280 Edcit mamhitr slKnild use his (/if Is for (he rtsL Jon 38, Anotlior bcliolds all futuio events as if present, and yel does -jyi*~- not display himself in an}* 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 wliich 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 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 1 Pet. 4, 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. 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, Gal. 6, By love serve one another. 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, iCor.i2, i^or 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, Because I am not the eye, I am not of the Had all one work, t/ie Doclt/ were not one. 281 body; is it therefore not of the body? If the whole body Book ivere an eye, where were the hearing? If the tchole were ^^^^^^' hearing, where icere the smelting? And a little after, But 27i<-'or.i2, they were all one member, where were the body? But now are they many meufbers, yet but one body.
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 /o Rom. 12, every one the measure of faith. And again. From Whom ^ ^. the whole bodycotnpacted and connected by that which every IG. joint swpplieth, according to the operation in the measure of every member, maketh increase of the body unto the edifying of itself in love.
of itself in love.
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 282 h!nch should kfep his own place. Use of Exam pies.
Job 38, is iin;i])lc to reacli, commonly loses that power wljicli was ' '-his. For we then use aright the services of our limVjs, when IVEOKa 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 arc to him open in vain. If any one wishes to distinf^uish 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 Fs. 131, Divine bounty, when he said, I have not walked in great matters^ nor in things too wonderful for me. 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 Rom.is, the wide range of his preaching, when he said. For I do not dare to speak of any of those thitigs, which Christ worketh not hy me. 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; j^\^ - Ver. 5. Or who hath stretched the line upon it?
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 Matt, 7, beyond its limit. For narrow in truth is the gate which ^^* leadeth to life, and he enters therein, who is, on account of it, carefully confined in all his doings, by his subtlety of Sf. Peter shens the lines both of boldness and Junnillty. 283 discernment. For he who with fearless mind spreads himself Book abroad through his own wishes, condemns himself to ex- ^"^^^"^ elusion 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 Scri])ture, in order that, either our defects may be con*ected, 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 ^vorldly 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 Acts 4, 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. For he immediately answered and said, We ought to obey God rather Acts by than men. And again. For we cannot but speak the things^^'. which we have seen and heard. But he, who before was 20.
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 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 284.SV. Paul gives the Imes of discreet forbearance.
Job 38, af^tiiiist llic adversaries \)y his authority, as yet not to trust himself in those points in which lie was wrong; in order that he might overcome haughty ])o\vers 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, w^e 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 Gal.5,2. Gentiles who were coming to the liberty of the faith not Acts 16, to be circumcised, and yet, when at Lystra, and passing ^' through Iconium, himself circumcised Timothy, who had been born of a Gentile father. 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 InteiilioH to he specially ijuardcd in Economy. 285 fierce persecution without loss to the faith. He did that Book which he ordered not to be done from love to the foith; but xxviii. he brought back to the service of the faitli 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 ])rofitably 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 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 j 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 sliould 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 «''?^^23^' thine eye; if thine eye be single, thy whole body shall he full of light. But if thine eye he evil, thy uhole body shall he full of darkness. For what is expressed by the ' eye,' r except the intention of the heart going before its work?
J which, before it exercises itself in action, already contemplates that which it desires. And what is designated by 286 Inletilions are I In; hasds of our practice.
Job 38, tl)c expression ' body,' except each single action, which 6. MoR.
follows its intention as the eye with which it sees? 'I lie lujlit of the body, therefore, is the eye, because the merits of an action are enlightened by the ray of good intention. And if thine eye he single, tliy whole body shall be full of liyht, because, if in the singleness of our thought we intend rightly, a good work is produced, even though it seem not good. And if thine eye be evil, thy whole body shall be fall of darkness, because, when even any thing that is right is })erformed from a wrong intention, though it seem brilliant before men, it is yet obscured by the sentence of the inward Lukeli, Judge. Whence it is rightly subjoined. Take heed, therefore, M tt 6 ^^^^ ^^'^ light which is in thee be not darkness. If, therefore, 23. the light that is in thee be darkness, how great is that darkness? Because, if we obscure by bad intention that which we believe we are doing rightly, how great are those evils, which we are ignorant are evils even when we are doing them? And, if we see nothing in that case, when we hold, as it were, the light of discernment, how blindly do we stumble against those sins which we commit without discernment \ Through all our doings then our intention must be considered with watchful care, that it choose not, in what it does, any thing temporal, but that it fix itself entirely on the solid foundation of eternity; lest the fabric of our deeds, if built out beyond the foundation, should be rent asunder by the yawning earth. Whence it is here also fitly subjoined, Ver. 6. Whereupon are the bases thereof fastened?
xii. 31. For the bases of each single soul are its intentions.
