Gregory the Dialogist

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 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Word of God;) because they do not see these powers now in the Church, suspect that the grace of heaven has been already withdrawn from the Church, forgetting to consider that it is written, An assister in needful times, in tribulation.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. But no miracle needed to be manifested outwardly to Timothy, because he was already full of life within. What wonder is it then, that miracles are not frequently displayed, when the faith 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 carnal 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; [1 Sam. 2, 10] 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, The firstling of an ass thou shall exchange for a sheep. [Ex. 13, 13] 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 display such conduct, as He can offer to God as a sacrifice. Because then a sinner is converted after his sins, and is brought back at last from the darkness of his misdeeds, at the end of his life, it is now rightly said, And His light is over the ends of the earth. But that very grace, which fills the mind after sins, affects it with great grief. For it recals evil deeds to the memory, and shows 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.

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 great pleasures he has sinned through self-indulgence. It is well said then, After Him a sound will 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.
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 look of grace strikes us slumbering in carelessness and neglect, with sudden fear; and when lying on the ground we hear a sound from above: for thinking of things 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 will not be enquired into, when His Voice hath been heard.
41. The voice of the Lord is heard, when the breathing of 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 wind bloweth where it listeth, and thou hearest the voice thereof, but knowest not whence it cometh and whither it goeth. [John 3, 8] 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: while yet the greater number of the Jews were roused to zeal in persecution by this very resurrection. [John 12, 10. 11.] 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 darkness of envy. Hence is it that each of the thieves beheld that same death of our Redeemer, which was like his own; but the one feared not in his pride to assail Him with 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.

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.’ For manhu means, What is this? [Ex. 16, 15] 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 soul, 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 doeth great things and inscrutable.
43. For that a man who was given up to earthly objects, and overpowered by sinful desires, becomes suddenly ardent for new pursuits, and cold to his former habits, that he renounces outward cares, and is eager for inward contemplation; who can be sufficient to consider this power of the voice from above? who can comprehend it on consideration? Great are the things which God effects by His voice; but they would be less great, if they could have been searched out. He doeth, therefore, great things and inscrutable: because He 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, I have planted, Apollos watered, but God gave the increase. For neither is he that planteth any thing, neither he that watereth, but God that giveth the increase. [l Cor. 3, 6. 7.] 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.

