Moralia in Job 1431

That many make progress through the examples of the just was treated at the end of the previous discourse. And the prophet himself opens this very thing to us more clearly when he adds to what he had said: Verse 24.—And I heard the sound of the wings, as it were the sound of many waters. 1. In holy speech peoples are wont to be designated by waters. Whence through John it is said: The waters are peoples (Revelation 17:15). And for this reason a people is designated by waters, because it both has in life a sound from the tumult of the flesh, and daily flows away from the running-down of mortality. But as we have often already said, the wings of the living creatures are the virtues of the saints.

What then is it that the prophet hears the sound of the wings as the sound of many waters, but that by the mercy of Almighty God those wings of the virtues, which sounded before in few saints, now also, by the enriched preaching, resound in the intercourse of many peoples! For when the Lord had been incarnate, had suffered, and had risen again, there were few winged living creatures, because very rare were those who existed who desired heavenly things, and lifted themselves on high by the wings of the virtues.

But after the preaching of his divinity was spread abroad in the world, how many little ones already, how many of graver age, how many strong youths, how many the feeble, how many converted sinful women, how many aged women as virgins, fly up to heavenly things through faith, through hope, through love—who can tell, who can estimate enough? Behold the sound of the wings, which before was in few living creatures, now already resounds in the peoples; now already the wings of the virtues lift the multitude of the world to heavenly desire. Well therefore it is said:

And I heard the sound of the wings, as it were the sound of many waters, because, as we said before, that sound of the virtues, which was first made in the ear of God from few saints, was afterward multiplied out of many waters, that is, out of innumerable peoples. Of which sound it is still well added: The same.—As the sound of the sublime God. 4. What is it that the sound of the wings in the holy living creatures is called as the sound of the sublime God, but that Almighty God both himself fills the minds of the saints with heavenly desire, and himself hears them when filled? For he himself creates in the hearts of the saints love, and he himself receives prayer from loving hearts. Peter wept bitterly his denial, but yet there it is set before, that Jesus looked upon Peter (Luke 22:61-62).

Mary Magdalene came, after many stains of guilt, to the feet of our Redeemer with tears (ibid. 7:38); but who poured that grace within her, save he who kindly received her without? Who urged her to tears through the spirit of compunction, save he who outwardly, before those reclining together, received her unto pardon? Our Redeemer therefore drew forth the mind of the sinful woman when he pricked her with compunction over guilt, and received her that he might free her from guilt. Well therefore is this sound of the wings called as the sound of the sublime God, because whatever is wrought in the virtues of the saints belongs to his grace who bestows the merits. 5. Who is rightly recorded through the prophet as the sublime God.

For in sacred Scripture God is sometimes named by way of appellation, but sometimes essentially. For he is named by appellation, as it is written: Behold, I have appointed thee the god of Pharaoh (Exodus 7:1). And as Moses says: If anyone has done this or that, bring him to the gods, namely to the priests (Exodus 22:8). Who again says: Thou shalt not detract from the gods (ibid. v. 28), that is, from the priests. And as the Psalmist says: God stood in the synagogue of gods, and in the midst he judgeth gods (Psalm 81:1). But God is called essentially, as he himself says to Moses: I am the God of thy father, the God of Abraham, the God of Isaac, the God of Jacob (Exodus 3:6).

Whence Paul the apostle, wishing to distinguish the appellative name of God from the essential, spoke of our Redeemer, saying: Whose are the fathers, and of whom is Christ according to the flesh, who is over all things God blessed forever (Romans 9:5). For he who is called God by appellation is among all things; but he who is so essentially is God above all things. Therefore, that he might show Christ to be God by nature, he recorded him to be not merely this God, but God above all things, because even any elect person, as we premised, or one set to be preferred in an example of justice, can be called God—but among all things, since by appellation a god; but Christ is God above all things, because by nature God.

Whom therefore Paul calls God above all things, this one Ezekiel the prophet names the sublime God. But after it was said: I heard the sound of the wings, as it were the sound of many waters, since it is still added: As the sound of the sublime God, we can also understand this to be what we know will be for all the elect. For the sound of the wings, as we have said, was in the holy preachers; the sound of the waters, in the converted and following peoples. But that same sound will at some time be the sound of the sublime God, because the multitude, which is now drawn to the faith through the holy teachers, will at some time be gathered into the heavenly homeland, so that there all the elect may praise without end, when they shall have seen without end him whom they praise.

And because then perfectly the whole multitude of the saints is made the body of the Redeemer, according to the voice of Paul saying: Because the creature itself also shall be delivered from the servitude of corruption into the liberty of the glory of the sons of God (Romans 8:21); and they then so cleave to him, that in them, concerning the corruption which is conquered through the resurrection, nothing now in their holy love contradicts him, but being united it becomes the glory of their Redeemer; rightly it is said: As the sound of the sublime God. 4. The order of the one describing is to be noted, because first it is a good sound from the wings of the living creatures, which afterward is as the sound of many waters, but at the last as the sound of the sublime God.

