And if thine eye be evil, thy whole body shall be full of darkness, because, when even any thing that is right is performed from a wrong intention, though it seem brilliant before men, it is yet obscured by the
sentence
of the inward Judge.
St Gregory - Moralia - Job
20] Those measures and lines were being stretched forth, when to a certain person who said, Lord, suffer me to go and bury my father, [Luke 9, 59] it was replied by the voice of the same Master, Let the dead bury their dead, but go thou and preach the kingdom of God.
[ibid.
60] Lo!
one promises that he will follow Him, and is rejected; another demands to be released, and is retained.
Whence is this?
Except that the lines of heavenly judgments were being stretched over the hidden spaces of the heart, in order that their incomprehensible measures might enclose the one within, and that the other might, not unjustly, remain without.
But since no one is ignorant that God stretches forth these lines of hidden judgments, why is it said to Job, Tell Me, if thou hast understanding, who hath placed the measures of it, if thou knowest?
or who hath stretched the line upon it?
Is the question put to remind him of that which he might know, and yet forget; that he should consider more anxiously the weight of the secrets of God, namely, that the ordering of man depends not on human strength, but on the power [‘manu’] of the Creator, that so, while considering Who is invisibly performing these works, he may attribute nothing to himself, and no longer attempt any thing of himself, when he dreads the secret judgments of God?
But that, considering the measures and lines incomprehensibly stretched out from above, he may remain more firm in the humility of fear, the more he sees every thing depending on the power of the Measurer.
It follows;
Ver. 6. Whereupon are the bases thereof fastened?
[vii]
17. What else do we understand by the foundations of this earth, but the teachers of Holy Church?
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For columns are raised on the bases, but on the columns the weight of the whole fabric is raised. Holy teachers are then not improperly designated by the name of bases. For while they preach what is right, and in life accord with their preaching, they uphold the whole weight of the Church by the fixed gravity of their manners; they endure sharp assaults from unbelievers, and, whatever is dreaded by the faithful as difficult in the precepts of God, they shew to be easy by the examples of their works. Whence also, when the tabernacle was being fixed as the type of the Church, it is well said to Moses, Thou shalt make four columns, and their bases thou shalt cover with silver. [Ex. 26, 32] For what else is understood by silver but the brightness of the Divine word? As it is written; The words of the Lord are pure words, silver tried in the fire, purged from the earth, purified seven times. [Ps. 12, 6] Bases therefore covered with silver support the four columns of the tabernacle; because preachers of the Church, adorned with the Divine word, in order to set themselves forth as an example to all, bear the words of the four Evangelists in their mouth, and in their works.
18. Prophets also can be signified by bases; for when they first spoke openly of the Incarnation of the Lord, we behold them rising as bases from the foundation, and bearing the weight of the superimposed fabric. Whence also, when the Lord ordered the boards of the tabernacle to be erected, He ordered Moses that their bases should be cast in silver. For what are signified by the boards, but Apostles spread out in their extended preaching to the world, and what by the bases of silver but the Prophets: who being themselves firm and molten sustain the boards placed upon them? Because while the life of the Apostles is instructed by their preaching, it is also strengthened by their authority. Whence also the bases put together in pairs are placed under the separate boards. Because when the holy prophets agree in their words concerning the Incarnation of the Mediator, they edify without doubt the subsequent preachers of the Church: and when they disagree not with themselves, they establish them more firmly on themselves. But it is not improperly ordered that the bases, by which the Prophets are signified, should be cast of silver. For the brightness of silver is preserved by its being used; when not used it is turned into blackness. The sayings also of the Prophets, because they were not held in the use of spiritual knowledge, remained, as it were, in blackness before the coming of the Mediator, because they could not be understood by reason of their obscurity. But after the Mediator, on His coming, wiped them before our eyes with the hand of His Incarnation, whatever light was lurking therein shone forth, and He brought into use the meaning of preceding fathers, because He expounded words by events. Whether He signifies then the prophets, or the teachers who succeed them in the latter times, by the expression ‘bases,’ let Him say; Whereupon are the bases thereof fastened? Thou understandest, except upon Me, Who hold all things marvellously together, and confer at the first an inward existence on things that are good without. For he who attributes what is good to himself, is not a solid basis; for whilst he rests not on the foundation, he is by his own weight precipitated to the bottom. But since many things are now being said concerning the building of Holy Church, the mind seeks to hear, with what virtue hostile nations are united together, that is, with what skill the different buildings of this house are fitted together. It follows;
Or who hath laid the corner stone thereof?
[viii]
19. It is now clear to all by Divine grace, Whom Holy Scripture calls the corner Stone. Him in truth, Who taking into Himself from one side the Jewish, and from the other the Gentile people, unites, as it were, two walls in the one fabric of the Church; Him of Whom it is written, He hath
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made both one; [Eph. 2, 14] Who exhibited Himself as the corner Stone, not only in things below, but in things above; because He united on earth the nations of the Gentiles to the people of Israel, and both together to Angels in heaven. For at His birth the Angels exclaimed, On earth peace to men of good will. [Luke 2, 14] For they would not offer their joys to men of peace as a great thing at the birth of the King, if they were not at variance with each other. Of this Stone it is said by the Prophet; The Stone which the builders rejected, is made the head of the corner. [Ps. 118, 22] Jechonias the king typified the Stone, whom Matthew when describing fourteen generations, reckoned twice. [Matt. 1, 11. 12. ] For him, whom he had inserted as the end of the second generation, he inserted again at the beginning of the third. For he himself was removed into Babylonia with the people of Israel; for while he is led from one to the other, he is not improperly counted twice over for the side of each wall. And by the bending of this migration he designates the corner stone. For where the order is diverted from its right course to go into a different direction, it makes, as it were, a corner. He could therefore rightly be counted twice; for he shewed as it were two sides of himself along either wall. Whence also he properly represented Him, Who born in Judaea, and gathering together the Gentiles, went as it were from Jerusalem to Babylonia, and bound together in His own Person, by the art of charity, that building of faith which before was rent asunder by the animosity of discord.
[MORAL INTERPRETATION]
But these things which have been said, as descriptive of Holy Church, it seems good to repeat briefly in a moral sense. For it is right for us to be brought back to our own hearts by those things which we know were said to blessed Job; because the mind then understands more truly the words of God, when it searches for itself therein. For behold it is said,
Ver. 4. Where wast thou when I was laying the foundations of the earth?
[ix]
20. If the mind of a sinner is dust, which is borne on the surface, and is swept away by the breeze of temptation, (whence it is written, Not so are the ungodly, not so; but as the dust, which the wind driveth away from the face of the earth;) [Ps. 1,4] nothing prevents the earth being understood to mean the soul of a just man, of which it is written, For the earth which drinketh in the rain that cometh oft upon it, and bringeth forth the herbs meet for those by whom it is dressed, receiveth a blessing. [Heb. 6, 7] But the foundation of this earth is faith. The foundation of this earth is laid, when the first cause of firmness, the fear of God, is breathed in the secret places of the heart. This man does not as yet believe the eternal truths which he hears; when faith is given him, a foundation is now laid for the building up of the subsequent work. He now believes eternal truths, but yet fears them not; he despises the terror of the coming judgment: he boldly involves himself in sins of the flesh and of the spirit. But when the fear of future things is suddenly infused into him, in order that the edifice of a good life may rise up, the foundations are now erected. When the foundation then of a wholesome dread has been laid, and the fabric of virtue is being raised on high, it is necessary for every one to measure his strength, as he is making progress. So that though he has already begun to be great by the Divine building, he may without ceasing look back to what he was; in order that humbly remembering what he was found in merit, he may not arrogate to himself what he has been made by grace. Whence also blessed Job is now brought back to himself by the voice from above, and, that he may not dare to boast of his virtues, he is reminded of his past life. And it is said to
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him, Where wast thou when I was laying the foundations of the earth? As if the Truth openly said to the justified sinner; Attribute not to thyself the virtues which were received from Me. Exalt not thyself against Me by reason of My own gift. Call to mind where I found thee, when I laid the first foundations of virtue in thee, in My fear. Call to mind where I found thee, when I confirmed thee in My fear. In order then that I may not destroy in thee that which I have built up, thou must not cease to consider with thyself, what I found thee. For whom has the Truth not found either in sins or excesses? But after this we can well preserve that which we are, if we never neglect to consider what we were. But pride is yet sometimes wont to steal secretly even into careful hearts, so that the thought of good deeds, though slight and feeble, as it advances to a great height of virtue, forgets its own infirmity, and does not recall to mind what it was in sins. Whence also Almighty God, because He sees that our weakness is increased even by salutary remedies, places limits to our very progress, that we may have some excellencies of virtues, which we have never sought for, and that we may seek after others, and yet be unable to possess them. In order that our mind, when unable to attain these things which it desires, may understand that it possesses not of itself those even which it does possess, and that, from those which are present, those which are wanting may be thought of, and that, by means of those that are profitably wanting, those goods that are present may be humbly preserved. Whence also it is rightly subjoined, concerning His dealings towards this earth, that is, this righteous soul;
Ver. 4, 5. Declare to Me if thou hast understanding, who hath laid the measure thereof, if thou knowest? or who hath stretched the line upon it?
[x]
21. For who, but our Creator, lays the measures of this earth? Who, by the secret ordering of His inward judgment, gives to one the word of wisdom, to another the word of knowledge, to another perfect faith, to another the grace of healing, to another the working of miracles, to another prophecy, to another discerning of spirits, to another kinds of tongues, to another the interpretation of speeches; in order that one man may by one and the same Spirit be mighty in the word of wisdom, and yet not be strengthened with the speech of knowledge, that is, of doctrine, (for he is able to understand and discover even that truth which he does not attain to by study and learning;) and that another may shine with the word of knowledge, and yet not be strong in the word of wisdom, because he is able fully to understand all that he has learnt, and yet cannot rise by himself to understand any subtle question. One man by faith commands the elements, and yet cures not bodily infirmities by the gift of healing. Another removes diseases by the aid of prayer, and yet restores not by his word the rain to the thirsty earth. This man restores even the dead at once to present life, by the working of miracles, and yet, not possessing the gift of prophecy, knows not what things are to befal him. Another beholds all future events as if present, and yet does not display himself in any working of miracles. One man by the discerning of spirits subtilly discerns the minds of men in their doings, but yet knows not tongues of divers kind; another examines into tongues of divers kind, but yet observes not dissimilar hearts in similar doings. One person skilfully examines by interpretation the value of words in one language which he knows, and yet patiently goes without the other goods which he has not.