44. Because the Psalmist says, Thou shalt wash me, and I shall be whiter than snow; [Ps. 51, 7] what do we understand by 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 preachers; 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 the virtue of the Saints protects the life of sinners by its strength with God, and by its condescension melts, as it were, and waters the thirsty earth, to bear fruits. And because water is first brought up from below, that it may afterwards be returned in showers from above; so do holy men, when placed on the lofty eminence of their virtues, consider from whence they are elevated, for fear of despising the meanness of others’ infirmity. Waters, then, return, as it were, to the earth from which they have been raised, when righteous men, condescending to sinners, cease not to remember what once they were. Paul had certainly been hitherto but water on the earth, when he knew the Law carnally. But when raised up to heavenly knowledge, he was converted into snow; because he changed his former feeble knowledge into the solidity of true wisdom; and yet, condescending to his brethren, he returned as snow to the earth. For even after his heights of virtue, he acknowledges how unworthy he was, saying, Who was before a blasphemer and a persecutor, &e. [1 Tim. 1, 13] Behold how considerately he calls to mind his own weakness, so as to bear with equanimity the weaknesses of others. For Paul returned, as water, after being in heaven, to the earth from which it had been taken, when, after the great secrets of his contemplation, he called to mind that he was a sinner, in order that he might benefit sinners by his humility. Let us see therefore how this water, which is to be turned into solid snow, is drawn up to its highest level. He says, Whether we be beside ourselves, it is to God. [2 Cor. 5, 13] Let us see how the snow returns to the ground, to water it, while melting. He says, Or whether ice be sober, it is for your cause. [ibid.] Let us see with what hand it is guided, and can be raised up, when low, and be brought back again when raised up. He says, For the love of Christ constraineth us. [ibid. 14] Because therefore the love of Christ, which raises the minds of Saints to heavenly things, shapes them by its considerate control even to humble condescension, for the love of the brethren, it is rightly said, Who ordereth the snow to descend on the earth. Where it is also fitly subjoined, And the rains of the winter, and the shower of His strength.
45. For this present life is indeed winter: in which though hope even now raises us up to things above, yet the cold torpor of our mortality still binds us. Because it is written, The corruptible body weigheth down the soul, and the earthly habitation presseth down the sense that museth on many things. [Wisd. 9, 15] But this winter has rains, which are doubtless the preachings of rulers. Of which rains it is in truth said by Moses, Let my speech be expected as the rain, and my words descend as the dew. [Deut. 32, 2] These rains doubtless are suited to the winter, and will cease in the summer; because now that the heavenly life is hidden from the eyes of the carnal, it is necessary for dew to be poured on us by the preachings of holy men. But when the heat of eternal judgment has glowed, no one will then find the words of preachers necessary. Because every one is brought back to his own conscience, on the coming of the Judge, so as to understand what is holy, when he cannot any longer perform it, and to learn from the punishment of his perverseness the right which he ought to have pursued. Whence it is well said by the Prophet, Gather them together as a flock for a sacrifice, and sanctify them in the day of slaughter. [Jer. 12, 3] For the reprobate are sanctified in the day of slaughter: for they then perceive the holiness, which they ought to have pursued, when they cannot now avoid the punishments which their depravity deserves. But since holy preaching will cease with this present life, that is the rains with the winter; to the soul which is departing, and hastening to the summer regions of eternal happiness, it is rightly said by the voice of the Bridegroom persuading it; Arise, haste, my beloved, my fair one, and come: for the winter hath past, the rain hath passed and is gone. [Cant. 2, 10. 11.] For as the winter passes away, the rain departs: because when the present life is over, in which the torpor of the corruptible flesh had surrounded us with a mist of ignorance, all the ministry of preaching ceases. For we shall then behold that more clearly with our own eyes, which we now hear more obscurely by the voices of the Saints. The Lord therefore orders the snow, and the rains of the winter, to descend on the earth, while He humbles the hearts of the Saints to the ministry of preaching, for the correction of sinners, by the inspiration of the Holy Spirit. Where it is rightly added, And the shower of His strength.
46. For the shower of the strength of God, is the preaching His Godhead; for the shower of His weakness is the preaching His Manhood, of which it is said by Paul, The weakness of God is stronger than men. [1 Cor. 1, 25] And again, Though He was crucified through weakness, yet He liveth by the power of God. [2 Cor. 13, 4] But holy men so preach the weakness of His Manhood, as to pour also into the hearts of their hearers the strength of His Godhead. Let us hear, through the thunder of the cloud, the shower of His strength; In the beginning was the Word, and the Word was with God, and the Word was God. [John 1, 1] Let us hear also the shower of His weakness; The Word was made flesh, and dwelt among us. [ibid. 14] Let us hear the shower of His strength; All things were made by Him, and without Him was not any thing made that was made. What was made in Him was life. [ibid. 3] Let us hear also the shower of His weakness; He came unto His own, and His own received Him not. [ibid. 11] He commands therefore the shower of His strength to descend on the earth, because He so preaches to us the weaknesses of His Manhood by the voices of His Saints, as to make known to us also the wonders and the strength of His Godhead. But when we hear the power of our Maker, we are immediately brought back to our own hearts by the compulsion of fear, and, considering that so great a Judge is over us, we examine what we have done (worthily, and what) [Mss. vary.] unworthily.

47. For men scorn to think of the sins they commit. But when they hear the power of heavenly severity, they discern this burden of misdeeds which weighs them down. For being roused by the words of preaching, they keep on the watch, in order to consider to what punishments the merit of their former doings is leading them. When, then, the shower of His strength descends on the earth, a seal is made in the hand of each one, for him to know his works; because when the Virtue of His Incomprehensible Majesty is acknowledged, his own life is weighed more carefully by each person.
48. But this can also be understood in another sense. For the Almighty Creator has made man a rational creature, distinguished from all which are void of sense and reason; in order that he should not be ignorant of what he has done. For he is compelled by the law of nature to know whether what he is doing is right or wrong. For why is he brought to judgment for his conduct, if he could be ignorant of what he has done? And therefore even they, who scorn to be instructed by the precepts of the Lord, know whether the things they are doing are good or evil. For if they do not know they are doing good, why do they ostentatiously boast of some of their doings? Again, if they know not that they are doing wrong, why do they shrink from the eyes of others in these very doings? For they are witnesses to themselves, that they know what they are doing is wrong, because they are ashamed of being seen by others. For if they did not really believe it to be wrong, they would not be afraid of its being seen by others. Whence it is well said by a certain wise man; When wickedness is fearful, it beareth testimony to its own condemnation. [Wisd. 17, 11] For when fear assails and convicts the conscience of what it has done, it furnishes testimony against itself, that its conduct is deserving of condemnation. The contrary to which is said by John, If our heart condemn us not, we have confidence toward God. [1 John 3, 21] Let the wicked fly then from the eyes of men; they certainly cannot fly from themselves. For that they know the sin which they commit, they have their conscience as a witness, they have their reason as a judge. In the sin therefore which they commit, they first find the judgment of their reason against them, and they are afterwards brought to the strictness of the eternal judgment. And this is perhaps that which is said by the Psalmist, Deep calleth unto deep with the voice of Thy water-spouts. [Ps. 42, 7] Because, when by a wondrous course of secret dispensation, the evil which is committed is not suffered to be unknown, a sinner both condemns himself at once in his conscience by his own sentence, and after his own condemnation hastens to the sentence of the eternal Judge. For deep then to call on deep, is to pass from one judgment to another. Let holy preachers proceed then to reprove the conduct of sinners, but let wicked hearers despise the words of the righteous. Let them defend their wickedness as much as they please, and multiply their shameless deeds by a more shameless defence. They are certainly witnesses to themselves in their conscience that they are without excuse. For by the very fact that God has created man a rational being, He puts a seal in the hand of all men, that every one may know his own works. But because Eliu has stated his opinion of the wickedness of men one by one, he turns at once the eyes of his mind to the author of wickedness himself, by whose means each separate wickedness takes its rise; that, because he had assailed in this one verse the members of a wicked head, he might also briefly describe the head himself of these members. Or certainly, because he had mentioned above the virtues of the clouds of God, he now proceeds to set forth also the assaults of the adversary against the life of the righteous.

