Ver. 19. My root is opened beside the waters.
4i0 Christ set as a Tree hy the stream of mart's race.
Job 29, 51. For 'by the waters the root is opened,' when, for ^^;.- receiving the streams of truth, secretly the thought of the h ^- "' mind is spread out. For as we have already said in a former 81- book, in Holy Writ by the term of 'the root' the hidden thought is used to be denoted. Therefore " our root we open by the waters," when to the Interior watering we stretch the thought of the secret heart." Which same words if we cany on to the voice of Holy Church, her ' root' must be talieu for the very Incarnation our Redeemer itself. Which ' root is opened by the waters,' in that God Invisible by the assumption of His Manhood was laid open to the regardings of our sight. Since the Creator, Who was not able to be seen in the Godhead, took to Him from us that whereby He might by us be seen. So ' the root is opened by the waters,' because the Author of the human race by means of His human nature is manifested to human beings. Whence Ps. 1,3. also it is rightly said by the Psalmist, And lie shall be like a tree that is planted beside the runnings of waters. For ' the runnings of waters' are the daily passings by of peoples Luke23, dying off. And Truth saith concerning Itself, If theij do ^^' these things in the green tree, what shall be done in the dry? And so there ' is a tree beside the runnings of waters,' because, whilst putting forth fruit and the covering of His shade for us, the Creator appeared in the flesh, that by a rising again He might stay the human race, which by a falling off" was day by day going on into death. It goes on; And the dew shall stay on my harvest. xxix. 52. Understand, / said. For the harvest of Holy Church is not inappropriately taken to be, when perfect souls withdrawn from their bodies, like ripe crops cut away from the ground, are transported into the heavenly granaries; which same because it takes place not by our own power, but by heavenly grace vouchsafing it, he saith well. And the dew shall stay on my harvest. For the dew falls from above, but the harvest is gathered in from below. And so ' the dew stays on the harvest,' because grace coming from above causes it, that we should be meet persons to be gathered in from the world below. For by that same 1 Cor ^^'^^^ "'atering us from above, we bear the fruit of good 15, To. practice. Whence also it is rightly said by Paul, But by the grace of God I am what I am; and His grace, which Book was bestowed upon me, was not in vain. For if it be enquired ^^^' what is the dew coming from above, he tells us, By the grace of God I am what 1 am. If we look at the crop growing up beneath the dew, he sajs. And His grace was not in vain in me, but I laboured more abundantly than they all. It proceeds;
Ver. 20. My glory shall always be fresh in me, and my bow shall be renewed in mine hand.
53. Understand, / said; since all is joined on to the xxx. sentence above, that is introduced next in a continuous thread of discourse, when he says, The7i I said, 1 shall die in my nest, and I shall multiply my 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 be fresh in me, and my bow shall be renewed in mine hand. To all that know what is true it is clear, that to the old life qualities of evil are proper, to the new qualities of virtue. Thus it is hence that Paul saith. Putting off the old Col.2,9. man with Ids deeds, and putting on the new man. Hence he says again, Our old man is crucified with him. Hence Rom. 6, the Psalmist speaking in a type of man, as being caught in the midst of evil spirits, saith, / have waxed old amongst allVs.G, 7. mine enemies. 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 newness. Blessed Job then so tells his own case that he represents ours, because Holy Church, when she sees her faithful ones return to the transgressions of the old life, is forced to lament for those whom she sees lose the newness of the interior. Since the great Preacher says to his disciples. For what is our hope or joy or crown of rejoicing f i Thess. Are not even ye in the presence of our Lord? And so Holy '
Job 29, Church bewails her glory departed, when she sees her ^^" failhfid ones return to the old life. Thus she says, / said,
^^^'^^' iMy (;lorij shall always be made fresh; because those whom she believed were enlisted within her to the new life, she sees to be lending themselves to old desires.
54. Now by the name of a 'bow' in Holy Scripture, sometimes the plots of evil men, sometimes the Day of Judgment, while sometimes the actual sacred Oracles themselves are denoted. Since by a bow plots are denoted, as where it is
Ps.64,3,said by the Psalmist, And have bent their bow, a bitter thing.
Moreover by ' a bow' the Day of the Last Judgment is denoted, Ps.60,3. as where it is said again by the same Psalmist, Thou hast
*■ shewed Thy people hard things, Thou hast made ns to drink the wine of remorse. Thou hast given a token to them that J fear Tliee, that they may jiy from before the how. For \\\ a bow in proportion as the string is drawn out far, the arrow s flies off the keener from it. Thus, yes, thus the Day of i Judgment, in proportion as it is delayed for long that it should come, when it does come, the keener the sentence goes forth therefrom. But for this reason we are now stricken 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 scourges of the present state, which are forerunners of the Day of Judgment, to follow far w orse. Thou hast made us to drink the wine 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 season 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 not sparing, Who \ dost now strike so sharply when Thou sparest. |
55. But sometimes by a ' bow' Holy Scripture is denoted as well. For that is the ' bow' of the Church, that is the ' bow' of the Lord, wherefrom like arrows striking, so do terrifying sentences come to the hearts of men. Whence Ps.7,i2.also it is rightly said by the Psalmist, He hath bent His bow, and made it ready; He hath also prepared in it the vessels
TJie New Testament a string to bend the bow of the Old. 443 ' of death, He hath made His arrows for the burning ones. Book For the Lord hath ' bent His bow,' because to all sinners ^^^' He hath set forth threats in sacred Revelation. In which ' same bow He ' prepai'es the vessels of death,' because according to the sentence of His Revelation, those that neglect to be reformed now, He condemns as reprobate. In ^^ hich bow also He ' made His arrows for the burning ones,' because against those persons, whom He amends by terror, He sends fortli the kindled sentcmces of words. Concerning this bow of the preachers it is declared by Isaiah; lVilhls.7,24. arrons and with hows they enter 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 but sacred Revelation.? For by the string the New Testament, while by the bow the Old Testament, is understood. Now in a bow 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 glory shall aluays he fresh, and my bow shall be renewed in mine hand.
56. ' xA. 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 appi'ehension. 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,
Job 29, tears. For what is represented in Divine Writ by ' a sword,' __£^Paul laid open by saying, And the sword of the Spirit, which Eph.'e"'*'*' ^^'^ «^'0''^ ¥ God. Now Solomon saith not ' all having' 17. but ' all holding swords;' surely because not only to know the word of God is admirable, but likewise to do it. For he has but does not ' hold' a sword, who knows indeed Divine Revelation, but neglects to live according to it, and he cannot now any longer be ' well instructed to wars,' who never exercises the spiritual sword that he has. For he is altogether not equal to resist temptations, who by living badly puts it behind him to hold this sword of the word of God. So then let Holy Church, which is weighed down by subsequent persecution, taking thought of the multitude of bad and the scarcity of good ones, by the accents of blessed Job foreannounce her own woes, saying, Then I said, I shall die in my nest, arid I shall ninltiply my days as a palm. My root is opened wide by the tvaters, and the dew shall stay on my harvest. My glory shall ever be fresh, and my bow shall be renewed in mine hand. Which same, whilst taking a view of all things, was never imposed on by a false hope. For they that be j^erfect now see many 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 seem to be her citizens. But they do not despair of all in like manner, yet nevertheless 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, by whose working they had thought to restore those same sacred Oracles to the benefit of preaching. Which same times, however, we lament have now already commenced, when we I see 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 that are Jesus Christ's. The written words of God every where found are presented to their eyes, but men disdain to acquaint themselves with these, scarce one seeks to know what he has believed. So then let the multitude of good men going Book before grieve to have their ' bow destroyed,' which same -^~ — '- always thought to have sacred Revelation restored by the efforts of those coming after.
1. Although all knowledge and all lore Sacred Scripture without all comparison far excels, to say nothing that 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 to the embracing of things Above; that by its obscurer statements it exercises the strong, and by its humble strain speaks gently to the little ones; that it is neither so shut up, that it should come to be dreaded, nor so open to view as to become contemptible; that by use it removes 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 meanings 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, and yet by the well instructed is always found new; so then to say 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 speaking, 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 by that alone it knows how to announce the future, and the order of telling remaining unaltered, is instructed by the very self-same forms of speech at once to describe things done before, and to tell things destined to be done, just as it is with these same words of blessed Job, who while he tells his own circumstances foretels ours, and while he points out his own sorrows in respect of the phrase, sounds of the cases and occasions of Holy Church in respect of the meaning. For he says;
Ver. 21 — 23. T/iey that heard tne awaited my sentence, Book and listening kept silence at my counsel. They dared not '—
to add any thing to my words, and my speech dropped upon them. And they waited for me as the rain, and opened their mouth icide as for the latter rain.
