50. But there are some who, while they aim at heavenly things, and forsake the pernicious doings of this world, by the littlemindedness of inconstancy fall away day by day from their setting out. To what but to the rest of the trees should I call these like, who never rise such persons above as they spring up below? For these when they are brought to conversion do not hold on such as they began; and as it were after the way of trees, they are of large size in the beginning, but they grow slight, because little by little through the accessions of the divisions of time they suffer the diminutions of the attainments of virtue. For imperceptibly heavenly Holy Church shall mourn that some fall off at last. 439 desires fade away in them, and they who had proposed to Book themselves things vigorous and strong, achieve only weak and feeble ones, and whilst they progress by increase of age, grow as it were easy to be bent. 15 ut the palm, as has been said, is of vaster extent in the summit than it began with being from the root; because oftentimes the conversion of the Elect accomplishes more in finishing than it purposes on setting out; and if it begins the first things somewhat lukewarmly, it completes the last with more ardour; that is to say, it reckons itself to be always beginning, and therefore it lasts unwearied in newness. It was this constancy of the righteous that the Prophet regarding said. But they that^^'"^^} trust in the Lord shall change their strength; they shall take to them ivings as eagles; they shall run, and not he weary; they shall walk, and not faint. For they ' change their strength,' because they are earnest to be strong in spiritual practice, who were for long strong in the flesh.
And they ' take to them the wings as of an eagle,' because by exercising contemplation they fly; ' they walk, and do not faint,' because they hold in the rapidity of their understanding, that they may condescend to the slower sort. But under all circumstances in proportion as the good things they receive they gladly adapt to others, so much the more do they hold on themselves unchangeable in newness; and they that proceed small from the root of the beginning are consolidated as strong in the finishing of the topmost point. So then let blessed Job say in his own person, let him say in the voice of Holy Church in behalf of those whom in the time of peace she had owned, converted to herself, and imagined would persevere in good ways, TJien I said, I shall die in my nest, and 1 shall multiply my days as a palm. For ' as a palm' she thought to * multiply her days,' in that she supposed that the minds of the faithful would rise up stronger even to the very last. For when the hearts of multitudes worn out with persecutions begin to turn soft, she henceforth grieves that those in her as it were tend to weakness, whom she used to admire for their having purposed strong things. And because in mind she is always intent upon spiritual knowledge, it is rightly subjoined, Ver. 19. My root is opened beside the waters.
440 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 \t7 receivine^ the streams of truth, secretly the thought of the XXVlll. ' >/ n b.yjii.c'.mind is spread out. For as we have already said in a former SI- 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 va alers," when to the Interior watering we stretch the thought of the secret heart. Which same words if we carry on to the voice of Holy Church, her ' root' must be taken 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 he shall he like a tree that is planted beside the riuinings of waters. For ' the runnings of waters' are the daily passings by of peoples Luke23, dying off. And Truth saith concerning Itself, If they 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, arc 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 abo\e causes it, that we should be meet persons to be gathered in from the world below. For by that same grace watering us from above, we bear the fruit of good 16 10. pi^^<^'tice. Whence also it is rightly said by Paul, But by Sadness of not keeping the freshness of grace. 441 the grace of God I am what I am; and His grace, which Book ivas bestowed upon me, was not in vain. For if it be enquired L what is the dew coming from above, he tells us, Bij the grace of God I am what 1 am. If we look at the crop growing up beneath the dew, he says, And His grace ivas not in vain in me, hut 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, Then 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 o/c?Col.3,9. man with his deeds, and puttitig 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 allPs.6, 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 I disciples. For what is our hope or joy or crown of rejoicing? i Thess. Are not even ye in the presence of our Lord? And so Holy ' * 442 ^ Bow'* oj the enemy; of Jiuhjmeiit; of God's Word. Job 29, Church bewails her glory departed, when she sees her '- — faithful ones return to the old life. Thus she says, / said, ' My glory 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, Aitd 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 us to drink the wine of remorse, Thou hast given a token to them that fear Thee, that they may Jiy from before the bow. For in a bow in proportion as the string is drawn out far, the arrow flies off the keener from it. Thus, yes, thus the Day of 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.
