Ps. 143, 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 Is.65,1. bathed with these streams of teaching, saying, Ho, every one that thirstelh 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.i2,2.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 24^' ^' sacrifice for us.' Of this ' latter rain' it is elsewhere written, Deut.li, / will give you rain, both the early, and the latter rain. For I'^'tern- He ' gave the early rain,' because in the former period He porivam^ Gentleuess in ruling to be tempered icitJt severity. 44Ji bestowed on His Elect the knowledge of the Law. He ' gave Booic the latter rain,' because He caused. the mystery 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 J laughed on them, 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 discrimi- nate how and in what way in such terribleness of govern- ment 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 while 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 glad- ness, which it is known by those under its charge chastens itself continually for the love of God. For he who wiih an VOL. II. G g 450 Job's serious J car of God; his freedom from low thoughls.
Job 29, uniiitermitted fever of spiritual desire seeks after things ?ll_ above, has this come into very great doubt concerning him, Hist that he is sometimes glad 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 immediately 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 joy fulness; because they were forced not to believe 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 tite ends of the earth. And J. ' * again it is said by the same Solomon, The wise mart's eyes 14. are in his head. Paul also said; The head of every man is \9^^I' 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.
Alleg. 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.2,12. abled from good practice. As it is written; Lest the Lord The Elect take not joy to them without fear. 451 he anyry^ and ye perish from the riyht way. It then Book the Lord is said to be * angry' when men lose the way of 1- righteonsness, the Lord is rightly described as * smiling* when our good works the favour of grace from Above accom- panies on the way. But all the Elect so long as they are in this 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 mere suspecting only. For oftentimes to many heed- less 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 ^'«^<^*/<^ jer. 31 tower ^ make thee bitternesses, [thou that preacJiest glad tidiiigs 21. to Sion^.'^ Hence it is said by Solomon, Happy is the w^«^^ ' not in that always feareth; hut he that hardeneth his heart shall ^^^^^ fall into mischief. Hence he saith again; Every man hath'^^-) 14. his sword upon his thigh, because of fears in the night. The 8. ' * 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 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 mis- trustful touching temptation, as being those to whom it is said; Serve the Lord with fear, and rejoice unto Him fiith^s.2,u. trembling: so that by hope rejoicing should be produced, and by mistrust ' trembling.' In whose voice the Psalmist saith again, Let my heart rejoice that it may fear Thy Ps. 86, tame. Wherein it is to be noted, that he does not say, ' Let^^* Gg2 452 »S7. Paul, corisciotis of grace, yet dislrusied self.
Job 29, it rejoice that it may be assured;' but, Met it rejoice that it may fear.' For they remember that though their course of ' conduct be made to succeed, they arc still in this life, touch- Job 7, i.ing which it is said by that same Job; 77/e life of man upon W\sdi.9, earth is trial. They remember again that it is written; For ^^' tJie corruptlhle body pres^fieth down the soul, and the earthly tabernacle n:eiyheth down the mind, that museth upon many tJnngs. They remember and they stand in fear, and they do not dare to promise to themselves in themselves assured- ness, 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. There- fore it is well said by the voice of the elect member under a figure of our Head, If I laughed on them, they believed it not. Because our Redeemer as it were smiling on us we do not belieye when His many gifts now bearing their testimony, we at once receive the boon of His favour, and yet still ga 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 out- wardly, had displayed the power of His Majesty: already He Acts 9, had said to Ananias concerning Him; For he is a chosen 2 Cor. 'vessel unto Me. Already 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 1 Cor. yet being still fearful he says, But I keep under my body and ' * bring it into subjection, lest that by any means ichen I have preached to others T should be a castaway. See how to Divine grace smiling 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 Scdd by the first Gen. 3, sentence; Earth thou art, and unto earth shalt thou return? 19 So Mhc light of the Lord's countenance does not fall to the earth,' because the brightness of His Vision does not .< Discrimittate preaching. Christ comes at will^ andsitsjirst. 453 appear to sinners. Thus it is written; Let the ungodly man Book he remained away tJuit he see not the glory of God. For — light would as it were fall upon the earth, if when He comes lio". ' 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 btj borne to the ground by the words of preaching by which they should have been lifted up. For the mere cor- poreal 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 pro- duced 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. If I ivas 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 wdiom it is also said by the preceptress voice of Truth, Seek ye first tJie kingdom of God and His righteous- Mditt. 6, ness, and all these things shall he added unto you; in their ' heart the Lord ' sits first.' In which place it is fitly pre- faced. If I had been minded to go to them. For because, as has been said. He doeth all things according to the counsel of Llis Will, not in answer to our desert, but because He is Himself so minded, the Lord enlightens us with His visita- tion. And so He both comes ' when He is minded,' and .when He comes He ' sitteth first,' because both His Coming 454 Virtues an army round Christ, the Elect round Teachers.
