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 mistrustful 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 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, 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 outwardly, 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?
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 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. 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 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 Llis 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 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 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 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 lovingkindness 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 7fallen 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^.^. 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 458 Love within^ discipline ivithout. Scortters, Job 30, persons offending, whom lie loved, he so persecuted, that '- — even when the Lord spared them, he laid them low. Both Hist..
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; J7fd when I sat as a King with an army around^ nevertheless I was a 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 were aflSicted. Whose discipline and mercy are then derided by the light of mind. And hence it is added; Chap. XXX. 1. Bui now they that are younger than I have rne in derision.
vi. 15. All heretics when compared to the age of the Church Universal are fitly called ' younger' in time, because they went forth out of her, not she out of them. Whence it is 1 John rightly also said by John; They went out from its, hut they ' * were not of us: for if they had been of us, they would no doubt have continued ivith 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 of my flock.
Heresiarchs not numbered tcith the dogs of the Jlock. 459 Who is the * flock' of Holy Church saving 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 t07igue Fa. 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 tlie 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 Prophet upbraiding them is made matter of blame, where he says, they are all dumb dogs, they cannot Is. 56, 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, Nestorius, 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 ])roportion as they fall 460 Miracles no aiich proof of (jrac(i as Charity.
Job 30, away more into the erroneoiisness of misbelief, j^uard them- ?: selves the more fully in outward practising, so that they may appear to do great things above the rest of the world, the Holy Church Universal sets at nought all their works, whicli she observes do not come forth by the authority of faith. Whence also it is rightly added by the voice of blessed Job, Ver. 2. The power of whose hands was nothing to nie^ 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 beat's witness is of no 1 Cor. avail, in that he says, And though I bestow all my goods to 13, 3. f^Qfi ifiQ poor, 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 %oill 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 understood, 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 j 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' Heretics^ seeking vain knoioledye, go empty. 461 shews, Who says. By this shall all men know that ye are Took 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, Mf ye have love one to another,' plainly proves that it is not miracles but charity alone that proves the true servants of God. 80 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 whose 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 ivere 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; Barren by want and hunger.
1 8. All heretics, whilst in sacred Revelation they make it viii. their aim to dive into secrets of God beyond what 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. to think, but to think soberly. Hence Solomom says, ^^' ^' Set bounds to thine own wisdom. Hence again he says, Prov.23, 4.
46'2 Reverent forbearance needed in hiyJt, enf/uiries.
Job 30, Hast t/wu/oufid honey? eat ho much as is sufficient for thee,. ' /g.y< thou he filled theretaith, and twmit if. For the svveet-Prov. ness of spiritual meaning he who seeks to eat beyond what ' * he 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; As for one to eat much honey is not good, so he that woiddsearch out Majesty shall be crushed with ylory. For the glory of the Invisible Creator, 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 understand, 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, eatino; the lamb, that which remaineih 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 understood. 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 Heretics but gnaw at lowest and outmost truth. 463 that in the declarations of God they should hardly even Book comprehend the outward things, who thought that they had — -, — '— in an especial manner g(me to the bottom of spiritual secrets. Whence it is also added here; Ver. 3, 4. Who (jnawed in solitude, being scu7'vy 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 apply 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, M.sit.24j Behold, he is in the desert, go not forth. And these are^^* rightly recorded as ^ scurvy with affliction and misery,' because they are des})icable at once by the destructiveness of their practices, and the badness of their perceptions. Who do also * eat herbs 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 were ' 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 I least precepts, and to disregard the greater ones. Whom Truth rightly rebukes, saying, IVoe luito you, Scribes and Mait.23, 464 Silt wounds us either fo?- harm or sorrow.
Job 30, Pharisees^ hypocrites; for ye pay tithe of mint aticl anise