Morals on the Book of Job (Moralia)

she that proclaims with public announcement the right 1!<>ok things she has a perception of as it were ' sits in the street — - on tlir seat,1 in that Bhe fears no one for her preaching, and oppressed by alarms for no man hiirics herself under silence.

Does not she in public sit in command to teach, whom at one and the same time truth in perceiving and power in teaching bear up? But whilst he 'went forth to the gate, and sat in the street on the scat,' what was done by the light-minded, what by the grave, he adds, saying;

the old men rose up and stood.

'2(>. If we give heed to the history, the things that he said wii we believe, il to the allegory, we see the things that lie foretold; for those use to be called ' young men1 who are not burdened with any weightiness of counsels. But Holy Scripture is used to call those ' elders,' not who are ripe by amount of years alone, but by ancientness of character. Hence it was said bv one that was wise; For venerable o/c?Wisd.4, age is not that of long time, nor counted by the number of' years; but the understanding of a man is grey hairs, and a spotless life is old age. Whence the Lord also rightly saith to Moses; Gather unto Me seventy men of the elders v/*N,-unii,. Israel, whom thou knowest that they are elders of l/te]lilhpeople. In whom what else is required saving the old age of the heart, when such sort of persons are bidden to be chosen who are known to be elders? For il' it were the old age of the body that were sought for in them, they might have been known by as many as they might have been seen by. But whereas it is said, whom thou knowest that they are elders of the people; doubtless it is clear that the old age of the mind and not of the body is told as fit to be chosen. Thus now ' the young men see Holy Church, and hid themselves, and the old men rise up and stand,' because her activity and uprightness the immature are afraid of, the aged magnify. They that are light of mind flee, but the grave and perfect do homage to her by rising up to the merit- >>t her life. Since the discipline thereof the perfect sort love, the imperfect ones blame. And so ' the young men sec her and hide themselves,1 because they are afraid to be detected in their hidden courses of conduct. But ' the elders rise up Vol.. ti. e e

1 1 B Heretical leaders on* • to keep silem

19, and stand,1 because all the perfect make it appear by humility ln'\\ much tli. \ bave gained ground in good practice. But "in can— hi describes all this of his own people, let him describe as well li<>\\ be is feared bj foreign people.

\.i 0, 10. The princes ceased to speak, and laid the Jm on tin- mouth. The rulers held their peace, and thei$ tongue cleaved to their throat. wiii. -J7. Who else in this place can be understood as leaders or princes, but the Ira;: ins of heretical evil? Concerning whom >'-• i(,r,it is said by tin Psalmist, Strife was poured out upon their princes, and they led them aside in the pathless place, and not in the way. For these identical persons, while they are no( afraid to interpret the dispensation of God in a wrong Bense, assuredly draw the common herds Bubject to them not into that way which is ' Christ.' hut into ' B pathless place:' oi er whom ' strife also is rightly said to be poured out,' because by their statements they contradict mutually themselves. For Alius in receiving three Persons in the Divine Nature believed three Gods as well. Contrary to whom Sabellius taking up one God believed there was one Person. Between whom Holy Church unswervingly holding the right pathway of her preaching both in proclaiming one God, its against Sabellius three Persons, and in asserting three Persons, confesses again 8 1 Arias one God. Again, because in sacred Revelation ManichsBus found virginity to be commended, he condemned marriage. Bui on the other hand Jovinian, because he knew marriages to be allowed, despised the pureness of virginity. Win nee ii takes place that, heretics being always at cross purposes ly a wrong apprehension, reciprocally their wickedness is at once in accordance with itself in sin, and at variance with itself in opinion. But <>n the other hand Holy Church midway between the disputes of either side moves with composed peace, and knows so to receii e the higher good, that -he also Knows to venerate* the lower, so that sin- should neither equal the highest to the lowest, nor again despise the lowest whiKt she \c Derates the highest. \ud so now the rulers of heretical multitudes considering well the authority of Holy ii<, d> speak in last days. Job blessed as heard and sei n. I l!»

Church cease to Bpeak, and as it were ' pu1 t In ■ Bnger Book on their month,1 whilst with false complaints they signify that they arc restrained nol by the reasoning of the voice but by the hand of power. ' The rulers hold their peace,1 because those same persons who endeavour to draw after then) the people going wrong, thai they should not now dare to utter what is wrong, are checked at once by the weight of authority and the efficacy of reason. Whose ' tongue cleaveth to their throat,' because though they dare not to speak what is had with an unrestrained utterance, yel they inwardly cover up in themselves all the things which they go to work to propound untrue against the true faith; therefore these times, the Church, being seized by the tribulation ensuing, calls to mind and laments, saying, When I we ni out In lhi> gate through the city, and when they pre* pared me <i seat in the sired; the young men saw me and hid themselves; and (lie aged arose and stood up; I ho princes refrained talking, and laid I heir hand on their months. The leaders held their peace, and their tongue cleaved to /heir throat. As though she said in plain speech; ' When there was an opportunity given me to preach with a voice publicly raised, every one who was not in subjection to the truth dreaded me.' For at that time, when Holy Church is weighed down by adversity, license of speech is afforded to all the had preachers severally. Which Jeremiah In-holding long while beforehand, saith, Even the sea-monsters bareL&m. 4, tin' breasts; they give suck to their young ones. For what3, else does he designate ' monsters '' saving heretics bearing i lamia the face indeed of a human being, but the hearts of brute creatures through impiety? Which same then ' bare the breast,' when they freely preach their error. Then they ' give suck to their young' in that the misattached souls of the young ones, while they insinuate therein what is wrong, by nourishing they confirm in impiety. It follows;

Yer. 11. TJte ear hearing me, blessed m<; and the eye seeing, gave witness to me.

28. Whereas blessed Job avouches himself to be ' blessed xix. by those that heard him,' and to ' have witness given to him Hl9Tby those that saw him,1 what he was in speech and what in practice, we have shewn us. For neither is he henceforth

Job 29, perfect in practice, whom wickedness of the tongue still 12. is.. '

=— withstands, or praiseworthy in speech who does not exhibit in practice the thing that he utters. Then fore that 1.1

Job being found oul by the reproaches ol liis own friends, might declare thai he had both these, he shews himsell to have been an..Licet of reneration both t.> the persons hearing and the persons Beeing him. Which if we refer to tlif roice of I [oly < 'lunch, that man * blesses her words,' who

\mi,.. completes in practice the things he lias heard. That responds to her l>v living well. For he in a true -

Holy Church, whose life bears witness that he sees her.

her, that all that see her maj 1" '1 "I' their wicked-

Not yet, then, does lie bi e tin good within the pale ol' Holy Chinch, win. is not reformed from evil habits. I'»nt win nee k the t stimony is rendered to him,1 is shewn, in thai

tin- Jathi rless, and him that had none to help him. The.

blessii // of him (hat was ready I" 'perish came upon me: ami w. 29. Great mercifulness these deeds are proofs of, t<>

"'"'• * deliver the poor that crieth,' lo ministi r aid t>. the ' father-

. to rescue one on the point n> perish, i<> ' cheer the hearl <>!' the widow.' For above it was said what he put forth in respect of instruction. For he says; '/'/-• hearing blessed iw,■ but now he relates what he rendered in respect of mercifulness, saying, Because I delivered the pooi that cried, and the fatherless, "ml him that had none

In help him. Since tie' voice along w ith the t\r, t\ of ami... necessity accords with itself. These things blessed Job both exhibited to those under him, and thus notwithstanding represented them as destined to be exhibited by Holy

Church. Who doth now unceasingly enact both one and the other, that is to say, that her children she should

.it once icd b) speaking, and protect bj shielding, so that Bhe should at once by words replenish the g 1. and by her patronage defend them from the evil. Now it i \t well written; Let >l<<- earth bring forth grass, the herb ii.

Vigour tempered with mildness. Help for the helpless. 121 yielding seed, and the frail-tree yielding fruit niter his Book

kind. Which n ally and truly happened in such a way, - - that it was a sign "t something really and truly t<» happen. For by ' the earth' the Church is represented) which both regales us with tin- provender of the word, and keeps us safe by the shadow of her patronage; which both by speaking feeds and by aiding proti cts, so that she should not only bring forth the herb of refreshment, hut also along with the fruit of the deed, the tree of protection.

30. I see that it also deserves to he well considered by Hist. those who head the governments of the common herds, that in saying above, The '/■nut;/ men saw me and hid themselves; he now affirms, / comforted tin- widow's heart. What great discipline of rule, that before his presence ' the young men1 should ' hide themselves!1 What great mildness of pitying that by him' the widows' hearts should he cheered!' For there are some persons so severe that they lose inch all gentleness of kindly affection, and there are some so mild, that they part with the rights of strict rule. Whence by all rulers both are with all diligence to lie maintained, that neither in the rigorousness of discipline they abandon the loving-kindness of a mild disposition, nor again in gentleness abandon severity of discipline, so that they may neither grow hard to the fellow-feeling of pitifulness, when they chastisi the contumacious, nor enervate' the strong arm of discipline when they cheer the hearts of the weak. Thus, then, let vigour of discipline control mildness, and mildness adorn vigour, and so let the one he recommended by the other, that neither vigour Income hard, nor mildness unstrung.

31. Now these' works of pitifulness, which we have named above, Holy Church at once exhibits corporally, and ceases Allbq. not to exhibit spiritually. For she ' deliver- the poor that crieth,1 when to the sinner imploring pardon she remits ti.

sins which he has been guilty of. Since it is of such; that it is said, Blessed are the poor in spirit9for theirs is ///e;y;i«.5, kingdom of heaven. And the cry of such poor ones is the cry of those saying in the voice of the Psalmist, Let Tfty Pa.79,8.

lender vieroj speedily prevent us; for /re are made very poor. Now she ' delivers the fath< rless who hath no helper,' in that every one' who now living the desires of a persecuting

Job 89, world, his old father the devil being dead, runneth to the bosom i>f I lulv Church, finds therein the helpol exhortation. It maybe that by the title of the fatherless,' any believer father, of the sight of whom he is deprived for a while, though not deprived of solace. And ' the blessing1 too ' of him that w;ix iv. mK to perish1 comes upon her, when —In' anticipates the destruction of a sinner, and when by holy admonitions

Jam..v she brings bim back from the pit of Bin. Whence it is written; He that converteth a sinner from the err or of his way, shall save his soul from death, and shall hide a uniliitude "i sins. For if it is a thing of great recompense to rescue from death the flesh sooner or Later to die, of what high merit is it to free the soul from death, to live without end in the heavenly country? Now " the heart of the widow1 Bhe ' comforteth,' in that to each faithful soul he that describes the recompenses of the Lord, as it were recalls to remembrance the blessings of her husband. Unto Whom as the

-..ill is spiritually united, lie being dead, she is called 1 a widow,1 but is cheered 1>\ the declarations of I [oly Church in consequence of His Resurrection. Great consolation therefore doth the heart of the widow receive, when the faithful -"nl learns by the words of the Church simicwli.it concerning the Coming of Him, to Whom she is spiritually united. It goes on;

\ er. 1 I. With righteousness was I clothed, and arrayed myself as with raiment.

xxi. 82. Surely, when we are clothed with a garment, W6 arc

","1' surrounded on every side, and so he is * clothed with righteousn< >s as with a garment,1 who defends himself on even Bide with good practice, and leaves do part of his

Conduct naked to sin; for he that is just in BOme deeds and unjust in others, it is as if he covered over tins side, and ( gposed that one naked; nor are those henceforth good deeds, which arc defiled by other evil deeds springing up.

