7, 14] and the breadth of the life of the wicked is not admitted to the
measures
and rules of the Elect.
St Gregory - Moralia - Job
What then is pointed out by amber, but the Mediator between God and men?
For while He presented Himself to us as a union of the Divine and human natures, He both rendered His human nature more glorious by His Godhead, and tempered the Divine Nature to our sight by His Manhood.
For since human nature shone forth with so many miracles by the virtue of the Godhead, the silver was improved by the gold; and because God could be recognised through the flesh, and because He endured therein so many adversities, the gold was, as it were, tempered by the silver.
And it is well represented also in the midst of the fire, because the flame of the judgment which follows attends the mystery of His Incarnation.
For it is written, The Father judgeth no man, but hath given all judgment to the Son.
[John 5, 22]
6. But sometimes God speaks by Angels in words and deeds at once, when He teaches by certain gestures, that which He declares in words. For neither could Adam, after his sin, hear the Lord in the Substance of His Divinity, but he heard the words of reproof by the Angel, of whom it is written; When he had heard the voice of the Lord God, walking in the garden at the wind after mid- day, he hid himself among the trees of the garden. [Gen. 3, 8] For what is it, that God after the sin
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of man no longer stands, but walks in the garden, except that He points out that He has been driven from the heart of man, by the inroad of sin? What by His so doing at the wind after mid-day, except that the more glowing light of truth had departed, and the frosts of his sin were congealing his sinful soul? He reproved, therefore, Adam, when walking, that He might make known to benighted souls their wickedness, not by words only, but also by His doings; so that sinful man might both hear by His words what he had done, and perceive, by His walking, the inconstancy of his changeableness, on having lost the stability of eternity, and by the wind might observe his own torpor, when the warmth of charity had been driven away, and learn by the declining of the sun that he was drawing near to darkness.
7. Sometimes God speaks through Angels by images presented to the eyes of the heart; as Jacob when sleeping saw a ladder leaning against heaven. [Gen. 28, 12] As Peter caught up in trance saw a linen cloth full of reptiles and quadrupeds; [Acts 10, 10. 11. ] for he would not have been in a trance, unless he were beholding these things with other than bodily eyes. As a man of Macedonia appeared to Paul in a vision of the night, who asked him to come over into Macedonia. [ib. 16, 9] Sometimes God speaks through Angels by images taken for the time from the air, and presented before the eyes of the body. As Abraham was able not only to behold three men, but also to receive them into an earthly habitation, and not only to receive them, but to supply also food for their use. [Gen. 18, 2] For unless the Angels, when announcing some inward truths, assumed for a time their bodies from the air, they would not, in truth, appear to our outward sight; nor would they take food with Abraham, unless they were bearing for our sake some solid substance from the heavenly element. Nor is it any wonder that they who are there received, are called, at one time ‘Angels,’ and at another ‘the Lord,’ because they, who were ministering outwardly, are designated by the word ‘Angel;’ and He Who was ruling them within, is pointed out by the appellation ‘Lord ;’ that by this the power of Him Who was ruling, and by the latter the office of these who were ministering might be clearly displayed. [Exod. 3, 2. 4. ]
8. Sometimes God speaks through Angels by heavenly substances, as it is written, that when the Lord had been baptized, a voice sounded from the cloud, saying, This is My beloved Son, in Whom I have been well pleased. [Matt. 3, 17] Sometimes God speaks through Angels by earthly substances, as when He reproved Balaam, He formed human words in the mouth of a she ass. [Numb. 22, 28] Sometimes He speaks through Angels by earthly and heavenly substances together. As when He declared to Moses the words of His command in the Mount, He brought together the fire and the bush, and added one from above, and the other from below. [Exod. 3, 2] But this is done, only when something is signified by this very conjunction. For what else did He point out by addressing Moses, through the burning bush, except that He would become the ruler of that people, which would feel the flame of the Law, and yet would not avoid the thorn of sin? or that there would come forth from that people, He Who would take away by the fire of His Godhead the sins of our flesh, as the thorns of the bush; and would preserve the substance of our manhood unconsumed, even in the very flame of the Godhead?
