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19. It is now clear to all by Divine grace, Whom Holy Scripture calls the corner Stone. Him in truth, Who taking into Himself from one side the Jewish, and from the other the Gentile people, unites, as it were, two walls in the one fabric of the Church; Him of Whom it is written, He hath made both one; [Eph. 2, 14] Who exhibited Himself as the corner Stone, not only in things below, but in things above; because He united on earth the nations of the Gentiles to the people of Israel, and both together to Angels in heaven. For at His birth the Angels exclaimed, On earth peace to men of good will. [Luke 2, 14] For they would not offer their joys to men of peace as a great thing at the birth of the King, if they were not at variance with each other. Of this Stone it is said by the Prophet; The Stone which the builders rejected, is made the head of the corner. [Ps. 118, 22] Jechonias the king typified the Stone, whom Matthew when describing fourteen generations, reckoned twice. [Matt. 1, 11. 12.] For him, whom he had inserted as the end of the second generation, he inserted again at the beginning of the third. For he himself was removed into Babylonia with the people of Israel; for while he is led from one to the other, he is not improperly counted twice over for the side of each wall. And by the bending of this migration he designates the corner stone. For where the order is diverted from its right course to go into a different direction, it makes, as it were, a corner. He could therefore rightly be counted twice; for he shewed as it were two sides of himself along either wall. Whence also he properly represented Him, Who born in Judaea, and gathering together the Gentiles, went as it were from Jerusalem to Babylonia, and bound together in His own Person, by the art of charity, that building of faith which before was rent asunder by the animosity of discord.
[MORAL INTERPRETATION]
But these things which have been said, as descriptive of Holy Church, it seems good to repeat briefly in a moral sense. For it is right for us to be brought back to our own hearts by those things which we know were said to blessed Job; because the mind then understands more truly the words of God, when it searches for itself therein. For behold it is said,
Ver. 4. Where wast thou when I was laying the foundations of the earth?
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20. If the mind of a sinner is dust, which is borne on the surface, and is swept away by the breeze of temptation, (whence it is written, Not so are the ungodly, not so; but as the dust, which the wind driveth away from the face of the earth; ) [Ps. 1,4] nothing prevents the earth being understood to mean the soul of a just man, of which it is written, For the earth which drinketh in the rain that cometh oft upon it, and bringeth forth the herbs meet for those by whom it is dressed, receiveth a blessing. [Heb. 6, 7] But the foundation of this earth is faith. The foundation of this earth is laid, when the first cause of firmness, the fear of God, is breathed in the secret places of the heart. This man does not as yet believe the eternal truths which he hears; when faith is given him, a foundation is now laid for the building up of the subsequent work. He now believes eternal truths, but yet fears them not; he despises the terror of the coming judgment: he boldly involves himself in sins of the flesh and of the spirit. But when the fear of future things is suddenly infused into him, in order that the edifice of a good life may rise up, the foundations are now erected. When the foundation then of a wholesome dread has been laid, and the fabric of virtue is being raised on high, it is necessary for every one to measure his strength, as he is making progress. So that though he has already begun to be great by the Divine building, he may without ceasing look back to what he was; in order that humbly remembering what he was found in merit, he may not arrogate to himself what he has been made by grace. Whence also blessed Job is now brought back to himself by the voice from above, and, that he may not dare to boast of his virtues, he is reminded of his past life. And it is said to him, Where wast thou when I was laying the foundations of the earth? As if the Truth openly said to the justified sinner; Attribute not to thyself the virtues which were received from Me. Exalt not thyself against Me by reason of My own gift. Call to mind where I found thee, when I laid the first foundations of virtue in thee, in My fear. Call to mind where I found thee, when I confirmed thee in My fear. In order then that I may not destroy in thee that which I have built up, thou must not cease to consider with thyself, what I found thee. For whom has the Truth not found either in sins or excesses? But after this we can well preserve that which we are, if we never neglect to consider what we were. But pride is yet sometimes wont to steal secretly even into careful hearts, so that the thought of good deeds, though slight and feeble, as it advances to a great height of virtue, forgets its own infirmity, and does not recall to mind what it was in sins. Whence also Almighty God, because He sees that our weakness is increased even by salutary remedies, places limits to our very progress, that we may have some excellencies of virtues, which we have never sought for, and that we may seek after others, and yet be unable to possess them. In order that our mind, when unable to attain these things which it desires, may understand that it possesses not of itself those even which it does possess, and that, from those which are present, those which are wanting may be thought of, and that, by means of those that are profitably wanting, those goods that are present may be humbly preserved. Whence also it is rightly subjoined, concerning His dealings towards this earth, that is, this righteous soul;
Ver. 4, 5. Declare to Me if thou hast understanding, who hath laid the measure thereof, if thou knowest? or who hath stretched the line upon it?