For what the saints first preached, this the peoples afterward, being converted to the faith, believed and held, who at the last also, being lifted up into the heavenly things, will render praise to the Deliverer of all. And so the sound of the living creatures becomes as the sound of the waters, and the sound of the waters becomes as the sound of the sublime God, because the praise of the Almighty Lord, which few first proclaimed in the world, this afterward many proclaimed. And what many now proclaim, while as yet their own corruption strives against them in themselves, this all the elect, now united to their own Head, will resound in the heavenly homeland. But still the works and virtues of the holy living creatures are described, when it is subjoined: The same.—When they walked, it was as the sound of a multitude, as the noise of camps. 5.

If by the sound of the sublime God the praise of our Creator in the heavenly homeland is designated, it is not to be wondered at that the prophetic word is again poured back to the works of the saints yet living in this life, because the Holy Spirit in the heart of the prophets does not cast out at once through the tongue that which he shows within at once. For the water of knowledge, with which the mind of the one prophesying is filled, vehemently overflows in contemplation. But because every mouth of man is narrow for the spirit—that is, the orifice of the flesh—to fulfill that immensity which is beheld, in bringing it forth the tongue is varied.

After therefore he beheld in the heavens the sound of the wings as the sound of the sublime God, he returns again to the earth, and tells what the winged living creatures do here, that there they may deserve the highest things, saying: When they walked, it was as the sound of a multitude, as the noise of camps. When the holy preachers go about the world, preaching and drawing, the living creatures walk. And because these whom they gather, as soon as they have believed, rise up into praise of our Creator, there is made a sound as the sound of a multitude. And because in the same preaching they take up war against the aerial powers, it is rightly subjoined: As the noise of camps.

For when the faithful peoples are joined to the holy preachers, against the malignant spirits, in the array of faith, multitudes of camps are formed. And while daily each of the faithful is filled with heavenly desires, despises earthly things, sets hard things before himself for love of the supernal homeland, camps are formed against the aerial powers, because armed with faith and fortified with good works they march. For as it were to certain camps of the spiritual army it is said through Paul: Put on the armor of God, that you may be able to stand against the snares of the devil, for our wrestling is not against flesh and blood, but against the principalities and powers, against the rulers of the world of this darkness, against the spiritual wickednesses in the heavenly places (Ephesians...

6:11, 12). 5. The multitudes of the saints therefore are camps, which have undertaken war against the aerial powers. Whence also the holy universal Church is so described under the appearance of the beloved, that it is said: Thou art fair, my friend, sweet and comely as Jerusalem, terrible as an army set in array (Song of Songs 6:3). For because Jerusalem is interpreted 'vision of peace,' by whose name the heavenly homeland is expressed, the holy Church is said to be sweet and comely as Jerusalem, because its life and desire is compared already to the vision of inmost peace, so that in this—that it loves its Author, that it longs to see his beauty, of whom it is written: On whom the angels desire to look (1 Peter...

1:12), through those very desires of its love it is said to be like the angels: which, by how much it is made lovable to God, by so much it brings it about that it becomes terrible to the malignant spirits. But in what manner it is terrible, is shown by the subjoined comparison, that is, As an army set in array (Song of Songs 6:4). What is it that the holy Church should be dreaded by its enemies as an army in array? For this comparison is not void of great understanding, and therefore is to be subtly considered. For we know and it is established that an army in array is then shown terrible to its enemies, when it has been so closely packed and made dense, that in no place is it seen interrupted.

For if it is so disposed that a vacant place is left through which an enemy might enter, assuredly it is no longer terrible to its enemies. And we too therefore, when we set the line of spiritual combat against the malignant spirits, most greatly need to be found always united and bound together through charity, and never interrupted through discord, because whatever good works there may be in us, if charity be lacking, through the evil of discord a place is opened in the line, whence the enemy may avail to enter to strike us. 7. But the ancient enemy does not fear chastity in us, if it be without charity, because he himself is neither pressed by flesh, so as to be dissolved in his own luxury.

He does not fear abstinence, because he himself uses no food, who is not pressed by the necessity of the body. He does not fear the distribution of earthly things, if charity be lacking to the same work, because he himself has no need of the supports of riches. But he greatly fears in us true charity, that is, the humble love which we mutually bestow upon one another, and exceedingly he envies our concord, because we hold this on earth, which he, unwilling to hold, lost in heaven. Well therefore it is said: Terrible as an army set in array (Song of Songs 6:9), because the malignant spirits dread the multitude of the elect by so much as they behold them, through the concord of charity, united against themselves and massed together. 8.