22. Thus, therefore, does our Creator and Disposer order all things; that he who might be puffed up by the gift which he has, may be humbled by that virtue which he has not. He so regulates all things, that when He exalts any one by the grace bestowed, He also, by a different gift, makes one
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person inferior to another, and makes every one to look on him who is beneath him, as superior to him in some other gift, and though he feels that he is even in some respects superior, to place himself in others below the very person whom he surpasses. He so regulates all things, that while all possess separate gifts, they become, all of them, the property of each person separately, by a connecting bond of charity, and that every one so possesses in another that which he has not himself, that he humbly confers on the other that which he received as his own possession. For it is hence said by Peter, As every one hath received the gift, ministering, the same one to another, as good stewards of the manifold grace of God. [l Pet. 4, 10] For the manifold grace of God is then well dispensed, when the gift which has been received is believed to belong even to him who does not possess it, when it is considered to have been given to a man’s self on account of him in whose behalf it is exerted. Hence it is said by Paul, By love serve one another. [Gal. 5, 13] For charity then sets us free from the yoke of blame, when it engages us through love in mutual service, when we both believe that the goods of others belong to ourselves, and present our goods to others as though offering them their own. Hence it is again said by Paul, For even the body is not one member, but many. If the foot shall say, Because I am not the hand, I am therefore not of the body, is it therefore not of the body? And if the ear shall say, Became I am not the eye, I am not of the body; is it therefore not of the body? If the whole body were an eye, where were the hearing? If the whole were hearing, where were the smelling? And a little after, But if they were all one member, where were the body? But now are they many members, yet but one body. [l Cor. 12, 14-17. 19. 20. ]
23. For what is Holy Church, except the Body of its own heavenly Head? Wherein one is the eye, by beholding lofty things; another a hand, by performing right things; another a foot, by running to and fro at command; another an ear, by understanding the voice of the precepts; another a nose, by discerning the foulness of wicked, and the fragrance of good, deeds. And, while they receive and discharge mutual offices, like the limbs of the body, they make of themselves together one single body, and, while they perform different offices in charity, they keep that from being different, in which they are bound together. But were they all to do one and the same work, they would assuredly not be a body, which is composed of many members; because, namely, it would not exist, as compacted of many parts, if this harmonious diversity of members did not bind it together. Because then the Lord divides to the holy members of His Church the gifts of virtues, He places the measures of the earth. Whence Paul says again, As God hath divided to every one the measure of faith. [Rom. 12, 3] And again, From Whom the whole body compacted and connected by that which every joint supplieth, according to the operation in the measure of every member, maketh increase of the body unto the edifying of itself in love. [Eph. 4, 16]
24. But since our Creator and Disposer with wonderful wisdom confers gifts on one, which He refuses to another, and refuses to one those gifts which He bestows on another; whoever aims at doing more than he has received, endeavours to exceed the limits assigned to him. As if, perchance, he, to whom it has been only given to discuss the secret meanings of precepts, should attempt also to dazzle with miracles; or, as if he, whom the gift of heavenly virtue strengthens only for miracles, should strive, besides, to lay open the mysteries of the Divine Law. For he puts forth his foot on a precipice, who regards not the limits of his own measures. And he who boldly hastes to grasp those subjects which he is unable to reach, commonly loses that power which was his. For we then use aright the services of our limbs, when we distinctly preserve for them their own offices. For with the eyes we behold the light, with the ears we hear a voice. But if any one, having inverted the order, applies his eyes to the voice, and his ears to the light, both are to him open in vain. If any one
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wishes to distinguish scents with his mouth, to taste flavours with his nose, he does away with the service of both senses, because he perverts them. For when they are not applied to their proper uses, they both give up their own offices, and do not attain to those which are foreign to them.
25. The Prophet David, then, had rightly confined the foot of his heart within the measure he had received by the Divine bounty, when he said, I have not walked in great matters, nor in things too wonderful for me. [Ps. 131, 1] For he would in truth walk in things too wonderful for him, if he sought to appear mighty beyond his power. For a man is raised above himself in wonderful things, if he endeavours to appear capable even in those things, to which he is unequal. Paul also was rightly confining himself within these limits, even in the wide range of his preaching, when he said, For I do not dare to speak of any of those things, which Christ worketh not by me. [Rom. 15, 18] But the measure which has been received is then rightly preserved, when the life of spiritual men is viewed as set before the eyes. Whence it follows;
Ver. 5. Or who hath stretched the line upon it? [xi]
26. For a line is stretched over this earth, when the examples of preceding Fathers are pointed out to each Elect soul, as a rule of life to be adopted; in order for it to consider from their life what to maintain in its own doings; that so, by observing the track of the proper path, it may neither, through neglect, fall short of the smallest matters, nor, through pride, stretch forth beyond the greatest; nor endeavour to do less than it is able, nor grasp at more than it has received; lest it should either not attain to the measure which it ought, or should, by forsaking this measure, fall beyond its limit. For narrow in truth is the gate which leadeth to life, [Matt. 7, 14] and he enters therein, who is, on account of it, carefully confined in all his doings, by his subtlety of discernment. For he who with fearless mind spreads himself abroad through his own wishes, condemns himself to exclusion from the narrow gate. In order, then, for the measure of this earth to be preserved, a line is extended over it from heaven; because the discriminating life of the Saints is spread out before us in Holy Scripture, in order that, either our defects may be corrected, or our excesses moderated; and both what, and how much, is to be done, is marked out by their discrimination which is set before us.
27. Behold a person, fearing either the loss of goods, or bodily affliction, dreads the threats of worldly power, and presumes not to maintain the truth against the might of opponents. Because Peter beholds him hard pressed with fear, he brings him back to the wide space of virtue, by putting before him the line of his examples. For when he had been scourged by the chiefs of the people, and perceived that he had been set free, on condition that he should cease from preaching, when he was commanded not to speak for the future, he did not yield even for the time. [Acts 4, 18; 5, 40] For he immediately answered and said, We ought to obey God rather than men. [Acts 5, 29] And again, For we cannot but speak the things which we have seen and heard. [Acts 4, 20] But he, who before was weak, and fearing present loss, when he contemplates examples of such great courage, now follows the course of Peter, through the authority of the word, now fears not any adversity, and contemns, even with laceration of body, the powers of the world, which oppose God. But yet the more he overcomes the strength of his persecutors by bold endurance, and the more, in the midst of adversities, he yields not to any terms, the more does he in general set himself above others, even in the opinions he has held, when placed among the faithful; the more does he choose his own
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schemes, and trust himself, rather than others. He doubtless, while exerting himself in virtue, by not yielding to unrighteous opposition, places his foot beyond the proper limit, by not adopting even the right advice of others. Him does Peter recall within the line of measure, who, after he had overcome the authority of rulers by the freedom of his words, listened, through humility of heart, to Paul’s advice about not circumcising the Gentiles. For he desired so to raise himself up against the adversaries by his authority, as yet not to trust himself in those points in which he was wrong; in order that he might overcome haughty powers by the freedom of his boldness, and might exhibit by the humility of his gentleness submission in good counsel even to his younger brethren; and thus at one time oppose himself to others, and at another together with others oppose himself. In the conduct then of Peter a line of authority and humility is extended as it were before our eyes, lest our mind should not attain to the standard through fear, or should exceed the limit through pride.
28. It has been stated, how the line is extended, lest we should fall into a fault in another case, through the boldness of some of our doings. Let it be now stated how we abandon the line of discretion in one and the same virtue, if we know not how to perform it at one time, and how to defer it at another. For a virtue is not always one and the same thing, for the merits of actions are often changed by circumstances. It is hence the case, that when we are properly engaged in any pursuit, we often more properly desist from it; and that the mind more creditably abandons that employment for a time, in which it was creditably employed at its own proper time. For if in consequence of our lesser virtues, (by performing which we make progress, but by intermitting which we are not endangered,) greater evils and trials threaten our neighbours, we necessarily put aside our advance in virtue, lest we should cause losses to the faith in our weaker neighbours; lest what we do should so far not be a virtue, the more it overthrows the foundations of the faith in the hearts of others, for the sake of itself.
29. Which line of sound judgment Paul rightly extended before the eyes of the beholders, who both ordered the Gentiles who were coming to the liberty of the faith not to be circumcised, [Gal. 5, 2] and yet, when at Lystra, and passing through Iconium, himself circumcised Timothy, who had been born of a Gentile father. [Acts 16, 3] For, seeing that he would excite the rage of the Jews even against those who were then present as his companions, if he did not shew that he observed the commands of the letter, he deferred enforcing his assertion, and secured himself and his companions from fierce persecution without loss to the faith. He did that which he ordered not to be done from love to the faith; but he brought back to the service of the faith that which he did as it were unfaithfully. For a virtue is frequently lost, when it is maintained indiscreetly, and when it is discreetly intermitted, it is held the more firmly. And it is no wonder if we understand that that takes place in incorporeal, which we see taking place also in bodily, things. For a bow is intentionally unstrung, in order that at its proper time it may be usefully bent. And if it receives not the rest of being unstrung, it loses its power of striking, from being kept on the stretch. And thus sometimes when a virtue, which is in exercise, is suspended through discretion, it is reserved; in order that it may afterwards strike vices the more powerfully, the more it prudently abstains meanwhile from striking. The subtle line of sound judgment is, therefore, then extended over the earth, when, by setting before each soul the examples of preceding fathers, a virtue is both profitably excited to action, and is sometimes also more profitably restrained.
30. But when boldness of zeal is withdrawn for a while from employment, great consideration is needed, lest we should perchance cease from the exercise of virtue, not from regard to the common
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good, but through fear for ourselves, or for the sake of some object of ambition. For when this is the case, a man no longer gives way to dispensation, but to sin. Hence when a person so dispenses the work he has undertaken as to cease from virtuous exertion, he must take anxious care, and examine himself first in the depth of his heart, lest he should by this greedily seek something for himself, by this should spare himself alone through fear; and lest the result of his work should turn out ill, as not produced from a proper intention of thought. Whence the Truth well says in the Gospel, The light of thy body is thine eye; if thine eye be single, thy whole body shall be full of light. But if thine eye be evil, thy whole body shall be full of darkness. [Matt. 6, 22. 23. ] For what is expressed by the ‘eye,’ except the intention of the heart going before its work? which, before it exercises itself in action, already contemplates that which it desires. And what is designated by the expression ‘body,’ except each single action, which follows its intention as the eye with which it sees? The light of the body, therefore, is the eye, because the merits of an action are enlightened by the ray of good intention. And if thine eye be single, thy whole body shall be full of light, because, if in the singleness of our thought we intend rightly, a good work is produced, even though it seem not good.