For as the fabric rests on columns, but the columns on bases, so is our life based upon its virtues, but our virtues on 1 Cor. our inmost intention. And because it is written, Other foundatio7i can no man lay than that is laid, which is Jesus Christ', the bases are then on the foundation, when our intentions are firmly fixed on Christ, But in vain do the bases raise upon themselves lofty edifices, if they themselves do not stand firm on the solid foundation, because men doubtless perform in vain their deeds, however great, if the intentions of their hearts are turned aside beyond the certainty of eternity, and if they seek not the rewards of the Good actions require a right foundation. 287 tnie life, and they raise up upon themselves heavier losses of Book ruin, the loftier edifices they pile up beyond the foundation. ^^'^"^' For when they aim not at the rewards of eternal life, the more they raise themselves, as it were, in virtue, the deeper do they fall into the pitfall of vainglory. We must not consider then what the bases support, but where they are supported: because in truth the hearts of men examine, by Divine help, not only what they do, but what they aim at in their doings. Whence, when Paul was describing the strict Judge, and was speaking of the goodness of actions, saying, Wlio IV ill render to everii man according to his deeds; ^o Rom. 2, iJiese indeed according to their patience in well-doing, glory and incorruption; because, having spoken of patience in well doing, he had mentioned the whole fabric, as it were, of Elect actions, he immediately enquired accurately where the bases of this fabric rested, saying. To those who seek for glory and honour and incorruption, eternal life. As if he were plainly saying, Although certain persons exhibit patience in well-doing, yet they receive not glory and incorruption, if they place not the intentions of tlieir heart, that is the bases of the fabric, on the foundation. Because, namely, God dwells not in the edifice even of an honest life, which, placed without Himself, He Himself does not support.
32. Because, therefore, the intentions of every Elect soul rest on the hope of eternity, it is rightly said of this earth by the voice of the Lord, Whereiipon are the bases thei^eof fastened? As if He were plainly saying. Except upon Me. For while every righteous soul aims at this, every thing it does temporally, it doubtless builds on Me for no temporal purpose. But since we are then more solidly built on the foundation, when we both follow the words of God in their outward precepts, and consider them with deeper understanding in their inmost meanings, it is rightly subjoined.
Or who hath laid the corner stone thereof?
33. For the * corner stone' is a twofold understanding of xiii. Holy Scripture. And it is laid by Divine power, when it is not, by strict judgment, bound with the darkness of its iprnorance, but enjoys a kind of liberty, whereas it knows ;fficiently the precepts of God, either to follow their 288 Active and contemplative life to he comhiiied.
Job 38, outward coininands, or to learn by contemplation their inner meaning. 'J'o which our understanding would never attain, MOR.
if Me, our Creator, did not come to take our nature. For He is called in one sense ^ a corner stone,' because; Tie united in Himself two peoples, and in another, because He set forth in Himself ])atterns of both lives, that is, the active and the contemplative, united together. For the contemplative life differs very much from the active.