2. For this awe of those under him we unquestiouably iibelieve to have been towards blessed Job. But as we have already often said, Holy Church 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 fear by the faithful, and lamenting the frowardness of her adversaries, she says. They that heard me awaited my sentence, and listening kept silence at my counsel. As 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.' Whose disciples now ' intent upon her counsel keep silence,' because her words they dai'e not to impugn, but take on faith. For that they may be able to profit by these same words, they hear them, doubtless, not with a view to judge them, but to follow them.
3. Of whom it is rightly added. To my words they dared not to add any thing; surely because heretics, at that time when against her they are in liberty the most mischievous, fi-ee of all check, do ' dare to add something to her words,' in that they busy themselves as if to correct the rightness of her preachings. Which same still further adds touching the good hearers. And my speech dropped 2ipon them."
4. By this dropping of si)eech, 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 that 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, Aiid my speech dropped upon them; the masters' distributing is pointed out. For one who teaches ought to look exactly, that he be not foi'^\'ard 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
Job 29, infirmity of his hearers, lest whilst he speaks to little persons 5ill^' lofty things, which for that reason will not profit them, he be ''^''^^'^'more minded to make a display of himself than to benefit Ex. 25, his hearers. Now at the Lord's bidding, there are not only \q[^^' flagons but likewise cups prepared for the table of the Tabernacle. For what is denoted by ' flagons' but ample preaching, and what by cups but the smallest and slightest speaking about God? Therefore on the table of the Lord there are both flagons and cups made ready, in this way because in the teaching of sacred Revelation there are not only to be set forth things great and mysterious that intoxicate, but also little and minute ones, which afford knowledge as it were in a tasting. So then let Holy Church being borne down in the last times remember this most discriminating disposal of hers, and let her say, And my speech dropped upon them.
5. Where too it is fitly added. They waited for me as the rain, and opened their mouth as for the latter rain. For the words of holy preaching we undergo as rain, when by true humility we learn the dryness of our hearts, that we may be watered by the draught of holy preaching. Whence Ps. 143, also it is rightly said to God by the Psalmist, 3Iy soul is like earth without water to Thee. The Prophet charges us to be
Is. 55,1. bathed with these streams of teaching, saying. Ho, every one that thirsteth 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 mouth of the heart to the latter rain.' For if there were not in the heart ' a mouth,'
Ps.12,2. the Psalmist would not say. Crafty lips in heart, and with the heart they have spoken evil things. The mouth of the heart, then, because we apply ourselves to the word of the preaching at the end, this, I say, we as it were open to the latter streams. Which same preaching came forth to us by Ps. 141, the sacrifice of Him, Who says by the Psalmist, And the lifting up of my hands as the evening sacrifice. For because our Redeemer at the end of the world underwent the violence of those that persecuted Him, Himself He ' gave an evening
Deut.ii, / will give you rain, both the early, and the latter rain. For bestowed on His Elect the knowledge of the Law. He ' gave Book the latter rain,' because He caused the mysleiy of His —
Incarnation to be preached in the last days. Which same mystery because Holy Church ceases not to tell forth day by day, she waters the mouths of her hearers' hearts as it were by ' the latter rain.' It goes on;
Ver. 24. If I laughed on litem, they believed it not; and the light of my countenance fell not on the ground.
6. If we understand this according to the words of the history, it must be imagined that the holy man had shewn himself such 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 to the poor, and the comforter of the widows;' the case needs very great penetration to discriminate how and in what wav in such terriblencss of "overnment 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 father of the poor, and comforter of the widows;' whilst 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 v/hile laughing he may be feared, and when angered be loved, that neither excessive mirth should render him contemptible, nor unlimited severity 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 fear 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 chastens itself continually for the love of God. For he who with an
Job 29, uniutennitted fever of spiritual desire seeks after things __?ll_ above, has this come into very great doubt concerning him, "'*''^' that he is sometimes ^lad of heart before men. And hence that same blessed Job was not long afterwards to say, For I always feared God as waves swelling over me. For he so feared his Judge as immediatelv impending assaults of waves, now, now on the point to die. He then into whose mind the sadness of the fear of God had poured itself, rightly did those under him not believe his joyfulness; because they were forced not to beheve him when he laughed, whose heart they knew what unremitting sadness possessed under the fear of his Creator. \
7. That also may not unsuitably be understood after the history, which is next brought in directly; And the light of my countenance fell not on the ground. Since it is written;
Prov. But the eyes of a fool are in the ends of the earth. And
1 Cor. Christ. So ' the wise man's eyes are in his head,' in that he
' is ever contemplating the works of his Redeemer that he should imitate them. So ' the light of his countenance fell not on the ground,' because those things that are of the earth he beheld not in concupiscence.
Alleo. 8. But whereas we have made out the outside of the history in brief, what lies concealed in the points belonging to mystical meaning let us consider well. That Christ and the
Church are one Person, we have very frequently said already, and it oftentimes happens that the voice of the Head passes to the voice of the Body, and often that the voice of the Body passes over to the voice of the Head. For they that consist in one flesh, nothing hinders but that they 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 not; since for God to
' laugh' is for the ways of the Saints to be made to prosper by His favour following them. As it is also expressed by common usage of those, whom in this world the caresses of good fortune accompany; ' The time smiled upon them.'
Whence reversely it is called the wrath of God to be dis- Ps.2,i2.abled from good practice. As it is written; Lest the Lord he ani/ry, and ye periiih from the right way. If then Book the Jjord is said to be ' angry' when men lose the way of ^^' righteousness, the Lord is rightly described as ' smiling' when our good works the iavour of grace from Above accompanies on the way. But all the Elect so long as they are in this life never hold out to themselves the assurance of security. Yov being at all times alive to suspicion against temptations, they dread the plottings of the hidden enemy, who even on temptation ceasing, are greatly distin'bed even by the mere suspecting only. For oftentimes to many heedess security has proved great hazard, so that the plots of the crafty enemy they should be made acquainted with, not when tried, but when already laid low. For we have always to be on the watch, that the mind unceasing in its solicitude never be slackened in its heavenly bent, that abandoning what is painful, laid low in loose thoughts as in a kind of soft litters, the mind be not all undone and prostitute itself to that corrupter the devil on his coming. But the soul must always be gathered up for the encounter of the adversary, always there must be caution provided against secret snares. For hence the Prophet Habakkuk saith; / will stand upon my Hab. 2, watch. Hence again it is written; Set thee up a uatch j'^^^^^ toicer, make thee bitternesses, [thou that preachest glad tidings 21. to Sion^."] Hence it is said by Solomon, Happy is the man ^"aot'm that always feareth; hut he that hardeneth his heart shall -prov. fall into mischief. Hence he saith again; Every man hath^^j^'^- his sword upon his thigh, because of fears in the night. Thes. * fears in the night' are the hidden snares of temptation. But ' the sword upon the thigh' is watch on guard, keepingdown the enticements of the flesh. So then that ' the fear by night,' i. e. secret and sudden temptation, may not creep upon us, it is 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 said; Serve the Lord with fear, and rejoice unto Him ju:^«7/tPs.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 rejoice thai it may fear Thy Ps. 86, Name. Wherein it is to be noted, that he does not say, ' Let
Job 29, it rejoice that it may be assured;' but, Met it rejoice that it — Hli-may fear.' For they remember that though their course of Ai.LEo. ^j^j^jj^jp^ ^,g made to succeed, they are still in this life, touch- Job 7, i.ing which it is said by that same Job; The life of man upon Wisd.9 earth is trial. They remember again that it is written; For ^^' the corruptible body presseth down the soul, and the earthly tabernacle weiyheth doion the mind, that museth upon many things. They remember and they stand in fear, and they do not dare to promise to themselves in themselves assuredness, but being set between the joy of hope and the fear of temptation, they trust and they fear, they are heartened and they falter, they are assured and they are distrustful. Therefore it is well said by the voice of the elect member under a figure of our Head, //' / laughed on them, they believed it not. Because our Redeemer as it were smiling on us we do not believe when His many gifts now bearing their testimony, vre at once receive the boon of His favour, and yet still go faltering under His judgment for our own frailty.