I,9, For In nee it is said by Solomon, He that offendeth iii n,i<' thing, shall lose many that are good. Hence James laith, But whosoever shall /><■,■/, the whole law, and yet offend

'"• /// om i>'iinf, he shall be guilty of all. Which same -•lit m i of his In himscll diligentli unfolded, when ho

Garment of Righteousness needed on "II rides. 423

also, D" not kill. Now if thou commit no adultery, yet if thou kill, thou art become a transgressor of the law. 2, 11.

38. And so with the eyes oi" the heart stretched out roundabouts, watching must he enforced by us on <\(T\ side. Hence it is rightly said by Solomon also, Ki,j, tfAyProv.4, heart with "II watching, for out of it are th" issues of life. 3" For going to say watching, he put hist all, without question that each one might scan himself diligently on this side and on that side, and as long as he is in this life know that he is set in pitched battle against spiritual enemies, lest the reward which he is making up by one set of actions, he should lose by another set, lest on this side he bar the door against the enemy, but on another side open an entrance. For it against plotting enemies a city be encompassed by a great rampart, be girt with strong walls, on every side defended by a sleepless watch, yet a single opening only be left therein und« tended through neglect, from this quarter surely the enemy enters in, who seemed to be every way shut out. For that Pharisee who went up into the Temple to pray, with what fortifying he had begirt the city of his soul, let us hear. I fast twice in the week, he says, / (jive LukelS, tithes of all that I possess. He that set out with / thank Thee, l2, did, surely, employ extraordinary defences. But let us where he left an opening undefended for a plotting enem\: Because I "m not as this publican. See how he opened the city of his heart to plotting enemies through self-exalting, which city he fruitlessly shut close by fasting and almsgiving. Vainly is all the rest defended, when one spot by which an entrance lies open to the enemy is not defended. He rightly gave thanks, but wrongly exalted himself above the publican. The city of his heart by being lifted up he betrayed, which by living abstemiously, and by giving alms, he guarded. The greedy appetite was subdued by abstinence, the gluttt ny of the belly was destroyed, a grasping inclination was got the better of. by bountifulness covetousness was kept down. With what great pains do we suppose this t<> have b done? But, alas! what a series of painful efforts being struck by one bad point tell to the ground! What greal excellencies were killed by the sword of one sin! Whenc

Job 39, it is needful with great diligence both always to be doing

- '.;iu<l to keep ourselves b< edfully in the thought iL.of the heart from the rery good things themselves, lest, il

1 1 1 1 ■ \ uplift the mind, they be i. which are enlisted oot to the Creator, but to pride.

84, With reference to which particular we are not acting irregularly, if from the books, though not Canonical. yet brought out for the edifying i»t the Church, we bring forward i Maoo. testimony. Thus Eleazar in the battle Bmote and brought ' down an elephant, but fell under the ven beast that he killed. Whom, tin ii. docs tlii- on i represent, whom his own victor} bore down, but those persona who overcome had habits, but by being lifted up arc brought down under the very things they bring under? I ■ r it is as it' he died under the enemy he lays low, who is lifted up by the sin that be subdues. Accordingly it deserves above every thing to be considered, that good points cannot avail, it" had ones that Cre< ]' in unawares arc not guarded against. All that 18 done perishes, if it be n< t beedfully preserved in humility. Hence too it is well said of the first parent himself; Ami the Lord '•'• put the man into l!i<- Pat pleasure, to work ami to keep it. For he ' worketh,' who docs in act the go >d that is enjoined. But what he has wrought he keepeth not, whom that creepi th upon which is forbidden. Th< n fore let blessed Job, because he had covered himself on even side with good practice, say. With righteousness I was clothed, and arrayed myselj as with a garment. Where it is forthwith added,

Y The judgments of the righteous are rightlj compared to a ' diadem," bei ause by th< gloriousness of great practice, they lead to a crown ol rewarding. Which Bame judgments tip \ c.w\\ on with themselves day b) da} in the interior, what they owe to God, what to their neighbour, they look to with quick discernment, and thej kindle themselves with ardour to the doing of what is good, and rebuke themselves

Judgment of the righteous has its crown above. 42fi with severity for the evil things committed. Hence it is Book well said 1 » \ Solomon as well; The thoughts of the righteous are judgments. Since within they are brought back to their j own hearts from all the tumult of the world, and then they mount the tribunal of the mind, and set before the eyes themselves, and their neighbour, and bring forward in the midst tin1 rule of the Testament, wherein it is said, Therefore \hiu.r, (/// things whatsoever ye would that men should </>> unto you, do ye even SO unto them. They transfer into themselves the person of their neighbour, and heed fully mark what to themselves, had they been so circumstanced, they would justly have wished done or left undone, ami so with strict justice and judgment, they try the cause of themselves and their neighbour by the tables of the Divine Law, in the court of the heart. Therefore it is well said, The thoughts of the righteous are judgments, because the very interior motion of their heart is itself as it were a kind of scales of judicial power. Which things being done, because they do not look for recompensing below, their judgments are rightly compared to ' a diadem.' For a diadem is set upon the upper part of the body; and so the judgment of the righteous is styled a ' diadem,' because they do not thereby covet to find their reward by it in things below and of this earth, but up above. It follows;

.*$<>. Herein the mind of the reader might perchance put xxiii. the question, wherefore it is that blessed.Fob reckons up his own virtue with so much particularity. For it is a mark of holy men to conceal the good things they may have done, lest it chance that they bring upon themselves the downfall of exaltation. Whence Truth saith by Itself, Take heed M&tt. 6, that ye do not your righteousness before men, to he seen <f]- tin- in. It i> hence, too, that in giving light to the two blind men sitting by the way-side, 1 le charged them, saying, Sfe that Matt. 9, no in in know it. ( >f which persons it is thereupon said, that;"' they ' departed and spread abroad the fame of I lim throughout all that region/ Now it is a question for us to consider, what this means, that the Almighty Himself, unto Whom to

486 Good worki to I" concealed on the doet s account) have the will is tin- same thing m to have 1 1 1 « ■ power, both.. ' wished that His extraordinary powers should be kept secret, and Dotwithstanding bj those that were illumined with sight as it were, against Mis "ill He is made manifest. Which is nothing else than thai t" Hi- servants following alter Him I!* gave an example, thai "i themselves indeed they should desire to have their extraordinary endowments kept bidden from Bight, and yet, that othi ra might profit by their example, tin \ should be brought t<> view against their will, and indeed l.\ concealing their own achievements keep Lhemselvea safe, luit whilst they are brought to view against their "ill, convey good examples on t<> their neighbours. So then let them be hidden in set purpose, and made public bj necessity, and Let tli«' hiding of them be the safe beeping <>i self, and the making them public usefulness t<> others. Again, Inc. use Matt. 5, it is written, Neither do men light a candle, and put it under a bushel, but in <t candlestick, uml it giveth light to all ilmt are in the house. Let your light x<> shine befov ///>■//, that they may see your good works, <m<i glorify!i'"n' Father, Which is in heaven. There arc times when holy persona are compelled to do good things even in tin presence <>t their fellow-creatures, or else t<> tell these verj deeds <>f theirs t«» their fellow-creatures, but only to this end relating every thing, viz. that 1>\ thus,' wink- QOt they themselves, but their Father, Which is in heaven, may Ik glorified. For whilst they preach things holy, the very preaching itself pi rhaps goes tin nought, <>t those whose lira i- nut known. So tiny are forced to nil their own life, that tiny may hi' able to change the lite of their hearers, tad tiny relate their deeds that they may be held in veneration, and the\ BBOk to be win-rated, that tiny may be Listen d t"

Ex.1,21. with awe. Since it is written; And when tin living creature* were lifted up from the earth, the wheels were lifted up..<-, / against them. Bi cause it is so that when the minds of thr hearers take in the life of those that preach, sun 1\ thej in.1 ssaril) admire the force ol tin- preaching as well.

17. Hence it is therefore that good preachers at once i -cln w honour on account ol being set up, and yel wish to be honoured on account of being imitated. In the sam< waj mrelj Paul the kpostle, when speaking to the disciples, revealed for the benefit of others, 1-27 ai once flees honour, and yet shews how greatly he deservedBooK to be honoured. For when he said to the Thessalomans: ■== — '-

For neither at any time used n *e flattering words, as yes know; nor a dunk of covetousness, God is witness: he adds going on; Nor of men sought we glory f neither of you, nor of others, wht n we might hurt- been burthensome to you as the Apostles of Christ; But we were gentle among you. Again to the Corinthians, avoiding honour lie saith; For 2 Cot. we preach not ourselves, but Christ Jesus the Lord, and ourselves >/our servants for Jesus Christ's sake. Which same however he seeing to be led aside from the track of the true faith by the persuasions of false apostles, with the greatest pains shews to them how much he was worthy to be held in reverence, saying, Howbeii whereinsoever any is hold, (/2 Cor. speak foolishly J\ lam bold also. Are they Hebrews? so am 23' /. Are theij Israelites? so am I. Are they the seed of Abraltamf so am I. Are they ministers of Christ f [I speak as a fool,) I am more. To which particulars he likewise adds how that to him the secrets of the third heaven also were set open, how that being caught up he even penetrated tin mysteries of Paradise. See, how eschewing honour he proclaims himself the servant of the disciples. See how for the use of his hearers seeking honour, he advances the claims of his life above the false apostles. Since the great teacher acted with this view, that whilst he himself is seen and known for what he was, both the life and the tongue of those that preached amiss might by comparison with him be made worthless. Therefore in a wonderful way he both exhibits the grace of humility, and seeks accessions of usefulness, so as both to proclaim himself a servant of the disciples, and prove himself better than the adversaries. He displays to the disciples what he had been vouchsafed of humility, he displays to the opponents what he had been vouchsafed of loftiness. He makes appear in opposition to adv( rsaries what he had by gift, he makes appear to disciples what he remains in himself in thought, he makes known to opponents what he is presented without in practice. So holy men, when thej are constrained to relate the good things that they do, do oot lend themselves to exaltation but usefulness. Whence to his friends, unjustly upbraiding him,

128 Justice first named, sina mercy needs it,

■.:iinl so not knowing the good things in him, blessed Job telling reveals them, lhat surely they might learn, not whilst upbraiding him i" iili themselves up against liis life, but holding their peace to copy the same. Though, as we have already often said above, the d< spair urged <>u him by those upbraiding him, forced him to recall bis own deeds to remembrance. For amidst bo many pains of wounding and words of despair, when he tells the things which he did, his mind as it were sunk down by woids and wounds he Bets anew to hope. So let him say the good things that he b;is done, that he may not be forced in the midst of so many evil things that he bears to despair of himself / was eyes to the blind, feel WOS I to the lame.