But how great is the power of concord is shown, when without it the remaining virtues are demonstrated to be no virtues. For great is the virtue of abstinence; but if anyone so abstain from foods that he judges others in eating, and even condemns for the faithful those same foods which God created to be received with thanksgiving (Romans 14:3, 6), what has the virtue of abstinence become to him but a snare of guilt? Whence the Psalmist also, designating that there is no abstinence without concord, says: Praise him on the timbrel and choir (Psalm 150:4). For in the timbrel the dry skin resounds, but in the choir voices sing concordantly. What therefore is designated by the timbrel but abstinence, and what by the choir but the concord of charity?

He therefore who so holds abstinence that he forsakes concord, praises indeed on the timbrel, but does not praise in the choir. And there are some who, while they study to be wiser than is necessary, spring back from the peace of their neighbors, while they despise them as though dull and foolish. Whence through himself Truth admonishes, saying: Have salt in you, and have peace among you (Mark 9:49), so that whoever studies to have the salt of wisdom, must needs take care that he never withdraw from the peace of concord. But what we have said of these two virtues, this is to be understood of all the rest. Whence Paul terribly admonishes, saying: Follow peace with all men, and holiness, without which no man shall see God (Hebrews 12:14). 9.

But that nothing without concord pleases God, Truth itself by itself demonstrates, saying: If thou offer thy gift at the altar, and there thou remember that thy brother hath something against thee, leave there thy gift before the altar, and go first to be reconciled to thy brother, and then coming thou shalt offer thy gift (Matthew 5:23, 24). Behold, from those at discord he will not accept sacrifice, he refuses to receive the holocaust. Hence therefore weigh how great an evil discord is, on account of which even that is cast away through which guilt is loosed.

But because the elect are always joined together in charity, and this same charity of theirs renders the sound of praise to its Author, but to the malignant spirits, that is, to their ancient enemies, strikes the punishment of fear, rightly now of the winged living creatures it is said: When they walked, it was as the sound of a multitude, as the noise of camps. 10. But it is pleasing to reach, with the eye of faith, from the rise of the holy Church even to the end of the world, and to see how these same camps walk. For camps are the multitudes of the army called, when they march in battle-array, or tarry in some certain place on the journey. To the camps therefore the way is the life of the present age, all the saints living concordantly.

But there are other camps of the preachers, who labor here and there in the array of holy work for the gathering of souls. Other camps of the continent, and of those withdrawing from this world, who daily prepare themselves in heart against the wars of the malignant spirits. Other camps of good married persons, who, living concordantly in the love of Almighty God, so in turn pay one another the debt of the flesh, that yet they by no means forget what they owe to God concerning good works. And even if in anything they offend, as men, they incessantly redeem this by pious deeds. Because therefore, distinct in the order of the faithful, from the rise of the holy Church even to the end of the world living concordantly, they fight against the aerial powers, the camps walk;

And there arises, as it were, a certain sound of a camp, because within them the swords of virtues and the arms of miracles ring out to the praise of Almighty God. Concerning the holy living creatures it is further added: 'And when they stood, their wings were let down.' The holy living creatures stand when they consider the things that are of God with intent contemplation. But their wings are let down, because while they gaze upon the lofty judgments of God, their own virtues grow cheap in their eyes. This is plainly set forth when it is at once added: 'For when a voice came from over the firmament that was above their head, they stood and let down their wings.' The higher firmament we have judged must be expounded under a twofold understanding. For, as has been said, by the name of firmament the heavenly powers can be understood.

And by the name of firmament the incarnate Only-begotten can be designated, in that in Him our nature has been made firm unto eternity. First therefore let us speak of what we feel concerning the angels, and afterward of the ranks of the angels. For behold it is said: 'When a voice came from over the firmament, they stood and let down their wings.' In which place this first must be understood, that 'to let down' ought to be understood not as reaching from a lower to a higher place, but as letting the wings down from a higher to a lower place, on account of that which was set forth before: 'When they stood, their wings were let down.' We must therefore inquire what that voice is which comes from over the firmament.

But we understand that same voice better if, ascending from the lowest to the highest as by certain steps, we mount upward. As the hearing of the body is roused by a voice, so the sense of the mind is roused by an understanding which is stirred from within. The voice therefore is in the mind, as it were a certain sound of intelligence. But it must be known that to our senses sometimes the voice of the flesh speaks, sometimes the voice of the soul, sometimes the voice of the firmament, sometimes the voice that is above the firmament. Let us set before our eyes that someone has been wronged by his neighbour, who out of human reasoning thinks to repay the injury and to render evil for evil: to this man the voice of the flesh speaks in his mind, because, whereas the divine commandments enjoin us to do good to those who hate us,

whoever thinks to do evil to those who hate him, in his soul the voice of the flesh sounds. Many earthly things we do daily; after these we return to prayer. The soul is kindled to compunction, but the images of those things which we have done throng in the mind, and hinder the intention of compunction in prayer; and what we did willingly outwardly, this we suffer inwardly unwillingly, so that certain phantasms of thoughts scatter the mind through bodily images, lest it gather itself wholly and closely in prayer. This too is the voice of the flesh.

