of our infirmity. And His light beholds, as it were, the ends of the earth, under the heavens; because, after the sublime doings of those who have gone before, He embraces the ways and doings even of sinners by the illumination of His grace. And though He does not now frequently manifest miraculous signs, by the life of believers, He yet departs not from these same believers by the virtue of -works. But His light over the ends of the earth can also be thus understood; that whilst the preaching of heavenly Grace gathers the nations to the faith, it has embraced within itself the boundaries of the world.
38. Or, certainly, the ends of the earth are the ends of sinful men. And it is often the case, that many forsake God, and waste the seasons of their life in canial desires. But yet, when looked down upon by Divine Grace, they turn to God at their latter end, they learn what are the eternal judgments, and punish with tears all the evil deeds they remember to have committed; and prove by their upright conduct that they are sincerely prosecuting these. And when righteousness succeeds, their former sin is surely entirely forgiven. For hence Hannah says by the spirit of prophecy. The Lord shall judge the ends of the earth; i Sam. because doubtless God does not judge the former life of ' sinners, when, by a look of affection from above, He enlightens their latter end. Hence Moses says, Tlie firstling Ex. 13, of an ass thou shall exchange for a sheep. For, by an ass is designated uncleanness, but by a sheep, innocence. To exchange then the firstling of an ass for a sheep, is to convert the beginnings of an impure life into the simplicity of innocence; in order that a sinner, after having committed those deeds which the Lord rejects as unclean, may now 228 Man^ roused to sense of sin, r/roans in penitence.
Job 37, display such conduct, as lie can offer to God as a sacrifice. — Because then a sinner is converted after his sins, and is brought back at last from tin- darkness of his misdeeds, at the end of his life, it is now rightly said, And His liyJd is over the ends of the earth. T3ut that very grace, which fdls the mind after sins, affects it with great grief. For it recals evil deeds to the memory, and shews a man how justly he is to be condemned. Whence it comes to pass, that he bewails with daily floods of tears every sin which he remembers to have committed, and the more he is now able to discern what is righteous, the more ardently does he desire to punish his own wicked self with groans. Whence it is fitly subjoined, Ver. i. After Hhn a sound will roar.
xix. 39. For the Lord doubtless turns into sorrow the life of him whom He has filled with His illumination; and the more He suggests to the enlightened mind eternal punishments, the more cruelly does He weary it with sorrow for its past wickedness; and a man grieves at what he was, because he now begins to discern the good which he was not. He hates himself, as he remembers himself to have been. He loves himself as he discerns he ought to have been; and now loves only the bitterness of penitence; because he carefully considers in what gi'eat pleasures be has sinned through self-indulgence. It is well said then, After Him a sound ivill roar. Because when God enters the mind, it is doubtless plain, that the sorrow of repentance immediately follows, in order that that soul may now delight in wholesome sorrow, which used to rejoice in its iniquity with a lamentable mirth. But the more abundantly a- sin is lamented, the higher is the knowledge of the truth attained. Because the conscience, before polluted, is renewed by a baptism of tears, to behold the light within. Whence after the roaring of repentance, it is fitly subjoined. He will thunder with the voice of His greatness.
XX. 40. For God thunders with the voice of His greatness, when, to us who have been now well prepared by sorrow, He makes known, how great He is in His doings above. For thunder proceeds, as it were, from heaven, when the looli| of grace strikes us slumbering in carelessness and neglect.
Then God reveals Himself. JVat/s of His Voice imknown. '2*21) with sudden fear; and when lying on the ground we hear a Book sound from above: for tliinking of tilings of earth, we are '— ' suddenly alarmed at the sentence of terror from above; and our mind, which used to slumber with evil security in things below, is now properly alarmed and anxious for things above. But we know not, in what way the terror of this secret visitation enters into us: nor is it discerned by the eye of the very mind, whose purpose is changed for the better. Whence it is fitly subjoined, And He icill not be enquired into, when His Voice hath been heard.
41. The voice of the Lord is heard, when the breathing of xxi.
His grace is conceived within the mind; when the insensibility of our inward deafness is broken through, and the heart, excited to zeal for the noblest love, is pierced by the voice of inward power. But even the mind, which has been enlightened by the voice of the supervenient Spirit, which insinuates Itself into the ears of the heart, does not trace it out. For it is unable to consider by what openings this invisible power flows into it, in what ways it comes to, or recedes from, it. Whence it is well said by John, The wi?id Johns, bloiceth ivhere it listeth, and thou hear est the voice thereof, but knowest not ichcnce it cometh and whither it goeth. For to hear the voice of the Spirit, is to rise up to the love of the invisible Creator, by the power of inward compunction. But no man knows whence it cometh; because we are not told on what occasions it pours itself forth on us by the mouths of preachers. And no man knows whither it goeth; because when many hear one and the same preaching, it doubtless cannot be understood, whom It forsakes and casts off, or into whose heart It enters and takes its rest. For but one thing is taking place without, but the hearts of those who behold are not penetrated by it in one way: because He who invisibly modifies visible things, plants incomprehensibly the seeds of events in the hearts of men. Hence is it that some believed, when Lazarus was raised from the dead: John 12, while yet the greater number of the Jews were roused to zeal ' * in persecution by this very resurrection. That one and the same miracle, then, which conferred on some the light of Faith, deprived others of the light of the mind, by the dark- 230 Marvellous v)orkin(/ of GocTa ^oice in man.