9. But sometimes God pours the virtue of His inspiration into the hearts of men, through Angels, by their secret presence. Whence also Zechariah says, And the Angel who was speaking in me, said to me. [Zech. 1, 14] By saying that the Angel was speaking in him, and yet to him, he clearly proved that he who was speaking to him, was not without him by any bodily appearance. Whence also he added a little after, And, behold, the Angel that was talking in me was going out. [ibid. 2, 3] For
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often they appear not outwardly, but, as they are angelic spirits, they make known the will of God to the senses of the Prophets, and raise them up to sublime thoughts, and whatever events are still future they set forth as present in their original causes. For the heart of man, burdened with the very weight of corruptible flesh, enduring this its bodily part as an obstacle, penetrates not into inward things, and lies as a heavy burden without; because it has no hand within to raise it up. Whence it results, as has been said, that the subtilty of angelic virtue appears itself, as it really is, to the senses of the Prophets, and that their mind is raised up as it is touched by the subtle spirit, and that it is no longer slothful and sluggish below, but, filled with inspiration within, ascends on high, and thence beholds, as from a lofty eminence, the things which are to come, beneath it. But lest any one should think that, in the aforesaid words of Zechariah, either the Father, or the Son, or the Holy Spirit, is designated by the word ‘Angel,’ if he considers the text of Holy Scripture, he quickly amends his opinion. For it never calls the Father, or the Holy Spirit, an ‘Angel,’ nor the Son, except when preaching His Incarnation. Whence it is plainly shewn in the words of the same Zechariah, that an Angel, that is a creature, was really speaking in him, when it is said, And, behold, the Angel that was talking in me was going out. And it is immediately subjoined, And another Angel was going on to meet him, and he said to him, Speak to this young man, saying, Jerusalem shall he inhabited without a wall. [Zech. 2, 3. 4. ] The Angel therefore who is sent, who is ordered by an Angel what words he ought to speak, is not God. But because, in the sight of their Creator, the ordained ministrations of Angels are distinguished by the position of their ranks, (in order that after the common happiness of their blessed state they may rejoice together beholding their Creator, and yet minister to each other according to the position of their dignity,) an Angel sends an Angel to the Prophets, and both teaches and directs him, whom he beholds rejoicing in God in common with himself; because he surpasses him both by his superior wisdom, in power of knowledge, and, by more distinguished grace, in height of power.
10. These points then have been stated, to show in what ways God talks with men. But when the Lord is said to have answered Job from the whirlwind, it is disputed, whether He spoke to him by Himself, or by an Angel. For commotions of the air could have been made by an Angel, and these words, which are subjoined, could have been delivered by him. And again, both an Angel could agitate the air in a whirlwind without, and the Lord could sound into his heart without words the force of His sentence by Himself within; in order that it may be believed that he, who when filled with God, heard these things without words, himself uttered in words the sayings of the Lord which follow. It is therefore said,
Ver. 2. Who is this that involves sentences in unskilful words? [ii]
11. As we have said also in the former part, an interrogative of this kind, in which it is said, Who is this? is the beginning of a reproof. For Eliu had spoken arrogantly. And we say not, Who is this, excepting expressly of him whom we know not. But knowledge on God’s part is approval; His not knowing is rejection. Whence He says to certain whom He rejects, I know you not whence ye are; depart from Me, all ye workers of iniquity. [Luke 13, 27] What then is the enquiring about this haughty man, Who is this? except saying openly, I know not the arrogant: that is, I approve not of their life in the loftiness of My wisdom. Because while they are puffed up by human praise, they are deprived of the true glory of eternal retribution. But in that He said sentences, and added not of what kind, we certainly understand them to be good. And He asserts that these were involved in
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unskilful words, because they had been brought forward with language of boasting. For it is a fault of unskilfulness, to hold what is right in a wrong way, that is, to pervert the heavenly gift to a desire for earthly praise. For as it often happens that good things are stated badly and bad things properly, so the arrogant Eliu brought forward right truths not rightly, because, in defence of God he uttered humble sentiments unhumbly. Whence he deservedly serves as a type of those who within the Catholic Church are studious of vain-glory: for while they believe themselves to be skilful beyond others, they are in the Divine judgment convicted of unskilfulness; because, as the Apostle said, If any man think that he knoweth any thing, he knoweth nothing yet as he ought to know. [1 Cor. 8, 2] For since the original folly of the Angel was pride of heart, humility in his own estimation becomes the true wisdom of man. And whoever abandons this by even thinking great things, is the more outrageously foolish, the more he knows not himself. Whence Eliu both uttered sentences, and those involved in unskilful words, because he both knew the truth which he was speaking about God, and yet his silly pride was making foolish the things he said of himself. Having then glanced with contempt on this man, His words are directed to the instruction of Job.
Ver. 3. Gird up thy loins as a man.