88. When we are estimating the examples of holy practice, we ought first to mark what a right order is observed in relating them, so thai first works of righteousness, next works of mercy should be described. For that man does well what is pitiful, who is taught first to observe what is just, so that the stream of mercy bestowed on our neighbours be brought from the fountain-head of righteousness. For there are many that in a manner render works of mercy to their neighbours, but do not abandon the deeds of unrighteousness, which same if they are anxious truly to shew mercy to their neighbours, ought first by living justly to have shewn pity to Ecclus. themselves. Whence it is written; ffav y upon th own soul by pleasing God. He then that would pity bis 24-) neighbour must needs derive the original of pitying from M • i'1- himself. For it is written; Thou shall love thy neighbour as thyself. How, then, is ho pitiful to another by shewing mercy, who by still living unjustly becomes pitiless to hini-

Ecclus. self? Whence it is also said by one that was wise; He that

' ' is evil to himself, to whom will he be good? Since for shewing forth mercy, that it may be rendered to the needy outwardly in perfection, two things necessary agree together, i.e. the man that is to give, and the thing to be given. But the man is by far and without comparison better than the thing. And so he who gives up his outward substance to his neighbour in v. ant, but does not keep his own life from doing evil, gives his estate to God, but himself to sin. The thing which is the Lesser he offered to the Creator, and that which is the greater he reserved to wickedness. And so it Book i— well said fust by blessed Job, Willi justice I was clothed and arrayed myself as with a garment, and with my judgment as with a diadem: and is next added; Twos eyes to the blind, mid fee! was I to the lame. Because there is then in God's sight the offering of true righteousness, when from tlir rout of righteousness the branches of pitifulness proceed, lint because in the very work of mercy itself the spirit is wont to be thought more of with the interior Judge than the thing done, observe that he declares that to ' the blind he had been eves, to the lame feet.' For by saying these things assuredly he points out that both to the one he had held out a hand by himself, and that the other he bore up by earning. From which it is gathered how greatly the bowels of his mercy were poured out upon the weak and needy. Whence it is added; / was a father to the }>/>or.

39. Which same words if we refer to the utterance of Holy Alleg. Church by a typical mode of interpretation, the same is ' eyes to the blind,' because she gives light by the Word, and the same ' feet to the lame,' because she stays them up by support. For by preaching she enlightens the blind, while the lame by helping she supports. For ' the blind' is he that as yet seetli not whither he is going, but ' the lame' is he who has not the power to go there where he sees. For frequently sin is committed either by ignorance or weakness, so that either the man knows nol what he ought to desire, or cannot do every tiling that he has the desire to do. Contrarily it is rightly said by the Psalmist, The L>>r<l is my light and my salva-paM j. Hon. For because the Lord bestows both knowledge and force, at once in opposition to ignorance He is called ' Light,' and in opposition to weakness ' Saving Health.' It is hence that it is said of tin- wicked, Let their way he dark and Ps.35,6. slippery; that is to say, that through the darkness they may not see where they should go, who even if they did see what was right, yet by reason of the slippery quality they should not be able to stand fast therein. And so the one sort through the slippering sss halt in the midst of good things, and the other sort through the darkness, are ignorant what good things to follow. Thus then Holy Church, being seized by tribulations at the end, calls to mind the old times when

Job 99, she was accustomed l><>tli to enlighten by teaching and to

— — ' Btablish by helping, and speak with the lips ol her foregoing member, Baying, J was an eye to the blind, and a fool was I to the hour. 10. \ 1 1 1 1 win reas Bhe lias gathered together two Peoples in herself, viz. the Jewish and the Gentile, by the ' blind,' the Gentile People may also be rightly denoted, and by ' tlic lame1 the Jewish. Since the Gentile People had as it were no eyes, because the Law not being n ceiv< d it saw not where it ought to have gone. But on the other hand the Jewish People having eyes was lame, because the Law indeed in knowing it held, but did not Btretch forth the step of right practice tin rein. For if the Gentile People had not been i-.m. 2. blind, the Prophet would n<>t Bay, The people tlmi walked in darkness have seen a (/real light, Again, if the [sraelitish People had not gone lame to good practice, the Psalmist

I'-. is, would never have said in the voice of the Lord, The Strange children home lied to ni<>: t/i<- strange children /tore waxed old, they have gone lame outoflht ir paths. Which doubtless is for this reason termed a lame People, in thai it had not a sound step in practice, since it would not use both feet, while it admitted one Testament, and spurned the other. Which

People when 1 1 « d \ Church receives coming to her, because to the same, already holding the Old Testament, she introduces the New Testament as well, for the directing the Bteps thereof, she as it wen' joins on another foot. Which faithful

People of Holy Church still further adds aright, / was a father to the poor, because surely the humble, who are called 'poor in spirit,' are begotten by her preaching. Hut it is necessary for ns in all these particulars to weigh with exactness the actual words of the history. For he Bays;

Ver. it). / was a/other of the poor, and the cause, which I knew not, I searched out. \\\\. 41. For very often men give much to the poor, not because **XBT- they love those pom, 1 > i it In cause if tin V do not give, they dr.ad tin indignation of the Judge Above; which persons, if tin \ weir not afraid of (iod, would have had no mind to give the things they possess. And indeed ill good deeds it is tin Brs1 step of beginners, that he who does not yet know how to love his neighbour as himself, nevertheless should

Kindliness of Charity. Diligence in well-doing. b*l vit henceforth begin to dread tin- judgments from Above. nooK Thus because it is one tiling to do a good deed by command - — — and another to do it from affection as well, that the lml\ man may teach us the inward spirit of liis practice, let him say, / was a father to t/n- poor. For not a patron, or a neighbour, or an helper to the poor, but ' a lather' he testifies that he had been; in this way, because by the great attentiveness of his charity he converted the purpose of mercy into the affection of nature, that he should look on those as children by love, whom he was the head of as a father by protecting. Therefore because the force of his mercy had copied nature, he records himself to have been a father to the poor. Where he likewise adds;

And the cause that I knew not, I most carefully searched out.

42. In which winds we have to consider all the particulars xxv. how distinctly they are related, and that no profit is passed over by him. Since he is just in his actions, pitiful in his neighbours' infirmities, active in the concerns of the poor. For he that takes thought of the blessings of the eternal recompensing, must needs extend himself to every occasion of the repayment to follow after. For hence it is said by Solomon; He that feareth God, neglect eth nothing. Hence Ecc.r, also Paul saith; prepared unto every good work. But herein i^ we ought to bear in mind that occasionally in our actions2, 21. lesser good things are to be let pass for the usefulness of greater ones. Thus who could be ignorant that it has the merit of a good work to bury the dead: and yet to one, who had prayed to be let go in order to the burying of his father. it was said; Let the dead bur// their dead; but go thou and Luk 9, preach the kingdom of God. Thus the dutifulness of this service was to be made to give place to the office of preaching, because by the first he would be burying persons dead in the flesh in the earth, by the other he would be raising up persons dead in the soul to life. By the Prophet likewise it is said to the chiefs of the Synagogue; Seek judgment, Ib.1,17. relieve the oppressed. And yet Paul the Apostle says; Set 1 Cor. 6, them to judge, who arc least esteemed in the Church. For he was kindling his hearers' hearts to the excellency of wisdom, to different kinds of tongues, to the investigating

182 Earthly caret to be taken up as <i duty by sontt, Job 99, the mysteries of prophecy also, saying, Desire spiritual gifts,.. -; but rather that ye may prophesy. 1 >u t because they would Dot be capable of * spiritual f4ilts.' if earthly matters had weighed them to the ground, he premised long before, saying, Set them to judge who are!<<i^t esteemed in the Church. As though he said in plain words; ' tiny that arc of least worth in the Church, and nut enriched with any 1>"<\ er "i extraordinary gifts, lei these only judge concerning:\\y matters, that by whom extraordinary good cannot he supplied, tin1 lesser good may be.1 Whom he.it once styles ' contemptible,1 and yet calls ' wise,' when he '•■ /s if so that there is //<>/ a wise man among you f no one that shall l>< <tf>/c f<> judge between his brethren? From which point what else is concluded hut that they arc to try earthly causes, who have received wisdom in things external? Bui they that have been enriched with spiritual ^it'is surely ought never to he entangled with earthly concerns, that while the] are not compelled to manage the good things beneath, they may by being exercised he enabled to serve the interests of the good things Ahovc.

13. But above every thing it needs to he looked to, that ihey who shine forth with spiritu d gifts should never entirely abandon the affairs <>l their neighbours of weak condition, hut that they should entrust the same to he managed by others, whom it is meet lor. Whence also Moses appointed to the people seventy persons in the stead of himself, that in proportion as he buried himself out of the way of external causes he might with the greater fervour go into the things "i the interior. And so it comes to ]>ass, that those that are the highest advance more to spiritual gifts, when things that arc lowest do not trample on their minds, and again the persons that are the last in the Church do not live without good practice, while in mallei's external tiny find right things whitd) tiny may do. For Holy Church is BO compacted h\ a 1 1 i i i 1 \ of the faithful, as our body is made one hy the jointing of the limbs. Thus there are some membi rs in the body which are Bubservienl to beholding the light, others which are never parted from the contact of earth. Since the eye 18 set intent on the light, and that it may not he made blind, it is kept safe from the dust lint the foot then rightly discharges its office, when it docs not shrink from taking on Book it the dust of the earth. Which Bame members of the body, - — — however, are, by imparting their functions to one another, reciprocally united in one, so that the foot should run for the eyes, and the eye look out for the feet.

-11. Thus, (hen, thus ought the members of Holy Church to be at once distinct in office and united in charity, that the highest persons may look out the way of those, who go at liberty in the concerns of earth, so that the foot may as it were walk by the light of the eyes, and again that whatever they execute, being busied with the affairs of earth, this they may apply to the use of the greater sort, so that the foot, whose way is looked out, may step not for itself only but for the eyes as well. And so whilst they suit one another by turns, by reciprocal ministering, in a wonderful way it is brought about, that whereas all the Elect, by bestowing labour on one another, do what they are able, those works too become their own, which they cannot do themselves.