But our Redeemer by coming Incarnate, while He gave a pattern of both, united both in Himself For when Luke 6, He wrought miracles in the city, and yet continued all night in prayer on the mountain, He gave His faithful ones an example, not to neglect, through love of contemplation, the care of their neighbours, nor again to abandon contemplative pursuits, from being too immoderately engaged in the care of their neighbours; but so to keep together their mind, in applying it to the two cases, that the love of their neighbour might not interfere with the love of God, nor again the love of God cast out, because it transcends, the love of their neighbour. Because then the Mediator between God and man was manifested to the heart of man, when it knew not what it was doing, in order by His doings to set in order things transitory, and to shew by contemplation whence all things depended, it is rightly said. Or who hath laid the corner stone thereof? As if the Lord were openly saying. Except Myself, Who manifested in time for the salvation of men, Him Whom I begat as My only Son without time, that men might learn in His life that even diverse pursuits are not discordant. And it must be observed, that He does not state that He sent Him out, but that He 1 r,on e- sent Him away ^ Because in truth the Son, in taking human sed du' iiature, descended from a lofty, to the lowest, estate. But misisse. since even the Elect Angels, who are not redeemed by this 1 Pet. mystery, yet marvelled at the mystery of this Incarnation, it ' ' is rightly subjoined, Ver. 7. When the morning stars were jjraising Me together.
xiv. 34. For because the nature of rational spirits is believed to have been created first in time, the Angels are, not improperly, called ' morning stars.' But if this is so, whilst the earth was invisible, and in disorder, whilst darkness was over the Praise of Angels, exultation of men at GotVs Work.!i289 abyss, they anticipated in their existence the coming day Book of the following age through the light of wisdom. Nor^i^^ill* must we hear negligently the word * together' which is added; because the morning stars doubtless praise, together with those of the evening, the power of the Redeemer, while the Elect angels glorify even w^ith redeemed men in the end of the world the bounty of heavenly grace. For in order to excite us to praise our Creator, when the Light arose in the flesh, they proclaimed this which we before mentioned; Glory to God in the highest, and on earth peace to men o/'Luke 2, good will. They praise then together, because they adapt to our redemption the words of their exultation. They praise together, because when ihey behold us admitted, they rejoice that their own number is filled up. But they are therefore perhaps also termed ' morning stars,' because they are frequently sent to exhort men, and while they announce the coming morn, they drive away from the hearts of men the darkness of the present life. But behold Angels praise the Divine Power, because the very sight of such great brightness expands them. But with what virtue do we, who though ransomed, are yet weighed down by the corruption of the flesh, praise the gift which we receive? For how will our tongue be able to speak of that, which our mind is unable to understand.? It follows. And all the so?is of God exulting for joy.
35. For it is called ' exultation,' when the joy of the heart xv.
is not fully expressed by the power of the voice, but when he «rho rejoices makes known in certain ways the joy which he :an neither conceal, nor fully express. Let Angels therefore ;:>raise, who now behold above the loftiness of such great )rightness. But let men exult, who still sufler here below he straitness of their speech. But because the Lord knew hat these things would certainly happen. He does not speak f them as about to occur, but rather relates them as having )ccurred. But how is it that, when the good exult in the nystery of their redemption, envy inflames the wicked, and hat whilst the Elect make progress, the reprobate are roused o furious madness, and persecute their rising virtues, ►ecause they do not wish to imitate them? And yet He 'Vho has redeemed, forsakes us not even among these trials.
VOL. Ill, u 290 Sea of the world, born of evil thought, shut up by God.