[iii]
12. Holy Scripture is wont to call those persons ‘men,’ who follow, doubtless, the ways of the Lord with firm and steady steps. Whence it is said by the Psalmist, Do manfully, and let your heart be strengthened. [Ps. 31, 24] Whence Paul says, Lift up the hands which hang down, and the feeble knees. [Heb. 12, 12] Whence also Wisdom in the Proverbs, Unto you, O men, I call. [Prov. 8, 4] As if She were saying openly, I do not speak to women, but to men: because they who are of an unstable mind, cannot at all understand My words. But to gird up the loins is to restrain lust either in work, or in thought. For the delight of the flesh is in the loins. Whence it is said to holy Preachers, Let your loins be girded about, and your lights burning. [Luke 12, 35] For by the loins is designated lust, but by lights the brightness of good works. They are commanded therefore to gird their loins, and to hold their lights. As if they heard openly; First, restrain lust in yourselves, and then set forth from yourselves examples of good works to others. But since we have known that blessed Job was endowed with such great chastity, why is it said to him after so many scourges, Gird up thy loins as a man, (that is, as a bold man restrain thy lust,) except that there is one lust of the flesh, with which we pollute our chastity, but another lust of the heart, by which we boast of our chastity? It is said therefore to him, Gird up thy loins as a man: in order that he who had first overcome the lust of corruption, should now restrain the lust of pride; and that he might not, from priding himself on his patience or his chastity, become more fatally lustful before the eyes of God within, the more patient and chaste he appeared before the eyes of men. Whence it is well said by Moses, Circumcise the foreskins of your heart; [Deut. 10, 16] that is, after ye have restrained lust in the flesh, lop off also the superfluities of thoughts. It follows,
I will question thee, and answer thou Me.
[iv]
13. Our Maker is wont to question us in three ways; when He strikes us with the severity of the rod, and shews what great patience either exists in, or is wanting to, us. Or when He enjoins certain things which we dislike, and lays open our obedience, or disobedience. Or discloses to us some hidden truths, and conceals others, and makes known to us the measure of our humility. For He
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questions us by the scourge, when He assails with afflictions the mind which has been properly subject to Him in a time of tranquillity. As the same Job is both praised, on the evidence of his Judge, and yet is given up to the blows of the smiter, in order that his patience might be the more truly manifested, the more severely it had been examined. But He questions us by enjoining hard things, as Abraham is ordered to go out of his own country, and to go whither he knew not; [Gen. 12, 1] to lead his only son to the mountain, and to offer up him, whom he had received, when old, as a consolation. For it is doubtless said to him, when making a good reply to the question, that is when obedient to the command, Now I know that thou fearest God. [ib. 22, 12] Or as it is written, The Lord your God trieth you, to know if ye love Him. [Deut. 13, 3] For God’s trying us, is His questioning us with mighty commands. His knowing also, is His making us know our own obedience. But God questions us by disclosing some things to us, and shutting out others, as is said by the Psalmist, His eyelids question the sons of men. [Ps. 1l, 4] For, when our eyelids are open, we see; when they are closed, we behold nothing. What do we understand then by the eyelids of God, but His judgments? Which in one respect are closed to men, and in another are opened, in order that men who know not themselves, may become known to themselves; so that, while they comprehend some truths in their understanding, and are not at all able to understand others, their hearts may secretly examine themselves, whether the Divine judgments do not stimulate them, when concealed, or puff them up when laid open. For Paul was proved by this questioning, who after he had tasted inward wisdom, after the barrier of paradise had been opened, after the ascent of the third heaven, after the mysteries of Heavenly words, still says, I count not myself to have apprehended. [Phil. 3, 13] And again; I am the least of the Apostles, that am not meet to be called an Apostle. [1 Cor. 15, 9] And again; Not that we are sufficient of ourselves to think anything as of ourselves; but our sufficiency is of God. [2 Cor. 3, 5] Paul then, when questioned by the open eyelids of God, answered rightly, for he both reached to heavenly secrets, and yet stood sublimely in humility of heart. And again, when he was discussing the secret judgments of God concerning the rejection of the Jews and the calling of the Gentiles, and could not attain to them, he was questioned, as it were, by the closed eyelids of God. But he returned a thoroughly right answer, who in his ignorant state, wisely bowed himself down to God, saying, O the depth of the riches of the wisdom and knowledge of God! how incomprehensible are his judgments, and His ways past finding out! For who hath known the mind of the Lord, or who hath been His counsellor? [Rom. 11, 33. 34. ] For, lo! when questioned by mysteries hidden, as with closed eyelids, he gave fitting and right answers. For knocking at the entrance of the mystery, because he could not through his knowledge be admitted to inward things, he stood before the gates in humble confession, and that which he could not comprehend within, he praised with dread without. Whence blessed Job is now also, after the questioning of the rod, examined by the questioning of the word, to make him consider the things which are above; and in order that, when he does not comprehend them, he may turn back to himself, and learn how he is almost nothing, in comparison with heavenly things. Let him hear therefore, I will question thee, and answer thou Me. As if it is more plainly said, I rouse thee by My words to consider sublime truths, and whilst thou perceivest that thou knowest not those things that are above thee, I make thee better known to thyself. For then thou answerest Me truly, if thou understandest what things thou knowest not. It follows,
Ver. 4, 5, 6. Where wast thou when I was laying the foundations of the earth? Tell Me, if thou hast understanding. Who hath laid the measure of it, if thou knowest? or who hath stretched the line upon it? Whereupon are the bases thereof fastened.