49. Who else is understood by the name of the beast, except our ancient enemy, who cruelly aimed at the deception of the first man, and mangled by his wicked advice the integrity of his life? against whom it is promised by the words of the Prophet, concerning the restoration of the Church of the Elect to its ancient condition, And no evil beast shall pass through it. But when after the coming of the Redeemer, after the voices of preachers, after the thunder, as it were, of the clouds, this beast has seized that accursed person, Antichrist, what else does he do but enter his covert, in order to abide in his own den? For that vessel of the devil is the den and covert of the beast, so that, when lying in ambush against men who are journeying through this life, he both escapes their notice by his wonders, and kills them by his malice, in his person. But yet he possesses even now the hearts of all reprobates, before he manifests himself openly; and occupies them by his secret wickedness, as though they were his own den; and conceals himself in their gloomy minds, in order to effect all the hurt he desires against the good. Were not the hearts of the persecuting Jews, the den of this beast; in whose designs he long lurked secretly, but suddenly burst forth with the voices of those who cried, Crucify, Crucify? [John 19, 6] And because he could not reach so far in his temptation, as to wound the mind of our Redeemer, he was eager for His death in the flesh. This beast doubtless possessed the hearts of many of the Elect, but the Lamb has, by His death, expelled him from them. Whence also He says in the Gospel, Now shall the prince of this world be cast out. [John 12, 31] For while He has, by a wonderful and righteous judgment, enlightened and accepted the confessions of the humble, He has forsaken and closed the eyes of the proud. Whence it is said to Him by the Psalmist, Thou hast appointed darkness, and it became night, in it all the beasts of the woods will pass through: the young of lions roaring to seize their prey, and to seek their food from God. [Ps. 104, 20. 21.] For God in truth appoints darkness, when, in inflicting judgment in requital for sins, He withdraws the light of His wisdom. And it is made night, because the mind of wicked men is blinded with the errors of their own ignorance. In which all the beasts of the field pass through, when malignant spirits, lurking under the gloom of deceit, pass through into the hearts of the reprobates, by fulfilling their evil purposes. In which also the young of lions roar, because spirits rise up with importunate temptations, as the ministers of most wicked, but yet preeminent, powers. But yet they seek their food from God; because doubtless they are unable to catch souls, unless by a just judgment they are permitted by God to prevail. Where it is also fitly subjoined, The sun hath arisen, and they are gathered together, and have laid them down in their dens. [ibid. 22] Because, when expelled from the minds of the faithful, by the Light of the Truth manifested in the flesh, they returned, as it were, to their dens, when they held the hearts of unbelievers only. That then which is there called the den of lions, is here termed the den of the beast.
50. But I think it ought to be specially observed, that this beast is said, not only to enter his den, but to abide therein. For he sometimes enters even the minds of the good, he suggests unlawful thoughts, he wearies them with temptations, he endeavours to turn aside the uprightness of the spirit to the pleasure of the flesh; he also strives to carry out delight as far as to consent: but yet he is kept from prevailing by the opposition of aid from on high. He can enter therefore into the minds of the good, but cannot abide therein, because the heart of the righteous is not the den of this beast. For he doubtless abides in and occupies the minds of those, whom he possesses as his own den: because he first leads on their thoughts to wicked desires, and afterwards leads their wicked desires even to the commission of most sinful deeds. For the reprobate do not endeavour to repel, with the upright hand of judgment, the suggestions of him, to whose wishes they desire to yield, by submissive delight. And when any evil thought arises in their hearts, it is cherished at once by the eagerness of delight; and when no resistance is made to him, he is strengthened immediately by consent, and consent is instantly carried into outward act, but outward act is also made worse by habit. This beast then is well said to abide in his cave; which keeps hold of the thoughts of the reprobate, till it also pierces their life with the sting of evil deeds. Whence the Lord well says to Judaea by the Prophet, How long shall hurtful thoughts abide in thee? [Jer. 4, 14] For He does not blame for their coming, but for their remaining there. And unlawful thoughts come even unto good hearts, but they are forbidden to remain; because the righteous, in order to keep the house of conscience from being taken, drive away the enemy from the very threshold of the heart. And if he has ever secretly crept [Oxf. Mss. ‘subrepit’] by sudden suggestions in front of the entrance, yet he does not reach to the gate of consent. It was to this beast doubtless that Peter, overcome by the impulse of sudden fear, opened the gate of his heart, by denial, but he withstood it by a speedy discovery, he closed it by his tears. [Luke 22, 57-62] But because the ancient enemy has not only entered and occupied the hearts of persecutors, but has also occupied and possessed them, let it be rightly said, The beast will enter his covert, and will abide in his den. For we learn how much he dwelt in the minds of the Jews, when we hear their plans, on the evidence of the Gospel narrative. For therein it is described, with what eager cruelty they raged for His death, when they beheld our Lord quickening the dead; how many evil designs they ardently wished to carry out against Him, but yet feared the people; how many opportunities they sought of killing Him, and could not find them; how many hands of aliens they used to carry out their cruel wishes; because they gave Him up to the Gentiles to be killed, Whom they themselves were not able legally to put to death; in order that the Roman governor might perform that by his mere power, which they eagerly insisted ought to be done, merely from their malice.

