30. If It had wished to be concealed, it would have been necessary to search after It. But after It has publicly displayed the mysteries of the Incarnation, after It has exhibited to the proud a pattern of humility, It placed Itself, as it were, in the middle of the way as we were passing along it; in order, namely, that we might strike against that which we are unwilling to look for, and touch and stumble over that which we neglect to observe as we are passing by The proud rejnse to imderstajul Ood's ways. 1*21 it. Let it be said then, /ind theu uoiild not understand any Book of His trays. For the way of Incarnate Wisdom is every -^^ 1 action which He did in time. His ways are the conrses of life, which He has hiid down for those who are coming to Him. He has marked out as many ways for those who come to Him, as many patterns as He has set forth of holy living. The Prophet had beheld His ways of humility, when he sighed, saying, / uill exercise myself in Thy com- Ps. 119, mands, and I uill consider Thy u'ays. Hence again it is * said of every righteous man who takes care to walk after the pattern of the Lord. The steps of a man are ordered hy the pg. 37^ Lord, and lie desireth greally His udy. Because then all^^- haughty men despise the doings of the Lord's humility, it is rightly said, They would not understand His ways. For these ways are mean in appearance, but are to be reverenced in understanding; since that which is seen in them is one thing, that which is looked for is another. For what else does it present in this life to the eyes of beholders, but degradation, spitting, insults, and death.? But we pass through this lowliness to the highest glory. By these disgraces, which precede, eternal and glorious things are promised to us. Haughty men then have seen the ways of the Lord, but have refused to understand them, because by despising the mean appearance they present in themselves, they have lost the sublime promises which they offer. To understand, then, the ways of the Lord, is both to endure humbly what is transitory, and steadily to wait for that which is to abide; in order that, after the pattern of the Lord, coeternal glory, which is purchased by temporal disgrace, may be sought for, and that a person may not fix his mind on that which he sufTers here, but on that which he looks for. Haughty men, then, have kept their eyes closed to these things, because while they pride themselves on the glory of this present life, they have not seen the loftiness of the Lord's humility. For humility discloses to us the light of understanding, pride conceals it. For it is a kind of secret blessing of a holy life: and the mind attains to it the less, the more it is pufl'ed up: because it is driven away from it, the more madly it is inspired. It follows, Ver. 28. That they miyht cause the cry of the needy to 12'2 Cry of the poor ^ against hauf/hti/ teachers^ or Jewish pride.
Jon 3i, come to Him, and that He miaht hear the voice of the -poor.
xiii. 31. For when tlieso men arc proiul, they who are opjiressed by their pride, cry aloud to God. Or certainly, it is said that they have caused the cry of the poor to come to God, because, on their fall, the poor, that is, the humble in spirit, are appointed in their room. And because this has taken place on their fall, they are said to have done it themselves: by the very same mode of expression with which we say that a camp fights, because men fight out of it. Or certainly, because every thing which has been stated above, can also be referred to the rulers of the Church, Avho give up the oflice of preaching, and are involved in worldly business, on occa- sion of exercising authority, it is fitly subjoined. That they might cause the cry of the needy to come to Him, and that He miyjit hear the voice of the jjoor. For certainly while, from being engaged in worldly cares, they abandon the duty of preaching, they compel the flock which is under them to burst out into clamorous complaint. So that each of those under them complains, as if justly, of the conduct of the pretended pastor, why doth he hold the place of a teacher, who doth not exercise the office.? Allhough, by ' the pride of mighty men,' the haughtiness of the Jews, and by ' the cry of the poor,' the longings of the Gentiles, are perhaps more Lukeie, appropriately typified. Just as by the rich man feasting ~ ' sumptuously, as the Truth Itself witnesses, the Jewish people is designated, which makes use of the fulness of the Law, not for the needful purpose of salvation, but for the pomp of pride, and which does not refresh itself mode- rately with the teaching of the commandments, but makes a boastful display of them. And by the wounded Lazarus, (which is by interpretation, * Assisted,') is set forth the con- dition of the Gentile people, whom the Divine assistance exalts the more, the less it relies on the resources of its own strength. And he is described as poor and full of wounds, because the Gentile world has, with humble heart, laid open the confession of its sins. For as in a wound the venom is drawn tovrards the skin from within, so, in like manner, while secrets are disclosed by the confession of sin, evil humours, as it were, break forth from the inmost parts God*s secret counsel a reason for His doings. 123 of the body. When they sin then, the cry of the poor is Book heard; because, while the Jews are proud against God, the ^— — *- prayers of the Gentiles are come up to God. Whence also, from his awe at those boundless and unfathomable judg- ments, he does not care to discuss them with reasoning, but to venerate them with aduiiration, and says, Ver. 29. For when He yiveiJi peace, who is there to con- deni7i? since He hath hidden His face, who is there that can look on Him?