45. But herein we ought to bear in mind, that when those are wanting, who might fitly minister to the exterior occasions of their neighbours, those loo who are full of spiritual gifts ought to lower themselves to their inferiority, and, as far as they may with propriety be able, lend themselves with the condescension of charity to the earthly necessities of those persons. Nor should it weary the mind, if its perception, being ever intent on the contemplation of the spiritual, is sometimes as it were bent down, diminished in managing the least concerns, when that Word, by Which all things created are held together, in order that He might benefit mankind, having taken to Him the nature of man, was willing to be ' made a little less than the Angels.' What wonder, then, if man for man's sake draws himself in, when the Creator of men and Angels for man's sake took upon Him the form of man? Not however that the perception is diminished when it is thus drawn in; because it penetrates the things above with more exact penetration*, in proportion as with more abundant humility for the love of the Creator it does not even despise the things beneath. What is there that is unworthy of us or difficult, if we carry the mind above

134 km to enquirt befvrt judging, foi out i vawsple, rod below, when of the body we wash tin face with the Basse

— — - - band, with which are shoe the foot? Therefore let blessed Hist.

.■..lol>, b( when be was doing great tiling- he did nol think the Least things beneath him, let him say, And the cause i/m/ J km u not I very carefully searched ">//.

pi. Wherein I see it is to be noted, that for delivering sentence ire should not ever be precipitate, that things nol examined into we Bhould not rashly judge, that anj thing heard of e bad nature should not affect n\ that what is reported every where about we Bhould not credit without proving. Which same, without doubt, we shall 1"' afraid of committing, it we consider the doings of our Creator with some degree of minuteness. For that verj Creator, that He might withhold us from a precipitate deliver] of sentence, ii'!'- <■ whereas 'all things are naked and open to Sis vet refused to judge the evil deeds of Sodom when heard, in

18, that lie saith; Because the cry of Sodom and Gomorrah is very greattand because their cry is very grievous; I will go down whether they have done altogether according to tin- cry of it, which is come unto Me: and >/ not, I will know. Thus ( rod, Who is Almighty and knowing all things, wherefore does 1I< before the proving seem to doubt, 1 > 1 1 1 in order to Bet forth to as an example of gravity, that the evil of our fellow-creatures we should never eenture to believe before we prove it? Observe how by His Angels He collies down for the ascertaining of the evil, and immediately smites the culprits; and He That is patient, He Who i- gentle, He, of Whom it is written; But Thou, Lord, '*•'• '"■ fudgest with tranquillity. He, of Whom it is written again; ■ The Lord is a patient Bewarder, finding them involved in such enormous guilt, as ii were overlooked patience, and would nol await the day of Final Judgment for vengeance, but with the fire of judgment prevented them before the Daj of Judgmenti See, the evil He in Beeming believed with difficult] when He heard it, but visited without backwardness when acquainting Himself He found it true; rarelj that He might give ua an example that worse crimes are both to be believed with difficulty, when they are heard, and to he punished more quicklj when the] are truly ascertained. For this h< edfulness accordingly blessed Job entertaining anxious

Holy Church Judges with care} rescues from Satan. J-*"> inti list, saitb, The cause that I knew h<>i, I very carefully Boot searched out* Which same words we may likewise apply not NlMl. inappropriately in ihe voice of the Church bo a typical way of interpretation. For th.it same Church by her elect members does when Bhe judges the evil deeds of carnal men

' search out that, which she knows not,1 in that the evil things which she KH0W8 nut in doing them, she searches out in correcting them in judgment And so 1 [oly Church, when she shall he cramped for a time by the villainy of the unjust, remembers, Baying, The cause that I knew md, I very carefully searched <>/>/. As though she said in plain speech;

' The evil that in nunc Elect 1 knew not in doing, in wicked men I did, by judging, chasten with severity.' And because she now hruises the devil by the power ofher preaching, and carries till' out of his mouth the soul of every one that she receives, he goes on in the words;

(he Spoil mil of his teeth.

47. Oh what a spoil did she take from the mouth of the x.wi. devil, when by converting she carried off Saul himself the spoiler; when still breathing threats he was on his way to Acts 9, I >amaap.na; having received tetters, and whereas by persecuting the faithful he was gathering prey for the devil, he was, hy being made acquainted with the faith, himself gathered to Christ. As many times did the Church ' pluck the spoil out of the mouth of the wicked,1 as often as by preaching she snatched otr a soul from the gripe of error. For who can be more truly called a wicked one than the devil? whose 'jaws we break,' as often as by arguing against his deceits, we bring to light his secret contrivance-. And so we* pluck the spoil out of his teeth,' because the soul, which he had already bitten by breaking it to sin, by converting we recover to the saving health of life. Since by ' the jaws' are exhibited his hidden plots, while by the teeth the now..pen commission of sin. Of which same jaws and teeth it is said by the Psalmist; But Ps.58,6.

God shall break their teeth in their mouth; the Lord shall break the jaw bones of the turns. But the holy man declares himself to 'break the jaws1 first that he might afterwards be able to ' carry away the spoil from the teeth1 of that one; because we then truly snatch the prey from his teeth, when

436 Breaking Satan's jaws. The Church's ' nest 'for the young. Job 2ft, we first know how to break his jaws. For it is necessary first to bring to light the secret artifices of his contrivances, that afterwards we may be able to recover the soul of our hearer from open falling. The jaws of this wicked one the chief pastor of the Church himself did by preaching break in l Pets, pieces, when he said, Be sober, be vigilant, because your adversary the devil as a roaring lion goeth about seeking whom he may devour; Whom resist, stedjfast in the faith. Against this ' lion' Holy Church, because she sees his plottings, guards the folds of the faith. Whose 'jaws she breaks' as often as she destroys the arguments of heretics, and as many times ' seizes the spoil out of his teeth,' as she by preaching converts a man from error. And because there shall then be many of the just, who reckoned that they would depart out of this world in the time of the Church's peace, blessed Job, while he tells his own case, likewise points out the voices of the just coming after him, saying;

Ver. 18. Then I said, I shall die in my nest, and I shall multiply my days as a palm.

xxvii. 48. What else is set forth in this place by the title of a 1 nest,' but the tranquil rest of the faith whereby every infirm soul is nourished? For that multitude of the good, which shall be overtaken by the times of persecution, thought to accomplish the days of its nourishings, as in a nest, so in a place of repose. For except that Holy Church now nourished up the weak children severally iu the nest of peace, the

Ps.84,3. Psalmist would not say, Yea, the sparrow hath found her an house, and the turtle a nest where she may lay her young. Since henceforth ' the sparrow hath found her an house,' because our Redeemer has entered into the Eternal dwellingplace of heaven. And ' the turtle hath found a nest,' because Holy Church, influenced by love of the Creator, makes use of frequent Bighings, and as it were builds up a ' nest' for herself, i. e. the most peaceful rest of the Faith, wherein her growing children, like callow young, till they fly up to the regions above, she fosters, cherished warm in the bosom of charity. And so because there shall then be those, who thought in the time of peace to take their passage to the region- on high, i. e. to soar away from the nest, their voice is anticipated by the voice of blessed Job, when he says.

Then I said, I shall die in mu nest. But because this same Book quietness of peace they promised themselves in a length of- — — many days, he rightly subjoins, saying, And 1 shall multiply my days as a palm. For the palm advances slowly, but holds on long in greenness. But with many difficulties

Holy Church comes to the firm standing of the Faith, and for the gathering together of very many she desires to be set the longer in the glory of that Faith. And so as 'a palm' she thought ' to multiply her days,' who on the crisis of sudden temptation emerging upon her, grieves for the boon of peace at once slowly gotten by the faithful, and quickly intercepted by the unbelievers.

49. Nor is it unfairly that the life of the righteous is likened to a ' palm,' in this respect, that the palm below is rough to be touched, and in a manner enveloped in dry barks, but above it is fair with fruit even to be looked at; below it is compressed by the enfoldings of its barks, above it is spread out in amplitude of beautiful greenness. For so is the life of the Elect, despised below, beautified above.

Down beneath the one is as it were enfolded in many barks, in that it is straitened by innumerable afflictions. But on high the other is as it were spread out with the foliage of beautiful greenness in the amplitude of the rewarding. The palm too has another thing as well, by which it differs from all kinds of trees. For every tree holds, in its timber, large sized towards the ground, but in growing it is narrowed above, and in proportion as it is by degrees higher, it is rendered so much the minuter on high; but the palm sets out of less circumference from the bottom, and arises with wider timber towards the boughs and fruit; and that which goes on slender from the bottom grows up more huge to the top.

Accordingly to what but earthly minds are other trees found to be like, expanded below, narrowed above? because surely all the lovers of this world are strong in the things of earth, but feeble in the things of heaven. Thus for temporal glory they long to spend themselves even to death itself; and for the everlasting hope they do not though but a little hold on in exertion. For the sake of earthly gains they submit to any injuries, and for the sake of the heavenly reward they refuse to bear the insults even of the most trifling word.

•'"" -"•• (They ore Btrong enough t" stand before an earthly judge

— —even a whole daj through, but in praying in the presence of

'1,i''' Oftentimes the\ bear nakedm bs, abjectness1, hunger, for the sake of acquiring riches and honours, and they torment themselves with the Btinting of those things, which they are in such haste t<> obtain; l»ut from Beeking with hearty endeavour the things that arc above, they excuse themselves the more, in proportion as they imagine them to be more slowly paid back. So these as it were alter the manner of the rest of the trees are wide spread below, narrow above, 1" cause they hold Btrong towards the parts below, but go oil' towards the parts above. Hut on the other hand by the character of palm trees the progn bsu e life of the righteous is repress nted, who are never strong in earthly pursuits, and weak in heavenly ones, hut exhibit themselves devoted to God with •'loo-;i farther and wider extension - than they remember to have ooeilia. been to the world. For whereas it is Baid to certain persons tantioa. i,v,,,,,. Preacher, I speak after the manner of men, because

19, of the injirniil ij of your flesh; for as ijc have yielded your members servants to uncleanness <i»<l h> iniquity unto iniquity; i oen so now yield your members servants to righteousness until holiness; without doubt there is a condescending to their infirmity, as though it were said to them in plainer terms; ' If ye cannot any way do more, at all events he ye

-urh in the fruit of good works as ye were for long in the practising of bad habits, so that the holy freedom of charity may not possess you weaker persons, whom the habit of earthly pleasure possess* d strong ones in the flesh.