9. Let us see how to Paul there is henceforth both a ' smiling' through grace from Above, and he himself still ' believes not' as it were through the fear of misgiving. Already the Lord as it were speaking to him from Heaven, and whilst opening his eyes inwardly, closing them outwardly, had displayed the power of His Majesty: already He Acts 9, had said to Ananias concerning Him; For lie is a chosen 2 Cor. vessel unto Me. xAlready he had been transported to the 12,2. third heaven above himself. Already carried into Paradise he had heard mystic words, which he might not tell, and Q ^^^' yst being still fearful he says, But I keep under nvy body and bring it into subjection, lest that by any means ivhen I have preached to others I should be a castaway. See how to Divine grace smibng on him he already trusts in respect of hope, and yet trusts not in respect of self-assurance. For that these words agree perfectly with the words of our Redeemer, those subjoined do also declare, when it is said, And the light of my countenance did not fall upon the earth. For what is styled ' the earth' but the sinner, to whom it was said by the first Gen. 3, sentence; Earth thou art, and unto earth shall thou return? So ' the light of the Lord's countenance does not fall to the earth,' because the brightness of His Vision does not appear to sinners. Thus it is written; Let the unci odlii man Book he removed away that he see not the glory of God. For light would as it were fall upon the earth, if when He comes lo. ' in the Last Judgment, He manifested the brightness of His Majesty to sinners.
10. But if we receive these words in the voice of Holy- Church, we may not unsuitably understand that ' the light of her countenance does not fall upon the earth,' because to them that are busied in earthly courses she forbids to preach the highest mysteries of her contemplation. For what is strong she forbids to be spoken to the weak, lest whilst they hear things incapable of being comprehended, they be borne to the ground by the words of preaching by which they should have been lifted up. For the mere corporeal light, which illumines sound eyes, darkens weak ones, and whilst by weak seeing eyes the gaze is set on the brightness of the sun, there is very frequently darkness produced to them from light. Thus let Holy Church being borne down in the time of her persecution, but bearing in mind her foregoing discrimination, say, The light of my countenance did not fall upon the earth. But because these words we began to take as from her Head, let us in the Same still follow out what comes after. For it is added:
Ver. 25. // / was minded to go to them, I sat chief
11, Because in the heart of lost sinners, the actions of the iv. flesh are in the first place, and of the soul in the second, surely in their thoughts Christ ' sits' not ' first' but ' last.' But each of the Elect, because above all others they mind the things that are eternal, and if there be any things of a temporal kind, they manage them with an after and the least concern; to whom it is also said by the preceptress voice of Truth, Seek ye first the kingdom of God and His righteous- Matt. 6, ness, and all these things shall be added unto you; in their * heart the Lord ' sits first.' In which place it is fitly prefaced. If I had been minded to go to them. For because, as has been said. He doeth all things according to the counsel of His Will, not in answer to our desert, but because He is Himself so minded, the Lord enlightens us with His visitation. And so He both comes ' when He is minded,' and when He comes He * sitteth first,' because both His Coming
Job 29,111 our heart is gratuitous, and the longing of the desire of 25. jji,^ in tlie thought of our heart is not the same as the rest ALLK6. ^^ ^^^j. jggi^gs It goes on;
Jnd when I sal as a king with an army standing round, nevertheless I u:as the Comforter of those that mourned. V. 12. The Lord ' sits as a king in the heart,' because He rules the clamouring motions of 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 do\ni the hard, and binds up the loose, by j|Jfe.< this mere diversity of thought*, a kind of ' army,' as it were, ' stands around Him." Or surely He ' sitteth as King with an armv standing around Him,' because that King, whilst He presides over the minds of the Elect, a host of virtues sun-ound. And He too is ' the comr'orter of those that Mat. 5. mourn,' by that promise, by which He says, Blessed are they John 16 ^^"^^ mourn, /or they shall be com/orted. And again; / uill 22. see you again, and your heart shall rejoice, and your joy no man shall take from you. But the things which we have delivered concerning the Head of Holy Church, there is nothing hinders us if we should apply to the voice of the same Church as well. For in her the order of the teachers presides like a king, whom the crowd of her believing ones surtounds. Which same multitude of believers is also rightly "Exer- called ' an army^,' because it is unceasingly making ready j day by day against the wars of temptations in the artay of ' good works. The hearts of them that mourn Holy Church also comforts, whilst she considers the souls of the Elect borne down by the wofulness of the present pilgrimage, and gladdens them with the promise of the Eternal Country. I Moreover she sees that the hearts of the faithful are stricken with divine dread, and those whom she sees have heard concerning God strict things that they should stand in fear, she likewise brings it to pass that they should also hear the gentleness of His pity, that they may have boldness.
13. For thus does Holy Church mix hope and fear to her believers, touching tlie pity and justice of the Redeemer, in the continued course of her ministrv: so that thev may not either heedlessly rely on Mercy, nor hopelessly dread justice. For with the word.'s of her Head she cheers up those that are alarmed, saying, Fear not, Utiiejiock; for it is your Fathers Book good pleasure to give you the kingdom. And again, those that are presuming she affrights, when she savs, fJ'atch and 12.32.
are in dread she cheers, saying. Rejoice, because your names l^^^e are tcritten in heaven. Bat those presuming in themselves '" ' she affrights, when she says, / beheld Satan as lightning fall from hearen. Those in dread she cheers when she says,
Me, and I give unto them eternal life; and they shall never"" ^^'
perish, neither shall any man pluck them out of My Hand.
And shall shew great signs and wonders, insomuch that if it Matt.
were possible they shall deceive the very Elect. Those in"^'^'
unto the end, the same shali be saved. The presuming she affHghts, when she savs, Nevertheless, when the Son of Man l^-aVe cometh, -^hall He Ji/td faith on the earth / The fearing she ' cheers, when He says to the robber, To-day shall thou be uith Me in paradise. But she irightens 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, / hare chosen you twelve, and one of you Jolm 6, man put away his wife, and she go from him, and becomel. another man's, shall he return unto her again? Shall not thai woman be greatly polluted f' But thou hast played the harlot with many lovers; yet return again to Me, saith lite Lord. But one presuming she affiights, when she says, Jf'Ay criest thou upon thine affiiciion? thy sorrow is in^ Jer. 30, curable. One dreading she cheers, saying, From this time J^^ 3 at least call me. My father, thou art the guide of my^- firginity. Bui the presuming one she frightens, saying, Jliy father wax am Amorite, aud thy mother an Hittite.^^ ^^, One in dread she cheers, when she says, Bet urn, thou back- jgr. 3 sliding Israel, saith tlie Lord; and I will not cause niine^^- anger to fall from you; for I am holy, saith the Lord; and I will not keep anger for ever. But one presuming she atirigbts, when she debars her prophet from interceding, in ihe words, Lift not up cry nor prayer for them; for I will Jer. 14, not hear in the time of their crying to me, in the tiwie^^'
Job 29,0/" their affliction: for though 3Ioses and Samuel stood.^1^: hefore me, my soul is not touard this people. Thus her Jer. 16,' hearer's mind Holy Church both lifts up touching the loving- ^" kindness of mercy, and disquiets touching the strictness of judgment, that in her preaching, whilst she rightly blends both, her Elect may neither presume on the score of righteousness set forth, nor despair on the ground of bygone iniquity. Hist. 14. Yet this which he says. And when I sat as a King with an army around, nevertheless I was a comforter of them that mourned, it is necessary for us to know that even taken according to the history it may very greatly edify the reader, if he considers well how with good rulers both authoritativeness of ruling and loving-kindness of consoling are mixed together. For he says; And when I sat as a King with an army around; see the authoritativeness of governance; nevertheless I was a comforter of them that mourned; mark the service of pitifulness. For discipline or mercy is much bared, if the one be maintained without the other. But towards their subjects there ought to be in the hearts of rulers both mercy giving comfort in justice, and justice dealing wrath with pitifulness. It is hence that to the wounds of that half-dead man, who was carried by the Samaritan into the inn, there is both wine applied and oil, that bj' the wine the wounds should be bitten, and by the oil they should be soothed; that so every one who has the charge over the healing of wounds may by wine apply the biting of strictness, and by oil the softness of pitying; that by the wine what is putrid may be made clean, and by the oil what is to be healed may be soothed. Thus then gentleness is to be mixed with severity, and a certain qualifying process by both to be performed, that those under charge may not either be made sore by much sharpness, nor be relaxed by overmuch kindness. This surely that ark of the tabernacle betokens, in which along with the tables there are the rod and manna together; because when there is the knowledge of sacred Scripture in the breast of a good ruler, if there is the rod of severity, let there also be the manna of Ps.23,4. sweetness. Hence also David says, Thy rod and Thy staff comforted tne. For we are stricken by the rod, and we are sustained by the staff. If then there be the strictness of the rod that it may smite, let there also be the comfort of the staff book that it may sustain. So then let there be love, but not that ^^' softens, let there be vigour, but not that grates, let there be zeal, but not that storms to excess, let there be piti fulness that does not spare more than may be expedient. It is good to regard in the breast of Moses mercy united with severity. Let us see 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 g^ 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 hot against them, and that I may destroy them, and I will make of thee 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^ out 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 bound with such great love of his people, let us consider with what warmth of righteousness he is inflamed against its sins. For directly that by the first request he obtained pardon of the offence, that they should not be blotted out, coming to that people he says. Put every man his sword by his side, and go in and ^^ 22 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 the 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 few with the sword. Within he burned with the fire of love, without he was inflamed by the warmth of severity. So great was his pitifulness, that he 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