Job 29, in our heart is gratuitous, and the longing of the desire of ^^' Him in the thought of our heart is not the same as the rest of our desires. It goes on; And when I sat as a king with an army standing round, nevertheless I was 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 down the hard, and binds up the loose, by this mere diversity of thoughts, a kind of ' army,' as it were, ' stands around Him.' Or surely He ' sitteth as King with an army standing around Him,' because that King, whilst He presides over the minds of the Elect, a host of virtues surround. And He loo is * the comforter of those that Mat. 5, mourn,' by that promise, by which He says, Blessed are they John 16 ^^"^^ mourn, for they shall he comforted. And again; I will 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 surrounds. Which same multitude of believers is also rightly »'Exer- called ' an army V because it is unceasingly making ready day by day against the wars of temptations in the array 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. Moreover she sees that the hearts of the faithful are stricken with divine dread, and those whom she sees have heard con- cerning 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 the pity and justice of the Redeemer, in the continued course of her ministry; so that they may not either heedlessly rely on Mercy, nor hopelessly dread justice. For with the words of her Head she cheers up those that are Holy Church cheers and alarms by the word of God. 4-55 alarmed, saying, Fear not, Utile Jiock; for it is your Father's Book good pleasure to give you the kingdom. And again, those Luke that are presuming she affrights, when she says, Watch and u, 32.
pray, that ye enter not into temptation. Again, those that J^^g are in dread she cheers, saying. Rejoice, because your names Luke are ivritten in heaven. But those presuming in themselves ' she affrights, when she says, / beheld Satan as lightning fall from heaven. Those in dread she cheers when she says, My sheep hear My voice, and I know them, and they follow John 10, Me, and I give unto them eternal life; and they shall never ' perish, neither shall any man pluck them out of My Hand, But those presuming in themselves she affrights, saying, And shall shew great signs and wonders, insomuch that if it Matt.
were possible they shall deceive the very Elect. Those in^^'^^* dread she cheers', when she says. But lie that shall endure"^-^^- unto the end, the same shall be saved. The presuming she affrights, when she says, Nevertheless, when the Son of Manl^uke Cometh, shall He find faith on the earth? The fearing she ' cheers, when He says to the robber. To-day shall thou be with Me in paradise. But 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, / have chosen you twelve, and one of you John 6, is a devil. One in dread she cheers, when she says, //" a j * man put away his wife, and she go from him, and become l. another man's, shall he return unto her again? Shall not that woman be greatly polluted? But thou hast played the harlot with many loters; yet return again to Me, saith the Lord. But one presuming she affrights, when she says, IVJiy criest thou upon thine affliction? thy sorrow is in- Jer. 30, curable. One dreading she cheers, saying. From this time f^^ 3 at least call me. My fat iter, thou art the guide of my^- virginity. But the presuming one she frightens, saying. Thy father was an Amorite, aud thy mother an Hittite.^^-'^Q, One in dread she cheers, when she says. Return, thou back-j^^.^^ sliding Israel, saith the Lord; and I will not cause mine^^- anger to fall from you; for I am holy, saith the Lord; and I will not keep anger for ever. But one presuming she affrights, when she debars her prophet from interceding, in I the 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 time^^' 456 Job an example to rulers in strictness and kindness.
Job Qd, of their affliction: for though Moses and Samuel stood -r — *, before me, my soul is not toward this people. Thus her Jer. 15, 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 Kitig 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 by 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 me. For we are stricken by the rod, and we are sustained by the staff. If then there be the strictness of the Moses, how compassionate, yet how severe, 457 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 ^^j_ softens, let there be vigour, but not that grates, let there be zeal, but not that storms to excess, let there be pitifulness 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 ^^ 32 the Voice of God said to him, * That people which has 7- 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 re- flect 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^.^. 32 out from gate to gate throughout the camp, and slay every 27- 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