And if thine eye be evil, thy whole body shall be full of darkness, because, when even any thing that is right is performed from a wrong intention, though it seem brilliant before men, it is yet obscured by the sentence of the inward Judge. Whence it is rightly subjoined, Take heed, therefore, that the light which is in thee be not darkness. If, therefore, the light that is in thee be darkness, how great is that darkness? [Luke 11, 35; Matt 6, 23] Because, if we obscure by bad intention that which we believe we are doing rightly, how great are those evils, which we are ignorant are evils even when we are doing them? And, if we see nothing in that case, when we hold, as it were, the light of discernment, how blindly do we stumble against those sins which we commit without discernment? Through all our doings then our intention must be considered with watchful care, that it choose not, in what it does, any thing temporal, but that it fix itself entirely on the solid foundation of eternity; lest the fabric of our deeds, if built out beyond the foundation, should be rent asunder by the yawning earth. Whence it is here also fitly subjoined,
Ver. 6. Whereupon are the bases thereof fastened? [xii]
31. For the bases of each single soul are its intentions. For as the fabric rests on columns, but the columns on bases, so is our life based upon its virtues, but our virtues on our inmost intention. And because it is written, Other foundation can no man lay than that is laid, which is Jesus Christ; [1 Cor. 3, 11] the bases are then on the foundation, when our intentions are firmly fixed on Christ. But in vain do the bases raise upon themselves lofty edifices, if they themselves do not stand firm on the solid foundation, because men doubtless perform in vain their deeds, however great, if the intentions of their hearts are turned aside beyond the certainty of eternity, and if they seek not the rewards of the true life, and they raise up upon themselves heavier losses of ruin, the loftier edifices they pile up beyond the foundation. For when they aim not at the rewards of eternal life, the more they raise themselves, as it were, in virtue, the deeper do they fall into the pitfall of vainglory. We must not consider then what the bases support, but where they are supported: because in truth the hearts of men examine, by Divine help, not only what they do, but what they aim at in their doings. Whence, when Paul was describing the strict Judge, and was speaking of the goodness of actions, saying, Who will render to every man according to his deeds; to these indeed according to their patience in well-doing, glory and incorruption; [Rom. 2, 6. 7. ] because, having spoken of patience in well doing, he had mentioned the whole fabric, as it were, of Elect actions, he immediately
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enquired accurately where the bases of this fabric rested, saying, To those who seek for glory and honour and incorruption, eternal life. As if he were plainly saying, Although certain persons exhibit patience in well-doing, yet they receive not glory and incorruption, if they place not the intentions of their heart, that is the bases of the fabric, on the foundation. Because, namely, God dwells not in the edifice even of an honest life, which, placed without Himself, He Himself does not support.
32. Because, therefore, the intentions of every Elect soul rest on the hope of eternity, it is rightly said of this earth by the voice of the Lord, Whereupon are the bases thereof fastened? As if He were plainly saying, Except upon Me. For while every righteous soul aims at this, every thing it does temporally, it doubtless builds on Me for no temporal purpose. But since we are then more solidly built on the foundation, when we both follow the words of God in their outward precepts, and consider them with deeper understanding in their inmost meanings, it is rightly subjoined, Or who hath laid the corner stone thereof?
[xiii]
33. For the ‘corner stone’ is a twofold understanding of Holy Scripture. And it is laid by Divine power, when it is not, by strict judgment, bound with the darkness of its ignorance, but enjoys a kind of liberty, whereas it knows sufficiently the precepts of God, either to follow their outward commands, or to learn by contemplation their inner meaning. To which our understanding would never attain, if He, our Creator, did not come to take our nature. For He is called in one sense ‘a corner stone,’ because He united in Himself two peoples, and in another, because He set forth in Himself patterns of both lives, that is, the active and the contemplative, united together. For the contemplative life differs very much from the active. But our Redeemer by coming Incarnate, while He gave a pattern of both, united both in Himself. For when He wrought miracles in the city, and yet continued all night in prayer on the mountain, [Luke 6, 5] He gave His faithful ones an example, not to neglect, through love of contemplation, the care of their neighbours, nor again to abandon contemplative pursuits, from being too immoderately engaged in the care of their neighbours; but so to keep together their mind, in applying it to the two cases, that the love of their neighbour might not interfere with the love of God, nor again the love of God cast out, because it transcends, the love of their neighbour. Because then the Mediator between God and man was manifested to the heart of man, when it knew not what it was doing, in order by His doings to set in order things transitory, and to shew by contemplation whence all things depended, it is rightly said, Or who hath laid the earner stone thereof? As if the Lord were openly saying, Except Myself, Who manifested in time for the salvation of men, Him Whom I begat as My only Son without time, that men might learn in His life that even diverse pursuits are not discordant. And it must be observed, that He does not state that He sent Him out, but that He sent Him away [‘non emisisse, sed dimisisse. ’]. Because in truth the Son, in taking human nature, descended from a lofty, to the lowest, estate. But since even the Elect Angels, who are not redeemed by this mystery, yet marvelled at the mystery of this Incarnation, [1 Pet. 1, 12] it is rightly subjoined,
Ver. 7. When the morning stars were praising Me together.
[xiv]
34. For because the nature of rational spirits is believed to have been created first in time, the
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Angels are, not improperly, called ‘morning stars. ’ But if this is so, whilst the earth was invisible, and in disorder, whilst darkness was over the abyss, they anticipated in their existence the coming day of the following age through the light of wisdom. Nor must we hear negligently the word ‘together’ which is added; because the morning stars doubtless praise, together with those of the evening, the power of the Redeemer, while the Elect angels glorify even with redeemed men in the end of the world the bounty of heavenly grace. For in order to excite us to praise our Creator, when the Light arose in the flesh, they proclaimed this which we before mentioned; Glory to God in the highest, and on earth peace to men of good will. [Luke 2, 14] They praise then together, because they adapt to our redemption the words of their exultation. They praise together, because when they behold us admitted, they rejoice that their own number is filled up. But they are therefore perhaps also termed ‘morning stars,’ because they are frequently sent to exhort men, and while they announce the coming morn, they drive away from the hearts of men the darkness of the present life. But behold Angels praise the Divine Power, because the very sight of such great brightness expands them. But with what virtue do we, who though ransomed, are yet weighed down by the corruption of the flesh, praise the gift which we receive? For how will our tongue be able to speak of that, which our mind is unable to understand? It follows,
And all the sons of God exulting for joy.
[xv]
35. For it is called ‘exultation,’ when the joy of the heart is not fully expressed by the power of the voice, but when he who rejoices makes known in certain ways the joy which he can neither conceal, nor fully express. Let Angels therefore praise, who now behold above the loftiness of such great brightness. But let men exult, who still suffer here below the straitness of their speech. But because the Lord knew that these things would certainly happen, He does not speak of them as about to occur, but rather relates them as having occurred. But how is it that, when the good exult in the mystery of their redemption, envy inflames the wicked, and that whilst the Elect make progress, the reprobate are roused to furious madness, and persecute their rising virtues, because they do not wish to imitate them? And yet he Who has redeemed, forsakes us not even among these trials. For it is written; But God is faithful, Who will not suffer you to be tempted above that ye are able, but will with the temptation also make a way to escape, that ye may be able to bear it. [1 Cor. 10, 13] For our Creator knows when to suffer the storm of temptation to arise, when to restrain it on rising. He knows how to restrain, in order to our protection, that which He allows to come forth against us for our exercise; that the raging storm may wash over, and may not overwhelm us. Whence also it follows;
Ver. 8. Who shut up the sea with doors, when it was breaking forth, as if proceeding from the womb?
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[ALLEGORICAL INTERPRETATION]
36. For what do we understand by the ‘sea,’ but the world, and what by the ‘womb,’ but the corruption of carnal thoughts? For in this place by the word ‘womb’ is designated the secret and evil thought of carnal things. And this womb conceives not a bodily substance in order to produce offspring, but a cause of sorrow, in order to fulfil its wickedness. Of this womb of the heart of the
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wicked it is said in another place, He hath conceived sorrow, and hath brought forth iniquity. [Ps. 7, 14] By this womb do the wicked conceive when they think evil things. By this womb do they bring forth, when they execute the evils they have thought. The sea then was bursting forth, as if proceeding from the womb, when the waves of worldly threats, conceived in the iniquity of carnal thoughts, were raging for the destruction of Holy Church. But, by God’s help, this sea was shut up with doors, because holy men were opposed as a kind of door, against the pride of persecutors, in order that the wrath of persecutors might be crushed by their miracles, and reverence. For when the princes of this world had been brought low, the Lord exalted Holy Church, by their means, above the height of the world, and restrained the assaults of the raging sea, by having raised up the power of the same Church. But let us hear what the Lord did to this raging sea. It follows;
Ver. 9. When I was making a cloud the garment thereof, and was covering it with darkness as with swaddling clothes.
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37. The raging sea is covered with a ‘cloud,’ because the cruelty of persecutors is covered with the veil of their own folly. For it is unable to behold the clear light of truth, from the interposed darkness of their unbelief; and through the desert of its own blindness, it knows not what it is doing by the impulse of cruelty. For had they known, as says the Apostle, they would never have crucified the Lord of glory. [1 Cor. 2, 8] This cloud is wont to cover not only the unbelievers who are placed without the Church, but also to obscure those who live in a carnal manner within it. Whence holy men, who sympathize even with others’ negligence, and think that they themselves are also suffering that which they perceive others enduring, pray to God, and say, Thou hast placed a cloud before Thee, that our prayer should not pass through. [Lam. 3, 44] As if they openly said, To our mind accustomed to worldly pleasures Thou presented, by a righteous judgment, the phantoms of its cares, by which Thou confusest it, in the very earnestness of its prayer; and that which Thou art not ignorant is given up to the most degrading desires, Thou rightly repellest, when blinded, from beholding the brightness of Thy light; so that when it reaches towards Thee, it is turned away from beholding Thee, by the cloud of its own thoughts; and that that which constantly thinks on these worldly subjects, because it wishes for them, may endure them also in its prayer, when it does not wish for them. Because then the very wickedness of persecutors is so restrained by God’s ordering, as not to burst forth as much as it wishes against holy men; after He said, When I was laying the cloud as the garment thereof, He fitly subjoined, And was covering it with darkness as with swaddling clothes. For the feet and arms are bound with swaddling clothes, lest they should be thrown about hither and thither with unrestricted liberty. Because, therefore, the persecutors of Holy Church, restless from their instability of heart, and devoted to this world, savour not the things of age, but of childhood; they who are fast bound by darkness and obscurity, (not by a sense of the Divine judgment,) so as to be unable to persecute as much as they wish, are said to be wrapped in swaddling clothes. Because, as has been said, they savour of childish things, and yet, constrained by the Divine dispensation they do not stretch forth their arms wherever they please; and if they desire lightly to perpetrate every kind of sin, yet they are by no means permitted to fulfil all they wish. It follows,
Ver. 10. I surrounded it with My boundaries.