Job 38, For it is written; Bui God is faithful, Who will not suffer njor"" y^^ '^ ^^ /6'/A//?/<?6/ above that ye are able, but will with the 10, 13. temptation also make a way to escape, that ye may be able to bear it. For our Creator knows when to sufler the stoim of temptation to arise, when to restrain it on rising. He knows how to restrain, in order to our protection, that which He allows to come forth against us for our exercise; that the raging storm may wash over, and may not overwhelm us. Whence also it follows; Ver. 8. Who shut up the sea with doors, when it was breaking forth, as if proceeding from the womb? xvi. 36. For what do we understand by the ^ sea,' but the •^^^^^' world, and what by the ' womb,' but the corruption of carnal thoughts? For in this place by the word ' womb' is designated the secret and evil thought of carnal things. And this womb conceives not a bodily substance in order to produce offspring, but a cause of sorrow, in order to fulfil its wickedness. Of this womb of the heart of the wicked it is said in Ps. 7,14. another place, He hath conceived sorrow, and hath brought forth iniquity. By this womb do the wicked conceive when they think evil things. By this womb do they bring forth, when they execute the evils they have thought. The sea then was bursting forth, as if proceeding from the womb, when the waves of worldly threats, conceived in the iniquity of carnal thoughts, were raging for the destiTiction of Holy Church. But, by God's help, this sea was shut up with doors, because holy men wxre opposed as a kind of door, against the pride of persecutors, in order that the wrath of persecutors might be crushed by their miracles, and reverence. For when the princes of this world had been brought low, the Lord exalted Holy Church, by their means, above the height of the world, and restrained the assaults of the raging sea, by having raised up the power of the samel Church. But let us hear what the Lord did to this ragincj sea. It follows; Ver. 9. When I was making a cloud the garment thereof and was covering it with darkness as with swaddling clothes xvii. 37. The raging sea is covered with a ' cloud,' because th( cruelty of persecutors is covered with the veil of their owr folly. For it is unable to behold the clear light of truth JEvil men clouded and swaddled in darkness. 291 from the interposed darkness of their unbelief; and through Rook the desert of its own blindness, it knows not what it!2!^Zfil" is doing by the impulse of cruelty. For had they knoum, iCov.i^ Q as says the Apostle, ihcy ivould never have crucified ' the Lord of glory. This cloud is wont to cover not only the unbelievers who are placed without the Church, but also to obscure those who live in a carnal manner within it. Whence holy men, who sympathize even with others' negligence, and think that they themselves are also suffering that which they perceive others enduring, pray to God, and say. Thou hast Lam. 3, placed a cloud before Thee, that our prayer should not pass through. As if they openly said, To our mind accustomed to worldly pleasures Thou presentest, by a righteous judgment, the phantoms of its cares, by which Thou confusest it, in the very earnestness of its prayer; and that which Thou art not ignorant is given up to the most degrading desires, Thou rightly repellest, when blinded, from beholding the brightness of Thy light; so that when it reaches towards Thee, it is turned away from beholding Thee, by the cloud of its own thoughts; and that that which constantly thinks on these worldly subjects, because it wishes for them, may endure them also in its prayer, when it does not wish for them. Because then the very wickedness of persecutors is so restrained by God's ordering, as not to burst forth as much as it wishes against holy men; after He said, When I was laying the cloud as the garment thereof, He fitly subjoined. And was covering it with darkness as with swaddling clothes. For the feet and arms are bound with swaddling clothes, lest they should be thrown about hither and thither with unrestricted liberty. Because, therefore, the persecutors of Holy Church, restless from their instability of heart, and devoted to this world, savour not the things of age, but of childhood; they who are fast bound by darkness and obscurity, (not by a sense of the Divine judgment,) so as to be unable to persecute as much as they wish, are said to be wrapped in swaddling clothes. Because, as has been said, they savour of childish things, and yet, constrained by the Divine dispensation they do not stretch forth their arms wherever they please; and if they desire lightly to perpetrate 292 IIulij Preachers, doors, open to some, sJiul to others.
Jon 3H,(.v(j,y \i\\\([ of sin, yet tlicy;ir(; by no uieans permitted to ^-j^'£g- fulfil all they wish. It follows, Ver. 10. I surroiuided it with My houndtirics. The Lord surrounds the sea with His boundaries, because He so restricts the wrath of ])ersecutors by the dispensation of His judgments, that the swelling wave of their mad wrath is broken on the level shore of His secret dispensation. It follows; Ver. 10, 11. And I set a bar and doors, and said, Hitherto shall thou come, and thou shall not proceed further, and here shall thou break tliy swelling waves. xviii. 38. What is designated by ^ doors,' but holy preachers, and what by the * bar,' except the Lord Incarnate? For He has in truth opposed these doors as a firmer barrier against the force of the swelling sea, the mqre He has strengthened them by barring them Himself. For because these doors of Holy Church are strengthened by this bar being placed against them, they could be battered indeed by the waves, but they could not be broken through: so that though the wave of persecution might dash on them from without, yet it could not penetrate to the centre of their heart. And because holy Preachers open themselves by their preaching to their followers, but close themselves by their authority against those who oppose them, they are, not improperly, called