“A tempest will come forth from the inner parts, and cold from Arcturus.” When holy Scripture mentions the inner parts, in opposition to Arcturus, it designates the quarter of the south, opposite to the parts of the north. Hence it is written in this same book, “Who makes Arcturus and the Orions and the inner parts of the south?” Because then the sun pervades with greater warmth the inner parts of the south, but it does not pursue its course at all in the north, by the word “inner parts” in this place is expressed the Jewish people, and by the term “Arcturus” the Gentile people. For they who had known the one and invisible God and obeyed his law, at least carnally, were kept, as it were, in the warmth of faith, under the glow of the midday sun. But because the Gentiles had not attained to any knowledge of heavenly wisdom, they were remaining, as it were, in the cold without the sun under the north. Moreover, a tempest impels, but cold oppresses with torpor. It is now rightly said, “A tempest will come forth from the inner parts, and cold from Arcturus.” As if it were plainly said, From the Jews there arises persecuting malice, and from the Gentiles oppressing power.

51. When Holy Scripture mentions the inner parts, in opposition to Arcturus, it designates the quarter of the South, opposite to the parts of the North. Whence it is written in this same book; Who maketh Arcturus, and the Orions, and the inner parts of the South. [Job 9, 9] Because then the sun pervades with greater warmth the inner parts of the South, but does not pursue its course at all in the North [‘in Arcturo.’], by the word ‘inner parts’ in this place is expressed the Jewish people, but by the term ‘Arcturus’ the Gentile people. For they who had known the One and Invisible God, and obeyed His Law, at least carnally, were kept, as it were, in the warmth of faith, under the glow of the midday sun. But because the Gentiles had not attained to any knowledge of heavenly wisdom, they were remaining, as it were, in the cold, without the sun, under the North. But because a tempest impels, but cold oppresses with torpor; it is now rightly said, A tempest will come forth from the inner parts, and cold from Arcturus. As if it were plainly said; From the Jews there arises persecuting malice, and from the Gentiles oppressing power. For the precepts of the Law had not forbidden the performance of miracles, and yet the Jews sought to kill the Redeemer of the human race on account of these very miracles. And hence when unable to fulfil what they had begun, they flocked to the hall of Pilate, in order that he, whom no law could restrain when murdering unjustly, might himself put Him to death. A tempest therefore came forth from the inner parts, and cold from Arcturus, whilst the Gentile judge perpetrated with the authority of Rome, that which the Jews requested through envy.