The Lord surrounds the sea with His boundaries, because He so restricts the wrath of persecutors by the dispensation of His judgments, that the swelling wave of their mad wrath is broken on the
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level shore of His secret dispensation. It follows;
Ver. 10,11. And I set a bar and doors, and said, Hitherto shall thou come, and thou shalt not proceed further, and here shall thou break thy swelling waves.
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38. What is designated by ‘doors,’ but holy preachers, and what by the ‘bar,’ except the Lord Incarnate? For He has in truth opposed these doors as a firmer barrier against the force of the swelling sea, the more He has strengthened them by barring them Himself. For because these doors of Holy Church are strengthened by this bar being placed against them, they could be battered indeed by the waves, but they could not be broken through: so that though the wave of persecution might dash on them from without, yet it could not penetrate to the centre of their heart. And because holy Preachers open themselves by their preaching to their followers, but close themselves by their authority against those who oppose them, they are, not improperly, called ‘doors,’ that is, open to the conversation [al. ‘conversion’] of the humble, and closed to the terrors of the proud. They are, not improperly, called ‘doors:’ because they both open an entrance for the faithful, and again oppose themselves to the entrance of the unbelieving. Let us consider what a door of the Church was Peter, who admitted Cornelius, when enquiring into the faith, and rejected Simon when seeking miraculous powers for a price; saying to the one, I have found in truth that God is no respecter of persons, [Acts 10, 34] he graciously opened the secrets of the kingdom. Declaring to the other, Thy money perish with thee, [Acts 8, 20] he closes the entrance of the heavenly court by a sentence of strict condemnation. What are all the Apostles but doors of Holy Church, when they hear by the voice of their Redeemer, Receive the Holy Ghost; whosesoever sins ye remit, they are remitted unto them; and whosesoever sins ye retain, they are retained? [John 20, 22. 23. ] As if it were plainly said to them; By you, those to whom ye open yourselves shall come in to Me; and those to whom ye close yourselves, shall be rejected. Whilst then the sea rages, the Lord opposes His bar and doors; because whilst the storm of persecution spreads itself out in the world from bitter and faithless hearts, God exalts the glory of His Only Begotten, and the reverence of His preachers; and while He makes known the mysteries of the Divine strength, He breaks in the ungodly the waves of wrath.
39. But it is well said, Hitherto shall thou come, and thou shall not proceed further. Because there is doubtless a limit of the secret judgment, both when the storm of persecution should burst forth, and when it should cease, lest, if not aroused, it should not discipline the Elect, or, if unrestrained, should overwhelm them. But when the knowledge of the faith reaches as far as to the persecutors, the swelling of the troubled sea is appeased, and there does the sea break its waves, because on coming to the knowledge of the truth, it blushes at every thing it has done wickedly. For the broken wave in truth glides back on itself; because wickedness when overcome is accused even by the thought of its own heart; and suffers, as it were, the very violence which it had inflicted, because it feels the stings of guilt, from the depravity which it had committed. Whence it is said to certain persons by Paul, What fruit had ye then in those things whereof ye are now ashamed? [Rom. 6, 21] As if it were said; Why did the waves of ‘your wickedness raise themselves aloft, which being now broken in themselves, overwhelm you when converted, by the same means with which they puffed you up when perverted. It is therefore rightly said, And here shall thou break thy swelling waves. But that the doors are spoken of a second time, in this shutting up of the sea, after the manner of Holy Scripture, a thing once mentioned is repeated by way of confirmation.
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40. But if we ought to understand by the ‘sea’ in this place, not specially the crowd of persecutors, but the world in general; the Lord set up gates against the sea a second time, because He first gave to the human race the precepts of the law, and afterwards the testament of new grace; He a second time confined the violence of this sea by the gates He set against it, since those, whom He chose to obey His will, He first kept from idols, by giving the law, and afterwards delivered from the carnal understanding of things by the revelation of grace. The sea a second time received gates, because God first prohibited mankind from works of iniquity, but afterwards restrained them from the sin of thought. Let us see how God first imposed gates on the swelling sea. For behold it is said by the law, Thou shall not kill. Thou shall not commit adultery. Thou shall not steal. Thou shalt not bear false witness. [Ex. 20, 13-16; Deut 5, 17-20] Let us see how the Lord confines this sea with second gates. Behold He says in the Gospel, Ye have heard that it was said to them of old time, Thou shalt not commit adultery. But I say unto you, that whosoever looketh on a woman to lust after her, hath committed adultery with her already in his heart. [Matt. 5, 27. 28. ] And it is said again, Ye have heard that it hath been said, Thou shalt love thy neighbour, and hate thine enemy. But I say unto you, Love your enemies, and do good to them that hate you. [ib. 43. 44. ] He therefore Who first prohibits wickednesses of deeds, and afterwards does away with the faults of the heart, doubtless twice imposes gates on the swelling sea, that it pass not over the shores of justice which have been drawn around it.
41. But when He was saying, Who hath shut up the sea with doors? He immediately also subjoined the time, When it was breaking forth, as if proceeding from the womb. Because, namely, he then opposed mankind by the precepts of the Law, when the world, though little removed from its first beginning, was going forth even from its very birth to make progress in the carnal life. For to proceed from the womb, is to appear in the flesh in the light of present glory. And it is rightly subjoined, When I was laying the cloud as the garment thereof. Because, doubtless, God did not then present Himself to men in open sight, but while He rescued them from the error of unbelief, and yet laid not open to them the brightness of His own light, He withdrew them, as it were, from darkness, and yet covered them with a cloud, in order that they might forsake their former deeds of wickedness, and yet see not more clearly at present future blessings. Whence also it is filly subjoined, And covering it with darkness as with swaddling clothes. For when He taught not ignorant people by the open preaching of the Spirit, but bound them, in figurative language, with the literal precepts, He enveloped them, while yet weak in knowledge, with the darkness of His words, as if with swaddling clothes; in order that they might gain strength by being bound by grosser commands, lest they should perish, through a fatal freedom, in their own pleasures. And since not love, but fear, was confining them to the way of righteousness, the Divine dispensation kept them close, as it were, in order to nourish them. For when the feeble people unwillingly endured the swaddling bands of precepts, it attained to a stronger condition from its very bondage. For because fear first restrained it from sin, it came forth afterwards, in a fitting condition, into the liberty of the Spirit. These swaddling clothes which He gave to beginners, the Lord Himself blames by the Prophet, saying, I gave them precepts that were not good. [Ez. 20, 25] For evil things cease, as it were, to be evil, by comparison with worse, and good things are, so to say, not good, in comparison with better. For as it is said of Sodom and Gomorrah, to guiltier Judah, Thou hast justified thy sisters in all thine abominations which thou hast done, [Ex. 16, 51] so are the good precepts, which were given to the ignorant, spoken of as not good, by reason of the better precepts of the New Testament which succeed them. For neither would minds which were clinging to the
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practice of the carnal life be raised from their low condition, unless they advanced through a gradual course of preaching. For hence is it, that when they were settled in Egypt, their secret love of gain is condescended to by a considerate and righteous forbearance, and they are ordered to depart, after having first taken away the gold and silver vessels of their neighbours. But when brought to Mount Sinai, they hear at once, on receiving the Law, Thou shaft not covet any thing that is thy neighbour’s. [Ex. 20, 17] And hence it is, that in the same law they are directed to exact an eye for an eye, and a tooth for a tooth, [Exod. 21, 24] and yet at last, on the revelation of grace, they are commanded, when struck, to offer the other cheek. [Matt. 5, 38. 39. ] For because anger exacts more in vengeance than it has suffered in wrong; while they learn not to requite their wrongs in a manifold manner, they would learn at last to bear them of their own accord, even when multiplied. Hence it is that He prohibited this same ignorant people certain observances, but preserved others after their original use, though He applied them so as to prefigure a better condition. For they used to sacrifice brute animals to idols in Egypt, and He afterwards retained the sacrifice of animals, for their observance, but forbade the worship of idols; in order that, while losing a portion of their customs, their weakness might be comforted by retaining something of them. But by a marvellous dispensation of wisdom the Lord converted into a mightier figure of the Spirit, that carnal custom which He retained. For what do the sacrifices of those animals designate, except the death of the Only-Begotten? What do the sacrifices of those animals signify, except the extinction of our carnal life? The weakness then of an ignorant people is condescended to, by the same means as the greater strength of the Spirit is announced through the shadowy forms of allegories. It is therefore rightly said, And I was covering it with darkness as with swaddling clothes; because He bore with the weaknesses of its tenderness, by the same means as He raised a lofty cloud of spiritual significations.
42. But because He kept them by the limits of the precepts from unrestrained wanderings of mind, He rightly subjoins; I surrounded it with My boundaries. And because He restrained the motions of this human race by sending the Mediator, He fitly subjoins; And I set a bar and doors. For He set in truth a bar and doors; because He confirms the preaching of the new life, by sending our Redeemer to oppose the sins of the guilty. For doors, when closed, are strengthened by a bar being placed against them. God, therefore, placed against them a bar, because against the wanton motives of the human race He sent the Only-Begotten, Who confirmed in His actions the spiritual precepts, which He taught in words. But it is well subjoined; Hitherto shalt thou come, and thou shall not proceed further, and here shall thou break thy swelling waves. For this sea had in truth passed over its former doors, because the wave of human pride used to overleap the barriers of the door opposed to it. But after the world found the Only-Begotten opposed to it, it broke the force of its pride, and could not pass over, because it found the boundary of its fury closed up by His strength. Whence it is rightly said by the Prophet, The sea saw and fled. [Ps. 114, 3] By doors, also, His sufferings which were seen can, not unfitly, be understood. And He secretly placed a bar against them, because He strengthened them by the invisible Godhead. Against which the waves of the world come, but they break and are scattered: because haughty men despise them when they see them, but by experience dread their strength. For when the human race first derided, and then trembled at, the sufferings of the Only-Begotten, it came swelling with pride, like the sea which is about to dash against the opposing doors, and was broken and scattered by their power.