50. Hut there are sonic who, while they aim at heavenly things, and forsake the pernicious doing8 of this world, hy the littlemindedness of inconstancy fall aw ay da) by day from their Betting out. To what hut to the rest of the trees should

I call these like, who never rise such persons above a- tiny Bpring up below? For tins, when they arc brought to conversion do not hold on -uch as they began; and as it wile after the way ol trees, they are of large Bize in the beginning! but they grow Blight, because little by little through the

SC< I mods of l he divisions of time they sulfer the diminutions ot the attainments of virtue. For imperceptibly heavenlj

Holy Church shall mourn thai tome Jail off at last. 13!» desires fade away in them, and they <rho had proposed t<> Booi themselves things vigorous and strong, achieve only weak - - and fet ble ones, and whilst they progress by increase of age, grow as it were easy t" be bent Bnt the palm, as has been said, is 1. 1 vaster extent in the summit than it bi gan with being from the root; because oftentimes the conversion of the Elect accomplishes more in finishing than it purposes on Betting out; and if it begins the first things somewhat lukewarmly, it completes the last with more ardour; that is to say. it reckons itself to be always beginning, and therefore it lasts unwearied in newness. It was this constancy of the righteous that the Prophet regarding said. Bui they that**-*0} trust in the Lord shall change their strengths they shall take to than wings as eagles,' they slmll run, and nut be weary; they shall walk, and not faint. For they ' change their strength,1 because they are earnest to be strong in spiritual practice, who were for long strong in the flesh, And they ' take to them the wings as of an eagle,' because by exercising contemplation they fly; ' they walk, and do not lain!,' because they hold in the rapidity of their understanding, that they may condescend to the slower sort. But under all circumstances in proportion as the good things they receive they gladly adapt to others, so much the more do they hold on themselves unchangeable in newness; and they that proceed small from the root of the beginning are consolidated as strong in the finishing of the topmost point. 80 then let blessed Job say in his own person, let him say in the voice of 1 1 < >1\ Church in behalf of those whom in the time of peace she had owned, converted to herself, and imagined would persevere in good ways, Then I said, J shall die in my vest, and 1 shall multiply my days as a palm. For ' as a palm' she thought to ' multiply her days,' in that she supposed that the minds of the faithful would rise up stronger even to the very last. For when the hearts of multitudes worn out with persecutions begin to turn soft, she henceforth grieves that those in her as it were tend to weakness, whom she used to admire for their having purposed strong things. And because in mind she is always intent upon spiritual knowledge, it is rightly subjoined,

51. For ' by the waters the roof is opened,1 when, i<>r in i ml is spread out. For as we have aln ady&aidin ■ former thought is u-M-.l in be denoted. Therefore " oui root we open l»v i In- waters," when t>> the [nterior watering we stretch the thought of the secret heart Which same words if we carrj on to the voice of H0I3 Church, her ' root1 must be taken for the very [ncarnataon out Redeemer itself. Which assumption of Ills Manhood was laid '»]>< d to the regardinga of our right. Since the Creator, Who was not able to be se< 11 in the Godhead, t talk u> Him from n> that wberebj Be might by us be si en. 80 ' the root is opened by the waters,1 hum. >n nature is manifested to human beings. Wh< nee

1 L, s. also it is rightly said l.\ the Psalmist,.///'/ he shall be Ukt >i 1 1 1 <■ Hut/ is pin ah il li, <iilr the runnings oj waters. For - the runnings of waters1 are the dail) passiugs 1>\ of peoples

1. off. tad Truth s.iith concerning Itself, If they do

1 In se things in the green in e, n hat shall he done in the drg f And bo there 'is a tree Inside the runnings "f waters,' because, whilst putting forth fruit and the covering of His le for us. the Creator appeared in the flesh, that bj a rising again He might stay the human race, which by a falling off was day by daj going on into death. It goes <>n; And 1 In 1I1 w shall stni/ mi in ij km 1 1 it.

\\i\. 52. Understand, / said. For the harvest of H0I3 Church is not inappropriately taken to be, when perfect souls withdrawn from their bodies, like ripe crops cut away from the ground, are transported into the heavenly granaries; which same because it takes place not 1>\ our own power, but by heavenly grace vouchsafing it. he Baith well, And the dew shall sta;i mi i»;i harvrst. For tin di u falls from above, but the harvest is gathered in from below. \ml so the dew Btays on the harvest,1 because mace coming from above causes it, that we should be meet persons tn be gathered in from the world below. For bj that s;,me

• watering us from above, we bear the fruit "f

W li< it is rightlj said bj Paul, Hut bu

Sadness of not keeping the freshness of grace* 441 the (trace of God I am what I am: and His grace, which Hook was I" -' ■'< < d upon ni(, was not in rain. For il it be enquired what i- the dew coming from above, he tells as, By the grace of God I urn what I mil. [fwelook at tlir crop growing up beneath the dew, he Bays, //"/ His grace was not in vain in me, lull I laboured more abundantly than they all. It proceeds;

hair shall he renewed in mine hand.

53. Understand, / said] since all is joined on to tin; xxx. Bentence above, that is introduced next in a continuous thread of discourse, when In- Bays, Then I said, I shall die in it'ij nest, and I shall multiply niy days as the palm; and afterwards it is subjoined, My root is opened by the waters, and the dew shall stay on my harvest: my glory shall ever he fresh in me, and my hoie shall he renewed in mine hand. To all that know what is true it is clear, that to the old life qualities of, vil are proper, to the new qualities of virtue. Thus il is hence that Paul saith, Piilliny off the oldCol.3,9. man with his deeds, and putting on the neie man. Hence he say 8 again, Our old man is crucified with him. Hence Rom. 6, tin Psalmist speaking in a type of man, as being caught in the midst of evil spirits, saith, / hare ira.red old amongst all Pa. 6,7. mine cue, nics. For unto fervour of mind, whether amidst spiritual enemies, or in the midst of our several carnal neighbours, in some degree by the mere habituation of living 'we wax old,* and the form of newness taken upon us we soil. Against which same oldness, however, if our earnest pains after heedfulness be daily on the watch, by praying, by reading, and living well we are renewed afresh; because our life, while it is washed with tears, exercised in good works, drawn out by holy meditations, is without ceasing restored to its newue>s. Blessed Job then so tells his own case that he represents ours, because Holj Church, when she Bees her faithful ones return to the transgressions of the old life, is forced to lament tor those whom she sees lose the newness of tie- interior. Since the greal Treacher Bays to his disciples. For ii hat is <nir lea>e OTJoy or crown of rejoieiny f I Then.

Are not even ye in the presence of our Lord t And so Holy '

Job so, Church bewails her glory departed, when she Bees her f. iilit'ul ones return ti> the old life. Thus Bhe Bays, / said,

My glory shall always be made fresh; because those whom she believed were enlisted within her to Ihe new life, sh< to be lending themselves to old desin

54. Now by the name of a 'bow1 in Holy Scripture, Bometiiucs the plots of evil nun, sometimes the Day of Judgment, while sometimes the actual sacred Oracles themselves are <1< aoted. Since by a bow plots arc denoted, as where it is

Ps.64,3. said by the I V-almist, Ami Ii<i>< bent their bow, a bittt r thing. Moreover by ' a bow' the Day of the Last Judgment i^ denoted,

P«.60,S.as where it is said again by the same Psalmist, Thou hast shewed Thy people hard things, '/'//on hast made us /-, drink the nine of remorse, Thou hast given a token l<> them that fear Thee, thai they may Jly from before the l><or. For in a bow in proportion as the string is drawn out far, the arrowflies oil' the keener from it. Thus, yes, thus the Day of Judgment, in proportion as it is delayed for long that it sin. aid come, when it does come, the keener the sentence - forth therefrom. But for this reason we are nowstricken with sundry losses, in order that being amended thereby, we may then be found more prepared. Whence it is there premised, Thou hast shewed Thy people hard things, i. e. the BCOUrges of the present state, which are forerunners of the Day of Judgment, to follow far worse. Thou host made US lo drink the /fine of remorse, so that earthly joys should be converted into tears. Thou hast given a token to them that fear Thee, that they may fly from before the bow. As though he said in plain terms; ' This is the Beason of mercy, that shall be the time of Judgment.' Thus by these scourges of this present time Thou dost betoken how

Thou wilt then strike when Thou judgest DOt Sparing, Who dost now strike so sharply when Thou sparest.

55. But BOmetimeS DJ a v bow' Holy Scripture 18 denoted as well. For thai is the 'bow' ol the Church, that is the 1 bow' of the Lord, wherel'roin like arrows striking, so do terrifying sentences come to the hearts of men. Whence

,12. also it is rightly said by the Psalmist, He hath hen/ His bow, and made it ready; He hath also prepared in it the vessels

The New Testament a string to bend the bote of the Old. I \a of (It nil). He /t<i/h made His arrows for the burning ones. Boot For the Lord hath ' benl His bow,' because to all sinners XIX' He hath Bel forth threats in sacred Revelation. Ill which same bow He k prepares the vessels of death/ because according to the sentence of His Revelation, those that neglect to be reformed now, lie condemns as reprobate. In which bow also He 'made His arrows for the burning ones,' because against those persons, whom He amends by terror, He sends forth the kindled sentences of words. Concerning this bow of the preachers it is declared by Isaiah; fVithis.7,24. arrows and with botes they (titer in thither; in this way, because the holy Apostles came for the smiting the hardness of the Gentiles' life with the keen dartings of words. What then in this place is to be understood by the name of the bow hut sacred Revelation? For by the string the New Testament, while by the bow the Old Testament, is understood. Now in a how when the string is drawn, the horn is bended: so in this same sacred Revelation, when the New Testament is read, the hardness of the Old is rendered pliant. For to the spiritual and mild precepts of this, the rigidness of the letter of the other bends itself; because whilst the New Testament as it were by a kind of arm of good practice is drawn, in the Old Testament the claims of severity are relaxed. Nor do we improperly say that the string accords with the New Testament, which it is certain came out by the Incarnation of the Lord. And so as it were the string is drawn and the horns bent; because when in the New Testament the Incarnation of our Mediator is seen, the rigidness of the Old Testament is made to bend to a spiritual signification. Therefore the holy man says, / said, My (jlory shall always be fresh, and my bote shall be renewed in mine hand.