52. Because, as the Holy Spirit breathed on the hearts of the faithful, and conferred greater miracles of power, benumbing envy grew up the more in the sluggish hearts of the faithless; and the unbelieving multitude became hardened against God, from the same causes, as the humble people softened the obduracy, with which it had bound itself. For when God blew on them, they were turned into ice, who said, through envy of the miracles they had witnessed; Behold, the whole world hath gone after Him. [John 12, 19] They were beholding the signs, perceiving the miracles performed by His ministers, and foreseeing, that the whole world was now about to follow the preaching of the faith; and yet, the more the Holy Spirit had filled the world, the more firmly was the malice of envy binding their minds. The water therefore had been turned into ice, when sluggish Judaea was still remaining in envy, as the whole world was going after God. But because Divine Power was sufficient to soften the hardness even of such great cruelty, and to melt the hearts of unbelievers to love Him, after this ice it is immediately well subjoined;
And the waters are again poured forth abundantly.
53. For the Lord has in truth poured forth the waters abundantly, after this ice; for after He had endured the hardness of the Jews, even unto death, He immediately melted their hearts from the hardness of unbelief, by breathing on them the love of Himself; in order that they might afterwards run the more eagerly to obey Him, the more obstinately they had before resisted His commands. Whence it is well said by a certain wise man, As ice in fair weather, so shall thy sins be melted away. [Ecclus. 3, 15] The Prophet had desired to be freed from the ice of this torpor, when saying, Turn our captivity, O Lord, as the stream in the South. [Ps. 126, 4] Of these waters, that is, of people flocking together to the Lord, it is said again, He will send forth His word, and will melt them: His breath will blow, and the waters will flow. [Ps. 147, 18] Waters run from ice, because many great preachers are made out of hard persecutors. Ice therefore melts in water, when the numbness of inward cold is changed into the irrigation of preaching. Was not Paul ice, who when going to Damascus, after he had received letters, was seeking to check the seeds of the word of God, which had been scattered in the heart of the faithful, as if in the earth that they might not spring up to the perfection of good deeds? [Acts 9, 2] But this ice returned in water; because he afterwards watered with the streams of holy exhortation those whom he before endeavoured to oppress with persecution, in order that there might arise a more abundant harvest of the Elect, in so much 
as the shower of God was watering it from the mouth even of a persecutor.

54. For what are all the Elect, but the corn of God, to be treasured up in the heavenly garners? Which now bear with the chaff in the threshing of the floor; because in this purification of Holy Church, they endure the contrary habits of the reprobate, till the inward Husbandman separates them with His fan of judgment, and taking His Elect, as grains now cleaned, into the heavenly habitations, consigns the chaff to eternal fires. Whence it is well said by John, Whose fan is in His hand, and He will throughly purge His floor, and will gather the wheat into His barn, but He will burn up the chaff with unquenchable fire. [Matt. 3, 12] But this corn, till it attain to the perfection of its fruits, looks for the rains of the clouds, in order to its growth. Because the mind of good men is watered with the words of preachers, lest it should be drained of the moisture of charity by the sun of carnal desires. The heavenly Husbandman had beheld this corn growing up in the world, and desiring the clouds, when He was saying, The harvest indeed is plenteous, but the labourers are few. But pray ye the Lord of the harvest, to send forth labourers into His harvest. [Matt. 9, 37. 38] Those therefore which here are called ‘corn,’ are there called ‘harvest,’ but they who are here called ‘clouds,’ are there called ‘labourers,’ because holy preachers are both clouds and labourers; clouds, namely, by their doctrine, labourers by their life; clouds because they flow into us by their words, labourers, because they cease not to do what they speak. Whence it is subjoined;
And the clouds scatter their light.
55. For, for clouds to scatter their light, is for holy preachers to spread abroad examples of conduct, both by their words and actions. But though they scatter the light of their inward message, yet they do not attain to the conversion of all the hearts which they desire.

[“They traverse all things in a circuit wherever the will of their Ruler shall lead them. To everything that he shall command them upon the face of the earth, whether in one tribe, or in his own land, or in whatsoever place of his mercy, he shall order them to be found.”] … God therefore leads his clouds, either in one tribe, or in his own land or in whatever place of his mercy, and shall order them to be found. In earlier times he conferred preachers of the Old Testament on the tribe of Judah only and rejected nearly the whole of Israel because of the wicked governing of their kings. At another time, he made these clouds to rain, even in his own land, because he recalled this same people of Israel to his former favor after correction in captivity. Then at another he wished them to shine forth from the place of his mercy when he made known even to the Gentiles, by holy preachers of the New Testament, the miracles of his power. By his sole mercy he thus freed those from the yoke of error who his wrath was weighing down in their innate unbelief.But see, because Elihu has perceived future events by the spirit of prophecy, because he has uttered many sublime truths, the haughty man, wearied with the weight of his pride, is unable to bear the burden of what he says.