But because this is said to blessed Job, in order that the glorying of his heart, at his many virtues, might be kept down, (lest he should perchance attribute to himself what he knows of his lofty
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position,) if we consider these words in a moral sense also, we learn how much they were said for his edification.
Ver. 6. Whereupon are the bases thereof fastened?
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17. What else do we understand by the foundations of this earth, but the teachers of Holy Church?
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For columns are raised on the bases, but on the columns the weight of the whole fabric is raised. Holy teachers are then not improperly designated by the name of bases. For while they preach what is right, and in life accord with their preaching, they uphold the whole weight of the Church by the fixed gravity of their manners; they endure sharp assaults from unbelievers, and, whatever is dreaded by the faithful as difficult in the precepts of God, they shew to be easy by the examples of their works. Whence also, when the tabernacle was being fixed as the type of the Church, it is well said to Moses, Thou shalt make four columns, and their bases thou shalt cover with silver. [Ex. 26, 32] For what else is understood by silver but the brightness of the Divine word? As it is written; The words of the Lord are pure words, silver tried in the fire, purged from the earth, purified seven times. [Ps. 12, 6] Bases therefore covered with silver support the four columns of the tabernacle; because preachers of the Church, adorned with the Divine word, in order to set themselves forth as an example to all, bear the words of the four Evangelists in their mouth, and in their works.
18. Prophets also can be signified by bases; for when they first spoke openly of the Incarnation of the Lord, we behold them rising as bases from the foundation, and bearing the weight of the superimposed fabric. Whence also, when the Lord ordered the boards of the tabernacle to be erected, He ordered Moses that their bases should be cast in silver. For what are signified by the boards, but Apostles spread out in their extended preaching to the world, and what by the bases of silver but the Prophets: who being themselves firm and molten sustain the boards placed upon them? Because while the life of the Apostles is instructed by their preaching, it is also strengthened by their authority. Whence also the bases put together in pairs are placed under the separate boards. Because when the holy prophets agree in their words concerning the Incarnation of the Mediator, they edify without doubt the subsequent preachers of the Church: and when they disagree not with themselves, they establish them more firmly on themselves. But it is not improperly ordered that the bases, by which the Prophets are signified, should be cast of silver. For the brightness of silver is preserved by its being used; when not used it is turned into blackness. The sayings also of the Prophets, because they were not held in the use of spiritual knowledge, remained, as it were, in blackness before the coming of the Mediator, because they could not be understood by reason of their obscurity. But after the Mediator, on His coming, wiped them before our eyes with the hand of His Incarnation, whatever light was lurking therein shone forth, and He brought into use the meaning of preceding fathers, because He expounded words by events. Whether He signifies then the prophets, or the teachers who succeed them in the latter times, by the expression ‘bases,’ let Him say; Whereupon are the bases thereof fastened? Thou understandest, except upon Me, Who hold all things marvellously together, and confer at the first an inward existence on things that are good without. For he who attributes what is good to himself, is not a solid basis; for whilst he rests not on the foundation, he is by his own weight precipitated to the bottom. But since many things are now being said concerning the building of Holy Church, the mind seeks to hear, with what virtue hostile nations are united together, that is, with what skill the different buildings of this house are fitted together. It follows;
Or who hath laid the corner stone thereof?
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19. It is now clear to all by Divine grace, Whom Holy Scripture calls the corner Stone. Him in truth, Who taking into Himself from one side the Jewish, and from the other the Gentile people, unites, as it were, two walls in the one fabric of the Church; Him of Whom it is written, He hath
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made both one; [Eph. 2, 14] Who exhibited Himself as the corner Stone, not only in things below, but in things above; because He united on earth the nations of the Gentiles to the people of Israel, and both together to Angels in heaven. For at His birth the Angels exclaimed, On earth peace to men of good will. [Luke 2, 14] For they would not offer their joys to men of peace as a great thing at the birth of the King, if they were not at variance with each other. Of this Stone it is said by the Prophet; The Stone which the builders rejected, is made the head of the corner. [Ps. 118, 22] Jechonias the king typified the Stone, whom Matthew when describing fourteen generations, reckoned twice. [Matt. 1, 11. 12. ] For him, whom he had inserted as the end of the second generation, he inserted again at the beginning of the third. For he himself was removed into Babylonia with the people of Israel; for while he is led from one to the other, he is not improperly counted twice over for the side of each wall. And by the bending of this migration he designates the corner stone. For where the order is diverted from its right course to go into a different direction, it makes, as it were, a corner. He could therefore rightly be counted twice; for he shewed as it were two sides of himself along either wall. Whence also he properly represented Him, Who born in Judaea, and gathering together the Gentiles, went as it were from Jerusalem to Babylonia, and bound together in His own Person, by the art of charity, that building of faith which before was rent asunder by the animosity of discord.
[MORAL INTERPRETATION]
But these things which have been said, as descriptive of Holy Church, it seems good to repeat briefly in a moral sense. For it is right for us to be brought back to our own hearts by those things which we know were said to blessed Job; because the mind then understands more truly the words of God, when it searches for itself therein. For behold it is said,
Ver. 4. Where wast thou when I was laying the foundations of the earth?
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20. If the mind of a sinner is dust, which is borne on the surface, and is swept away by the breeze of temptation, (whence it is written, Not so are the ungodly, not so; but as the dust, which the wind driveth away from the face of the earth;) [Ps. 1,4] nothing prevents the earth being understood to mean the soul of a just man, of which it is written, For the earth which drinketh in the rain that cometh oft upon it, and bringeth forth the herbs meet for those by whom it is dressed, receiveth a blessing. [Heb. 6, 7] But the foundation of this earth is faith. The foundation of this earth is laid, when the first cause of firmness, the fear of God, is breathed in the secret places of the heart. This man does not as yet believe the eternal truths which he hears; when faith is given him, a foundation is now laid for the building up of the subsequent work. He now believes eternal truths, but yet fears them not; he despises the terror of the coming judgment: he boldly involves himself in sins of the flesh and of the spirit. But when the fear of future things is suddenly infused into him, in order that the edifice of a good life may rise up, the foundations are now erected. When the foundation then of a wholesome dread has been laid, and the fabric of virtue is being raised on high, it is necessary for every one to measure his strength, as he is making progress. So that though he has already begun to be great by the Divine building, he may without ceasing look back to what he was; in order that humbly remembering what he was found in merit, he may not arrogate to himself what he has been made by grace. Whence also blessed Job is now brought back to himself by the voice from above, and, that he may not dare to boast of his virtues, he is reminded of his past life. And it is said to
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him, Where wast thou when I was laying the foundations of the earth? As if the Truth openly said to the justified sinner; Attribute not to thyself the virtues which were received from Me. Exalt not thyself against Me by reason of My own gift. Call to mind where I found thee, when I laid the first foundations of virtue in thee, in My fear. Call to mind where I found thee, when I confirmed thee in My fear. In order then that I may not destroy in thee that which I have built up, thou must not cease to consider with thyself, what I found thee. For whom has the Truth not found either in sins or excesses? But after this we can well preserve that which we are, if we never neglect to consider what we were. But pride is yet sometimes wont to steal secretly even into careful hearts, so that the thought of good deeds, though slight and feeble, as it advances to a great height of virtue, forgets its own infirmity, and does not recall to mind what it was in sins. Whence also Almighty God, because He sees that our weakness is increased even by salutary remedies, places limits to our very progress, that we may have some excellencies of virtues, which we have never sought for, and that we may seek after others, and yet be unable to possess them. In order that our mind, when unable to attain these things which it desires, may understand that it possesses not of itself those even which it does possess, and that, from those which are present, those which are wanting may be thought of, and that, by means of those that are profitably wanting, those goods that are present may be humbly preserved. Whence also it is rightly subjoined, concerning His dealings towards this earth, that is, this righteous soul;
Ver. 4, 5. Declare to Me if thou hast understanding, who hath laid the measure thereof, if thou knowest? or who hath stretched the line upon it?
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21. For who, but our Creator, lays the measures of this earth? Who, by the secret ordering of His inward judgment, gives to one the word of wisdom, to another the word of knowledge, to another perfect faith, to another the grace of healing, to another the working of miracles, to another prophecy, to another discerning of spirits, to another kinds of tongues, to another the interpretation of speeches; in order that one man may by one and the same Spirit be mighty in the word of wisdom, and yet not be strengthened with the speech of knowledge, that is, of doctrine, (for he is able to understand and discover even that truth which he does not attain to by study and learning;) and that another may shine with the word of knowledge, and yet not be strong in the word of wisdom, because he is able fully to understand all that he has learnt, and yet cannot rise by himself to understand any subtle question. One man by faith commands the elements, and yet cures not bodily infirmities by the gift of healing. Another removes diseases by the aid of prayer, and yet restores not by his word the rain to the thirsty earth. This man restores even the dead at once to present life, by the working of miracles, and yet, not possessing the gift of prophecy, knows not what things are to befal him. Another beholds all future events as if present, and yet does not display himself in any working of miracles. One man by the discerning of spirits subtilly discerns the minds of men in their doings, but yet knows not tongues of divers kind; another examines into tongues of divers kind, but yet observes not dissimilar hearts in similar doings. One person skilfully examines by interpretation the value of words in one language which he knows, and yet patiently goes without the other goods which he has not.