56. ' A bow in the hand' is Holy Writ in the practising. For he holds ' a bow in his hand,' who performs by the practising the divine revelations which he learns by apprehension. Thus the * bow is renewed in the hand,' in that whatever is learnt belonging to Holy Revelation by studying is fulfilled by living accordingly. Hence also Solomon when he was describing the strong warriors of the spiritual fight, says, All holding swords, being well instructed for Cant. 3,

'tins. For what is represented in Divine Writ by 'asword,1

'— Paul laid open l>y Baying, And the twordof the Spirit, which is the word of God. No* Solomon Baith nol ' all having1 l~- but ' all holding swords;' surely because nol onl) to know the word of <i"d is admirable, but likewise to do it. I he has inn does not ' hold1 a swordi who knows indeed I >i \ i 1 1 1 • Revelation, but neglects to live according to it, and he cannot now any longer be ' well instructed t«> wars,1 who never exercises the spiritual sword that he has. For he is altogether nol equal to resist temptations, who bj living badly puts it behind him t<> hold this sword of the word of God. So then let Holy Church, which is weighed down bj subsequent pent cution, taking thought of the multitude of bad and the scarcity of good on< b, by the accents of blessed Job foreannounce her own woes, saying, Then I soul, / shall die in my nest, and I shall multiply my days as <i palm* My root is opened wide by the waters, and the dew skull stay on my harvest. My glory shall ever be i resh, mnl my bow skull be renewed in mine hand. Which Bame, whilst taking a view of all things, was never imposed on by a false hope. For they that be perfect now seemanj her supporters, but doubtless they reflect that on the crisis of temptation coming forth, the greater number of these become her enemies, who in the time of peace Beem to be her citizens. But they do not despair of all in like manner, v. t uevertheL u it very frequently falls out that those persons, touching whom they had entertained more confident assurance as to the Faith, themselves become fiercer enemies of the Faith, so that they then see those acting against the sacred Oracles, 1>\ whose working they had thought to restore those Bame sacred Oracles to the benefit of preaching. Which same tim< s, however, we lament have now already commenced, when we numbers, set within the pale of the Church, who either refuse to practise what they understand, or this very sacred

Revelation likewise disdain to see into and to Know. For turning away the hearing from the truth, they are turned to Phil. 2, fables, whilst all seek their own, not the things thai are i/i US Christ's. The written words of God every where found are presented t<> their eyes, hut men disdain to acquaint themselves with these, scarce one seeks to know what he has believed. So then let the multitude <it' g 1 men going Boon before grieve to bave their ' l>«»v\ destroyed,' which same always thought to have sacred Revelation restored 1»\ the efforts of those coming alter.

1. Ai.thoi (iii all knowledge and all lore Sacred Scripture without all comparison tar excels, to gay nothing thai it tells forth what is true; that it bids to the heavenly country; that it changes the heart of him that reads it from earthly desires t • > the embracing <>f things Above; that by its obscurer statements it exercises the strong, and bj its bumble strain Bpeaks gently to the little ones; that it is neither so shut ap, that it should come to la- dreaded, nor so open to view as to In come contemptible; that by use it remoi es weariness, and is the more delighted in the more it is meditated on; that the mind of him, who reads it, by words of a low pitch it assists, and by mi anings of a lofty flight uplifts; that in some sort it grows with the persons reading, that by uninstructed readers it is in a manner reviewed, ami yet by the well instructed is always found new; so then to gaj nothing of the weightiness of the subjects, it goes beyond all forms of knowledge and teaching even by the mere manner of its style of Bpeaking, because in one and the same thread of discourse, while it relates the text, it declares a mystery, and has the art so to tell the past, that merely hy that alone it Knowhow to announce the future, and the order of telling remaining unaltered, is instructed by the verj self-same forms of

BpeCCfa at once to descrihe things done liel'ore, and to tell things destined to he done, just as it is with these same words of ble88ed Job, who while he tells his own circumstances fen n Is ours, and while he points QUI his own sorrows in

II sped of the phrase, sounds of the eases and Occasions ol lloh Church in respecl of the meaning, for he says;

Ver. -Jl — -2-). Thev that heard me awaited my sentence,

\ x and listening kept silence at my counsel. They dared not — — to (fill any thing t<> my nurds, mat mi/ speech dropped upon them. And they waited for an- as the rain, and <>j» their mouth nidi' as for the latter rain.

2. For this awe of those under him we unquestionably u« believe to have been towards blessed Job. But as we have already often said. Holy Chinch being driven to extremities by the inflictions of heretics or carnal persons, remembers the times past, in which all that is spoken by her is listened to with tear by the faithful, and lamenting the frowardness of her adversaries, she says. They (hat heard m<> awaited a/;/ sentence, ami listening kept silence at my counsel. \s though she expressed herself in plain speech, ' Not like these forward and swoln ones, who whilst they refuse to admit the words of truth, do as it were in teaching forestall the sentences of my preaching.1 Whose disciples now ' intent upon her counsel keep silence,' because her words they dare not to impugn, but take on faith. For that they may be able to profit by these same words, tiny hear them, doubtless, not with a view to judge them, but to follow them.

3. Of whom it is rightly added, To my icords they dared nut to add any thing; surely because heretics, at that time when against her they are in liberty the most mischievous, free of all check, do ' dare to add something to her words,' in that they busy themselves as if to correct the lightness of her preachings. Which same still further adds touching the good hearers. And my speech dropped upon

4. By this dropping of speech, what else is understood but the measure of holy preaching? because it is requisite that the boon of exhortation be bestowed to each according to the capacity of his parts. And in respect of this th.it is said, To my words they dared not to add any thing; the reverential feeling of the persons hearing is extolled; but in respect of this, that is added,.//"/ my speech dropped upon them; the masters' distributing is pointed out. P'or one who teaches ought to look exactly, that he be not forward to preach more than is comprehended by the one who hears him. For it is his duty by contracting himself to let himself down to the mi tii iuit\ <>f his hearers, lest whilst he speaks lo little pen more minded to make;i display of himself than to benefit u,. " flagons bul likewise cups prepared foi the table of the Tabernacle. For what is denoted bj ' flagons1 but ample ching, and what bj cups bul the smallest and slightest speaking about God? Therefore on the table <»i the Lord there are both flagons and cups made ready, in this way itise in the teaching of sacred Revelation then- are nol onlj to be Bel forth things great and mysterious thai intoxicate, but also little and minute ones, which afford knowledge as it were in a tasting. So then let Holy Church being home down in the last times rememtx r this most discriminating disposal of hers, and lei her say, And my speech dropped upon them.

o. Where too it is fitly added, They waited for me as the) a in. and opened their mouth as for the latter ruin. I,,r the words of holy preaching we undergo as rain, when by true humility we ham the dryness of our hearts, that we may he watered by the draught of holy preaching. Whence i i.. also it is rightly said to God by the Psalmist, My soul is like earth without water to Thee. The Prophet charges us to be Es.66,1. bathed with these Btreams of teaching, Baying, //", every one that thirtieth come ye to the waters. Who whilst in the final portion of the world we now receive the words of holy preaching, as it were ' open the month of the heart to the latter rain.' For it there were not in the heart ' a i ith,'

Pi.13,9 the Psalmist would not Bay, Crafty lips in hearty and with the heart they have spoken evil things. The month of the heart, then, because we apply ourselves to the word of ihc preaching at the end, this, 1 say, we as it were open to the latter Btreams. Which same preaching came forth t" n^ bj lh. sacrifice of Him, Who says by the Psalmist, And the lijiin'i up of my hands as the evening sacrifice. For because our Redeemer at the end of the world underwent the \ iolence of thost th 1 1 persecuted Him, Himself He * gave an evening icrifice for us.' Of this ' latter rain' it is els< where written,

.11./ will give you nun, in>t/i the early y and the latter rain. For

,,',((;I II tin early ram.' b in the former period H< bestowed on His Bled the knowledge of the Law. lie- ur;lV(. boos the latter vain,' because lit" caused the mystery of His Incarnation to be preached in the last days. Which same mysterj because Holy Church ceases not to tell forth daj by day, she waters the mouths of her hearers' hearts as il wen li\ ' the latter rain.1 It goes on;

\ei. 24. If I laughed on them, they believed il not; and the light of my countenance fell not <>a the ground.

6. [f we understand this according to the words of the history, it must he imagined that the holy man had shewn himself Buch to those under him, that even in laughing he was able to be feared. But whereas he relates above that he had been ' a father tn the poor, and the comforter of the widows;' the ease needs very great penetration to discriminate how and in what way in Buch terribleuess >1 government there was likewise so much gentleness and mildness of pity there present. For without extraordinary gentleness of loving-kindness there was not this, viz. that he describes himself ' the lather of the poor, and comforter of the widows;' wdiilst again without great severity he could not even when ' laughing' be feared: on which point what else are we taught, but that such ought to be the management of governance, that he who is in command should rule himself towards those under him by this measure, that both while laughing he may be feared, and when angered be loved, that neither excessive mirth should render him contemptible, nor unlimited se\ erity make him hated? For oftentimes we break in pieces those under our charge when we maintain the energy of justice beyond what is just, which energy will surely now no longer be that of justice, if it do not keep itself under just control. And often those under us we unloose from the fear of discipline, if to our rule we let go the reins of mirth, because whilst they behold us joyful as it were at our liberty, they are themselves boldly let loose to what they are not at liberty. But that the countenance of the ruler may even when joyful be feared, it is necessary that he should himself unceasingly tear the countenance of his own Maker. For credit then is with difficulty given to that mind as to gladness, which it is known by those under its charge chasto us itself continually for the love of God. For he who with an

J \ teerioutfeai ofOodi hiafreedom from, low thought*.

job 99, uniutermitted fever of spiritual desire Beeki after, thin __?il_ abore, baa this cone into verj great doubt concerning hies, thai be is - tim< - glad of heart l" fore men. And rs ooe ili.a same blessed Job was not long afterwards to say, I i / always feared (i<><l as woven swelling over wse. For he v" feared hie Judge as immediately impending assaults of wavi a, now, non "ii the; >< > i t 1 1 to die. II" then into whose mind the Badness of the fear of God bad poured itself, rightly <li<l those under bim not believe bia joyfulness; because thej were forced oot to believe bim when he laughed, wh< hearl thej knew what unremitting sadnesa possessed under tlic fear of his Creator.

7. That also may not unsuitably be understood after the history, which is next brought in directly; And the tight of mi/ countenance fell not ">/ the ground. Since it is written;

',' again it is said by the same Solomon, The wise mansi ■ n. are in hit haul. Paul als<> said; The head of every man m

1 ' "r- Christ. So ' the wise man's eyes air in his head." in that he 1 1.:».

is ever contemplating the works of bia Redeemer that he shoul ' imitate them. So ' tin- light <>t his countenance fell ix. i mi the ground,1 because those things that are of the earth he beheld not in concupiacence.