bb. 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 Tfie New Testament a string to bend the how of the Old. 443 of death, He hath made His arrows for the hurninq 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 ' prepares the vessels of death,' because according to the sentence of His Revelation, those that neglect to be reformed now, He condemns as reprobate. In which bow also He * made His arrows for the burning ones,' because against those persons, whom He amends by terror, He sends forth the kindled sentences of words. Concerning this bow of the preachers it is declared by Isaiah; lVithls.7,24. arrows and with bows 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 always be fresh, and my bow shall be renewed in mine hand.
56. * A bow in the hand' is Holy Writ in the practising. For he holds ' a bow in his hand,' who performs by the practising the divine revelations which he learns by apprehension. Thus the * bow is renewed in the hand,' in that whatever is learnt belonging to Holy Revelation by studying is fulfilled by living accordingly. Hence also Solomon when he was describing the strong warriors of the spiritual fight, says, All holding swords, being well instructed for Cant. 3, o.
444 Holy Church laments the falling off in latter days.
Job 29, wars. For what is represented in Divine Writ by ' a sword,' Paul laid open by saying, And the sword of the Spirit, which Eph. 6,^*' the word of God. Now Solomon saith not ' all having' ^^' 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 rHvine 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, and I shall multiply my days as a palm.
My root is opened wide hy the waters, and the dew shall stay on my harvest. My glory shall ever he fresh, and my how shall he 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 perfect 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 w^hose 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 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, 7iot the things that are Jesus ChrisCs. 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 Her sorrow expressed heforehcmd.
believed. So then let the multitude of ffood men ejoine; Book • XTX before grieve to have their * bow destroyed,' which same — — - always thought to have sacred Revelation restored by the efforts of those coming after.
BOOK XX.
The five concluding verses of chapter twenty-nine of the Book of Job are more largely explained, together with the whole of chapter thirty, chiefly on the subject of heretics and carnal persons distressing the Church.
i. 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 vveariness, 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 weigh tiness 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 ow^n sorrows in respect of the phrase, sounds of the cases and occasions of Holy Church in respect of the meaning. For he says; Men should not dare to add to the Chinch's leaching. 447 Ver. 21 — 23. Theij that heard me awaited my sentence, Book and listening kept silence at my counsel. They dared not - to add any thing to my words, and iny speech dropped upon them. And they waited for me as the rain, and opened their mouth vnde as for the latter rain.
2. For this awe of those under him we unquestionably 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 svvoln 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 dare 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 rny words they dared not to add any thing; surely because heretics, at that time when against her they are in liberty the most mischievous, free of all check, do ' dare to add something to her words,' in that they busy themselves as if to correct the Tightness of her preachings. Which same still further adds touching the good hearers, And my speech dropped upon them.''''
4. By this dropping of speech, what else is understood but the measure of holy preaching.'^ because it is requisite that the boon of exhortation be bestowed to each according to the capacity of his parts. And in respect of this 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, And my speech dropped upon them; the masters' distributing is pointed out. For one who teaches I ought to look exactly, that he be not forward to preach more than is comprehended by the one who hears him. For it is 448 Drops of Holy teachiyuj. The Gospel ' latter rain.'
Job 29, infirmity of his hearers, lest whilst he speaks to little persons ^ lofty things, which for that reason will not profit them, he be more minded to make a display of himself than to Vjenefit Ex. 25, his hearers. Now at the Lord's bidding, there are not only 16. ' 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, A?id 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, 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 discriminate how and in what way in such terribleness of government there was likewise so much gentleness and mildness of pity there present. For without extraordinary gentleness of loving-kindness there was not this, viz. that he describes himself ' the 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 gladness, 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 1righteonsness, the Lord is rightly described as * smiling* when our good works the favour 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. 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 heedless 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.