56. For holy preachers often wish to exhort some persons, but cannot do so. Some they often wish to avoid, but are yet most urgently compelled, by the impulse of inward instigation, to exhort them. Let us behold the cloud of God, how it is led by the hand of Him Who guides it, even to those things which it does not seek after: and is, again, kept from following its own impulse, by the hand of Him who governs it. When Paul was shaking his raiment, and was wishing to depart from the Corinthians, he surely heard, Be not afraid, but speak, and hold not thy peace, for I am with thee, and no man shall set on thee to hurt thee, for I have much people in this city. [Acts 18, 9, 10] Again, when he had wished to go to the Thessalonians, he was kept back, and said, I wished to come unto you, even I Paul, both once and again, but satan hindered me. [1 Thess. 2, 18] For satan could not of himself hinder the journeys of so mighty an Apostle; but, while opposing, he ignorantly subserved the design of the secret dispensation; in order that Paul, while he wished to visit other persons, and was unable, might more suitably benefit those, from whom he could not depart. The clouds of God, therefore, traverse all things in a circuit, because they illuminate the ends of the world with the light of preaching. But, because being subject to the Divine will, they cannot fulfil their own wishes, they cannot go any where, except where the will of their Ruler shall lead them. Whence it is still further subjoined;
To every thing which He shall command them upon the face of the earth.
57. For often when they are led by the will of their Ruler, they seek to do one thing, but are disposed otherwise. For they frequently desire to correct some of their hearers in a gentle way, and yet their speech is turned into sharpness. They frequently seek to be severe with others, but yet their vigour is restrained by the spirit of gentleness. As, therefore, they cannot go whither they will, so also they cannot act as they will. For because the inward Judge keeps hold of them, when He sends them, so also does He modify and take them up, when He leads them on, so that sometimes they arrange one thing in their thought, but carry another into effect; they sometimes begin in one way, but end in another. Because then they serve according to that which is commanded them, let it be rightly said, Whithersoever the will of their Ruler shall lead them, to every thing which He shall command them upon the face of the earth. For they find the way of their preaching the more open, in that they are guided to it, not by their own will, but that of their Teacher.

58. The one tribe of Judah is certainly meant, which is mentioned in Holy Scripture plainly and repeatedly above the rest. For it received a special gift above them all, in that it brought forth from itself the flesh of our Redeemer. But all Judaea together is called the land of the Lord. [Deut. 32, 42] Because it then produced to Him the fruit of faith, when the whole world was in error, the Gentiles having fallen under the worship of idols. But the place of the mercy of God is the Gentile world itself, for if the strict Judge were justly to punish its faults, it would never come to the reconciliation of grace. For, when it had no merits before God, it yet received the grace of reconciliation of His sole mercy. Whence it is well said by Paul, And that the Gentiles should glorify God for His mercy. [Rom. 15, 9] Whence it is written again, Which had not obtained mercy, but now have obtained mercy. [1 Pet. 2, 10] God therefore leads His clouds, either in one tribe, or in His own land, or in whatsoever place of His mercy He shall order them to be found; because at one time He conferred preachers of the Old and New Testament on the tribe of Judah only, and rejected nearly the whole of Israel by the wicked governing of their kings. At one time, He makes these clouds to rain, even in His own land, because He recalled this same people of Israel to His former favour, after correction in captivity. At another, He wished them to shine forth from the place of His mercy; because He made known by holy preachers even to the Gentiles the miracles of His power, in order by His sole mercy to free those from the yoke of error whom His wrath in their innate unbelief was weighing down. But behold, because Eliu has perceived future events by the spirit of prophecy, because he has uttered many sublime truths; the haughty man, wearied with the weight of his pride, is unable to bear the burden of what he says.

59. He saw him to be lying down, as it were, in comparison with himself, whom he directed to stand at the words of so great preaching. Although even by this word, “Listen” which he uses, he inflicts a grievous insult upon Job: because, as we have already said of him also before, it is arrogance for an inferior, to wish to extort for himself a hearing from his superior. But although Eliu does not consider to whom he is saying the truths that he utters, yet we, who seek to be instructed by all things, ought carefully to examine the words of his teaching. For perhaps it is said with great skill in virtue, Stand, and consider the wondrous works of God. For there are some who consider the wondrous works of God, but lying down; because they do not follow and admire the power of His doings. For to ‘stand,’ is to act uprightly. Whence also it is said by Paul, Let him that thinketh he standeth, take heed lest he fall. [1 Cor. 10, 12] And they often indeed admire the judgments of heaven, love the announcements of their heavenly country, when they hear them, are astounded at the wondrous operations of His inward ordaining, but yet neglect to attain to these words by their love and their lives. They then lie, and consider the wondrous works of God, who think of God’s power in their understanding, but do not love it in their lives. They turn indeed their eyes in consideration, by thinking on them, but yet do not raise themselves from the earth by their intention. Whence it is well said in reproach of Balaam, Who falling, hath his eyes open. [Numb. 24, 4] For he had said many things of the coming of the Redeemer, and was foreseeing what things were to come to pass in the last days. But yet he was unwilling to rise up to Him in his life, Whom by foreseeing he announced. He was lying then, and had his eyes open, when prophecy was directing his mind to heavenly things, and covetousness was confining it to earth. He was lying and had his eyes open, because he was able to behold Him from above, Whom, grovelling below, he loved not. Eliu therefore, who did not believe that blessed Job had maintained in his life that, which he professed, says, as if advising him, Stand, and consider the wondrous works of God. He still further examines him as to future events, and adds, as if humbling him for his ignorance.