[v]
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[ALLEGORICAL INTERPRETATION]
14. Behold all things are put together in historical narration, as if concerning the origin of the world. But something is immediately subjoined, which seems to be said of the creation, not of the world, but of the Church. For it is said;
Or who hath laid the corner stone thereof?
For by this, which was not done at the beginning of the world, it is shewn that that former expression was not used of the creation of the world. For some obscure subjects of a different character are blended with those that are plain and obvious, for this very purpose; that in consequence of that which agrees not with the literal meaning, that also may be examined mystically, which sounds as if spoken literally. For as, by some things which are opened we learn others which are closed; so are we compelled by those which are closed, to knock with a deeper understanding at those which we believed to be open. Let Him say then; Where wast thou, when I was laying the foundations of the earth? In Holy Scripture what else do we understand by foundations but holy preachers? For since God had placed them first in the Church, the whole structure of the subsequent fabric has risen up upon them. Whence also the priest is ordered, when he enters the tabernacle, to bear twelve stones on his breast. [Ex. 28, 21] Because, namely, our High Priest, in offering Himself a sacrifice for us, when He set forth mighty preachers at the very beginning, carried twelve stones under His head in the front of His body. The holy Apostles therefore are stones on the breast, to be displayed as an ornament in front, and foundations in the ground for the first firm basis of the edifice. And hence when David the Prophet beheld Holy Church established and built on the lofty minds of the Apostles, he says; Her foundations are on the holy hills. [Ps. 87, l] But when in holy Scripture ‘foundations’ are not spoken of, but ‘a foundation,’ in the singular number, no one is designated, except the Lord Himself, by the power of Whose Divinity the tottering hearts of our infirmity are made strong. Of Whom also Paul says; Other foundation can no man lay, but that which is laid, which is Jesus Christ. For He is in truth the foundation of the foundations, because He is the first commencement of beginners, and the constancy of the strong. Because then they who have borne the freight of our iniquities are our foundations, lest blessed Job should be puffed up with pride by the power of his own virtues, he is, in the very commencement of the Lord’s address, tested by the mention of holy preachers; in order that the more worthy of admiration he beheld them approach, the more vilely he might think of himself in comparison with them. But that is described by the Lord, as if already passed: for the very reason that, whatever is outwardly still future in act, has been already effected within by predestination. It is said therefore to him, Where wast thou, when I was laying the foundations of the earth? As if it were openly said; Consider the virtue of the mighty, and think on Me their Maker before all ages: and when thou beholdest those wonderful beings whom I made in time, consider how entirely thou oughtest to be subject to Me, Whom thou acknowledgest as the Author of Wonders without time. It follows;
Ver. 4, 5. Tell Me, if thou hast understanding, who hath laid the measures of it, if thou knowest? or who hath stretched the line upon it?
[vi]
15. Lines of measures are stretched forth in the partition of lands, in order that fairness of
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dimension may be observed by their very extension. But the Lord, coming to the Church in the flesh, measured out the measures of the earth with lines, because He marked out the boundaries of the Church with the subtlety of His secret judgment. The secret measures or lines of this earth were being stretched out, when holy preachers were called by the agency of the Spirit to go into some parts of the world, but were kept from approaching other parts. For when Paul the Apostle was neglecting to preach in Macedonia, a man of Macedonia appeared to him in a vision, to say, Come over into Macedonia and help us. [Acts 16, 9] But on the other hand, as it is written, The Apostle essayed to go into Bithynia, but the Spirit of Jesus suffered them not. [ibid. 7] When holy preachers then are called to Macedonia, and are kept from going into Asia, this line of secret measure is drawn on that side, and removed from this. It is extended there, that Macedonia may be brought within the limits of Holy Church. It is drawn in from hence, that Asia may be left without the bounds of the faith. For there were then some therein who were not to be gathered in: but, when they had been lost according to their desert, Asia has now been embraced within the measures of the Church, by the bounty of God.
16. Within these measures then are all the Elect, without them are all the reprobate, even if they seem to be within the limit of faith. Whence it is written in the Apocalypse; The court which is without the temple, cast out, and measure it not. [Rev. 11, 2] For what else does the court signify but the breadth of the present life? And they who are designated by the court are rightly without the temple: and they are therefore not to be measured, because narrow the gate that leadeth unto life; [Matt.