m 1 1 '-. 8. 15nt whereas we have mad" out tl utside of the historj in brief, what lies concealed in the points belonging to mystical meaning lei n> consider well. That Christ and the Chinch are one Person, we have rerj frequently said ah< adv. and it oftentimes happens that the voice of the Head past the voice of the Bo ly, and often that the voice ot the Body passes over to the voice ol the I lead. For they that consist in one flesh, nothing hinders but that thej also accord in one voice. So then let her say in the voice of the Head touching His Elect members, let the Church say, If I laughed on them they believed it >i>>t } since for Cod to 1 laugh1 is for the wayi of the Saints to be mad" to prosper by His favour following them, \s it is^also expressed bj common uaage of those, whom in this world the caresses ot d fortune accompany; 'The time smiled upon them.1 Whenci reversely it is called the wrath of Cod to be das- lite Elect take not joy to them without feat. -401 be knyry, iiml me perish from the right wag. li then Boos tin Lord is said to be 'angry' when men lose the way <>f righteousness, the Lord is rightly described as ' smiling1 when our good works the favour of grace from Above accompanies on the w.iy. Bui all the Elect so long;b they arc in tins life never hold out to themselves the assurance of security. For being at all times alive to suspicion against temptations, they dread the plottings of the hidden enemy, who even on temptation ceasing, are greatly disturbed even by the m< re Buspecting only. For oftentimes to many he< dles> security has proved great hazard, so that the plots of the crafty enemy the) should be made acquainted with, nol when tried, but when already laid low. For we have always to he on the watch, that the mind unceasing in its solicitude never be slackened in its heavenly hint, that abandoning what is painful, laid low in loose thoughts as in a hind of soft litters, the mind he not all undone and prostitute itself to that corrupter the devil on his coming. But the soul must al be gathered np for the encounter of the adversary, always there must he caution provided against secret snares. For hence the Prophet Habakkuk saith; I will stand upon wyHab. 2, watch. Hence again it is written; Set thee up a a mtch /lTi 31 tower, make thee bitternesses, { thou thatpreachesi glad tidings 21- to Sion1."] Hence it is said by Solomon, Happy in the man ' not in that always fearethi but lie that harden eth h%s heart shall Vln'x fall into mischief. Hence he saith again; Everyman AaM28, 14. his sword upon his thigh, because of fears in lite night. Th 1 fears in the night' are the hidden snares of temptation. But ' the sword upon the thigh' is watch on guard, keeping down the enticements of the thsh. So then that ' the fear by night,' i. e. secret ami sudden temptation, may not creep upon us, it i> always necessary that the' sword' of watching placed thereon should press our thigh. For holy men are so assured touching hope, that nevertheless they are ever mistrustful touching temptation, as being those to whom it is

I; Serve tin- Lord with fear, ami rej dee unto Him with P»«2,ii. trembling: so that by hope rejoicing should be produced, and by mistrust ' trembling.' In whose voice the Psalmist saith again. Let my heart rejoia that it may fear T7iyT».86, Name, Wherein it i^ to be noted, that he does not say, 'Let thai it ma] be assured;1 bat, 'lei ii rejoice thai it ma) i •'• Foi they remember thai though their court loci 1" made to su< <■« • d, thej an still in thi-* life, touch- L.ing which it is said by thai same Job; The l\fe of man ///-<>// xrth is trial. Thej remember again that it is written; I i '■'• //,, corruptible body presseth down ih<- soul, <nui th< earthly tabernacle weigheth down ihr mind, that museth n/nm many things. Thej remember and they stand i>i fear, and they c 1 • > nol dare t" promise to themselves in themsi lv< - assured' ness, bul being Bel between the joj of hope an«l the fear of temptation, they trusl and thej fear, thej an heartened and thej falter, they are assured and they are distrustful. Therefore it is well said by tin1 voice of th< i Lec1 member under a figure of our Head, //' / laughed <>n Hum. they believed it not. B< c wise our Redeemer as it were Bmiling <>n us we do do! beli ve when His man) gifts now bearing their testimony, • once receive the boon <>f llis favour, and yet still go faltering under His judgment for our own frailty.

«.». I.■ i as se< how to Paul tin re i^ henceforth both a 'smiling1 through grace from Above, and be himself still 'believes not' as it wen through the fear <>! misgiving. Alreadj the Lord as it were Bpeaking t<> him from Hi and wbilsl opening hi- eyes inwardly, closing them outwardly, had displayed the power of His Majesty: already He ". had said to Ananias concerning Him; For he is • > ch unto Me. Alreadj he had been transported to the

'-'•'-'• third heaven above himself. Already carried into Paradise he had heard mystic winds, which he might nol tell, and i Cor. yet being still fearful he Bays. But I keep under un/ Inula ami a 27. *.. " ' bring it into subjection, lest ilmi by any means when I have

I', ■ acfu 'I I" others I should be <i castaway. See how to Divine

:e sinilin^ mi him be already trusts in r< Bpecl ol hope, and

\it trusts not in respect of self-assurance. Foi that these words agrei perfectly with the words <>l oor Redeemer, those subjoined do also declare, whenil is said, And the light of my countenance did not hill upon the earth* Forwhal is styled

• tin earth1 bul the Binner, t<» whom it was Baid by the first

■ Hi oce; Earth thou art, and unto earth shali thou return ' li^ht of the I, oid's countenance does nol fall to the earth,1 because the brightness of llis Vision does nol appear to sinners. Tims ii is written; Lei tin- ungodly man moved away that Juy see noi the <//<>rt/ of God. For light would a-* ii were fall upon the earth, if when He comes 10. in tin- Last Judgment, He manifested the brightness of His Majesty t<> sinners.

10. But if we receive these words in the voice of Holy Church, we may not unsuitably understand thai ' the Light of her countenance does not fall upon the earth," because to them that arc busied in earthly courses she forbids to preach the highest mysteries of her contemplation. For what is strong she forbids t<> be spoken t<> the weak, lest whilst they hear things incapable of being comprehi uded, the] be home to the ground by the words oi pr< aching by which they should ha\e lieen lilted up. Fur the men- COrporeal light, which illumines sound eyes, darkens weak ones, ami whilst by weafe Beeing eyes the gaze i> set on the brightness of the sun, there is?ery frequently darkness produced to them from light. Thus let Holy Church being home down in the time of her persecution, hut bearing in mind her foregoing discrimination, say, The light of my countenance did not fall upon the earth. Hut hecause these words we began to take as from her Head, let us in the Same still follow out what conies after. For it is added: \ i. 25. 1 1 1 was minded to <j<> to them, I sat chief.

11. Hecause in the heart oflost sinners, the actions of the 'vfle8h are in the first place, and of the soul in the second, surely in their thoughts Christ ' sits' not ' first1 but ' last.' But each of the Elect, because above all others they mind the things that are eternal, and il there be any things of a temporal kind, they manage them with an after and the least concern; to whom it is also Baid by the preceptri ss voice of Truth, Seek ye first the kingdom of God <tu<l I lis righteous- bfatt.6, and all these things shall be added unto >/<>u,• in their heart the Lord 'sits tirst."' In which place it is fitlj prefaced, If I had been minded to </>> to Hum. For b cause, as has been said. 1 le doeth all things according to the counsel ol His Will, not in answer to our des< it. but because II ■ is Himself bo minded, the Lord enlightens us with His visitation. And bo lie both comes ' "hen He is minded,' and when He comes He * sitteth tirst," because both His Coming job -"■ in our heart is gratuitous, and the longing of the desire "t

-'•'• linn in tin- thoughi of our la an is not the save as lbs r it

Aii'l n;. / • 'i*,i king with <ni army standing round) m ii, i lull m / was the Comforter oj those Hmi mourned, \. 12. i i. Lord ' siti as a king in 1 1 1 * ■ heart,* because M< rules iht- clamouring motions "t the heart in our thinking. For in the soul which He inhabits, whilst He stirs up the dull, bridles the restless, inflames the cold, tempers the inflamed, softens down the bard, snd binds up the loose, by this mere diversity "1" thoughts, a kind of ' army.'' a^ it ils around Him.1 Or Burely He ' sittelh as King with tiny standing around Him,* because thai King, whilst II*- presides over the minds «>f the Elect, a host <>i virtues Burround. And He loo is 'tin- comforter «>!' those that.:.. mourn,1 by that promise, by which He Bays, Blessed are then •g that mourn y for they shall be comforted, And again; / will see you ayain, and your heart shall rejoice) nn<l your joy n<> limn shall take from i/<>u. Hi 1 1 the things which we hare delivered concerning the Head of Holy ('lunch, there is nothing hinders ns if we Bhould apply to the voice "f the Church as well. For in her the order of the teachers presides like a king, whom the crowd <•( her believing ones Burrounds. Which Bame multitude of b< li ivers is also rightly "Exer- called 'an army ',' because ii is nnceasingij making readj day by day against the wars oi temptations in the arraj of! works. The hearts of them that mourn Holy Church also comforts, whilst sin- considers the smils of the Elect borne <l<>\\n 1>\ the wofulness <>i the present pilgrimage, and gladdens them with the promise of the Eternal ( lountry. Moreover Bhe Bees that the hearts "t the faithful are Btricken with divine dread, and those whom she sees have beard concerning God strict things that they should stand in fear, Bhe likewise brings it to pass thai they Bhould also hear th<' ntleness oi llis pity, that thej may have boldness. 18. For thus does Holy ('lunch mix hope and fear to her believers, touching the pity and justice « • t the Redeemer, in the continued course "l her ministry: bo that they ma) not either heedlessly rely on Mercy, nor hopeless!} dread justice. with the words "i her Head Bhe cheers up those that an

Holy Church cheer* and alarms by the word of God. I alarmed, 6aying, Fear not, little flock; for if is your Father's Boos good pleasure to give you the kingdom. And again, those that are presuming bds affrights, when she says, II atch and is,ss. pray, that we enter not into temptation. Again, those that r,:iT}. are in dn ad she cheers, saying, Rejoice, because your names Luke ore written in heaven. But those presuming in themselves she affrights, when she says, / beheld Satan as lightning Jail from heaven. Those in dread she cheers when she says, My sheep hear My voice, and I know them, and they follow Jobnio, Me, and I give unto than eternal life; and they slmll never perish, neither shall any man pluck them out of 1/v Hand. l>ui those presuming in themselves she affrights, saying, And shall shin- great signs and wonders, insomuch lhal if it w tt were possible they shall deceive the very /■.'!< <-/. Those in » dread she cheers, when she says, But he that shall endure v-13- unto the end, the same shall be saved. The presuming she affrights, when she says, Nevertheless, when the Son oj Man I cometh, shall He find faith <>n the earth f The fearing she ls' "' cheers, when He says t>> the robber, To-aay shall thou be a- Hit Me in paradise. Hut she frightens the presuming, when.Judas falls from the glory of the Apostleship into the pit of hell. Concerning whom it is said, in the laying down of a declaration, I have chosen you twelve, and one of you. John 6, devil. One in dread she cheers, when she says, IfaS' another man's, shall he return unto her again? Shall not that woman be greatly polluted ■' Hut thou hast played the harlot with main/ lovers; yet return again l<> Me, saith the

Lord, lint one presuming she affrights, when she Bays,

Why criesi thou upon thine affliction? thy sorrow is in- Jer. 30, curable. One dreading she cheers, Baying, From this timef' <

at least call me, My father, thou art the guide of my4-

virginity. But the presuming one she frightens, Baying,

Thy father was an dmorite, and thy mother an Hit lite. ^- 16,

One in dread she cheers, when she Bays, Return, thou back- jer# 3 sliding Israel, saith the Lord; and I will not cause mine19, anger to fall from you; for I am holy, aaitlt the Lord; and

I a ill not keep anger for ever* But one presuming she affrights, when she debars her prophet from interceding, in the word-. Lift net up cry not prayer for them; Jar 1 will 3m. 14, not hear in the time of their crying t>> me, in the time11.

