XIX.  To Elias neither the strong wind, nor the fire, nor the earthquake, as you learn from the story, 1 Kings xix. 11, 12.  LXX. has a Sound of a Light breeze. but a light breeze adumbrated the Presence of God, and not even this His Nature.  And who was this Elias?  The man whom a chariot of fire took up to heaven, signifying the superhuman excellency of the righteous man.  And are you not amazed at Manoah the Judge of yore, and at Peter the disciple in later days; the one being unable to endure the sight even of one in whom was a representation of God; and saying, “We are undone, O wife, we have seen God;” Judg. xiii. 22. speaking as though even a vision of God could not be grasped by human beings, let alone the Nature of God; and the other unable to endure the Presence of Christ in his boat and therefore bidding Him depart; Luke v. 8. and this though Peter was more zealous than the others for the knowledge of Christ, and received a blessing for this, Matt. xvi. 16, 17. and was entrusted with the greatest gifts.  What would you say of Isaiah or Ezekiel, who was an eyewitness of very great mysteries, and of the other Prophets; for one of these saw the Lord of Sabaoth sitting on the Throne of glory, Isa. vi. 1 sqq. and encircled and praised and hidden by the sixwinged Seraphim, and was himself purged by the live coal, and equipped for his prophetic office.  And the other describes the Cherubic Chariot Ezek. i. 4–28. of God, and the Throne upon them, and the Firmament over it, and Him that shewed Himself in the Firmament, and Voices, and Forces, and Deeds. v. l. Orders, i.e. of angels.  And whether this was an appearance by day, only visible to Saints, or an unerring vision of the night, or an impression on the mind holding converse with the future as if it were the present; or some other ineffable form of prophecy, I cannot say; the God of the Prophets knoweth, and they know who are thus inspired.  But neither these of whom I am speaking, nor any of their fellows ever stood before the Council This is a quotation from the LXX. of Jer. xxiii. 18, where for ὑποστήματι Aquila has ἀπορρήτῳ, and Symmachus ὁμιλίᾳ, (according to Trommius).  ὑπόστημα properly means a Station of troops, and such is the meaning in the other two places where the word occurs in the LXX., viz.:—2 Sam. xxiii. 14, and 1 Chron. xi. 16.  The Hebrew word which it represents in this passage is one of frequent use, and means “a Council,” or, in a sense derived from this, Familiar Intercourse.  In Job xv. 8 it is rendered in A.V. The Secret of God, where the LXX. has σύνταγμα.  The Vulgate in both cases has Concilium Dei; the Benedictines however render it Substance.  A.V. has Counsel, and in marg. Secret; while R.V. reads Council, with no marginal alternative. and Essence of God, as it is written, or saw, or proclaimed the Nature of God.