32. Let no one then discuss, why the Gentile \yorld xiv. lay so long in unbelief, while the Jewish people was yet standing, and why the sin of unbelief overthrew thel^om.ii, Jewish people, as the Gentile world rose to belief. Let" no one discuss, why one is drawn on, as of a free gift, and the other repelled according to its deserts. For if thou art surprised at the adoption of the Gentiles, When He giveth peace, irJio is there to condemn? If thou art startled at the loss of the Jews, Since He hath hidden His face, who is there that can look on Him f So the counsel of supreme and hidden power becomes the satisfaction of evident reason. Whence also the Lord in the Gospel says, when speaking on the subject of this matter, / thank Thee,'M.a,t.u, O Father, Lord of heaven and earth, because Thou hast hid^^' these things from the wise and prudent^ and liast revealed them unto babes. Even so, Father. And He immediately adds, as a kind of reason for this concealment and revealing, For so it hath seemed good before Thee. In which vrords, iuMat. ii, truth, we learn a pattern of humility, that we may not rashly ^^' presume to discuss the Divine counsels concerning the call of the one and the rejection of the others. For after He had mentioned both points, He did not at once give a reason, but said that it was thus well pleasing to God; pointingout, namely, this very point, that that cannot be unjust, which has seemed good to the Just One. Wlience also He says, when paying the labourers in the vineyard, on equalling in com])cnsation those who were unequal in work, and when he who had toiled longest asked for greater pay. Didst ///o/<Mat.20 iwt agree with Me for a penny '^ I will give nnto this last,^'^—^^- even as unto thee, is it not lauful for Me to do what I will with Mine own? In all things then which are out- wardly disposed by Him, the righteousness of His secret 124 Oo(V a judgments with nations and individuals.
Job 34, will is an evident cause of reason. Let it be said thcrcfon, 29 '— For nhen IJo <ilvc'.lh peace, who is there to condemn '^ since He hatJi hidden His face, who is there that can look on Him? And because God judges the least, in the same way as the greatest, things, and the doings of individual*-', as those of all men, it is litly subjoined. Both over a nation, and over all men. XV. 33. As if we were plainly directed to observe, that this judgment which is spoken of over a single nation, is also exercised over all men, by an invisible examination; so that one man is secretly elected, and another rejected, but no one unjustly. This then which we see happening in the greatest cases, let us also anxiously fear in ourselves separately. For the Divine judgments are displayed in the same manner over a single soul as over a single city; and again in the same way over a single city, as over a single nation: and over a single nation, as over the whole multitude of the human race. Because the Lord is as attentive to particular persons, as though unconcerned with the world at large; and again so directs His attention to all at once, as though unconcerned with individuals. For He Who fills all things with His dispensation, rules by filling them, and when order- ing one single thing, is still present in all, and again, when ordering the world at large, is present with each individual; in fact, works all things without moving, by the power of His own nature. What marvel, then, that He, when intent on any thing, is not confined to it, Who works still at rest? Let it be said then that He exercises this searching judg- ment both over a nation, and over all men. Because he has passed then from species to genus, he now tui-ns himself from genus to species, and shews what Judaea properly deserves, saying, Ver. 30. Who maketh a man that is a hypocrite to reign for the sins of the people.
xvi. 34. For Judaea was unwilling that the true King should reign over it, and therefore obtained a hypocrite, as its merits demanded. As the Truth Itself says in the Gospel, John 5, I have come in My Father'' s name, and ye received Me not; if another shall come in his own name, him ye will receive.