22. Thus, therefore, does our Creator and Disposer order all things; that he who might be puffed up by the gift which he has, may be humbled by that virtue which he has not. He so regulates all things, that when He exalts any one by the grace bestowed, He also, by a different gift, makes one
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person inferior to another, and makes every one to look on him who is beneath him, as superior to him in some other gift, and though he feels that he is even in some respects superior, to place himself in others below the very person whom he surpasses. He so regulates all things, that while all possess separate gifts, they become, all of them, the property of each person separately, by a connecting bond of charity, and that every one so possesses in another that which he has not himself, that he humbly confers on the other that which he received as his own possession. For it is hence said by Peter, As every one hath received the gift, ministering, the same one to another, as good stewards of the manifold grace of God. [l Pet. 4, 10] For the manifold grace of God is then well dispensed, when the gift which has been received is believed to belong even to him who does not possess it, when it is considered to have been given to a man’s self on account of him in whose behalf it is exerted. Hence it is said by Paul, By love serve one another. [Gal. 5, 13] For charity then sets us free from the yoke of blame, when it engages us through love in mutual service, when we both believe that the goods of others belong to ourselves, and present our goods to others as though offering them their own. Hence it is again said by Paul, For even the body is not one member, but many. If the foot shall say, Because I am not the hand, I am therefore not of the body, is it therefore not of the body? And if the ear shall say, Became I am not the eye, I am not of the body; is it therefore not of the body? If the whole body were an eye, where were the hearing? If the whole were hearing, where were the smelling? And a little after, But if they were all one member, where were the body? But now are they many members, yet but one body. [l Cor. 12, 14-17. 19. 20. ]
23. For what is Holy Church, except the Body of its own heavenly Head? Wherein one is the eye, by beholding lofty things; another a hand, by performing right things; another a foot, by running to and fro at command; another an ear, by understanding the voice of the precepts; another a nose, by discerning the foulness of wicked, and the fragrance of good, deeds. And, while they receive and discharge mutual offices, like the limbs of the body, they make of themselves together one single body, and, while they perform different offices in charity, they keep that from being different, in which they are bound together. But were they all to do one and the same work, they would assuredly not be a body, which is composed of many members; because, namely, it would not exist, as compacted of many parts, if this harmonious diversity of members did not bind it together. Because then the Lord divides to the holy members of His Church the gifts of virtues, He places the measures of the earth. Whence Paul says again, As God hath divided to every one the measure of faith. [Rom. 12, 3] And again, From Whom the whole body compacted and connected by that which every joint supplieth, according to the operation in the measure of every member, maketh increase of the body unto the edifying of itself in love. [Eph. 4, 16]
24. But since our Creator and Disposer with wonderful wisdom confers gifts on one, which He refuses to another, and refuses to one those gifts which He bestows on another; whoever aims at doing more than he has received, endeavours to exceed the limits assigned to him. As if, perchance, he, to whom it has been only given to discuss the secret meanings of precepts, should attempt also to dazzle with miracles; or, as if he, whom the gift of heavenly virtue strengthens only for miracles, should strive, besides, to lay open the mysteries of the Divine Law. For he puts forth his foot on a precipice, who regards not the limits of his own measures. And he who boldly hastes to grasp those subjects which he is unable to reach, commonly loses that power which was his. For we then use aright the services of our limbs, when we distinctly preserve for them their own offices. For with the eyes we behold the light, with the ears we hear a voice. But if any one, having inverted the order, applies his eyes to the voice, and his ears to the light, both are to him open in vain. If any one
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wishes to distinguish scents with his mouth, to taste flavours with his nose, he does away with the service of both senses, because he perverts them. For when they are not applied to their proper uses, they both give up their own offices, and do not attain to those which are foreign to them.
25. The Prophet David, then, had rightly confined the foot of his heart within the measure he had received by the Divine bounty, when he said, I have not walked in great matters, nor in things too wonderful for me. [Ps. 131, 1] For he would in truth walk in things too wonderful for him, if he sought to appear mighty beyond his power. For a man is raised above himself in wonderful things, if he endeavours to appear capable even in those things, to which he is unequal. Paul also was rightly confining himself within these limits, even in the wide range of his preaching, when he said, For I do not dare to speak of any of those things, which Christ worketh not by me. [Rom. 15, 18] But the measure which has been received is then rightly preserved, when the life of spiritual men is viewed as set before the eyes. Whence it follows;
Ver. 5. Or who hath stretched the line upon it? [xi]
26. For a line is stretched over this earth, when the examples of preceding Fathers are pointed out to each Elect soul, as a rule of life to be adopted; in order for it to consider from their life what to maintain in its own doings; that so, by observing the track of the proper path, it may neither, through neglect, fall short of the smallest matters, nor, through pride, stretch forth beyond the greatest; nor endeavour to do less than it is able, nor grasp at more than it has received; lest it should either not attain to the measure which it ought, or should, by forsaking this measure, fall beyond its limit. For narrow in truth is the gate which leadeth to life, [Matt. 7, 14] and he enters therein, who is, on account of it, carefully confined in all his doings, by his subtlety of discernment. For he who with fearless mind spreads himself abroad through his own wishes, condemns himself to exclusion from the narrow gate. In order, then, for the measure of this earth to be preserved, a line is extended over it from heaven; because the discriminating life of the Saints is spread out before us in Holy Scripture, in order that, either our defects may be corrected, or our excesses moderated; and both what, and how much, is to be done, is marked out by their discrimination which is set before us.
27. Behold a person, fearing either the loss of goods, or bodily affliction, dreads the threats of worldly power, and presumes not to maintain the truth against the might of opponents. Because Peter beholds him hard pressed with fear, he brings him back to the wide space of virtue, by putting before him the line of his examples. For when he had been scourged by the chiefs of the people, and perceived that he had been set free, on condition that he should cease from preaching, when he was commanded not to speak for the future, he did not yield even for the time. [Acts 4, 18; 5, 40] For he immediately answered and said, We ought to obey God rather than men. [Acts 5, 29] And again, For we cannot but speak the things which we have seen and heard. [Acts 4, 20] But he, who before was weak, and fearing present loss, when he contemplates examples of such great courage, now follows the course of Peter, through the authority of the word, now fears not any adversity, and contemns, even with laceration of body, the powers of the world, which oppose God. But yet the more he overcomes the strength of his persecutors by bold endurance, and the more, in the midst of adversities, he yields not to any terms, the more does he in general set himself above others, even in the opinions he has held, when placed among the faithful; the more does he choose his own
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schemes, and trust himself, rather than others. He doubtless, while exerting himself in virtue, by not yielding to unrighteous opposition, places his foot beyond the proper limit, by not adopting even the right advice of others. Him does Peter recall within the line of measure, who, after he had overcome the authority of rulers by the freedom of his words, listened, through humility of heart, to Paul’s advice about not circumcising the Gentiles. For he desired so to raise himself up against the adversaries by his authority, as yet not to trust himself in those points in which he was wrong; in order that he might overcome haughty powers by the freedom of his boldness, and might exhibit by the humility of his gentleness submission in good counsel even to his younger brethren; and thus at one time oppose himself to others, and at another together with others oppose himself. In the conduct then of Peter a line of authority and humility is extended as it were before our eyes, lest our mind should not attain to the standard through fear, or should exceed the limit through pride.
28. It has been stated, how the line is extended, lest we should fall into a fault in another case, through the boldness of some of our doings. Let it be now stated how we abandon the line of discretion in one and the same virtue, if we know not how to perform it at one time, and how to defer it at another. For a virtue is not always one and the same thing, for the merits of actions are often changed by circumstances. It is hence the case, that when we are properly engaged in any pursuit, we often more properly desist from it; and that the mind more creditably abandons that employment for a time, in which it was creditably employed at its own proper time. For if in consequence of our lesser virtues, (by performing which we make progress, but by intermitting which we are not endangered,) greater evils and trials threaten our neighbours, we necessarily put aside our advance in virtue, lest we should cause losses to the faith in our weaker neighbours; lest what we do should so far not be a virtue, the more it overthrows the foundations of the faith in the hearts of others, for the sake of itself.
29. Which line of sound judgment Paul rightly extended before the eyes of the beholders, who both ordered the Gentiles who were coming to the liberty of the faith not to be circumcised, [Gal. 5, 2] and yet, when at Lystra, and passing through Iconium, himself circumcised Timothy, who had been born of a Gentile father. [Acts 16, 3] For, seeing that he would excite the rage of the Jews even against those who were then present as his companions, if he did not shew that he observed the commands of the letter, he deferred enforcing his assertion, and secured himself and his companions from fierce persecution without loss to the faith. He did that which he ordered not to be done from love to the faith; but he brought back to the service of the faith that which he did as it were unfaithfully. For a virtue is frequently lost, when it is maintained indiscreetly, and when it is discreetly intermitted, it is held the more firmly. And it is no wonder if we understand that that takes place in incorporeal, which we see taking place also in bodily, things. For a bow is intentionally unstrung, in order that at its proper time it may be usefully bent. And if it receives not the rest of being unstrung, it loses its power of striking, from being kept on the stretch. And thus sometimes when a virtue, which is in exercise, is suspended through discretion, it is reserved; in order that it may afterwards strike vices the more powerfully, the more it prudently abstains meanwhile from striking. The subtle line of sound judgment is, therefore, then extended over the earth, when, by setting before each soul the examples of preceding fathers, a virtue is both profitably excited to action, and is sometimes also more profitably restrained.
30. But when boldness of zeal is withdrawn for a while from employment, great consideration is needed, lest we should perchance cease from the exercise of virtue, not from regard to the common
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good, but through fear for ourselves, or for the sake of some object of ambition. For when this is the case, a man no longer gives way to dispensation, but to sin. Hence when a person so dispenses the work he has undertaken as to cease from virtuous exertion, he must take anxious care, and examine himself first in the depth of his heart, lest he should by this greedily seek something for himself, by this should spare himself alone through fear; and lest the result of his work should turn out ill, as not produced from a proper intention of thought. Whence the Truth well says in the Gospel, The light of thy body is thine eye; if thine eye be single, thy whole body shall be full of light. But if thine eye be evil, thy whole body shall be full of darkness. [Matt. 6, 22. 23. ] For what is expressed by the ‘eye,’ except the intention of the heart going before its work? which, before it exercises itself in action, already contemplates that which it desires. And what is designated by the expression ‘body,’ except each single action, which follows its intention as the eye with which it sees? The light of the body, therefore, is the eye, because the merits of an action are enlightened by the ray of good intention. And if thine eye be single, thy whole body shall be full of light, because, if in the singleness of our thought we intend rightly, a good work is produced, even though it seem not good.