But when we subdue even these, and drive away from the eyes of the mind all bodily images, seeking in our very selves the very nature of the soul—what manner of thing it is that can quicken the flesh, yet cannot, as it desires, bind itself fast in good thoughts—we find a certain intellectual spirit living through the Creator's power, quickening the body which it sustains, yet still subject to forgetfulness, subject to mutability, one whom fear often afflicts and levity puffs up. This very intellect of the soul, then, is its voice, because it sounds forth what it is—yet this voice is still beneath the firmament.

But transcending the soul, we seek the voice from the firmament, when we investigate what manner of thing that innumerable multitude of holy angels is in the sight of the Almighty Lord: what is in them the endlessly renewed vision of the Lord, what the joy without failing, what the ardour of love that torments not but delights; how great in them is the desire for the vision of God together with satiety, and how great the satiety together with desire—in whom neither does desire beget pain, nor satiety bring forth loathing; how by cleaving to blessedness they are blessed, how by contemplating eternity they are ever eternal, how being joined to the true light they are made light, how gazing ever upon the Unchangeable they are changed into unchangeableness.

But when we think these things concerning the angels, it is still a voice from the firmament, not above the firmament. Let the mind therefore pass on, and let it transcend by these very things all that is created. Let it fix the eyes of faith on the light of its Creator alone: that the one God who created all things quickens all things; that He is everywhere, and everywhere is wholly present; that He is uncircumscribed and incomprehensible, that He can be perceived and cannot be seen; that He is nowhere absent, and yet is far from the thoughts of the wicked; that He is not absent even there where He is far, because where He is not present by grace, He is present by vengeance; that He touches all things, yet does not touch all things equally. For some things He touches that they may be, yet not that they may live and feel, as are all insensible things.

Some things He touches that they may be, live, and feel, yet not that they may discern, as are the brute animals. Some things He touches that they may be, live, feel, and discern, as is human and angelic nature. And though He Himself is never unlike Himself, He nevertheless touches unlike things unlike. He who is everywhere present, and can scarcely be found; whom we follow while He stands, and are unable to lay hold of Him. Let us therefore set before the eyes of the mind what that nature is which holds all things, fills all things, encompasses all things, surpasses all things, sustains all things. Nor does He sustain by one part and surpass by another; nor does He fill by one part and encompass by another;

but by encompassing He fills, by filling He encompasses, by sustaining He surpasses, by surpassing He sustains. When the mind, closely fixed upon it, ponders the power of this nature, a voice comes from above the firmament, because it conceives the understanding of Him who by His incomprehensibility transcends even the perception of the angels. When therefore a voice comes from above the firmament, the living creatures stand and let down their wings, because when the minds of the saints consider with intent contemplation the power of their Creator, the virtues which they have grow cheap in their soul, and they become as humble in their own esteem as that height which sounds above the angels is lofty to them. For perhaps they are teachers;

but when they begin to ponder in silent mind what the ineffable wisdom of God is, which teaches the minds of men without the noise of words, and how, if this same wisdom does not teach the minds of the hearers, the voice of teachers labours in vain, their own teaching at once grows cheap to them, because 'neither is he that plants anything, nor he that waters, but God that gives the increase' (1 Cor. 3:7). Perhaps they are prophets; but when they consider in silent mind that their prophecy cannot with one glance penetrate all the mysteries of the Godhead at once, since, as the Apostle says: 'We know in part, and we prophesy in part' (1 Cor. 13:9),

they see, amid that immensity of hidden things, that all which they see is but little, and they consider from that same immense height of light how much less is that which they saw with intent eye as though through chinks. Let them therefore let down their wings when a voice comes from above the firmament—that is, let them be humbled in that which they lay hold of, when they behold the things above which cannot be comprehended by them. Often too the very good things which they have flatter the thoughts of the saints, so as to raise their minds into some self-confidence; but at once they have recourse to the hidden judgments of God—how some by pride fall from virtues to hell, and others corrected out of vices are lifted to heaven by humility.

Whence the Prophet, recalling us to humility, terrifies and admonishes, saying: 'Come and see the works of the Lord, how terrible He is in His counsels over the sons of men' (Ps. 65:5). For who can worthily consider how great is the terror of God's counsels over us, when both the one from virtues tends in the end to vices, and the other from vices ends up in virtues? For, according to the voice of Solomon: 'There are just men and wise, and their works are in the hand of God; and yet man knows not whether he be worthy of love or hatred, but all things are kept uncertain for the future' (Eccl. 9:1). And: 'There is a way that seems right to men, and the end thereof leads to death' (Prov. 14:12).