Job 30, persons offending, whom he loved, he so persecuted, that ^- even when the Lord spared them, he laid them low. Both ^'*^" ways a forcible ambassador, both ways an incomparable mediator; the cause of the people he pleaded before God by prayers, the cause of God he pleaded before the people with swords. Within loving he withstood the wrath of God by entreating, without venting himself he consumed sin by smiting. He succours all quickly by the death of a few being manifested. Therefore Almighty God listened the sooner to His faithful servant dealing in behalf of the people, because He saw what he was of himself about to do upon the people in behalf of God. In the governance therefore of the people Moses blended both, that neither should discipline be lacking to mercy, nor mercy to discipline. Hence here also it is said answerably to either excellency; Avd when I sat as a King with an army around, neverfJieless luasa comforter of them that mourned. For to ' sit with an army around' is the vigour and discipline of governance, but ' to comfort the hearts of them that mourn' is the ministration of pitifulness. But because in the midst of all this it is necessary that the line of interpre-
ALLEG.tation should fall back to the spiritual meaning. Holy Church when borne down by her adversaries in the last times, calls to mind the laws of her past governance, calls to mind too what great benefits of pitifulness she displayed to them that wei*e afflicted. Whose discipline and mercy are then derided by the light of mind. And hence it is added;
Universal are fitly called ' younger' in time, because they went forth out of her, not she out of them. Whence it is
' ' trere not of us: for if they had been of us, they would no doubt have continued with us. For ' they that are younger in time deride Holy Church,' when they that went out from her, set at nought the words of her instruction; concerning whom it is further added;
Whose fathers I would have disdained to set with the dogs (f my flock.
Who is the * flock' of Holy Church savine; the multitude Book of the faithful? Or who else are called ' the dogs' of this flock, but the holy Teachers, who became the guardians of those believers? Which same whilst in behalf of their Lord they cried aloud, given up to daily and nightly watchings, uttered, so to say, loud barks of preaching. Concerning whom it is said to that Church by the Psalmist, The to)igice Pa. 68, of Thy dogs from the enemies by the same. Since there are some that being recalled from the worshipping of idols are made the preachers of God, So ' the tongue of the dogs' of the Church goeth forth from enemies, because the Gentiles that are converted the Lord makes even preachers. Whence the slowness of the Jews, who refused to speak in God's behalf by the Pro})het upbraiding them is made matter of ])lame, where he says, they are all dumb dogs, they cannot I?. 5Q, bark. ^ '
16. Now we speak of the fathers of Heretics meaning those whom we style ' Heresiarchs,' by whose evil preaching, i. e. by the seed of speaking, the peoples following them were begotten in error. So then Holy Church ' disdains to set 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 is right, yet for this that they did not think right things of God, she does not ' set them with the dogs of the flock,' because she does not rank them with right preachers. For it is plain that Arius, Photinus, Macedonius, Neslorius, Eutyches, Dioscorus, Severus, and numbers like to these, endeavoured by teaching and persuading to appear fathers. But their errors the Holy Church Universal trying with strict severity, does not ' number those persons among the keepers of her flock,' whom she condemns as breaking up the unity of that flock. Of which same it is said to the Ephesians by the voice of Paul, For /Acts 20, know this, that after my departing shall grievous wolves enter in among you, not sparing the flock. And because it sometimes happens that heretics in proportion as they fall
Job 30 away more into the erroneousness of misbelief, guard them-
Holy Church Universal sets at nought all their works, which she observes do not come forth by the authority of faith.
Ver. 2. The power of whose hands was nothing to me, and of life itself they were accounted unworthy. vii. 17. ' Power in the hand' is greatness in practising. But ' the power of the hands' of Heretics is reckoned ' as nothing to' Holy Church, because she sees that, the true faith being lost, whatsoever they do it is of no merit. For the charity of God and our neighbour they forsake, who both imagine what is false concerning God, and by wrangling are separated from their neighbours. But ' the strength of the hands' without charity the great preacher bears witness is of no 1 Cor. avail, in that he says, And though I bestow all my goods to 13, 3. j^gQ(ji the j)Oor, and though I give my body to be burned^ and have not charity, it profiteth me nothing. But sometimes Heretics perform signs and miracles as well, but in order that they may here receive back the rewards of their chastening and abstinence, i. e. the praises, which they go after. Matt. 7, And hence it is said by the voice of the Redeemer, Many will say to Me in that day., Lord, Lord, have we not prophesied in Thy Name, and in Thy Name have cast out devils, and in Thy Name done many wonderful works? And then ivill I profess unto them, I never knew you, depart from Me, ye that work iniquity. By which same sentence what is there given to be iniderstood, but that in man it is the humbleness of charity and not the signs of miraculous virtues that ought to be revered? Whence Holy Church now, even if there be any miracles of heretics performed, sets it at nought, because she sees that these are no proof of holiness. Since the way to prove holiness is not to perform miracles, but to love every man as one's self; and concerning God to think what is true, and of his fellow-creature to think better things than of himself. For that true power lies in love, and not in the manifesting of a miracle, ' Truth'
shews, Who says. By this shall all men know that ye are Book My disciples, if ye have love one to another. For He Who '-
says not, ' in this shall it be known that ye are My disciples, 35. if ye shall perform miraculous signs,' but Who saith, ' if ye have love one to another,' plainly proves that it is not miracles but charity alone that proves the 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; the strength of ivhose hands was nothing to me. And because to these same signs, that they set forth, they do not accord themselves by any humility, it is rightly added, And of life itself they icere accounted unworthy. Or indeed, all heretics 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;
18. All heretics, whilst in sacred Revelation they make it viii. their aim to dive into secrets of God beyond w^hat they are capable of, by their hunger become barren. For they do not seek those things, whereby they may train themselves to humility, may order their ways in tranquillity, keep patience, shew forth long suffering, but those alone which may prove them learned and talkers; they aim to know those things, by which they may seem to be in a special manner instructed. For they very often treat with boldness of the nature of the Divine Being, whilst, wretched as they are, they know not their own selves. And so they become ' barren by want and hunger,' because they desire to dive into those things, by which they should not bring forth the buddings of a good life. For the things which they dive into are beyond themselves. And whilst they make for that which they are unable to comprehend, they neglect to acquaint themselves with those things, by which they might have been instructed. Which same boldness of theirs the great Preacher rightly checks, saying, not to think of himself more highly than he ought Uom.
Set bounds to thine own wisdom. Plence again he says, Prov.23,
Job 30, Hast thou found honey? eat so much as is sufficient for thee, —^ — lest thou be Jilted therewith, and vomit it. For the sweet- Prov. ness of spiritual meaning he who seeks to eat beyond what ^^' ^^* lie contains, even what he had eaten he ' vomiteth;' because whilst he seeks to make out things above, beyond his powers, even the things that he had made out aright, he forfeits. V. 27. Hence he says again; Js for one to eat much honey is not good, so he that ivouldsearcJi out Majesty shall becrushed with glory. For the glory of the Invisible Ci'eator, which when searched into with moderation lifts us up, being dived into beyond our powers bears us down. Therefore heretics, because in proportion as they aim to be more completely filled by sublime perception, so much the more entirely they become empty, have it rightly said concerning them, barren by want and hunger. Since by unbounded attempts the more they go after the knowledge of heavenly acquaintanceship, the more they lose it.