2 10 iT*"^^^ as Paul says, Because they received not the love of the truth that they might he saved, therefore God shall send i Evil rulers, as Antichrist, set over men for their sins. 125 t/ie}?i the operation of error, thai they should believe a lie. Book In tliat, then, which is said, WJio makcth a man that is a.* hypocrite to reign for the sins of the people, may be designated Antichrist, the very chief of all hypocrites. For that seducer then pretends to sanctity, that he may draw men away to iniquity. But he is permitted to reign for the sins of the people, because, in truth, they are preordained to be under his rule, who are foreseen before all ages to be worthy of being his subjects, who by their subsequent sins, claim to be placed under him by antecedent judgments. That Antichrist then reigns over the ungodly arises not from the injustice of the Judge, but from the sin of the sufferer. Although most of them have not beheld his sovereign power, and yet are enslaved to it, by the condition in which their sins have placed them. Because they, doubtless, reverence even him by their evil lives, whom they do not see tyran- nizing over them. Are not they his very members, who seek by a shew of affected sanctity to seem what they are not? For he in a special manner assumes a false guise, who though a lost man, and an evil spirit, falsely announces 2 Thess. himself to be God. But they unquestionably now come ' ' forth from his body, who conceal their iniquities under the cloak of sacred honour, in order to seek to seem to be that in profession, which they refuse to be in their doings. For since it is written, that lahosoever committeth sin is /^^ John 8, servant of sin, the more freely they now commit the sins ^^* which they desire, the more strictly are they bound down to his service. But let no one who suffers such a ruler, blame him whom he suffers: because his being subject to the power of a wicked ruler was doubtless of his own desert. Let him therefore rather blame the fiiult of his own evil doings, than the injustice of his ruler. For it is written, /Hos. 13, will give thee kings in Mine anger. Why then do we^^* scorn their being set over us, whose authority over us we endure from the anger of the Lord? If then we receive rulers, according to our deserts, from the wrath of God, we infer from their conduct, what to think in our estimate of ourselves. Although even the Elect are frequently placed under the reprobate. Whence also David for a long time endured Saul. But it is proved bv the subsequent sin of^ ^^™' 1 20 Hear fa of Ttulers ordered accnrdivrf to people* s deserts.
Job 34, adultery, tljat lie then deserved to be thus heavily oppressed '—hy the eruelty of him who was set over him.
35. The eharacters, then, of rulers are so assigned accord- ing to the deserts of their subjects, that frequently they who seem to be good are soon changed by the acceptance of power. As holy Scrij)ture observed of the same Saul that he changed his heart with his dignity. Whence it is written, 1 Sam. When thou wast little in thine own eyes^ I made thee the head among the tribes of Israel. The conduct of rulers is so ordered with reference to the characters of their suVjjects, that frequently the conduct of even a truly good shepherd becomes sinful, in consequence of the wickedness of his flock. For that Prophet David, who had been praised by the witness of God Himself, who had been made acquainted with heavenly mysteries, being puffed up by the swelling of sudden 2 Sam. pride, sinned in numbering the people. And yet, though ' " 'David sinned, the people endured the punishment. Why was this? Because in truth the hearts of rulers are disposed according to the deserts of their people. But the righteous Judge reproved the fault of the sinner, by the punishment of those very persons, on whose account he sinned. But because he was not exempt from guilt, as displaying pride of his own free will, he himself endured also the punishment of his sin. For that furious wrath which smote the people in their bodies, prostrated the ruler of the people 'by the pain of his inmost heart. But it is certain that the deserts of rulers and people are so mutually connected, that frequently the con- duct of the people is made worse from the fault of their pastors, and the conduct of pastors is changed according to the deserts of their people.