To ponder these depths of hidden judgment, then, what else is it than to let down the wings—that is, to trust no longer in any virtue, but to tremble under great fear? For whether they consider the nature of Almighty God, or weigh His judgments, they tremble, they are utterly afraid. For them, therefore, to let down their wings, as it were, is to humble the virtues which they have. Thus Abraham let down his wings, who, when he began to speak with God, acknowledged himself to be dust and ashes, saying: 'Shall I speak to my Lord, whereas I am dust and ashes?' (Gen. 18:27). Thus Moses let down his wings, who, though instructed in all the wisdom of the Egyptians (Acts 7:22), as soon as he heard the words of the Lord, perceived that he had no words, saying:

'I beseech Thee, Lord, I am not eloquent since yesterday and the day before. For since Thou hast spoken to Thy servant, I am of more impeded and slower tongue' (Exod. 4:10). As if he plainly said: After I hear from Thee the words of life, I recognize myself confounded in my former words. Thus Isaiah, whose life had pleased the Lord for preaching, when, contemplating that same Lord, a live coal was cast from the altar upon his mouth, said: 'Woe is me, because I have kept silence, because I am a man of unclean lips' (Isa. 6:5). Behold, lifted up to higher things, he displeased himself for the pollution of his lips. For had he not beheld the heights of heavenly cleanness, he would not have found himself worthy of judgment. Thus, as the Lord spoke, Jeremiah cries out:

'Ah, ah, ah, Lord God, behold I know not how to speak, for I am a child' (Jer. 1:6). For in view of those words which he heard, he recognized that he had no words. Thus Daniel, seeing a lofty vision, for many days grew faint and was sick (Dan. 8:27), because those who are strong in virtues, when they behold the higher things of God, become in their own estimation weak and feeble. Thus blessed Job, of whom the Lord said to his friends: 'You have not spoken rightly before Me, as My servant' (Job 42:7), when he heard the words of God conversing with him, answered, saying: 'I have spoken unwisely, and things that beyond measure exceeded my knowledge' (Job 42:3). And a little after:

'Therefore I reprehend myself, and do penance in dust and ashes' (Job 42:6). For he who, as regards men, had spoken wisely, hearing God speak to him, reproves himself for having spoken unwisely, because in the contemplation of true wisdom his own wisdom grew cheap to him. At the voice therefore coming from above let the living creatures let down their wings, because whether we seek to contemplate the power of God in His own nature, or think to investigate it in His hidden judgments, inasmuch as His high things are impenetrable to us, whatever good things were believed to be in us grow cheap to us.

And we who were believed to fly with however small a measure of knowledge, weighing the nature invisible above us and His impenetrable judgments, stand humbly with wings let down. There follows: 'And over the firmament that was imminent over their head was as it were the appearance of a sapphire stone, the likeness of a throne; and above the likeness of the throne, a likeness as it were of the appearance of a man from above.' What is designated by the throne, save those angelic virtues which excel even the angels themselves in the dignity of a higher place? For whereas the angels are called messengers, and angels often come to men to announce certain things, thrones are nowhere read of as being sent for the ministry of announcing, because the Creator of all presides over them far more sublimely.

Whence the apostle Paul, describing the orders of the heavenly hosts which he had seen when caught up to the third heaven, says: 'Whether thrones, or dominations, or principalities, or powers, all things were created by Him and in Him' (Col. 1:16). He named thrones, therefore, before those orders of angels over which he knew them to be set. And rightly is the throne compared to a sapphire stone, since the sapphire stone has an airy colour. The virtues of the heavenly ones, therefore, are designated by the sapphire stone, because these spirits, over whom Almighty God more highly presides, hold the dignity of a higher place among the heavenly beings.

But above the throne is the likeness of a man, because even above those virtues which precede the angels themselves is the glory of our Redeemer. It must be noted therefore what order is kept. For above the living creatures is the firmament, above the firmament the throne, above the throne is described to be a man, because above holy men still living in this corruption of the body are the angels, and above the angels are the higher angelic powers nearest to God, and above the powers nearest to God is exalted the Mediator of God and men, the man Christ Jesus.

But if, as we said before, by the name of firmament the Mediator of God and men is to be understood on account of the assumed humanity—since under the appellation of a single name many things are wont to be signified through the spirit of prophecy—the voice made above the firmament is that which sounded from heaven over the baptized Lord, saying: 'Thou art My beloved Son, in Thee I am well pleased' (Luke 3:22); or, as through another evangelist it is said: 'This is My beloved Son, in whom I am well pleased' (Matt. 3:17). Let us therefore inquire how the living creatures hear this voice, and let down their wings. Let the prophet Habakkuk, being questioned, say: 'Lord, I have heard Thy hearing, and was afraid; I considered Thy works, and trembled' (Hab. 3:1).