Job37, ness of envy. Ilenco is it that each of the thieves beheld:i^-r-^ tliat same death of our Redeemer, which was like his own; 39.40. but the one feared not in }iis pride to assail Him willi contumely, Whom the other honoured by fearing Him. In the same circumstance the thoughts of each was not the same; because the inward Arbiter, by invisibly modifying, made it to differ. But as these secret modes of breathing on us cannot be comprehended by our thoughts, the traces of the Divine voice are doubtless unknown to us. Whence it is still further subjoined, Ver. 5. God will Ihunder marvellously with His voice. xxn. 42. God thunders marvellously with His voice, because He penetrates our hearts incomprehensibly with His secret might. For while with its secret motions it overpowers us with fear, and fashions us in love, it proclaims in some silent manner how eagerly He is to be followed, and a violent impulse arises in the mind, though nothing sounds in the voice. And it sounds the more loudly within us, the more completely it deadens the ear of our heart to every outward sound. Whence also the soul, as soon as it is brought back to itself by this inward call, wonders at what it hears, because it feels the force of unknown compunction. And this its admiration is well signified in Moses by the manna coming from above. For the sweet food which is received from above is called ' manhu.' Ex. 16, Yox manhu means. What is this? And we say, ' what is this,' when we ignorantly wonder at that which we behold. The soul then perceives the manna from above, when, roused by the voice of compunction, it is surprised at this unusual kind of inward refreshment; so that filled with Divine sweetness, it rightly responds, What is this? For while it is kept from the thought of lower objects, it feels unusual wonder at what it beholds from above. But because the habit of our former life is immediately changed, when the deafness of our slumber is burst through, by this voice; so that the soid, inspired by the Spirit from above, desires as highest the things which it had despised, and contemns as lowest what it used to desire, it is rightly subjoined.
Who doetJt great tilings and insciutahle. xxiii. 43. For that a man who was given up to earthly objects, and overpowered by sinful desires, becomes suddenly ardent He works inscrutably. Saints, condescemUng, like snow. 231 for new pursuits, and cold to his former liabits, that he p>ook • • XWII renounces outward cares, and is eager for inward con — *— — temjilation; wlio can be sufficient to consider this power of the voice from above? who can comprehend it on consideration? Great are the things which God efl'ects by His voice; but they would be less great, if they could have been searched out. He doeih, therefore, (/real tJiings and inscrutable: because lie exhibits outwardly the result of His work, but the nature of the work is itself concealed within. He sounds abroad with His voice, even by Apostles, but He illumines the hearts of the hearers within, by Himself: as Paul bears witness, who says, / have planted, Apollos watered, i Cor. but God gave the increase. For neither is he that planteth ' any tiring^ neither he that watereth, but God that giveth the increase. But though they do not themselves confer on our minds the hearing of the Divine voice, they are yet sent to condescend to us by words from without. Whence it is fitly subjoined, Ver. 6. Who ordereth the snow to descend on the earth, and tlie rains of the wilder, and the showers of His strength.
44. Because the Psalmist says. Thou shall wash me, and xxiv. / sJiall be whiter than snow; what do we understand by^J" ' snow in this place, but the hearts of the Saints made white by the light of righteousness.? But waters are taken up, and congealed above, in order to become snow. But when this snow descends to the earth, it is changed again into liquid waters. Waters therefore are the minds of j)reachers; which are confirmed in a higher sense of things, when they raise themselves to contemplate heavenly objects. And when they are hurried along in the consideration of lofty things, they receive the strength of confirmation. But because they are still retained on earth by love of the brethren, they bring themselves down from their lofty understanding, and preaching humbly to the weak, they melt like snow, and water their thirsty hearts. Snow then descends to the earth, when the lofty hearts of the Saints, which already feast on solid contemplation, condescend to humble words of preaching through love of the brethren. For as snow covers the ground, when it lies on it, but waters it, when it melts'; so 23'2 Saints, taken up to (/od, come down for inan'.s yood.
Jon 37, the virtue of the Saints protects the life of sinners by its