And if thine eye be evil, thy whole body shall be full of darkness, because, when even any thing that is right is performed from a wrong intention, though it seem brilliant before men, it is yet obscured by the sentence of the inward Judge. Whence it is rightly subjoined, Take heed, therefore, that the light which is in thee be not darkness. If, therefore, the light that is in thee be darkness, how great is that darkness? [Luke 11, 35; Matt 6, 23] Because, if we obscure by bad intention that which we believe we are doing rightly, how great are those evils, which we are ignorant are evils even when we are doing them? And, if we see nothing in that case, when we hold, as it were, the light of discernment, how blindly do we stumble against those sins which we commit without discernment? Through all our doings then our intention must be considered with watchful care, that it choose not, in what it does, any thing temporal, but that it fix itself entirely on the solid foundation of eternity; lest the fabric of our deeds, if built out beyond the foundation, should be rent asunder by the yawning earth. Whence it is here also fitly subjoined,
Ver. 6. Whereupon are the bases thereof fastened? [xii]
31. For the bases of each single soul are its intentions. For as the fabric rests on columns, but the columns on bases, so is our life based upon its virtues, but our virtues on our inmost intention. And because it is written, Other foundation can no man lay than that is laid, which is Jesus Christ; [1 Cor. 3, 11] the bases are then on the foundation, when our intentions are firmly fixed on Christ. But in vain do the bases raise upon themselves lofty edifices, if they themselves do not stand firm on the solid foundation, because men doubtless perform in vain their deeds, however great, if the intentions of their hearts are turned aside beyond the certainty of eternity, and if they seek not the rewards of the true life, and they raise up upon themselves heavier losses of ruin, the loftier edifices they pile up beyond the foundation. For when they aim not at the rewards of eternal life, the more they raise themselves, as it were, in virtue, the deeper do they fall into the pitfall of vainglory. We must not consider then what the bases support, but where they are supported: because in truth the hearts of men examine, by Divine help, not only what they do, but what they aim at in their doings. Whence, when Paul was describing the strict Judge, and was speaking of the goodness of actions, saying, Who will render to every man according to his deeds; to these indeed according to their patience in well-doing, glory and incorruption; [Rom. 2, 6. 7. ] because, having spoken of patience in well doing, he had mentioned the whole fabric, as it were, of Elect actions, he immediately
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enquired accurately where the bases of this fabric rested, saying, To those who seek for glory and honour and incorruption, eternal life. As if he were plainly saying, Although certain persons exhibit patience in well-doing, yet they receive not glory and incorruption, if they place not the intentions of their heart, that is the bases of the fabric, on the foundation. Because, namely, God dwells not in the edifice even of an honest life, which, placed without Himself, He Himself does not support.
32. Because, therefore, the intentions of every Elect soul rest on the hope of eternity, it is rightly said of this earth by the voice of the Lord, Whereupon are the bases thereof fastened? As if He were plainly saying, Except upon Me. For while every righteous soul aims at this, every thing it does temporally, it doubtless builds on Me for no temporal purpose. But since we are then more solidly built on the foundation, when we both follow the words of God in their outward precepts, and consider them with deeper understanding in their inmost meanings, it is rightly subjoined, Or who hath laid the corner stone thereof?
[xiii]
33. For the ‘corner stone’ is a twofold understanding of Holy Scripture. And it is laid by Divine power, when it is not, by strict judgment, bound with the darkness of its ignorance, but enjoys a kind of liberty, whereas it knows sufficiently the precepts of God, either to follow their outward commands, or to learn by contemplation their inner meaning. To which our understanding would never attain, if He, our Creator, did not come to take our nature. For He is called in one sense ‘a corner stone,’ because He united in Himself two peoples, and in another, because He set forth in Himself patterns of both lives, that is, the active and the contemplative, united together. For the contemplative life differs very much from the active. But our Redeemer by coming Incarnate, while He gave a pattern of both, united both in Himself. For when He wrought miracles in the city, and yet continued all night in prayer on the mountain, [Luke 6, 5] He gave His faithful ones an example, not to neglect, through love of contemplation, the care of their neighbours, nor again to abandon contemplative pursuits, from being too immoderately engaged in the care of their neighbours; but so to keep together their mind, in applying it to the two cases, that the love of their neighbour might not interfere with the love of God, nor again the love of God cast out, because it transcends, the love of their neighbour. Because then the Mediator between God and man was manifested to the heart of man, when it knew not what it was doing, in order by His doings to set in order things transitory, and to shew by contemplation whence all things depended, it is rightly said, Or who hath laid the earner stone thereof? As if the Lord were openly saying, Except Myself, Who manifested in time for the salvation of men, Him Whom I begat as My only Son without time, that men might learn in His life that even diverse pursuits are not discordant. And it must be observed, that He does not state that He sent Him out, but that He sent Him away [‘non emisisse, sed dimisisse. ’]. Because in truth the Son, in taking human nature, descended from a lofty, to the lowest, estate. But since even the Elect Angels, who are not redeemed by this mystery, yet marvelled at the mystery of this Incarnation, [1 Pet. 1, 12] it is rightly subjoined,
Ver. 7. When the morning stars were praising Me together.
[xiv]
34. For because the nature of rational spirits is believed to have been created first in time, the
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Angels are, not improperly, called ‘morning stars. ’ But if this is so, whilst the earth was invisible, and in disorder, whilst darkness was over the abyss, they anticipated in their existence the coming day of the following age through the light of wisdom. Nor must we hear negligently the word ‘together’ which is added; because the morning stars doubtless praise, together with those of the evening, the power of the Redeemer, while the Elect angels glorify even with redeemed men in the end of the world the bounty of heavenly grace. For in order to excite us to praise our Creator, when the Light arose in the flesh, they proclaimed this which we before mentioned; Glory to God in the highest, and on earth peace to men of good will. [Luke 2, 14] They praise then together, because they adapt to our redemption the words of their exultation. They praise together, because when they behold us admitted, they rejoice that their own number is filled up. But they are therefore perhaps also termed ‘morning stars,’ because they are frequently sent to exhort men, and while they announce the coming morn, they drive away from the hearts of men the darkness of the present life. But behold Angels praise the Divine Power, because the very sight of such great brightness expands them. But with what virtue do we, who though ransomed, are yet weighed down by the corruption of the flesh, praise the gift which we receive? For how will our tongue be able to speak of that, which our mind is unable to understand? It follows,
And all the sons of God exulting for joy.
[xv]
35. For it is called ‘exultation,’ when the joy of the heart is not fully expressed by the power of the voice, but when he who rejoices makes known in certain ways the joy which he can neither conceal, nor fully express. Let Angels therefore praise, who now behold above the loftiness of such great brightness. But let men exult, who still suffer here below the straitness of their speech. But because the Lord knew that these things would certainly happen, He does not speak of them as about to occur, but rather relates them as having occurred. But how is it that, when the good exult in the mystery of their redemption, envy inflames the wicked, and that whilst the Elect make progress, the reprobate are roused to furious madness, and persecute their rising virtues, because they do not wish to imitate them? And yet he Who has redeemed, forsakes us not even among these trials. For it is written; But God is faithful, Who will not suffer you to be tempted above that ye are able, but will with the temptation also make a way to escape, that ye may be able to bear it. [1 Cor. 10, 13] For our Creator knows when to suffer the storm of temptation to arise, when to restrain it on rising. He knows how to restrain, in order to our protection, that which He allows to come forth against us for our exercise; that the raging storm may wash over, and may not overwhelm us. Whence also it follows;
Ver. 8. Who shut up the sea with doors, when it was breaking forth, as if proceeding from the womb?
[xvi]
[ALLEGORICAL INTERPRETATION]
36. For what do we understand by the ‘sea,’ but the world, and what by the ‘womb,’ but the corruption of carnal thoughts? For in this place by the word ‘womb’ is designated the secret and evil thought of carnal things. And this womb conceives not a bodily substance in order to produce offspring, but a cause of sorrow, in order to fulfil its wickedness. Of this womb of the heart of the
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wicked it is said in another place, He hath conceived sorrow, and hath brought forth iniquity. [Ps. 7, 14] By this womb do the wicked conceive when they think evil things. By this womb do they bring forth, when they execute the evils they have thought. The sea then was bursting forth, as if proceeding from the womb, when the waves of worldly threats, conceived in the iniquity of carnal thoughts, were raging for the destruction of Holy Church. But, by God’s help, this sea was shut up with doors, because holy men were opposed as a kind of door, against the pride of persecutors, in order that the wrath of persecutors might be crushed by their miracles, and reverence. For when the princes of this world had been brought low, the Lord exalted Holy Church, by their means, above the height of the world, and restrained the assaults of the raging sea, by having raised up the power of the same Church. But let us hear what the Lord did to this raging sea. It follows;
Ver. 9. When I was making a cloud the garment thereof, and was covering it with darkness as with swaddling clothes.
[xvii]
37. The raging sea is covered with a ‘cloud,’ because the cruelty of persecutors is covered with the veil of their own folly. For it is unable to behold the clear light of truth, from the interposed darkness of their unbelief; and through the desert of its own blindness, it knows not what it is doing by the impulse of cruelty. For had they known, as says the Apostle, they would never have crucified the Lord of glory. [1 Cor. 2, 8] This cloud is wont to cover not only the unbelievers who are placed without the Church, but also to obscure those who live in a carnal manner within it. Whence holy men, who sympathize even with others’ negligence, and think that they themselves are also suffering that which they perceive others enduring, pray to God, and say, Thou hast placed a cloud before Thee, that our prayer should not pass through. [Lam. 3, 44] As if they openly said, To our mind accustomed to worldly pleasures Thou presented, by a righteous judgment, the phantoms of its cares, by which Thou confusest it, in the very earnestness of its prayer; and that which Thou art not ignorant is given up to the most degrading desires, Thou rightly repellest, when blinded, from beholding the brightness of Thy light; so that when it reaches towards Thee, it is turned away from beholding Thee, by the cloud of its own thoughts; and that that which constantly thinks on these worldly subjects, because it wishes for them, may endure them also in its prayer, when it does not wish for them. Because then the very wickedness of persecutors is so restrained by God’s ordering, as not to burst forth as much as it wishes against holy men; after He said, When I was laying the cloud as the garment thereof, He fitly subjoined, And was covering it with darkness as with swaddling clothes. For the feet and arms are bound with swaddling clothes, lest they should be thrown about hither and thither with unrestricted liberty. Because, therefore, the persecutors of Holy Church, restless from their instability of heart, and devoted to this world, savour not the things of age, but of childhood; they who are fast bound by darkness and obscurity, (not by a sense of the Divine judgment,) so as to be unable to persecute as much as they wish, are said to be wrapped in swaddling clothes. Because, as has been said, they savour of childish things, and yet, constrained by the Divine dispensation they do not stretch forth their arms wherever they please; and if they desire lightly to perpetrate every kind of sin, yet they are by no means permitted to fulfil all they wish. It follows,
Ver. 10. I surrounded it with My boundaries.