There are some who consider the wondrous works of God, but then they lie down, rather than standing up by acting rightly. They do not follow and respect the power of his doings. This is why Paul also said, “Let him who thinks he stands take heed lest he falls.” They often indeed admire the judgments of heaven. They love the announcements of their heavenly country when they hear them and are astounded at the wondrous operations of his inward ordaining. But [they] still neglect to attain to these words by their love and their lives. They then become idle. Even while considering in their understanding the wondrous works of God, they do not love it in their lives.They indeed turn the eye of their minds to thinking on these things, but yet do not manifest their intentions by lifting themselves up from the earthly.…
Elihu therefore, who did not believe that blessed Job had maintained the life that he professed, says, as if advising him, “Stand, and consider the wondrous works of God.” He still further examines him as to future events and adds, as if humbling him for his ignorance, “Do you know when God commanded the rains to show forth the light of his clouds?” If “clouds” are holy preachers, then the rain from the clouds are the words of their preaching. When clouds fly through the air, unless rain descends from above, we do not know what an immensity of water they carry. Unless the glittering sun breaks forth amid the rain, we cannot understand what brightness also is concealed within them. Doubtless, if holy preachers are silent and do not show by their words how great is the brightness of heavenly hope that they bear in their hearts, they seem to be like other people or far more despicable.

60. If ‘clouds’ are holy preachers, the rains from the clouds are the words of their preaching. But when clouds fly through the air, unless rain descends from above, we know not what an immensity of waters they carry. Unless the glittering sun breaks forth amidst the rain, we cannot understand, what brightness also is concealed within them. Because doubtless if holy preachers are silent, and show not by their words, how great is the brightness of heavenly hope, which they bear in their hearts, they seem to be like other men, or far more despicable. But when they have begun to lay open by their preaching, what is the reward of the heavenly country, which they possess within; when, oppressed by persecution, they make known in what a height of virtue they have made progress; when, despised in outward appearance, they point out by their words what makes them feared; the rains themselves, which pour from the clouds, show us the light of these very clouds. For we learn by the words of preachers to reverence in them, with great humility, the brightness of life which they seek after. Paul was doubtless displaying this light to his disciples, when he said, That ye may know, what is the hope of His calling, what the riches of the glory of His inheritance in the saints, and what is the exceeding greatness of His power to us-ward who believe. [Eph. l, 18. 19.] This light the Corinthians had known by the words of his writings, as by drops of rain, when they said, His letters are weighty and powerful, but his bodily presence is weak, and his speech contemptible. [2 Cor. 10, 10] But holy preachers frequently desire to display themselves, in order to do good, but yet are unable: they frequently desire to be concealed, in order to be quiet, and are not permitted. No one therefore knows when the rains show the light of the clouds, because no one comprehends when God grants the virtue of preaching, that the glory of the preachers may shine forth. He says therefore, Dost thou know, when God commanded the rains, to show forth the light of His clouds? As if he said plainly, If thou now beholdest preachers about to come to the world, dost thou understand, when God urges them on to preach, by filling them with His Holy Spirit, or in what way He makes known their brightness to the world?

61. These clouds have most subtle paths, namely, the ways of holy preaching. For narrow is the gate, which leadeth unto life. [Matt. 7, 14] They confine then those by paths, who do not depart from the track of their purpose by wandering through the wide desires of the world. For the strict censure of holy living is not a broad way, but a path, in which each preacher is studiously confined: because he is carefully hemmed in by the defence of precepts. Is it not, as it were, a kind of narrowness of way to live indeed in this world, but to have no desires for this world, not to seek for another’s goods, not to retain one’s own, to despise the praises of the world, to love reproaches for God’s sake, to avoid glory, to court contempt, to despise flatterers, to honour our despisers, to banish from our hearts the wrongs of those who hurt us, and to retain towards them the unchangeable grace of affection in the heart? All which namely are paths, but paths of greatness. For the narrower they are in this life, for guarding our conduct, the more are they enlarged to greater width in eternal retribution. Whence also it is well subjoined,
And their perfect knowledge.
62. For it is indeed perfect wisdom, for a man to do all these things with anxious care, and to know that he is nothing in his own deserts. Whence even the clouds themselves are instructed in this perfect wisdom, when it is said to them by the voice of Truth; When ye have done all these things which are commanded you, say, We are unprofitable servants. [Luke 17, 10] It is perfect wisdom to know all things, and yet in a certain way to be ignorant of one’s knowledge; by which though we already know the precepts of God, though we are now weighing with anxious attention the power of His words, though we are doing those things, which we believe we have understood; yet we still know not with what strictness of examination these deeds will hereafter be enquired into, nor do we as yet behold the face of God, nor see His hidden counsels. How great then is our knowledge; which, as long as it is pressed down with the weight of mortality, is darkened by the very mist of its own uncertainty? Of which it is well said by Paul, He who thinketh that he knoweth any thing, knoweth nothing yet as he ought to know. [1 Cor. 8, 2] While we live, therefore, in this world, we then know perfectly what ought to be known, when, as we make progress in wisdom, we learn that we know nothing perfectly. He says therefore, Dost thou know the mighty paths of the clouds, and their perfect knowledge? As if he said openly, Dost thou now behold the lofty acts of preachers, who after raising themselves on high by their wisdom, humbly bow themselves down through knowledge of their ignorance? But since it is caused by the gift of the Holy Spirit alone, that the heart of man is perfectly informed not merely of its knowledge, but also of its ignorance; and that it glows with fervent love for things above, while it considers here below that its knowledge is of less worth.

