Job 29:24

6. If we understand this according to the words of the history, it must be imagined that the holy man had shown 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 with an unintermitted fever of spiritual desire seeks after things above, has this come into very great doubt concerning him, 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 joyfulness; 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; But the eyes of a fool are in the ends of the earth. [Prov. 17, 24] And again it is said by the same Solomon, The wise man’s eyes are in his head. [Eccl. 2, 14] Paul also said; The head of every man, is Christ. [1 Cor. 11, 3] 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.
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 disabled from good practice. As it is written; Lest the Lord be angry, and ye perish from the right way. [Ps. 2, 12] If then the Lord is said to be ‘angry’ when men lose the way of righteousness, 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; I will stand upon my watch. [Hab. 2, 1] Hence again it is written; Set thee up a watch tower, make thee bitternesses, [thou that preachest glad tidings to Sion. (not in text)] [Jer. 31, 21] Hence it is said by Solomon, Happy is the man that always feareth; but he that hardeneth his heart shall fall into mischief. [Prov. 28, 14] Hence he saith again; Every man hath his sword upon his thigh, because of fears in the night. [Cant. 3, 8] The ‘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 with trembling: [Ps. 2, 11] 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 Name. [Ps. 86, 11] Wherein it is to be noted, that he does not say, ‘Let it rejoice that it may be assured’; but, ‘let it rejoice that it may fear.’ For they remember that though their course of conduct be made to succeed, they are still in this life, touching which it is said by that same Job; The life of man upon earth is trial. [Job 7, 1] They remember again that it is written; For the corruptible body presseth, down the soul, and the earthly tabernacle weigheth, down the mind, that museth upon many things. [Wisd. 9, 15] 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 believe when His many gifts now bearing their testimony, we at once receive the boon of His favour, and yet still go faltering under His judgment for our own frailty.
9. Let us see how to Paul there is henceforth both a ‘smiling’ through grace from Above, and he himself still ‘believes not’ as it were through the fear of misgiving. Already the Lord as it were speaking to him from Heaven, and whilst opening his eyes inwardly, closing them outwardly, had displayed the power of His Majesty: already He had said to Ananias concerning Him; For he is a chosen vessel unto Me. [Acts 9, 15] Already he had been transported to the third heaven above himself. [1 Cor. 12, 2] Already carried into Paradise he had heard mystic words, which he might, not tell, and yet being still fearful he says, But I keep under my body and bring it into subjection, lest that by any means when I have preached to others I should be a castaway. [1 Cor. 9, 27] 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 said by the first sentence; Earth thou art, and unto earth shalt thou return? [Gen. 3, 19] So ‘the light of the Lord’s countenance does not fall to the earth,’ because the brightness of His Vision does not appear to sinners. Thus it is written; Let the ungodly man be removed away that he see not the glory of God. [Is. 26, 10] For light would as it were fall upon the earth, if when He comes in the Last Judgment, He manifested the brightness of His Majesty to sinners.
10. But if we receive these words in the voice of Holy Church, we may not unsuitably understand that ‘the light of her countenance does not fall upon the earth,’ because to them that are busied in earthly courses she forbids to preach the highest mysteries of her contemplation. For what is strong she forbids to be spoken to the weak, lest whilst they hear things incapable of being comprehended, they be borne to the ground by the words of preaching by which they should have been lifted up. For the mere corporeal light, which illumines sound eyes, darkens weak ones, and whilst by weak seeing eyes the gaze is set on the brightness of the sun, there is very frequently darkness produced to them from light. Thus let Holy Church being borne down in the time of her persecution, but bearing in mind her foregoing discrimination, say, The light of my countenance did not fall upon the earth. But because these words we began to take as from her Head, let us in the Same still follow out what comes after.

For this awe of those under him we unquestionably believe to have been directed toward 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 it is listened to with fear by the faithful. Lamenting the evilness of its adversaries, [the church] says, “They listened to me, and waited and kept silence for my counsel.” It is as though it expressed itself in plain speech, “Not like these evil and swollen ones, who while they refuse to admit the words of truth, do it as if in teaching they could forestall the sentences of my preaching.” These disciples now “intent upon its counsel keep silence,” because its words they dare not impugn but take on faith. For 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. Of them it is rightly added, “To my words they did not dare to add anything.” The wayward teachers, free of all check, are in their freedom the most mischievous. They “dare to add something to the words [of Scripture].” They busy themselves as if to correct the rightness of [the church’s] preaching. Concerning the good hearers, Job adds: “And my word dropped upon them.” By this dropping of word, what else is understood but the gauge of holy preaching? Thus it is required that the boon of exhortation is bestowed to each according to the capacity of his parts.…“They waited for me as for the rain; they opened their mouths as for the latter rain.” Of this “latter rain” it is elsewhere written, “I will give you rain, both the early and the latter rain.” For he “gave the early rain,” because in the former period he bestowed on his elect the knowledge of the law. He “gave the latter rain,” because he caused the mystery of his incarnation to be preached in the last days. In this same mystery, holy church does not cease to tell it forth day by day. It waters the mouth of its hearers’ hearts as it were by “the latter rain.” …
“If I laughed on them, they did not believe it; and the light of my countenance did not fall on the earth.” These words agree perfectly with the words of our Redeemer in the last part of the sentence where it is said, “And the light of my countenance did not fall on the earth.” For what is styled “the ground” but the sinner? He is the same one to whom it was said earlier, “Earth you are, and to earth you shall return.” So “the light of the Lord’s countenance does not fall to the earth,” because the brightness of his vision does not appear to sinners. Thus it is written, “Let the ungodly man be removed away that he may not see the glory of God.” For light would, as it were, fall upon the earth, if when he comes in the last judgment, he manifests the brightness of his majesty to sinners.