7, 14] and the breadth of the life of the wicked is not admitted to the measures and rules of the Elect. These spiritual lines were being stretched in hidden judgment, when to a certain person who said, Master, I will follow thee whithersoever thou goest, [Matt. 8, 19] it was replied by the voice of the same Master, The foxes have holes, and the birds of the air nests, but the Son of Man hath not where to lay His head. [ibid. 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.
6. But sometimes God speaks by Angels in words and deeds at once, when He teaches by certain gestures, that which He declares in words. For neither could Adam, after his sin, hear the Lord in the Substance of His Divinity, but he heard the words of reproof by the Angel, of whom it is written; When he had heard the voice of the Lord God, walking in the garden at the wind after mid- day, he hid himself among the trees of the garden. [Gen. 3, 8] For what is it, that God after the sin
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of man no longer stands, but walks in the garden, except that He points out that He has been driven from the heart of man, by the inroad of sin? What by His so doing at the wind after mid-day, except that the more glowing light of truth had departed, and the frosts of his sin were congealing his sinful soul? He reproved, therefore, Adam, when walking, that He might make known to benighted souls their wickedness, not by words only, but also by His doings; so that sinful man might both hear by His words what he had done, and perceive, by His walking, the inconstancy of his changeableness, on having lost the stability of eternity, and by the wind might observe his own torpor, when the warmth of charity had been driven away, and learn by the declining of the sun that he was drawing near to darkness.
7. Sometimes God speaks through Angels by images presented to the eyes of the heart; as Jacob when sleeping saw a ladder leaning against heaven. [Gen. 28, 12] As Peter caught up in trance saw a linen cloth full of reptiles and quadrupeds; [Acts 10, 10. 11. ] for he would not have been in a trance, unless he were beholding these things with other than bodily eyes. As a man of Macedonia appeared to Paul in a vision of the night, who asked him to come over into Macedonia. [ib. 16, 9] Sometimes God speaks through Angels by images taken for the time from the air, and presented before the eyes of the body. As Abraham was able not only to behold three men, but also to receive them into an earthly habitation, and not only to receive them, but to supply also food for their use. [Gen. 18, 2] For unless the Angels, when announcing some inward truths, assumed for a time their bodies from the air, they would not, in truth, appear to our outward sight; nor would they take food with Abraham, unless they were bearing for our sake some solid substance from the heavenly element. Nor is it any wonder that they who are there received, are called, at one time ‘Angels,’ and at another ‘the Lord,’ because they, who were ministering outwardly, are designated by the word ‘Angel;’ and He Who was ruling them within, is pointed out by the appellation ‘Lord ;’ that by this the power of Him Who was ruling, and by the latter the office of these who were ministering might be clearly displayed. [Exod. 3, 2. 4. ]
8. Sometimes God speaks through Angels by heavenly substances, as it is written, that when the Lord had been baptized, a voice sounded from the cloud, saying, This is My beloved Son, in Whom I have been well pleased. [Matt. 3, 17] Sometimes God speaks through Angels by earthly substances, as when He reproved Balaam, He formed human words in the mouth of a she ass. [Numb. 22, 28] Sometimes He speaks through Angels by earthly and heavenly substances together. As when He declared to Moses the words of His command in the Mount, He brought together the fire and the bush, and added one from above, and the other from below. [Exod. 3, 2] But this is done, only when something is signified by this very conjunction. For what else did He point out by addressing Moses, through the burning bush, except that He would become the ruler of that people, which would feel the flame of the Law, and yet would not avoid the thorn of sin? or that there would come forth from that people, He Who would take away by the fire of His Godhead the sins of our flesh, as the thorns of the bush; and would preserve the substance of our manhood unconsumed, even in the very flame of the Godhead?