But what is it that the Father says concerning the Son: 'In whom I am well pleased'? For everyone who by repenting corrects certain things which he has done, in that very fact of repenting, judges that he had displeased himself, because he amends what he did. And because Almighty God, as it could be understood by men, spoke of sinners after a human manner, saying: 'It repents Me that I made man upon the earth' (Gen. 6:6)—as though He were displeased with Himself in the sinners whom He created—but in His only-begotten alone, our Lord Jesus Christ, He was well pleased, because it did not repent Him to have created this One as man among men, in whom He found no sin at all, as is said of Him through the Psalmist:

'The Lord has sworn, and He will not repent: Thou art a priest for ever according to the order of Melchizedech' (Ps. 109:4). In our Redeemer alone, therefore, was the Father well pleased, because in Him alone He found no fault for which He might reprove Himself as though by repentance. Let the holy living creatures then hear the voice above the firmament, and be afraid, because if He alone is without sin, in His innocence they behold in how many things they themselves daily offend, which they must needs unceasingly bewail. Let them consider also that even the very Author of life did not depart from this life without the pain of suffering. And this too, therefore, is a voice made above the firmament, because the sentence of the Almighty Father proceeded even concerning the death and resurrection of the Only-begotten.

But when a voice comes from above the firmament, the living creatures stand and let down their wings, because all the saints, when they behold even the Only-begotten Himself scourged in this world, lay aside whatever they presume of their own merits. For if He Himself did not depart hence without the scourge, who came without sin, how shall they not be worthy of scourges, who came hither with sin? That very firmament, then, which is above the head of the living creatures—that is, which transcends the minds of the saints—has above itself a voice, because our Redeemer bore in the flesh that sentence which He had disposed with the Father out of His divinity; and the just, hearing this, are terrified, and lay aside all presumption of their own strength.

For with whatever virtues one may be strong, of what worth is the life of a sinner, if even His life, which was subject to no sin, was subjected to the scourge for us? But behold, a grave question arises for us, when it is said that above the firmament which was imminent over their head was as it were the appearance of a sapphire stone, the likeness of a throne. For if by the firmament the Lord is figured, and by the sapphire stone, and the likeness of the throne, those highest angelic powers, how are they to be believed to be above the firmament—that is, above the Lord—when it is at once added: 'And above the likeness of the throne, a likeness as it were of the appearance of a man from above'?

For if, as has been said, by the firmament the Lord is expressed, and again by the man the Lord is taken, by what reasoning can He be understood both above the throne and beneath the throne? But the tightly bound knots of this question He Himself unlooses, of whom we speak, who by the breath of the Holy Spirit opens the things that are closed. For the incarnate Only-begotten of the Father, in that He was made man, was beneath the angels, as is written of Him: 'Thou hast lessened Him a little beneath the angels' (Ps. 8:6). But rising again and ascending into heaven, He presides over all angelic powers, as is again written of Him there: 'Thou hast subjected all things beneath His feet' (Ps. 8:7). And as He Himself says: 'All power is given to Me in heaven and on earth' (Matt.

28:18). The firmament, therefore, is beneath the throne, and the man is above the throne, because through the assumption of human nature He is both born beneath the angels, and exalted above the angels. He who, even before He was exalted through the glory of the resurrection, was in His divinity above the angels; yet nonetheless, as has been said, was lessened by His humanity beneath the angels, by which He was subjected to death. But after He trod down death by rising, He set His humanity too even above the majesties of the archangels. First, therefore, the throne is described to be seen above the firmament, and afterward the man above the throne, because the Redeemer of the human race exalted, by ascending above the angels, that humanity which by descending beneath the angels He had assumed.

But we say that He was made beneath the angels just as we have heard, from the Apostle's preaching, that He was made under the law (Phil. 2, cf. Gal. 4:4). We take the assumed humanity, then, as beneath the angels in respect of that lessening in which He deigned to appear. For as soon as the Word was made flesh, at once God-made-man was in power above the angels. For of Him it is written before His passion: 'Behold, the angels came and ministered to Him' (Matt. 4:11). But yet, that the infirmity of His humanity might be shown, it is again written of Him: 'There appeared to Him an angel from heaven, comforting Him' (Luke 22:43). For a testimony of both natures, therefore, both angels are described as ministering to Him, and an angel as comforting Him.