19. But, on the other hand, they that in Holy Church are truly humble, and truly instructed, are taught touching heavenly mysteries, both some things when viewed to imderstand, and some things not understood to reverence, that so what they understand they may hold with reverence, and what they do not as yet understand they may look forward to with humility. Whence it is said to us by Moses, that in Ex. 12, eating the lamb, that which remaineth of it we should burn with fire; for we ' eat the lamb,' when in understanding many particulars of the Lord's human Nature, we deposit them in the belly of the mind. Wherefrom there are some things left to us, which cannot be eaten; because many particulars still remain concerning Him, which can by no means be under- % stood. Which same nevertheless are to be ' consumed with fire,' because the things which we are unable to understand concerning Him, we reserve with humility for the Holy Spirit. Which same humility very often reveals even those things to the perceptions of the Elect, which appeared to be things impossible to be understood. For the froward minds of heretics, whilst they proudly attribute understanding to themselves, as it were presume to deliver fixed decisions even touching what is unknown. Whence it comes to pass, that the self-elation itself which lifts them up in themselves within, should without drive them off from the truth, and that in the declarations of God they should hardly even Book comprehend the outward things, who thought that they had-^^^ in an especial manner gone to the bottom of spiritual secrets. Whence it is also added here;
V(;r. 3, 4. Who ijnawed in solitude, being scurvy with calamity and misery, and chewed herbs and the barks of trees.
20. That is wont to be ' gnawed,' which cannot be eaten, ix. Now heretics because they f^pply themselves to make out Scripture by their own power, assuredly never can comprehend it, which same whilst they do not make out, they, as it were, do not eat. And because, not being aided by grace from on high, they are unable to eat it, they as it were ' gnaw' it with certain efforts. Since they handle it outwardly, when indeed they endeavour but do not attain to the interior parts of it. Which same because they are separated from the society of the Church Universal, are mentioned as gnawing not any where, but ' in solitude.' To which same ' solitude' that the false teachers draw their followers. Truth long before forewarned, saying. If they shall say unto you,Mnt.24, Behold, he is in the desert, yo not forth. And these are^^' rightly recorded as ' scurvy with affliction and misery,' because they are desjiicable at once by the destructiveness of their practices, and the badness of their pei'ceptions. Who do also ' eat lierbs and the barks of trees,' because being kept off by the bar of self-exaltation, they are unable to perceive in sacred Revelation what is great and interior, but with difficulty discover therein a few things that are tender and exterior. Since by ' herbs' the plainer statements, and by ' the barks of trees' the exterior declarations of the Fathers are betokened. Those then who seek to know those things, by which they may not at all be learned, but seem to be, whilst in the sacred volumes they do not from the heart's core search out the force of charity towards God and our neighbour, are as it w^ere ' fed by the herb and the bark,' because they are either the lowest or the outer things which nourish the souls of those who carry themselves proudly. Or surely to ' eat herbs' is touching Holy Scripture to observe the least precepts, and to disregard the greater ones. Whom Truth rightly rebukes, saying, Woe itnto you. Scribes and Mat.23,
Job 30, Pharisees, hypocrites; for ye pay tithe of mint and anise — '■ — and cummin, and have omitted the weightier matters of the Law. Who do also ' eat the barks of trees,' because there are some who in the sacred volumes respect the outside of the letter only, nor keep in safety any thing belonging to the spiritual meaning, whereas they imagine that there is nothing more in the words of God, but that which they may hear on the outside. Which persons nevertheless the passion of vain glory possesses in all their errors, and the thirst after honour holds them captives, and generally by the very things that they speak they seek after nothing else but earthly profits.
Rom.l6, Concerning whom it is said by Paul, For they that are such serve not our Lord Jesus Christ, hut their own belly. Whence too it is rightly subjoined;
And jumper roots for their meat. X. 21. For the juniper tree has prickles instead of leaves, for so bristly is that which they put forth, that like to thorns it is able to prick the person handling it. Now a thorn is all sorts of sin; becanse whilst it draws into self-gratification, as it were by pricking it wounds the soul. Whence it i»
Ps.32,4. spoken by the voice of one righteous and penitent, / was turned in my calamity, while the thorn is broken, surely because the mind is turned to lamenting, that the prick of sin may be broken by repenting. But in another translation,
'^Si' mind of the penitent is brought to sorrow when the sin that has been committed is retained fixed fast in the recollection. What then is there denoted by the ' root of the juniper' saving avarice, from which the thorns of all the sins
1 Tiin. are produced? Concerning which it is said by Paul, For the ' ' love of money is the root of all evil. For that springs up covertly in the mind, and brings forth openly the prickles of all sin in the practice. Which same prickles arising from this root the great preacher immediately implies, when he subjoins. Which while some coveted after, they have erred from the faith, and pierced themselves through with many sorrows. For he who spoke of ' many sorrows' made known as it were the prickles arising from this root. So by 'junipers' we understand sins, but by « the root of junipers' what else do wo understand, but avarice, i. e. the material of sins? So Book then because heretics in their words generally go after ex - ternal gains alone, yet are not ignorant that they make up what is wrong, but do not abandon the preachings of error, whilst they wish to receive their emoluments as teachers, it is well said of them now by the voice of the holy man, and juniper roots for their meat, because whilst they tliink of avarice with all the faculties of their minds, thev are as it were fed by that nourishment, wherefrom assuredly the prickles of sins ensuing are used to be produced. Which persons if ever in sacred Revelation they seemingly discover things with sagacity, which while they do not understand, they fancy make for their statements, they directly scatter these vociferating them to their \Aretched hearers, whom they covet not the souls of but the substance. Whence it is fitly brought in next,
Ver. 5. Who carrying these sanie off from the valleys^ when they found each of them, ran to them with chnnour.
22. They ' carry them off from the valleys,' because with xi. a high spirit they gather them from the lowly sayings of the Fathers. Which same whilst they exult to have found making for their cause, they run to them with outcries, because every thing that they have a perception of, by the appetite of praise they strive to cry abroad to the ears of men. It goes on;
Ver. 6. They shall dice/ 1 in the desert places of the torrents, and in the caves of the earth, or upon the ground.
23. We give the name of torrents' to the brooks, that are xii. gathered by the winter rains, which likewise at certain seasons are dried up. Thus with justice the framers of wrong doctrines are called ' torrents;' because being cold to the warmth of charity, they grow to a height in the deaduess of the winter season; because they do not flow out with perpetual fulness, but by the jDleadings of Catholics, as by summer suns, are dried uj). And indeed the fabricators of wrong doctrines springing up against Holy Church, are already made an end of by the heat of truth, yet notwithstanding the things which they taught their disciples do not cease to maintain and to defend. Thus then they that follow the errors of those persons ' dwell in the desert places of torrents,' i. e. VOL. 11. H h
Alleg.^^^ Now what else do we take ' the caves of the earth' for, but the hidden preachings of heretics? For heretics meet together in secret conclaves in such sort, that the reverence, which they cannot invest their erring belief with by reason, they may by concealment, and that to weak souls the speech of pervertedness may appear more to be treated with awe in proportion as it is secret. Hence in Solomon the woman as Prov. 9, a type of heresy persuades, saying, Stolen waters are sweet,
Mat-24, secret preachings ' Truth' abhors, saying, Then if any man of ^*^' shall say unto you, Lo, here is Christ, or there, believe it not. And again; Wherefore if they shall say unto you.