36. But because rulers have their own Judge, subjects must be very careful not to judge rashly the conduct of their rulers. For the Lord Himself did not without a reason scatter the money of the changers, and overthrow the seats Mat.21,of them that were selling doves, signifying doubtless that He judges the conduct of people by their rulers, but that He examines into the doings of rulers in His ow^n person. And yet even those sins of subjects, which are put oif from being judged, or w^hich cannot be judged by rulers, are doubtless reserved for His judgment. Therefore whilst all is done i Subjects icho knoio themselves can bear loith rulers'' faults, 127 in good faith, it is a worth}' part of virtue, if whatever is in Book a superior is tolerated. Yet it ought to be humbly suggested ^-^ — '- whether any thing which displeases can be amended. But great care must be taken that an inordinate maintenance of justice does not degenerate into pride: lest humility, the mistress of what is right, should be lost, while what is right itself is loved without due caution; lest a man should slight him as his superior, whom he may perhaps happen to blame in some part of his conduct. But the mind of subjects is trained to guard its humility against this swelling ju'ide, if its own weakness is constantly watched. For we neglect to examine honestly our own strength, and because we believe ourselves stronger than we really are, we consequently judge those severely who are set over us. For the more we neglect to know ourselves, the more clearly do we see those whom we endeavour to blame. These are the several evils which are often committed by subjects against their rulers, and by rulers against their subjects. Because both rulers consider all their subjects to be less wise than themselves, and subjects, again, judge the conduct of their nilers, and think that they could do better, if they perchance possessed the power. Since it is frequently the case that rulers see less judiciously what is to be done, because the mist of pride obscures their sight, and that a subject, when raised to high power, sometimes does the very same thing, which he used to complain of when a subject; and that, having committed the very faults which he has condemned, he is ashamed at all events that he condemned them. As rulers then must take care that their higher position does not puff up their minds, with a notion of their singular wisdom, so must sub- jects be careful not to be offended at the conduct of their rulers.
37. But even if the conduct of rulers is justly blamed, yet it is the duty of subjects to pay them respect, even when they displease them. But thou must carefully observe not to be anxious to imitate a person whom it is necessary for thee to reverence, and not to scorn to reverence him whom thou despisest to imitate. For the narrow path of rectitude and humility must be so maintained, that, though offended with the reprehensible conduct of their rulers, the mind of subjects 128 Jleverence for authorittj. God chooses rulers as is best.
Job 34, may not depart from observing respect for their office.
'^^' Which is well sot forth in Noah wlicii drunk, the nak(Mhiess Gen 9 23. ' ' of whose secret parts his sons came and covered vvitli averted looks. For we are said to be averse from that which we repro- bate. What is meant then by his sons' coming with averted looks, and covering the shame of their father with a cloak thrown over their backs, except that good subjects, while offended with the misdeeds of their rulers, nevertheless conceal them from others? They bring a covering with averted looks, because judging the deeds, and reverenc- ing the office, they do not wish to behold the sin which they conceal.
38. But there are some, who if they have made ever so small a beginning in spiritual conversation, on observing that their rulers fix their thoughts only on worldly and temporal objects, begin to blame the disposition of supreme Providence as if they were improperly appointed to rule, since they set an example of worldly conversation. But these persons, from not being careful to keep themselves from censure of their rulers, (as their fault justly demands,) proceed to blame even the Creator. For His dispensation is understood to be more right by the humble, for the very same reason that it is not judged to be right by the proud. For because the power of office cannot be exercised without our engaging in worldly cares, therefore Almighty God, in His marvellous dispensa- tion of mercy, frequently imposes the burden of rule on hard and laborious hearts; in order that the tender minds of spiritual men may be released from worldly cares: in order that the one may be more safely concealed from the bustle of the world, the more willingly the others employ them- selves in worldly anxieties. For hard are the ways of worldly slavery, in the discharge of a burden that has been undertaken even for the good of others.