9. But sometimes God pours the virtue of His inspiration into the hearts of men, through Angels, by their secret presence. Whence also Zechariah says, And the Angel who was speaking in me, said to me. [Zech. 1, 14] By saying that the Angel was speaking in him, and yet to him, he clearly proved that he who was speaking to him, was not without him by any bodily appearance. Whence also he added a little after, And, behold, the Angel that was talking in me was going out. [ibid. 2, 3] For
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often they appear not outwardly, but, as they are angelic spirits, they make known the will of God to the senses of the Prophets, and raise them up to sublime thoughts, and whatever events are still future they set forth as present in their original causes. For the heart of man, burdened with the very weight of corruptible flesh, enduring this its bodily part as an obstacle, penetrates not into inward things, and lies as a heavy burden without; because it has no hand within to raise it up. Whence it results, as has been said, that the subtilty of angelic virtue appears itself, as it really is, to the senses of the Prophets, and that their mind is raised up as it is touched by the subtle spirit, and that it is no longer slothful and sluggish below, but, filled with inspiration within, ascends on high, and thence beholds, as from a lofty eminence, the things which are to come, beneath it. But lest any one should think that, in the aforesaid words of Zechariah, either the Father, or the Son, or the Holy Spirit, is designated by the word ‘Angel,’ if he considers the text of Holy Scripture, he quickly amends his opinion. For it never calls the Father, or the Holy Spirit, an ‘Angel,’ nor the Son, except when preaching His Incarnation. Whence it is plainly shewn in the words of the same Zechariah, that an Angel, that is a creature, was really speaking in him, when it is said, And, behold, the Angel that was talking in me was going out. And it is immediately subjoined, And another Angel was going on to meet him, and he said to him, Speak to this young man, saying, Jerusalem shall he inhabited without a wall. [Zech. 2, 3. 4. ] The Angel therefore who is sent, who is ordered by an Angel what words he ought to speak, is not God. But because, in the sight of their Creator, the ordained ministrations of Angels are distinguished by the position of their ranks, (in order that after the common happiness of their blessed state they may rejoice together beholding their Creator, and yet minister to each other according to the position of their dignity,) an Angel sends an Angel to the Prophets, and both teaches and directs him, whom he beholds rejoicing in God in common with himself; because he surpasses him both by his superior wisdom, in power of knowledge, and, by more distinguished grace, in height of power.
10. These points then have been stated, to show in what ways God talks with men. But when the Lord is said to have answered Job from the whirlwind, it is disputed, whether He spoke to him by Himself, or by an Angel. For commotions of the air could have been made by an Angel, and these words, which are subjoined, could have been delivered by him. And again, both an Angel could agitate the air in a whirlwind without, and the Lord could sound into his heart without words the force of His sentence by Himself within; in order that it may be believed that he, who when filled with God, heard these things without words, himself uttered in words the sayings of the Lord which follow. It is therefore said,
Ver. 2. Who is this that involves sentences in unskilful words? [ii]
11. As we have said also in the former part, an interrogative of this kind, in which it is said, Who is this? is the beginning of a reproof. For Eliu had spoken arrogantly. And we say not, Who is this, excepting expressly of him whom we know not. But knowledge on God’s part is approval; His not knowing is rejection. Whence He says to certain whom He rejects, I know you not whence ye are; depart from Me, all ye workers of iniquity. [Luke 13, 27] What then is the enquiring about this haughty man, Who is this? except saying openly, I know not the arrogant: that is, I approve not of their life in the loftiness of My wisdom. Because while they are puffed up by human praise, they are deprived of the true glory of eternal retribution. But in that He said sentences, and added not of what kind, we certainly understand them to be good. And He asserts that these were involved in
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unskilful words, because they had been brought forward with language of boasting. For it is a fault of unskilfulness, to hold what is right in a wrong way, that is, to pervert the heavenly gift to a desire for earthly praise. For as it often happens that good things are stated badly and bad things properly, so the arrogant Eliu brought forward right truths not rightly, because, in defence of God he uttered humble sentiments unhumbly. Whence he deservedly serves as a type of those who within the Catholic Church are studious of vain-glory: for while they believe themselves to be skilful beyond others, they are in the Divine judgment convicted of unskilfulness; because, as the Apostle said, If any man think that he knoweth any thing, he knoweth nothing yet as he ought to know. [1 Cor. 8, 2] For since the original folly of the Angel was pride of heart, humility in his own estimation becomes the true wisdom of man. And whoever abandons this by even thinking great things, is the more outrageously foolish, the more he knows not himself. Whence Eliu both uttered sentences, and those involved in unskilful words, because he both knew the truth which he was speaking about God, and yet his silly pride was making foolish the things he said of himself. Having then glanced with contempt on this man, His words are directed to the instruction of Job.
Ver. 3. Gird up thy loins as a man.