Behold^ he is in the desert, go not forth; Behold, he is in the secret chambers, believe it not. For as the lightning cometh out of the East, and shineth even unto the West: so shall also the coming of the Son of 3Ian be. So then that is
* caves.' Thus heretics ' dwell in caves,' because they generally conceal their error by preachings in secret; that in the degree that they forbear to shew themselves to the more learned and wiser sort, they may the more irresistibly draw to them the uninstructed. Whence also the words are rightly brought in next; Or upon the gravel. For we call by the name of ' gravel' those very little stones which the water of the river draws along. Accordingly, the teachers of perverted doctrines ' dwell upon the gravel,' because they draw after them those minds of men which are not established with any stedfastness of gravity, which the streams of errors are as it ^ were ever carrying from place to place. And hence the great preacher, whereas he desired that his hearers should not be led by the chances of time, but that they might be established Eph. 4, t>y firm gravity, charged them, saying, That we henceforth 14- be no more like children, tossed to and fro, and carried about by every ivind of doctrine. Thus Holy Church, being borne down by her adversaries for a space, when she sees the bold minds of those in error insulting over her, recalls to remembrance what the behaviour of those was, saying. They shaL divell in the desert places of torrents, and in the caves of the
Heretics rejoice in thai which tvounds; are children off oolsAQl earth, or upon the gravel. For because their wrong preaching, Book the fire of charity being gone, gained power by coldness of — — '— feeling, surely it ' dwelt in the desert places of torrents.' And because it was not open and at large, it May hid' in caves. And because it held the people not fixed but lightly moved, it remained not upon the rock but ' upon the gravel.' Concerning which it is yet further added;
Ver. 7. Who rejoiced in the midst of the like, and reckoned there were delights wider brambles.
24. What do we understand by the name of 'brambles,' xiii. but those 'piercings^' of sins, which we have already '§• 21. described above. Now because fi'oward minds delight in wickednesses, which they should have bewailed, all heretics uplift themselves with vain joy in proportion as they gain power for worse acts; and they * reckon there are delights under the brambles,' because they lift up the froward mind to joy, from the same cause that they bear the thorns of sins. For if ever they have been able to draw any one to their error, they plume themselves in glee; and by the same act, whereby they are daily heaping to themselves sins, even by ruining others, they exult that they are as it were leaders to righteousness. And so it is weU said; Who rejoiced amongst the like, and reckoned that there are delights under brambles. For they drag all that they are able to their own destruction; and to be under sins, or to add offences to offences, they imagine their heaping up a superabundance of virtuous acquirements.
Ver. 8. They were children of fools, yea, children of base men; and in the earth not appearing at all.
•25. That is to say, the children of those, who were the xiv. masters of errors. So they are called ' children,' not as engendered by the seed, but by the imitating of those, who by teaching what is wrong were ' fools' in respect of ignorance, and by living wicked lives ' base men' in respect of conduct. Who are not allied to our Redeemer by any relationship of wisdom, or by any of life. Concerning which it is said by the voice of Solomon in commendation of Holy Church, Her husband is noble in the gates. So these, Prov.31 because they followed the froward examples of those going 23. astray, were recorded as being ' the children of fools and of
Job 30, base men.' Now it is rightly subjoined, cmd on the earth not T — ^ — appearing at all. Because whilst they aim to appear something here, surely from the land of the living ihey are made outcasts.
26. But this which we have delivered in a type of heretics, nothing is at all in the way, if we understand it as well of persons froward and carnal, though set in the right faith. For neither does Holy Church account those only adversaries to her, who, as placed without, dissent from her faith, but those also who by living amiss inwardly stifle her life. So then let her, afflicted with the wofulness of adversity coming down upon her, survey how in the season of her prosperity, by the wickedness of evil-doers living within her even she was burthened. Let her consider that in due of the deserts of some, the life of all was not unjustly disturbed in her, and let her say, Who gnawed in solitude, scurvy with affliction and misery. As I before said in the first part of this work, the solitude of the interior is sometimes used to be understood in respect of the excellency of contemplation. But in this place, where ' solitude' is mentioned in the way of reproach, what else is there demonstrated but a barrenness of goodness? And hence, under the type of Judaea, Jeremiah Lam. 1, mourns over the soul of the sinner, saying, How doth the city sit solitary that k as full of people! But when it is said by blessed Job respecting the evil-doers, ihey gnawed in solitude, it is well to look at that also which is delivered by the
Ps.72,9. Psalmist, His enemies shall lick the dust.
27. For there are two sorts of men that lend themselves to their own ambition, i. e. one which always employs the flatteries of the tongue to serve to avarice, another which is bent on robbery by open force. For we ' gnaw' when we wear away any thing outwardly with strong eflbrt. For there is ' licking' when that which cannot be eaten with ease is tasted by the lightness of the tongue being pressed upon it. All persons then who even under a guise of faith live wickedly, who long after what belongs to another, but are not any way able to seize upon the object that they long after, but try by flattering speeches, and as it were by the softening of sweetness, to carry off the things coveted, what else do they save ' lick the ground?' because the several things of earth, which they cannot by power, they strive to Book make away with by the softness of the tongue. But they ^^' who are sustained in this world by any degree of power, and vvliilst coveting the things of others, scorn indeed to cozen by deceit, because they are able even by unjust strength to fulfil what they have a mind for, the thing that they long for these persons do not ' lick' but ' gnaw;' because they demolish the life of their fellow-creatures by the forcibleness of power as by the effect of teeth. So then let Holy Church regard the true riches of the Eternal Country, let her behold the throng of the citizens Above, let her discern in her Elect Children the culture of the mind, and the excellencies of countless virtues, and from these let her recall the eye of the mind to the life of the wicked, which is made void of all goodness, and by comparison with them let her see how and in what way that life is destitute of all virtuous attainments, because it has abandoned the things on high, and coveted those beneath. Let her see how very often that thing which he longs for, if perchance he has power, he even seizes by violence. Let her see that she has long been subject to such persons as set within her pale, and that by their offences she has come even to the very jeopardy and hurts of the good too, and let her say, Who gnawed in solitude. x'Vs though she complained openly, saying, ' The things of others they would not gnaw, even by seizing them by violence, except they themselves first remained in their own interior solitary, and bare of the culture of virtues.' But she rightly explains the kind and sort of those, saying. Scurvy laith ajffiiction and misery. For unhealthy flesh, if it be overlooked to be heedfully taken care of, is by foulness growing over it worse pressed with disease, and whilst to the misfortune of sickness the wretchedness of neglect is superadded, heavier inconvenience is undergone by scurf arising.
28. Therefore Human Nature having been created aright, but having sunk into disease by the demerit of its own will, it fell into utter overthrow, because being pressed by countless necessities, it found nought in this life save that whereby it should be beaten down; but whereas those same necessities of our nature we generally minister to beyond what is advisable, and overlook the care of the soul, by the wretched-
Job30, ness of neglect we add to our infirmity the foulness of sin. For the necessities of nature are such as to have this in them fraught with the greatest danger, that often there is no discerning therein, what there is done relating to them in the aim at usefulness, and what in the evil of self-gratification. For very frequently occasion of beguilement being met with, whilst we render the things due to necessity we are doing service to the evil of self-gratification, if our self-excusing cloaks itself with the veil of infirmity before the eyes of \ discernment, and as it were hides itself under the countenance of discharging the useful. But to let loose the frailty of our nature by neglect is nothing else than to add misery to afBiction, and by that misery to redouble the foulness of the vices. Whence holy men, in every thing they do, discriminate with the most earnest aim, that the frailty of their nature exact not from them more than is owed, and that under the cloak of necessity there grow not up in them the evil of gratification. For they undergo one thing from infiirraity, and another thing from the prompting of temptation, and being appointed as a kind of most equitable umpires between necessity and pleasure, they lift up the one by comforting, and bridle the other by keeping down. Whence | it comes to pass, that even if they are exposed to the affliction of their infirmity, yet they never descend from neglect to the foulness of misery. For this mere thing, to be in affliction, is to be subject to the necessities of nature from the frailty of Ps. 26, flesh still liable to corruption. Which same necessities he longed to get quit of, who said, Deliver me from my necessities. For he knew that, for the most part, the sins of the pleasures break forth by occasion of necessities, and that he might not of his own will commit aught unlawful, he was busy to have that itself plucked up which he was subject to unwillingly in the root*.