The Lord surrounds the sea with His boundaries, because He so restricts the wrath of persecutors by the dispensation of His judgments, that the swelling wave of their mad wrath is broken on the
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level shore of His secret dispensation. It follows;
Ver. 10,11. And I set a bar and doors, and said, Hitherto shall thou come, and thou shalt not proceed further, and here shall thou break thy swelling waves.
[xviii]
38. What is designated by ‘doors,’ but holy preachers, and what by the ‘bar,’ except the Lord Incarnate? For He has in truth opposed these doors as a firmer barrier against the force of the swelling sea, the more He has strengthened them by barring them Himself. For because these doors of Holy Church are strengthened by this bar being placed against them, they could be battered indeed by the waves, but they could not be broken through: so that though the wave of persecution might dash on them from without, yet it could not penetrate to the centre of their heart. And because holy Preachers open themselves by their preaching to their followers, but close themselves by their authority against those who oppose them, they are, not improperly, called ‘doors,’ that is, open to the conversation [al. ‘conversion’] of the humble, and closed to the terrors of the proud. They are, not improperly, called ‘doors:’ because they both open an entrance for the faithful, and again oppose themselves to the entrance of the unbelieving. Let us consider what a door of the Church was Peter, who admitted Cornelius, when enquiring into the faith, and rejected Simon when seeking miraculous powers for a price; saying to the one, I have found in truth that God is no respecter of persons, [Acts 10, 34] he graciously opened the secrets of the kingdom. Declaring to the other, Thy money perish with thee, [Acts 8, 20] he closes the entrance of the heavenly court by a sentence of strict condemnation. What are all the Apostles but doors of Holy Church, when they hear by the voice of their Redeemer, Receive the Holy Ghost; whosesoever sins ye remit, they are remitted unto them; and whosesoever sins ye retain, they are retained? [John 20, 22. 23. ] As if it were plainly said to them; By you, those to whom ye open yourselves shall come in to Me; and those to whom ye close yourselves, shall be rejected. Whilst then the sea rages, the Lord opposes His bar and doors; because whilst the storm of persecution spreads itself out in the world from bitter and faithless hearts, God exalts the glory of His Only Begotten, and the reverence of His preachers; and while He makes known the mysteries of the Divine strength, He breaks in the ungodly the waves of wrath.
39. But it is well said, Hitherto shall thou come, and thou shall not proceed further. Because there is doubtless a limit of the secret judgment, both when the storm of persecution should burst forth, and when it should cease, lest, if not aroused, it should not discipline the Elect, or, if unrestrained, should overwhelm them. But when the knowledge of the faith reaches as far as to the persecutors, the swelling of the troubled sea is appeased, and there does the sea break its waves, because on coming to the knowledge of the truth, it blushes at every thing it has done wickedly. For the broken wave in truth glides back on itself; because wickedness when overcome is accused even by the thought of its own heart; and suffers, as it were, the very violence which it had inflicted, because it feels the stings of guilt, from the depravity which it had committed. Whence it is said to certain persons by Paul, What fruit had ye then in those things whereof ye are now ashamed? [Rom. 6, 21] As if it were said; Why did the waves of ‘your wickedness raise themselves aloft, which being now broken in themselves, overwhelm you when converted, by the same means with which they puffed you up when perverted. It is therefore rightly said, And here shall thou break thy swelling waves. But that the doors are spoken of a second time, in this shutting up of the sea, after the manner of Holy Scripture, a thing once mentioned is repeated by way of confirmation.
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40. But if we ought to understand by the ‘sea’ in this place, not specially the crowd of persecutors, but the world in general; the Lord set up gates against the sea a second time, because He first gave to the human race the precepts of the law, and afterwards the testament of new grace; He a second time confined the violence of this sea by the gates He set against it, since those, whom He chose to obey His will, He first kept from idols, by giving the law, and afterwards delivered from the carnal understanding of things by the revelation of grace. The sea a second time received gates, because God first prohibited mankind from works of iniquity, but afterwards restrained them from the sin of thought. Let us see how God first imposed gates on the swelling sea. For behold it is said by the law, Thou shall not kill. Thou shall not commit adultery. Thou shall not steal. Thou shalt not bear false witness. [Ex. 20, 13-16; Deut 5, 17-20] Let us see how the Lord confines this sea with second gates. Behold He says in the Gospel, Ye have heard that it was said to them of old time, Thou shalt not commit adultery. But I say unto you, that whosoever looketh on a woman to lust after her, hath committed adultery with her already in his heart. [Matt. 5, 27. 28. ] And it is said again, Ye have heard that it hath been said, Thou shalt love thy neighbour, and hate thine enemy. But I say unto you, Love your enemies, and do good to them that hate you. [ib. 43. 44. ] He therefore Who first prohibits wickednesses of deeds, and afterwards does away with the faults of the heart, doubtless twice imposes gates on the swelling sea, that it pass not over the shores of justice which have been drawn around it.
41. But when He was saying, Who hath shut up the sea with doors? He immediately also subjoined the time, When it was breaking forth, as if proceeding from the womb. Because, namely, he then opposed mankind by the precepts of the Law, when the world, though little removed from its first beginning, was going forth even from its very birth to make progress in the carnal life. For to proceed from the womb, is to appear in the flesh in the light of present glory. And it is rightly subjoined, When I was laying the cloud as the garment thereof. Because, doubtless, God did not then present Himself to men in open sight, but while He rescued them from the error of unbelief, and yet laid not open to them the brightness of His own light, He withdrew them, as it were, from darkness, and yet covered them with a cloud, in order that they might forsake their former deeds of wickedness, and yet see not more clearly at present future blessings. Whence also it is filly subjoined, And covering it with darkness as with swaddling clothes. For when He taught not ignorant people by the open preaching of the Spirit, but bound them, in figurative language, with the literal precepts, He enveloped them, while yet weak in knowledge, with the darkness of His words, as if with swaddling clothes; in order that they might gain strength by being bound by grosser commands, lest they should perish, through a fatal freedom, in their own pleasures. And since not love, but fear, was confining them to the way of righteousness, the Divine dispensation kept them close, as it were, in order to nourish them. For when the feeble people unwillingly endured the swaddling bands of precepts, it attained to a stronger condition from its very bondage. For because fear first restrained it from sin, it came forth afterwards, in a fitting condition, into the liberty of the Spirit. These swaddling clothes which He gave to beginners, the Lord Himself blames by the Prophet, saying, I gave them precepts that were not good. [Ez. 20, 25] For evil things cease, as it were, to be evil, by comparison with worse, and good things are, so to say, not good, in comparison with better. For as it is said of Sodom and Gomorrah, to guiltier Judah, Thou hast justified thy sisters in all thine abominations which thou hast done, [Ex. 16, 51] so are the good precepts, which were given to the ignorant, spoken of as not good, by reason of the better precepts of the New Testament which succeed them. For neither would minds which were clinging to the
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practice of the carnal life be raised from their low condition, unless they advanced through a gradual course of preaching. For hence is it, that when they were settled in Egypt, their secret love of gain is condescended to by a considerate and righteous forbearance, and they are ordered to depart, after having first taken away the gold and silver vessels of their neighbours. But when brought to Mount Sinai, they hear at once, on receiving the Law, Thou shaft not covet any thing that is thy neighbour’s. [Ex. 20, 17] And hence it is, that in the same law they are directed to exact an eye for an eye, and a tooth for a tooth, [Exod. 21, 24] and yet at last, on the revelation of grace, they are commanded, when struck, to offer the other cheek. [Matt. 5, 38. 39. ] For because anger exacts more in vengeance than it has suffered in wrong; while they learn not to requite their wrongs in a manifold manner, they would learn at last to bear them of their own accord, even when multiplied. Hence it is that He prohibited this same ignorant people certain observances, but preserved others after their original use, though He applied them so as to prefigure a better condition. For they used to sacrifice brute animals to idols in Egypt, and He afterwards retained the sacrifice of animals, for their observance, but forbade the worship of idols; in order that, while losing a portion of their customs, their weakness might be comforted by retaining something of them. But by a marvellous dispensation of wisdom the Lord converted into a mightier figure of the Spirit, that carnal custom which He retained. For what do the sacrifices of those animals designate, except the death of the Only-Begotten? What do the sacrifices of those animals signify, except the extinction of our carnal life? The weakness then of an ignorant people is condescended to, by the same means as the greater strength of the Spirit is announced through the shadowy forms of allegories. It is therefore rightly said, And I was covering it with darkness as with swaddling clothes; because He bore with the weaknesses of its tenderness, by the same means as He raised a lofty cloud of spiritual significations.
42. But because He kept them by the limits of the precepts from unrestrained wanderings of mind, He rightly subjoins; I surrounded it with My boundaries. And because He restrained the motions of this human race by sending the Mediator, He fitly subjoins; And I set a bar and doors. For He set in truth a bar and doors; because He confirms the preaching of the new life, by sending our Redeemer to oppose the sins of the guilty. For doors, when closed, are strengthened by a bar being placed against them. God, therefore, placed against them a bar, because against the wanton motives of the human race He sent the Only-Begotten, Who confirmed in His actions the spiritual precepts, which He taught in words. But it is well subjoined; Hitherto shalt thou come, and thou shall not proceed further, and here shall thou break thy swelling waves. For this sea had in truth passed over its former doors, because the wave of human pride used to overleap the barriers of the door opposed to it. But after the world found the Only-Begotten opposed to it, it broke the force of its pride, and could not pass over, because it found the boundary of its fury closed up by His strength. Whence it is rightly said by the Prophet, The sea saw and fled. [Ps. 114, 3] By doors, also, His sufferings which were seen can, not unfitly, be understood. And He secretly placed a bar against them, because He strengthened them by the invisible Godhead. Against which the waves of the world come, but they break and are scattered: because haughty men despise them when they see them, but by experience dread their strength. For when the human race first derided, and then trembled at, the sufferings of the Only-Begotten, it came swelling with pride, like the sea which is about to dash against the opposing doors, and was broken and scattered by their power.
But because this is said to blessed Job, in order that the glorying of his heart, at his many virtues, might be kept down, (lest he should perchance attribute to himself what he knows of his lofty
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position,) if we consider these words in a moral sense also, we learn how much they were said for his edification.