39. And frequently, as has been said, as the Mercifld God tenderly loves His own, so does He anxiously conceal them from outward employments. For often the father of a family appoints his servants to that work, from which he releases subtiles.his delicate sons; and his sous are comely and fi'ee fromi annoyance, from the fact that the servants are defiled with dust. And how properly this is ordered in the Church by Coarser texture above protects the Churches Ornaments. 1*29 Divine appointment is signified by the very construction of Book the tabernacle. For Moses is commanded by the voice of - God to weave curtains of fine linen, and scarlet, and blue, for the covering of the Holy of Holies within. And he was ordered to spread, for the covering of the tabernacle, curtains of goats' hair, and skins, to sustain the rain, and wind, and dust. What then do we understand by the skins and goats' hair, with which the tabernacle is covered, but the gross minds of men, which are sometimes, hard though they be, placed on high in the Church by the secret judgment of God } And because they are not afraid of being employed in worldly concerns, they must needs bear the winds and storms of temptation which arise from the opposition of this world. But what is signified by the blue, scarlet, and fine linen, but the life of holy men, delicate, but brilliant? And while it is carefully concealed in the tabernacle under goats* hair and skins, its beauty is preserved entire. For in order that the fine linen may shine, the scarlet glitter, and the blue be resplendent with azure brilliance, the skins and the goats' hair endure the rains, the winds, and the dust from above. They then who advance in great excellence w^ithin, the bosom of holy Church, ought not to despise the doings of their rulers, when they see that they are engaged in the business of the world. For that they penetrate in safety into secret mysteries, is owing to the help of those who buffet with the storms of this world from without. For how would the fine linen retain the grace of its brightness, if the rain were to touch it? Or what splendour and brightness would the scarlet or blue display, should the dust light on, and defile them? Let the strong texture of the goats' hair, then, be placed above, to resist dust; the brightness of the blue, fitted for ornament, be placed beneath. Let those who are engaged in spiritual pursuits alone, adorn the Church. Let those guard her, who are not wearied even with the labours of the world. But let not him who now gleams with spiritual brightness within Holy Church, murmur against his superior, who is employed in worldly business. For if thou glitterest securely within, like scarlet, why dost thou blame the goats' hair with which thou art protected? ^perhaps 40. But some persons enquire, why it is that', while rulers pfa^i^be- VOL. III. K cause.'
130 Bad example of rulers a judgment on subjects.
Job 34, are engrossed in worldly concerns, solely for the benefit of '■ — those nnder tlicm, many in the Church an; made worse by their example. For who can deny that this is very true, when he sees worldly concerns more anxiously attended to by pastors, than heavenly objects? 15ut this is not unjust, if, as we said before, the circumstances of rulers are ordered in accordance with the deserts of those under them. For the sins, which they commit secretly and wilfully, demand a bad example to be set them by their pastors: in order that by a righteous judgment the haughty man, who departs from the way of God, may stumble, through the guidance of his pastor, in the way in which he is walking. Whence it is said by the Prophet also, with the zeal of one who is announcing, Ps. 69, not with the wish of one who is cursing, Let their eyes be darkened^ that they see not^ and ever how Thou down their back. As if he were to say, Let those who are appointed to mark out, as it were, the courses of human actions, not enjoy the light of truth, in order that their subjects, who follow them, may be bent down by the burden of their sins, and lose entirely their state of uprightness. And this we know was unquestionably the case in Judaea, when, at the coming of our Redeemer, the multitude of the Pharisees and Priests closed the eyes of their mind against the True Light, and the people, walking after the example of its rulers, wandered in the darkness of unbelief.
41. But it can be reasonably asked. How it is said in this place that the Lord makes the hypocrite to reign, when by the Hos. 8, Prophet He complains especially ofthis thing, saying, They have ^* reigned, but not of Me: they have become j^rinces, and I know them net? For, who that thinks rightly, can say that the Lord does that of which He knows notliing? But, because, God's knowledge is approval, His ignorance is disapproval, j Lukeis, Whence He says to some whom He rejects, / know you not whence ye are; depart from Me, all ye workers of \ iniquity* And sometimes. God's doing a thing, is His j allowing in His anger that which He forbids to be done, j Hence He asserted that He hardened the heart of the king i of Egypt, because He, in truth, allowed it to be hardened. < In a marvellous manner then does God make hypocrites to i reign, and knows them not. He makes them, by suffering;,!
Danger of undertaking Power unthout GocV:^ Will. l.'U