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21. For who, but our Creator, lays the measures of this earth? Who, by the secret ordering of His inward judgment, gives to one the word of wisdom, to another the word of knowledge, to another perfect faith, to another the grace of healing, to another the working of miracles, to another prophecy, to another discerning of spirits, to another kinds of tongues, to another the interpretation of speeches; in order that one man may by one and the same Spirit be mighty in the word of wisdom, and yet not be strengthened with the speech of knowledge, that is, of doctrine, (for he is able to understand and discover even that truth which he does not attain to by study and learning;) and that another may shine with the word of knowledge, and yet not be strong in the word of wisdom, because he is able fully to understand all that he has learnt, and yet cannot rise by himself to understand any subtle question. One man by faith commands the elements, and yet cures not bodily infirmities by the gift of healing. Another removes diseases by the aid of prayer, and yet restores not by his word the rain to the thirsty earth. This man restores even the dead at once to present life, by the working of miracles, and yet, not possessing the gift of prophecy, knows not what things are to befal him. Another beholds all future events as if present, and yet does not display himself in any working of miracles. One man by the discerning of spirits subtilly discerns the minds of men in their doings, but yet knows not tongues of divers kind; another examines into tongues of divers kind, but yet observes not dissimilar hearts in similar doings. One person skilfully examines by interpretation the value of words in one language which he knows, and yet patiently goes without the other goods which he has not.
22. Thus, therefore, does our Creator and Disposer order all things; that he who might be puffed up by the gift which he has, may be humbled by that virtue which he has not. He so regulates all things, that when He exalts any one by the grace bestowed, He also, by a different gift, makes one 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 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?
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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 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 good, but through fear for ourselves, or for the sake of some object of ambition. For when this is the case, a man no longer gives way to dispensation, but to sin. Hence when a person so dispenses the work he has undertaken as to cease from virtuous exertion, he must take anxious care, and examine himself first in the depth of his heart, lest he should by this greedily seek something for himself, by this should spare himself alone through fear; and lest the result of his work should turn out ill, as not produced from a proper intention of thought. Whence the Truth well says in the Gospel, The light of thy body is thine eye; if thine eye be single, thy whole body shall be full of light. But if thine eye be evil, thy whole body shall be full of darkness. [Matt. 6, 22. 23.] For what is expressed by the 'eye,' except the intention of the heart going before its work? which, before it exercises itself in action, already contemplates that which it desires. And what is designated by the expression 'body,' except each single action, which follows its intention as the eye with which it sees? The light of the body, therefore, is the eye, because the merits of an action are enlightened by the ray of good intention. And if thine eye be single, thy whole body shall be full of light, because, if in the singleness of our thought we intend rightly, a good work is produced, even though it seem not good. And if thine eye be evil, thy whole body shall be full of darkness, because, when even any thing that is right is performed from a wrong intention, though it seem brilliant before men, it is yet obscured by the sentence of the inward Judge. Whence it is rightly subjoined, Take heed, therefore, that the light which is in thee be not darkness. If, therefore, the light that is in thee be darkness, how great is that darkness? [Luke 11, 35; Matt 6, 23] Because, if we obscure by bad intention that which we believe we are doing rightly, how great are those evils, which we are ignorant are evils even when we are doing them? And, if we see nothing in that case, when we hold, as it were, the light of discernment, how blindly do we stumble against those sins which we commit without discernment? Through all our doings then our intention must be considered with watchful care, that it choose not, in what it does, any thing temporal, but that it fix itself entirely on the solid foundation of eternity; lest the fabric of our deeds, if built out beyond the foundation, should be rent asunder by the yawning earth. Whence it is here also fitly subjoined,
Ver. 6. Whereupon are the bases thereof fastened?
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31. For the bases of each single soul are its intentions. For as the fabric rests on columns, but the columns on bases, so is our life based upon its virtues, but our virtues on our inmost intention. And because it is written, Other foundation can no man lay than that is laid, which is Jesus Christ; [1 Cor. 3, 11] the bases are then on the foundation, when our intentions are firmly fixed on Christ. But in vain do the bases raise upon themselves lofty edifices, if they themselves do not stand firm on the solid foundation, because men doubtless perform in vain their deeds, however great, if the intentions of their hearts are turned aside beyond the certainty of eternity, and if they seek not the rewards of the true life, and they raise up upon themselves heavier losses of ruin, the loftier edifices they pile up beyond the foundation. For when they aim not at the rewards of eternal life, the more they raise themselves, as it were, in virtue, the deeper do they fall into the pitfall of vainglory. We must not consider then what the bases support, but where they are supported: because in truth the hearts of men examine, by Divine help, not only what they do, but what they aim at in their doings. Whence, when Paul was describing the strict Judge, and was speaking of the goodness of actions, saying, Who will render to every man according to his deeds; to these indeed according to their patience in well-doing, glory and incorruption; [Rom. 2, 6. 7.] because, having spoken of patience in well doing, he had mentioned the whole fabric, as it were, of Elect actions, he immediately enquired accurately where the bases of this fabric rested, saying, To those who seek for glory and honour and incorruption, eternal life. As if he were plainly saying, Although certain persons exhibit patience in well-doing, yet they receive not glory and incorruption, if they place not the intentions of their heart, that is the bases of the fabric, on the foundation. Because, namely, God dwells not in the edifice even of an honest life, which, placed without Himself, He Himself does not support.
32. Because, therefore, the intentions of every Elect soul rest on the hope of eternity, it is rightly said of this earth by the voice of the Lord, Whereupon are the bases thereof fastened? As if He were plainly saying, Except upon Me. For while every righteous soul aims at this, every thing it does temporally, it doubtless builds on Me for no temporal purpose. But since we are then more solidly built on the foundation, when we both follow the words of God in their outward precepts, and consider them with deeper understanding in their inmost meanings, it is rightly subjoined,