For He is one in both natures, since He who existed as God before the ages was made man in the end of the ages. To whom nevertheless, before His passion, both the angels minister and an angel comforts Him. But after His passion and resurrection, the angels can minister to Him, but can no longer comfort Him, because, as was foretold, although the firmament first appeared beneath the throne, yet now the man is above the throne. In whose person, that the holy prophet might show that he had seen the union of both natures, he at once added: 'And I saw as it were the appearance of amber.' What is it that the appearance of the man is seen on the throne as it were the appearance of amber, save that in amber, as we said far above,

gold and silver are mingled, so that one thing is made out of two metals? In which both the brightness of the gold is tempered by the silver, and the appearance of the silver is brightened by the brightness of the gold. But in our Redeemer both natures—that is, of divinity and of humanity—are unconfusedly and inseparably united, joined and conjoined to each other, so that both the brightness of His divinity might be tempered to our eyes through the humanity, and the human nature in Him might be brightened through the divinity, and, being exalted, might have a splendour beyond that in which it had been created. But describing what the very appearance of the man above the throne, and the appearance of amber which he saw, was like as it appeared to him, he subjoins:

'As it were the appearance of fire within round about, from His loins and upward; and from His loins and downward I saw as it were the appearance of shining fire round about.' What is it that the Mediator of God and men, the man Christ Jesus, is described as having from His loins and upward the appearance of fire within round about, and from His loins and downward the appearance of shining fire round about? For it must be investigated why from His loins and upward He is narrated to have fire within, yet not shining fire; but from His loins and downward He is said to have the appearance of fire, yet not to have this within, because He is described to have it both shining and round about.

For what is expressed by the name of loins, save the propagation of mortality? For which cause it is also said of Levi that he was still in his father's loins when Melchizedech met Abraham (Heb. 7:10). But from the loins of Abraham came the Virgin Mary, in whose womb the Only-begotten of the Father deigned to be incarnate through the Holy Spirit. From which incarnation God became known to the whole world, as is said through the Psalmist: 'Gird Thy sword upon Thy thigh, O most mighty' (Ps. 44:4). For the most mighty took the sword upon His thigh, because the word of His preaching grew strong out of the incarnation. But what does this fire designate, save the ardour of the Holy Spirit, who kindles the hearts which He fills? Of which the Truth Himself says:

'I came to send fire upon the earth' (Luke 12:49). What is it, therefore, that in this appearance of the man which appeared to the prophet, from the loins upward fire burns within round about, but from the loins downward it is not fire within but shines round about, save that before the incarnation of our only-begotten Redeemer, Judea alone within itself had the ardour of His love; but after His incarnation the fire shone round about Him, because throughout the whole world He poured forth the brightness of the Holy Spirit upon the nations? First, therefore, the fire was within, but there was no splendour, because the Holy Spirit indeed filled Judea in many fathers, but His light had not yet flashed out to the knowledge of the nations.

But from His loins and downward the fire shines round about, because after He took flesh from the Virgin, He spread the gifts of the Holy Spirit far and wide in the human race. And it must be noted that this fire is described to be from the loins upward round about, not without but within, because the flame of love, as has been said, filled Judea within its own borders in the elect and spiritual men everywhere. Nor yet did it go forth without, because it did not spread itself into the multitude of the nations. Which flame of ardour was seen afterward to shine round about, because through the corners of the world the love of Almighty God began to grow among all the nations. There was, therefore, first fire within, when Jacob said:

'I will await Thy salvation, O Lord' (Gen. 49:18). For what we call in Latin 'salvation' (salutare), this in the Hebrew word is called 'Jesus.' In which word the mind of blessed Jacob is shown, how he burned with desire for Jesus, whom, as he was dying, he professed to await. The fire burned when Moses said: 'If I have found grace in Thy sight, show me Thyself, that I may see Thee' (Exod. 33:13). The fire burned in his mind when David said: 'My soul has thirsted after the living God; when shall I come and appear before the face of my God?' (Ps. 41:3). Who, desiring the incarnation of the Word, said: 'Show us, O Lord, Thy mercy, and grant us Thy salvation' (Ps. 84:8).

The fire burned when Simeon, desiring to depart from the corruption of the present life, heard that he would not see death before he saw the Christ of the Lord (Luke 2:26). But behold, now this fire, as it were beneath the loins, shines outwardly, because all the Gentile world is set aflame with the love of the incarnate Lord. Yet this can also be understood otherwise, that our Redeemer, God the Lord Jesus Christ, became known to men through His humanity, who through His divinity was known to the angels even before the incarnation. To us, therefore, He shines below the loins, round about, whose fire within burns above the loins in heaven, because those heavenly spirits behold Him in His divinity, and are kindled with the fires of His love.

But we, who love Him in His assumed humanity, still placed in this corruptible life, have the splendour of that fire outside. There is therefore one above the throne, who both has the fire within above the loins among the angels, and has the fire round about beneath the loins among men; who, in all that is loved by the angels, through all that is desired by men, is one who burns in the hearts of those who love. Hence it is that those great angelic powers are named Seraphim, that is, 'burning.' Hence of Him, the Creator of all, it is written: 'Our God is a consuming fire' (Heb. 12:29; Deut. 4:24). For God is called fire, because with the flames of His love He sets afire the minds which He fills.