29. But on the other hand, the evil-minded take delight in those necessities of their corrupt state, because they force them back to serve the occasion of gratifications. For while they minister to nature by recruiting their bodies with food, through the gratification of the palate they are swelled out in the glutting of delight. Wlien they seek clothing for covering the limbs, they look out not only for things that Book may cover, but also may uplift, and against the numbness of ^ ^ -'■ cold not only what may defend by thickness, but likewise delight by softness; not only what may soothe the touch by softness, but also beguile the eyes by the colour. So then, to turn occasion of necessity to the use of pleasure, what other thing is it but to join the foulness of misery to his affliction? Thus let the Church, being borne down in the season of adversity, call to mind those by whose deserts she undergoes these things, and let her say. Who gnawed in solitude, scurvy uith affliction and misery. They indeed would not be made foul by affliction, if they did not superadd to inherent necessities the misery of gratifications. Which same necessities we have earned by the offence of the first parent. But they who add misery to their affliction, from the torture of punishment, break forth into augmentations of guilt. But would that such persons, whilst they scorn to be changed for the better, did things wrong in such a way as not to proffer them to others as well. Would that their own death only were enough for them, and that by their baneful persuasions they did not kill another's life likewise. For they grudge others being what they are not, they giieve for others to obtain the thing that they lose; for if by chance they perceive any good points springing up in the acts of others, they directly pluck them up with the hand of mischievous reviling. Whence too it follows. And they did eat hei^s and the harks of trees.
30. For what is denoted by ' herbs,' but the life of those beginning well tender and close to the ground? and what by the barks of trees, but the outward deeds of those who henceforth seek after things aloft? For bad men, when they see persons beginning what is right, either by deriding or as if counselling them, offer opposition. But when they now think with themselves that certain persons are making way to the highest things, because they cannot wholly and entirely scatter to the winds their advancements, they divert those persons from some of their deeds. Thus then to ' eat herbs and the barks of trees,' is by pestilent persuasions as by a kind of teeth of their evil-mindedness to scatter to nought, whether the aims of those beginning aright, or the doings af
Job 30, persons now henceforth after the manner of trees making "• towards that which is above. The children of perdition ' eat
^^^^"' herbs,' when by scoffing they consume the beginnings of the frail sort. Likewise they ' eat the barks of trees,' when with the hand of evil counsel they withdraw from the life of those. growing rightly the covering of good deeds. Now these j latter they strip like trees in particular actions, but those ' because hke herbs they drag whilst despising them, they as * it were eat what they tread under them. The strength of some now rising on high they in part make away with, but the tenderness of some even still placed below they utterly break in pieces. So then let him say, they eat herbs and the \ barks of trees, because by wicked mockings in some they broke up piecemeal external deeds, and in some hearts in, hope growing lively.
31. Or surely to ' eat herbs' is to copy some things light and tender belonging to the ancient Fathers. Whilst to ' eat the barks of trees' is to practise their deeds so far as the outside, but in these same works not to maintain a right intention. For there are some persons who, whereas they cannot obtain the glory of the present world by that world's courses of conduct, seek after a semblance of sanctity, assume the garb of reverence, long to appear imitators of the old Fathers, and some ieyf things indeed, little and light, they do employ themselves upon, but their strong things, and such as come forth from the root of charity alone, they are indifierent to imitate. These truly 'eat herbs,' because they overlook what is great, and are filled with what is worthless. Yet very often they put in execution even some deeds seemingly more vigorous, but they do not hold a right intention in those same deeds. To which persons surely to ' eat the barks of trees' is to take to them the outward acts of the Elect, and not to have a good intention in good acts. For whilst for the sake of human applause they search out right deeds, but are indifferent to imitate the heart of those doing rightly, they are filled ' by the barks of trees' alone. For with all the desire they seek after the glory or abundance of the present life. Whence too it is rightly subjoined. And the root of junipers loas their meat.
32. For being set within by laith, whilst they for the most part lend themselves to thoughts of avarice, they as it were Book ' eat' that, whereby in the final close of life the roughnesses ~ of punishments are put forth. Which persons, while they do not long after the fruitage of divine revelation, but make themselves subservient for the going after things temporal, are never filled with the bread of wheat, but with the ' root of the juniper.' For the mere things springing up from what is beneath and lowest engross them, that they may prick them afterwards after the manner of the juniper by the hardness of recompensing, as by the sharpness of leaves. For whilst they des])ise God here, they are never made sensible what great evil it is that they do. For still they are ' eating the root of the juniper,' but how sharp the branches of this root are they do not give heed; because verily bad conduct now as it were in the root gives delight in sin, but afterwards as it were in the branches it pricks in pv\nishment. Where also it is well subjoined; Who, carrying these same off from the valleys, when they Jound each one, did run thereto icith clamour.
33. In comparison surely with things above, all the present life is a ' valley.' But these, because they know not to contemplate the heights of mountains, i. e. the strong deeds of the Saints, are always busied in the lowest gratification as in ' the valleys,' and when they find any gain, even of a slight acquisition, they run with clamouring, because they strive even by wrangling to make off with this, for ' upon each being found in the valley to run wMth clamour,' is on the occasions of cases arising to wrangle even for small payment. Now it very often happens that him, whom good conduct exhibits as holy, occasion of earthly advantage springing up puts to the proof. For you may see persons already employed on what is lofty, already in the practice of abstinence, already in the work of instruction, following after the patterns of the fathers that went before; but when they suddenly find the gain of the present life, as the fruit of the valley, they 'run thereto with clamour;' because the quiet of overlaid sanctity being broken through they spring forth to that.
34. It may be too that by ' herbs and the barks of trees' not only the deeds of the good are meant, as has been said before, but consolations and blessings in this life. For oftentimes
AT ABadmen seek onter comforts ^andgoodfi that the Saintsleave. "
Job 30, Almighty God, when He enriches His Elect with interior ^' ■ gifts, uplifts them with external honours as well. And while He renders them objects of honour by advancing them above others. He exhibits them the wider as objects of imitation; and sometimes the evil-minded despise indeed the life of those, but long to attain their good success in this world. And so because they seek here below the flatteries of transitory comfort, they 'eat herbs;' because in their thoughts they dwell on the external glory of these persons, they ' chew the barks of trees;' and because in all these they minister to avarice alone with the entire bent of their mind, they are filled with the ' root of the juniper.' All which things they ' carry off from the valleys,' because from love of this low corruptible life they are made to burn with boundless lusts. And ' when they find each one, they run thereto with clamours,' because surely of the holy Fathers, whose merits they never seek to acquire, they are busy to lay hold of the posts and governments, and when they very frequently cannot attain these by quiet means, they even try it by bursting asunder the peacefulness of concord.
35. And for this that these are widely separated from the conduct of the Fathers going before, it is rightly subjoined;
They duelled in the desert places of torrents^ and in the caves of the earthy or upon the gravel. For on the side of good we rightly take the ' torrents' for the holy preachers, who whilst in the present life they flow into us by divine eff"usions, are as it were collected by a concourse of waters in the winter season. Who also withdraw themselves on the summer sun appearing, because when the light of the Eternal Country shines forth, they will cease to preach, ' The desert places of these torrents' are the benefits of the life of time. For these they abandon, and betake themselves to the obtaining of heavenly gains. But all these that ' torrent' had forsaken Phil. 3, who said; For whom I have suffered the loss of all things, and do count them but dung. But because the minds of the wicked seek to obtain those things in this life, which the righteous abandon despising them, they are related to ' dwell in the desert places of the torrents.' For those things which are unworthy of the Saints, those same long to win as great.
But the ' caves of the earth' are wicked thoughts, in which md men unstable and doumward slipping as on gravel. 475 ley bury themselves from the eyes of their fellow-creatures. Book or as they are evil, they shun being seen by men, and — ^:i~ whilst they pretend themselves something else than what ey are, they conceal themselves in the lurking places of heir conscience, as ' in caves of the earth,' which persons /ould not do all these things, unless they were hopeless of,n eternal and substantial life, unless they set their mind in his uncertainty of the temporal state. Whence it is well idded, Or upon the gravel.
36. For the ' gravel' is the pi'esent life, which by the mere ailure of mutability, as by the impulse of a river, is unleasingly being brought to its end. Hence to ' dwell upon he gravel' is to attach one's self to the tide of the present ife, and there to set the bent of the mind, where it cannot itablish the step by standing firmly. There is another circumstance ' in gravel,' which ought in no wise to be passed over in silence, namely, that when the foot is set upon the top of it, it slips by the mere rolling tendency thereof, and is made to roll down to the bottom. From which circumstance the life of the wicked is in nothing at variance, because whilst for love of the world they set themselves to do some things lawful and respectable, they in a manner set the foot flat upon the top, but suddenly the foot slips to the bottom, because their course of conduct, whilst it ever seeks after more, descends even to what is wicked and unlawful. So then, when Holy Church meets with the crosses of this period, let her in remembrance have recourse to the life of the carnal, whom even in her prosperity she bore as adversaries to her, and by whose deserts it is that I she suffers these things let her see and know, saying. They dwelled in tJie desert places of torrents, and in caves of the earth, and upon the gravel. For because they are bared of the teaching of the Fathers, they are related to ' dwell in the desert places of the torrents;' because they cover themselves up in the hidden thoughts of the heart, they are related to ' dwell in caves of the earth;' whilst because they desire to fix their aim in the changeableness of the present state of being, they are related to ' dwell upon the gravel.' But would that such, seeing that sins when they tempt they have no mind to do violence to, even after they have been committed.