[iii]
12. Holy Scripture is wont to call those persons ‘men,’ who follow, doubtless, the ways of the Lord with firm and steady steps. Whence it is said by the Psalmist, Do manfully, and let your heart be strengthened. [Ps. 31, 24] Whence Paul says, Lift up the hands which hang down, and the feeble knees. [Heb. 12, 12] Whence also Wisdom in the Proverbs, Unto you, O men, I call. [Prov. 8, 4] As if She were saying openly, I do not speak to women, but to men: because they who are of an unstable mind, cannot at all understand My words. But to gird up the loins is to restrain lust either in work, or in thought. For the delight of the flesh is in the loins. Whence it is said to holy Preachers, Let your loins be girded about, and your lights burning. [Luke 12, 35] For by the loins is designated lust, but by lights the brightness of good works. They are commanded therefore to gird their loins, and to hold their lights. As if they heard openly; First, restrain lust in yourselves, and then set forth from yourselves examples of good works to others. But since we have known that blessed Job was endowed with such great chastity, why is it said to him after so many scourges, Gird up thy loins as a man, (that is, as a bold man restrain thy lust,) except that there is one lust of the flesh, with which we pollute our chastity, but another lust of the heart, by which we boast of our chastity? It is said therefore to him, Gird up thy loins as a man: in order that he who had first overcome the lust of corruption, should now restrain the lust of pride; and that he might not, from priding himself on his patience or his chastity, become more fatally lustful before the eyes of God within, the more patient and chaste he appeared before the eyes of men. Whence it is well said by Moses, Circumcise the foreskins of your heart; [Deut. 10, 16] that is, after ye have restrained lust in the flesh, lop off also the superfluities of thoughts. It follows,
I will question thee, and answer thou Me.
[iv]
13. Our Maker is wont to question us in three ways; when He strikes us with the severity of the rod, and shews what great patience either exists in, or is wanting to, us. Or when He enjoins certain things which we dislike, and lays open our obedience, or disobedience. Or discloses to us some hidden truths, and conceals others, and makes known to us the measure of our humility. For He
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questions us by the scourge, when He assails with afflictions the mind which has been properly subject to Him in a time of tranquillity. As the same Job is both praised, on the evidence of his Judge, and yet is given up to the blows of the smiter, in order that his patience might be the more truly manifested, the more severely it had been examined. But He questions us by enjoining hard things, as Abraham is ordered to go out of his own country, and to go whither he knew not; [Gen. 12, 1] to lead his only son to the mountain, and to offer up him, whom he had received, when old, as a consolation. For it is doubtless said to him, when making a good reply to the question, that is when obedient to the command, Now I know that thou fearest God. [ib. 22, 12] Or as it is written, The Lord your God trieth you, to know if ye love Him. [Deut. 13, 3] For God’s trying us, is His questioning us with mighty commands. His knowing also, is His making us know our own obedience. But God questions us by disclosing some things to us, and shutting out others, as is said by the Psalmist, His eyelids question the sons of men. [Ps. 1l, 4] For, when our eyelids are open, we see; when they are closed, we behold nothing. What do we understand then by the eyelids of God, but His judgments? Which in one respect are closed to men, and in another are opened, in order that men who know not themselves, may become known to themselves; so that, while they comprehend some truths in their understanding, and are not at all able to understand others, their hearts may secretly examine themselves, whether the Divine judgments do not stimulate them, when concealed, or puff them up when laid open. For Paul was proved by this questioning, who after he had tasted inward wisdom, after the barrier of paradise had been opened, after the ascent of the third heaven, after the mysteries of Heavenly words, still says, I count not myself to have apprehended. [Phil. 3, 13] And again; I am the least of the Apostles, that am not meet to be called an Apostle. [1 Cor. 15, 9] And again; Not that we are sufficient of ourselves to think anything as of ourselves; but our sufficiency is of God. [2 Cor. 3, 5] Paul then, when questioned by the open eyelids of God, answered rightly, for he both reached to heavenly secrets, and yet stood sublimely in humility of heart. And again, when he was discussing the secret judgments of God concerning the rejection of the Jews and the calling of the Gentiles, and could not attain to them, he was questioned, as it were, by the closed eyelids of God. But he returned a thoroughly right answer, who in his ignorant state, wisely bowed himself down to God, saying, O the depth of the riches of the wisdom and knowledge of God! how incomprehensible are his judgments, and His ways past finding out! For who hath known the mind of the Lord, or who hath been His counsellor? [Rom. 11, 33. 34. ] For, lo! when questioned by mysteries hidden, as with closed eyelids, he gave fitting and right answers. For knocking at the entrance of the mystery, because he could not through his knowledge be admitted to inward things, he stood before the gates in humble confession, and that which he could not comprehend within, he praised with dread without. Whence blessed Job is now also, after the questioning of the rod, examined by the questioning of the word, to make him consider the things which are above; and in order that, when he does not comprehend them, he may turn back to himself, and learn how he is almost nothing, in comparison with heavenly things. Let him hear therefore, I will question thee, and answer thou Me. As if it is more plainly said, I rouse thee by My words to consider sublime truths, and whilst thou perceivest that thou knowest not those things that are above thee, I make thee better known to thyself. For then thou answerest Me truly, if thou understandest what things thou knowest not. It follows,
Ver. 4, 5, 6. Where wast thou when I was laying the foundations of the earth? Tell Me, if thou hast understanding. Who hath laid the measure of it, if thou knowest? or who hath stretched the line upon it? Whereupon are the bases thereof fastened.