456 Job mi exampL to ruins in ttrictneti ti><<l kindm r*i u iii nl 1 1 oh ( Shurch both lifts up touching the lovingkindness ol mercy, and disquiets touching the strictness of judgment, tint in her preaching, whilst bus rightly blends both, In r Elect ma} neither presume on tin- score of righteousness sel forth, nor despair on the ground of bygone iniquity. Hist. ] i. \,\ this which li« says, And when 1 tat asa King nidi mi army around, nevertheless I was a comforter of them that mourned, it is uecessarj for us t" know thai even M according to tin- history it may rerj greatly edify the ler, if In- considers well ho* with good rulers both authoritativeness of ruling and loving-kindness of consoling are mixed together. For he Bays; And when I sat as King with >>" army around; see tin- authoritativeness "i governanci; nevertheless I was a comforter of them thm mourned; mark the service of pitifulness. For discipline or mercy is much bared, it the one 1» maintained without the other. But towards their Bubjects there oughl to he in the hearts of rulers both mercj giving comfort in j u-tiii-. and justice dealing wrath with pitiralni bs. It is hence that to the wounds of that half-dead man, who was carried by the Samaritan into the inn, there i> both wine applied ami oil, that by the wine the wounds should be bitten, and by the nil tiny should he soothed; that BO every on.' ulm lias the charge over the healing of wounds may by wine apply the biting of Btrictness, and by oil the Boftness of pitying; ih n by the wine what is putrid ma\ be made clean, and by the oil what is to be healed may be southed. Thus then

Lioness is to be mixed with severity, and a certain qualifying process by both to be performed, thai those under charge maj nut either in- made sore by much sharpni bs, nor he relaxed by Overmuch kindness. This sunk tint ark of the tabernacle betokens, in which along with the tables there the rod ami manna together; because when there is the know],.!,i, d s. ripture in the breast "i a good ruler, it there is the rod of Beverity, let (here also be the manna of weetness. Hence also David says, Thy rod and Thy staff comfort* Ime. lor-. tricken by the rod, and w< are sustained by tin stall. || then there he the strictness of the rod thai it may smite, let there also be the comfort of the ^taii ntH,K that it ma\ BU8tain. So then 1. I there he love, hut not that xxsoftens, let there 1" vigour, hut not that grates, let there he zeal, hut not that storms to excess, lei there he pitirulnesa that does DOl spare more than may he expedient. It is good to regard in the breasl of Most - mercy united with severity. Lei as Bee him loving pitifully and venting himself severely. Surely when the people of Israel before the eyes of God contracted an almost unpardonable offence, so that its Ruler heard. Get thee down; thy people have sinned; as though Ex 32 the Voice of' God said to him, 'That people which has~- fallen in so great a sin, is henceforth no longer Mine,' and subjoined, Now therefore let Me alone, that My fury may wax lmt against them, and that I may destroy them, and / will makeofthi e a great nation,• once and again in behalf of the people that he was set over presenting himself as a bar to the assault of God in His indignation, he saith, Either forgive them this sin; or if not, blot me, I pray Thee, nut of Thy book which Thou hast written. Let us reflect then with what bowels he loved that people, for whose life he begged to have himself blotted out of the book' of life. But yet this one who is tied and hound with such gnat love of his people, let us consider with what warmth of righteousness he is inflamed against it> Bins. For directly that by the fust request he obtained pardon of the offence, that they should not be blotted out. coming to that people he Bays, Put t very //">■// //is sword by his side, and go in ">"^ex. 32 out from gate to gate throughout the camp, and slay every^- 28< man his brother, and every man his companion, and every man his neighbour. And there fell of th<- people that day about twenty three thousand men. See, he who begged for the life of all even with his own death, killed the life of a tew with the BWord. Within he burned with the lire of love, without he was inflamed by the warmth of severity. So great was his pi ti fulness, that hi' did not hesitate to offer himself to death in the sight of the Lord in their behalf, such was his severity, that those whom he had feared to have stricken by divine power, he did himself Strike with the sword of judgment; he so loved those whom he was set over, that in their behalf he did not even spare himself, and yet the ns offending, whom he loved, he 10 persecuted, thai even when the Lord spared them, he laid then low. Il<>th wayi ■ forcible ambassador, both ways an incomparable mediator; the caust of the people he pleaded l bj prayers, the cause of God h< pleaded before the people will: Within loving he nithstood the wrath of G by entreating, without veuting himseli hn c Dsumed sin by smiting. He snccoun all qaickly by the death "i.1 i.-w being manifested Therefore Almighty < i < >< i listened the sooner to lli- faithful servant dealing in behalf of the people, becausi He saw what be was of himself about i<> (1>» upon the people in behalf »>t" God. In the governance therefore <>!' the people aioses blended both, thai neither >}n 'iilil discipline be lacking t<> mercy, nor mercy to discipline. Hence lure also il is said answerably to eithei llencj | l"i/ when I sat as u King with an army around, nevertheless I wasa comforter of them that mourn* d.

m - sit with an army around1 is the rigour and discipline of governance, but ' to comfort the hearts of them that mourn1 is the ministration of pitifulneas, Bui 1>< cause in the midsl of all this it is necessarj that the line of interpre- A1.T.1 ■«.. tation should fall back to the spiritual meaning, H0I3 Church when borne down by her adversaries in the last times, calls t.i mind the laws of her past ince, rails t:) mind too wtial great bene6ts of pitifulness she displayed to them that were affli< ted. vVhose discipline and mercj are then derided by the light of mind. And hence it is added;

Chap. \\\. 1. Bui now they Unit are younger than I hare mi in dei ision. \i. 16. All heretics when compart <1 to the age of the Church Universal are fitly railed 'younger1 in lime, became they went forth out of her, not the out of them. Wh< nee if is n right!} also said 1>\ John j They went out from ustbui they wen not of us: for if they luul been of u<, they would no doubt have continued with us. For ' they thai are younger in nine deride Huh Church,1 when they thai went out from lnT. set it nought the words <<i her instruction; concerning whom it is further added;

Wh<> is the ' flock1 of llolv Church Bavins the multitude Boos

\ x of the faithful? Or who else are called ' the dogs1 oi this flock, but the holy Teachers, who became th«' guardians of those believers! Which same whilst in behalf of their Lord they cried aloud, given up to daily and nightly watcbings, uttered, so to say, loud harks of preaching. Concerning whom it is said to that Church by the Psalmist, The tongueVa.68,

"f Thy dogs /'/•"/// the enemies by the same. Since there ari some that being recalled from the worshipping of idols arc made the preachers of God. So ' the tongue of the dogs1 oi the Church goeth forth from enemies, because the Gentiles that are converted the Lord makes even preachers. Whence thr slowness of the Jews, who refused to Bpeak in God's behalf by the Prophet upbraiding them is made nutter of blame, where he says, they are all dumb dogs, they cannot u. 66, baric.

16, Now we speak of the fathers of Heretics meaning those whom we style ' 1 Eeresiarchs,1 by whose evil preaching, i. e. by the seed ot speaking, the peoples following them were begotten in error. So then Holy Church ' disdains to sei the fathers' of heretics ' with the dogs of her flock,' because the founders of erring tenets on trying she rejects, and contemns to number them among the true Fathers. Which persons though they seemed to have recalled some from the erroneousness of heathenism, to have trained the practices of some to the doing what i^ right, yet for this that they did not think right things of God, she docs not ' t them with the dog8 of the flock," because she do, s imt rank them with right preachers. For it is plain that Alius, Photinus, bfacedonius, N< Btorius, Eutycbes, I lioscorus, Set erus, and numbers like to these, endeavoured bj teaching and persuading to appear fathers. But their errors the Holy Church Universal trying with strict severity, does not ' number thos persons among the k< epei- ot her fl< ck,' whom she condemns as breaking up thr unity of that flock. Of which same it is said to the Ephesians hv the voice ol Paul, l'<>/ /Aet«2o, know this, (Imi after my departing shall grievous wolves enter in among you, not sparing tin- Hock. And becaua ii sometimes happens that heretics in proportion as they fall more into the erroneousnesa <■! misbelief, guard them-

?• Belvee the more fully in outward pracdsing, bo thai the} maj appear t" '1" greal things above the rest "i the world, the Holy Church I niversal sets at nought all their works, which >h, observes d<> not come forth by the authority of faith. Whence also it is rightlj added by the roice <>i" 1>1 Job,

\ i!. 2. The power <;/' whose hands wot nothing to me, ami hi' iii'>' itse(f they were accounted unworthy. vii 17. ' Power in the hand1 is greatness in practising. But w the power of the hands1 of I [erotica is reckoned ' as nothing to' Holy Church, because Bhe b< bb that, the true faith being lust, whatsoever thej do it is of no merit. For the charity of (Jod.unl our neighbour they forsake, who 1 » * » 1 1 1 imagine what is false concerning God, and by wrangling are separated from their neighbours. But ' the Btn Dgth <>i" the hands1 without charity the great preacher bears witness is of u<> avail, in that be says, And though I bestow all my goods to 1<-i- feed the poor, "mi though I give my body to be burned, have not charity^ it prpfiteth /in- nothing. But sometimes Heretics perform mgns and miracles as well, but in order that they maj here receive back the rewards of their chastening and abstinence, i. •-. the praises, which they go alter. r. And hence it is Baid by the voice of the Redeemer, Many will sai/ to Me in //m/ day. Lord, Lord, have we not protied in Thy Name, and in Thy Name have rust out devils, unit in Thy Name done many wonderful works* And then will I profess unto them, I never knew you, depart from Me, ye that work iniquity. B\ which same sentence what i^ there given to be understood, but thai in man it is the humbleness of charity and not the Bigns <>!' miraculous virtues that ought t<> I » * - revered? Whence Holy Church now, even if there be any miracles of heretics performed, Bets it at nought, bi cause she Bees that th< Be are n<> proof of holiness. Since the way to prove holiness is not to perform miracles, but to love everj man as one's self; and con* cerning God t«» think what is true, and of his fellow-creature to think better things than of himself. For that true power in love, and not in the m inifesting of a miracle, ' Truth"

shews, Who Bays, By this shall "II men know i//"i ye are Boos My disciples, if ye have love one to another. For He Who sa\ v not, * in tliis shall it be known thai ye are M\ disciples, If ye —lull perform miraculous signs,* but Who saith, * if ye i love one to another,1 plainly proves that it is not miracles but charity alone that proves tin' true servants of God. So the witness to the heavenly discipleship is the gift of brotherly charity. Which same love, because all heretics refuse to have, whilst they are divided from the Unity of the Church Universal, it is justly said concerning them; (Iw strength of whose hands was nothing to iif. \nd because to these same sijjms, that they s< t forth, they do n<»t accord themselves by any humility, it is rightly added,.//"/ of Iif'' itself they were accounted unworthy. Or indeed, all hen ties Holy Church declares unworthy of life itself, for this reason, because under the Name of Christ, they fight against the Name of Christ. Of whom it is yet further added;