Job 30, cleansed tliera away by weeping: would that at all events, ^- \vhen done, lliey acquainted themselves with their evil deeds, Alleo.^^^ applied to the barren fig-tree the basket of dung, i. e. to I the unfruitful soul the richness of lamenting. |
37. But the mind of man has for the most part this thing proper to it, that as soon as ever it falls into transgression, it is still further removed from the knowledge of self. For this very evil, that it commits, inserts itself to the soul as a bar before the eye of reason. Whence it comes to pass, that the soul, being first encompassed by voluntai-y darkness, afterwards does not any longer even know the good it should seek. For the more it attaches itself to evil things, the less does it apprehend the good ones that it loses. Since the light of truth, because it minutely tries the offences of lost sinners, in the same degree that it is neglected when had, so does it, judging rigidly, allow it to be, that not even when lost it should be sought back, and when it is banished from the act, it departs from the perception; that that whereof the face, as it were, is slighted in practice, should now no longer have its very hinder parts appear in the remembrance. Thus, hence it is that lost sinners, whilst subject to sins to be lamented, rejoice; concerning whom it is said by Solomon, Prov. 2, Wlio rejoice to do evil, and delight in the ivorst things. Hence it is that occasions of lamentations they go through dancing; hence it is that the business of their death they carry on laughing. Whence hei'e also it is fitly subjoined,
Ver. 7. Wlto rejoiced in the midst o/tlie like, and reckoned there were delights under the brambles. XV. 38. ' They rejoice in the midst of the like,' because, surely, they give heed to the transitory things which they receive, and neglect to look at the lasting blessings which they lose. And whilst they are on fire with the love of things temporal, they are willingly ignorant of the true joy. Which same if they earnestly sought to acquaint themselves with, how greatly the delights which they seek after are to be wept for, they would see. But, while they are unconcerned to know what are better, they choose those alone for themselves, as the highest, which flatter the eyes in the visible by a fleeting beguilement. That is to say, they fix fast their heart, following after the visible, and rejoice so much the more ubvaiclly, in proportion as they are without the I'emenibrance Book 'f theniseh'es inwardly. Yet, generally, there are mixed — — — rith their joys calamities, and by the actual things, by which hey are filled with piide, they are scourged. For neither:an they, without grievous inconveniences of anxieties,;ither seek when not possessed, or retain when souglit, the emporal things that they desire; among their equals aim at uperior glory; litmi inferiors exact respect beyond what is neet, and to superiors shew forth the same less than they jught; for the most part display the mastery by masterfulness; ever do what is wicked, and yet, that they may not lave the credit of wickedness, guard themselves with dread. All these things surely sting the wretched persons, but those same stings they do not feel, from being overcome by the mere love of the things of time. And hence it is rightly said aow, And reckoned there were deligltts under the brambles; because, being closely encompassed by the enjoyments of sins, from the affecting of the present life, how sharp the things they are that they undergo they are not aware,
89. Tlierefore they 'rejoice,'' but 'under brambles;' because they delight in earthly things indeed, but yet, whilst they are unable to manage those same things of time without trouble, the wretched persons are stung by that same care which they are pressed by. They continue ' under the brambles,' and this very thing they account delight, because they at once endure hardships indeed fi*om the love of the present life, but yet, being bound about by the absorption of over-great desire, they account the trouble of that endurance to be pleasure. Hence Jeremiah, rightly taking upon himself the likeness of all human conduct, complains in lament, saying. He has made me drunken icith Lam. 3, wormii:ood. For as we have already said before in a part * above, any one drunk knows nothing what he is undergoing. But he that is made ' drunk with wormwood,' both has the thing that he has taken bitter, and yet does not understand that same bitterness which he is filled with. So the race of man, being by the right judgment of God left to themselves in their pleasures, and by those same pleasures consigned to voluntary sufferings, is ' drunk with wormwood;' because both these are bitter things which it endures for the love of
Job 30, this life, and yet that same bitterness, by the blindness of
1i — concupiscence, as by the insensibility of drunkenness, it' remains ignorant of. For thirsting after the glory of the world, whilst it finds instead thereof numberless tribulations, what it drinks is bitter. But because it took this too eagerly, from mere drunkenness it is not now able to discern the evil of that bitterness. For bad men, for the sake of the glory of this world, love tribulations even, and on account of it willingly lend themselves to all toils, and most devotedly submit their necks to the yoke of heavy labours. Which is well described by Hosea whilst prophesying, under the Hos. 10, likeness of Ephraim, saying, And Ephraim is a heifer that is taught to love threshing. For a heifer accustomed to the labours of threshing, very often, when loosed, returns event not forced to the same customariness of labour. So the mind of the wicked being devoted to the services of this world, and accustomed to the wearyings of temporal things, even if it be allowed to be freely at liberty to itself, yet is eager to »al.'ftom submit itself to earthly pains and toils, and seeks the usage ^ usage ^£ ^ wretched way of life, ' the threshing' of labour, that it should not be acceptable, even if it were allowable, to give over the yoke of worldly servitude. Which same yoke the Lord loosed from the neck of the disciples, when He said, Luke2i,^wc^ take heed to yourselves, lest at any time your hearts be ^** overcharged with surfeiting and drunkenness; and straightway added, a^/c? cares of this life; and so that day come upon Ma.t.n, you unawares. And again. Come unto Me, all ye that labour ^^' and are heavy laden, and I will give you rest. Take My yoke upon you and learn of Me; for I am meek and lowly in heart. What is it for the Lord to call Himself ' meek and lowly' in preceptorship, save leaving behind the difficulties for exercising self-exaltation, to point out some plain ways of living well? But because the minds of the wicked are more pleased by what is harsh in self-exalting than by what is gentle in mildness and humility, they ' suppose there are delights under brambles.' For from love of the world they are ready to bear what is hard as things soft and delightful, whilst they try in this life to lay hold of the topmost pinnacles of affairs.
40. The Lord bids ceasing fi-om the labours of the world,
He prompts the sweetness of holy tranquillity, and yet the Book frenzied mind of the wicked is more rejoiced to obtain what 1- is harsh in the carnal way than to hold what is mild in the spiritual way. It is more fed by the bitterness of wearisomeness than by the sweetness of tranquillity. Which the Israelitish people openly shews us in itself, which same, whilst it received the refreshment of manna from above, Numb. lusted after the flesh-pots, and the melons, and the leeks, ^^'°* and the onions, from Egypt. For what is denoted by the ' manna,' but the food of grace, having a sweet savour, given from Above for the refreshment of the interior life to persons rightly free? And what by the ' flesh-pots,' saving carnal works, which are with difficulty to be dressed by the toils of tribulations, as by fires? What by ' melons,' but earthly sweets? What by ' leeks and onions,' which those who eat very often shed tears, excepting the hardness of the present life, which is both gone through by the lovers of it not without mourning, and notwithstanding is loved with tears? Therefore, forsaking ' manna,' together with melons and fleshmeats they sought leeks and onions, surely because bad minds despise the gifts of tranquillity, sweet by grace, and for the sake of carnal pleasures they covet the wearisome ways of this life, even though full of tears; they scorn to have where they may rejoice in a spiritual manner, and ardently seek where they may even groan in a canial way. So then, let Job with a truth-telling voice rebuke the madness of these persons, for no other reason than that by a perverted judgment they set the troubled before the tranquil, the hard before the gentle, the harsh before the mild, the transitory before the eternal, the suspicious before the assured. The madness of such let Holy Church call to remembrance, when she is encompassed with cruel adversities without, which persons she held within herself as if believers, but for long endured their life opposing the faith, and let her say, H'ho rejoiced in the midst of the like, and reckoned there were delights under hrambles; surely, because the evil things that they do, they learnt by the badness of the wicked going before. Whence also it is rightly subjoined;