And therefore the Seraphim are called 'burning,' because the powers nearest to Him in heaven are set aflame with the inestimable fire of His love. From this fire, being kindled, the hearts of the just burn on earth. By this fire warmed, the hearts of sinners return to penitence, which, vehemently inflamed, turn fear into love. For those which had first begun to melt with dread, afterward blaze with the fire of love. And because the elect angels in heaven are His members, and the converted men on earth are His members, He is one man who both burns within above the loins, and beneath the loins sends forth below the splendour of His fire round about, because He both held the angels to His love through His divinity, and recalled men to the desire of His holy ardour through His humanity.

There follows: 'As it were the appearance of a bow, when it shall be in a cloud on a rainy day.' Almighty God set a bow between Himself and men as a sign, that He would no more destroy the world by a flood, saying: 'I will set My bow in the clouds, and it shall be a sign of the covenant between Me and the earth. And when I shall cover the heaven with clouds, My bow shall appear in the clouds, and I will remember My covenant with you' (Gen. 9:13).

Whence also in that same bow the colour of water and of fire is shown together, because it is in part azure and in part red, so that it may be a witness of a twofold judgment—namely, of one to be enacted and of another already enacted; but because the world will indeed be consumed by the fire of judgment, yet no longer by that flood-water to be enacted again (2 Pet. 3:7). But what is it that the prophet beheld the shining fire from the loins of the man presiding over the throne, as it were the appearance of a bow when it shall be in a cloud on a rainy day? For since by fire, as has been said, the ardour of the Holy Spirit is designated, what likeness is there between a bow and the Spirit, that He who appeared should be said to have appeared as it were the appearance of a bow?

But if we attend to that bow which we spoke of before as seen, we have seen how the bow signifies the Spirit. For in the bow, as I said before, water and fire appear. And after the coming of the Mediator, the power of the Holy Spirit shone forth in the human race, whereby He both washed God's elect with the water of baptism, and set them afire with the fire of divine love. For as it were with the colour of water and of fire mingled together, a certain bow is set in the cloud for propitiation, when the Truth says: 'Unless a man be born again of water and the Holy Spirit, he cannot enter into the kingdom of God' (John 3:5).

The bow that is in the cloud is given at the time of rain, because it is shown forth in the Lord's Incarnation and in the outpouring of preaching, so that the hearts of believers may be recalled to pardon, the Lord sparing them. For not unfittingly do we take the cloud to be the flesh of the Redeemer, of which it is said through the Psalmist: 'Who maketh a cloud his ascent' (Ps. 103:3). He set the cloud as his ascent indeed, because he who is everywhere in his divinity ascended to the heavenly places in the flesh. Then, all the mystical vision being set forth, he adds: (same passage, and chapter 2, verse 1): 'This was the appearance of the brightness round about, and this the vision of the likeness of the glory of the Lord.' 30. For, beholding what the grace of the Holy Spirit works in the whole world, he says: 'This was the appearance of brightness round about.'

But desiring to consider what remains within of that same glory of the Holy Spirit, yet not able to consider it as it truly is, he adds: 'And this was the vision of the likeness of the glory of the Lord.' For he does not say, 'the vision of the glory,' but 'of the likeness of the glory,' so that it may be shown that, with however great and intense a striving the human mind may reach out, even if it now restrains from its thought the phantasms of bodily images, even if it now removes all circumscribed spirits from the eyes of the heart, yet still, placed in mortal flesh, it is not able to see the glory of God as it is. But whatever there is of it that shines forth in the mind is a likeness, and not the very thing itself. Whence also that preacher who had been caught up even to the third heaven used to say:

'We see now through a glass in a dark manner' (1 Cor. 13:12). 31. In this matter a question not to be despised arises for us: how is it that John the Evangelist, when he had also described from the words of the prophets the perfidy of the Jews concerning the miracles of our Redeemer, adds, saying: 'These things said Isaiah when he saw his glory, and spoke of him' (John 12:41)? And if Ezekiel saw not the glory, but the likeness of the glory, how is it that this one is described as having seen the likeness of the glory, and that one his glory?

But since John the Evangelist first related the miracles of our Redeemer, and afterward added the unbelief of the Jews, he makes plain that Isaiah saw this glory of our same Redeemer which appeared in the world. For everything that is done marvelously and divinely on earth is the glory of Almighty God, and his glory is seen in all his works. Isaiah therefore saw his glory on earth; but Ezekiel could not see his glory in heaven as it is, because his glory is one thing in the things he has made, and another in himself. This glory of his, then, which is in his works, can be seen; but that which is in himself cannot now be seen except through a likeness.