63. We have often said already that blessed Job stands for a type of Holy Church. But all they, who are joined to it by the unity of the Faith, are the garments of the Church. Of which the Lord says to the same Church by the Prophet, As I live, thou shall be clothed with all these, as with an ornament. [Is. 49, 18] But by the south wind, which is doubtless warm, is designated, not improperly, the Holy Spirit, for when any one is touched by It, he is freed from the torpor of his iniquity. Whence it is well said in the Song of Songs, Arise, O north wind, and come thou south, blow upon my garden, and let its sweet spices flow out. [Cant. 4, 16] For the north wind is ordered to arise, in order, doubtless, that the opposing spirit, who binds the hearts of mortals, may fly away. For the south wind comes, and blows through the garden, that its sweet spices may flow abroad; because, while the mind of man is filled by the coming of the Holy Spirit, a notion of their virtues is soon scattered abroad from it, that the tongue of the Saints, like a garden which is blown upon by the south wind, may now justly say, We are unto God a sweet odour of Christ. [2 Cor. 2, 15] The garments, therefore, of Holy Church are warm, while the earth is breathed upon by the south wind; because they, who cling to her by faith, glow with fervent zeal of charity, while their mind is streamed through by the breath of the Holy Spirit. But nothing hinders this being understood of this same blessed Job; because we so speak of these things in the Church in general terms, as yet specially to confine them to its separate members.
64. For every one; who lives uprightly, and has been wont also to teach this to others, has, as it were, as many garments, as the hearers who cling to him in agreement. For it is the nature of garments, that they cannot be warm of themselves; but that, when applied to a living body, they cover the exuding pores of the limbs, they keep back the heat which flows forth from within, and from this heat they doubtless become warm: but when they have become warm, by retaining the heat they have received, they return it to the body. What then is signified by garments adhering to the living body, but the life of disciples closely united to teachers who live well? Which receives, as it were, warmth through the pores; because it is kindled with the love of God, both by the example of action, and the impulse of exhortation. Which expels, as it were, its own cold, when it departs from its former iniquity; retains the warmth it has received, because it gains strength in that warmth which it has obtained from preaching. But when holy preachers perceive that their hearers are advancing towards the love of God, they themselves glow the more in power of teaching: and from seeing that they are burning and glowing for the highest objects, they are themselves more mightily kindled to announce the good things of the heavenly country. And if at any time, because they are still passing this corruptible life of human infirmity, they are assaulted by any fault, however slightly, in deed, word, or thought, they look at the progress of their disciples, and are ashamed of being themselves blameable, even in the smallest matters: lest they should by chance set a crooked example to those, whom they are calling to the rule of inward rectitude by the voice of preaching. When hearers then are kindled by the word of their teachers, garments, as it were, become warm from a living body. But when the conduct of the teachers also is improving, from the progress of their hearers, the heat returns, as it were, to the body from the garments which have been warmed. But let not the teachers attribute it to themselves, that they see their hearers advancing to the highest things, through their exhortation: because, if the Holy Spirit fill not their hearts, the voice of teachers sounds in vain to the bodily ears. For teachers can shape their voice without, but cannot impress it within; For neither is he who planteth any thing, neither he that watereth, but God Who giveth the increase. [1 Cor. 3, 7] Let it be said then, Are not thy garments warm, when the earth hath been blown upon by the south wind? Because, namely, hearers, who now adhere to teachers who live aright, receive the warmth of heavenly love, when they are roused by the breath of the Holy Spirit. As if he were saving plainly to blessed Job; Thou in vain attributest it to thyself, if thou beholdest that any have made progress in virtue by thy means; because these, whom thou supposest to have become warm through thee, would be still remaining cold, in their own insensibility, if the warmth of the Holy Spirit did not touch them. But after he spake these things forcibly, he immediately subjoins words of derision, being influenced with levity by arrogance.