[v]
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[ALLEGORICAL INTERPRETATION]
14. Behold all things are put together in historical narration, as if concerning the origin of the world. But something is immediately subjoined, which seems to be said of the creation, not of the world, but of the Church. For it is said;
Or who hath laid the corner stone thereof?
For by this, which was not done at the beginning of the world, it is shewn that that former expression was not used of the creation of the world. For some obscure subjects of a different character are blended with those that are plain and obvious, for this very purpose; that in consequence of that which agrees not with the literal meaning, that also may be examined mystically, which sounds as if spoken literally. For as, by some things which are opened we learn others which are closed; so are we compelled by those which are closed, to knock with a deeper understanding at those which we believed to be open. Let Him say then; Where wast thou, when I was laying the foundations of the earth? In Holy Scripture what else do we understand by foundations but holy preachers? For since God had placed them first in the Church, the whole structure of the subsequent fabric has risen up upon them. Whence also the priest is ordered, when he enters the tabernacle, to bear twelve stones on his breast. [Ex. 28, 21] Because, namely, our High Priest, in offering Himself a sacrifice for us, when He set forth mighty preachers at the very beginning, carried twelve stones under His head in the front of His body. The holy Apostles therefore are stones on the breast, to be displayed as an ornament in front, and foundations in the ground for the first firm basis of the edifice. And hence when David the Prophet beheld Holy Church established and built on the lofty minds of the Apostles, he says; Her foundations are on the holy hills. [Ps. 87, l] But when in holy Scripture ‘foundations’ are not spoken of, but ‘a foundation,’ in the singular number, no one is designated, except the Lord Himself, by the power of Whose Divinity the tottering hearts of our infirmity are made strong. Of Whom also Paul says; Other foundation can no man lay, but that which is laid, which is Jesus Christ. For He is in truth the foundation of the foundations, because He is the first commencement of beginners, and the constancy of the strong. Because then they who have borne the freight of our iniquities are our foundations, lest blessed Job should be puffed up with pride by the power of his own virtues, he is, in the very commencement of the Lord’s address, tested by the mention of holy preachers; in order that the more worthy of admiration he beheld them approach, the more vilely he might think of himself in comparison with them. But that is described by the Lord, as if already passed: for the very reason that, whatever is outwardly still future in act, has been already effected within by predestination. It is said therefore to him, Where wast thou, when I was laying the foundations of the earth? As if it were openly said; Consider the virtue of the mighty, and think on Me their Maker before all ages: and when thou beholdest those wonderful beings whom I made in time, consider how entirely thou oughtest to be subject to Me, Whom thou acknowledgest as the Author of Wonders without time. It follows;
Ver. 4, 5. Tell Me, if thou hast understanding, who hath laid the measures of it, if thou knowest? or who hath stretched the line upon it?
[vi]
15. Lines of measures are stretched forth in the partition of lands, in order that fairness of
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dimension may be observed by their very extension. But the Lord, coming to the Church in the flesh, measured out the measures of the earth with lines, because He marked out the boundaries of the Church with the subtlety of His secret judgment. The secret measures or lines of this earth were being stretched out, when holy preachers were called by the agency of the Spirit to go into some parts of the world, but were kept from approaching other parts. For when Paul the Apostle was neglecting to preach in Macedonia, a man of Macedonia appeared to him in a vision, to say, Come over into Macedonia and help us. [Acts 16, 9] But on the other hand, as it is written, The Apostle essayed to go into Bithynia, but the Spirit of Jesus suffered them not. [ibid. 7] When holy preachers then are called to Macedonia, and are kept from going into Asia, this line of secret measure is drawn on that side, and removed from this. It is extended there, that Macedonia may be brought within the limits of Holy Church. It is drawn in from hence, that Asia may be left without the bounds of the faith. For there were then some therein who were not to be gathered in: but, when they had been lost according to their desert, Asia has now been embraced within the measures of the Church, by the bounty of God.
16. Within these measures then are all the Elect, without them are all the reprobate, even if they seem to be within the limit of faith. Whence it is written in the Apocalypse; The court which is without the temple, cast out, and measure it not. [Rev. 11, 2] For what else does the court signify but the breadth of the present life? And they who are designated by the court are rightly without the temple: and they are therefore not to be measured, because narrow the gate that leadeth unto life; [Matt.
7, 14] and the breadth of the life of the wicked is not admitted to the measures and rules of the Elect. These spiritual lines were being stretched in hidden judgment, when to a certain person who said, Master, I will follow thee whithersoever thou goest, [Matt. 8, 19] it was replied by the voice of the same Master, The foxes have holes, and the birds of the air nests, but the Son of Man hath not where to lay His head. [ibid. 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.
