Job 28:25

8. For in the Holy Scripture, by the rapidity and subtlety of the winds souls are used to be denoted, as it is spoken by the Psalmist of God; Who walketh above the things of the winds; [Ps. 104, 3. Vulg.] i.e. ‘Who passes above the virtues of souls.’ Accordingly ‘He made the weight for the winds,’ in that whilst Wisdom from above fills souls, it renders them weighty with imparted maturity, not with that weightiness, of which it is said, Ye children of men, how long with a heavy heart. [Ps. 4, 2] For it is one thing to be weighty in respect of counsel, and another in respect of sin; it is one thing to be weighty, by constancy, another to be weighty by offence. For this latter weightiness has weight of burthen, the other weight of merit. Thus, therefore, souls receive weight, that they should not henceforth with light motion glance off from their aim at God, but be made to settle into Him with immoveable weightiness of constancy. Still was that people lightly moved to and fro, of which it is said by the Prophet, And he went on frowardly in the way of his own heart. I have seen his ways: and I let him go. [Is. 57, 17, 18] But weighty counsel in heart banishes all inconstancy of wandering. And because there are souls, that with light motion are now after one set of objects, now after another, Almighty God, because these very light waverings of men’s minds He does not estimate lightly, by abandoning passes judgment on the wandering of the heart. But when through grace He regards the wandering mind, He fixes it into stedfastness of counsel. And so it is rightly said now, And made weight for the winds; because the light motions of the mind, when He deigns to regard with mercifulness, He directly fashions that mind to maturedness of constancy. Or otherwise to ‘make weight for the winds,’ is to qualify with intermixed infirmity the glory resulting from virtuous achievements, which is vouchsafed to the Elect here. Whence it is also subjoined;
And he weigheth the waters by measure.
9. ‘Waters’ in Holy Scripture are wont sometimes to denote the Holy Spirit, sometimes sacred knowledge, sometimes wrong knowledge, sometimes calamity, sometimes drifting peoples, sometimes the minds of those following, the faith. Thus by water we have the Inpouring of the Holy Spirit represented, as when it is said in the Gospel, He that believeth on Me, as the Scripture hath said, out of his belly shall flow rivers of living water. Where the Evangelist following on added; But this spake He of the Spirit, which they that believe on Him should receive. [John 7, 38. 39.] Again, by water sacred knowledge is denoted, as it is said; And give him the water of wisdom to drink. [Ecclus. 15, 3] By water likewise bad knowledge is wont to be designated, as when the woman in Solomon, who bears a type of heresy, charms with crafty persuasion, saying, Stolen waters are sweet. [Prov. 9, 17] By the term of waters too tribulation are used to be signified, as it is said by the Psalmist, Save me, O God, for the waters are come in even unto my soul. [Ps. 69, 1] By water peoples are denoted, as it is said by John, Now the waters are peoples. By water likewise not only the tide of peoples drifting away, but also the minds of good men that follow the preachings of faith, are denoted, as the Prophet saith, Blessed are ye that sow upon all waters. [Is. 32, 20] And it is said by the Psalmist; The voice of the Lord is upon the waters. [Ps. 29, 3] In this place, then, what is denoted by the title of ‘waters,’ saving the hearts of the Elect, which by the understanding of Wisdom, have now received the hearing of the heavenly voice? Touching whom it is rightly said; And weigheth the waters by measure. Because the very Saints, who by the Holy Spirit bearing them up are transported on high, so long as they are in this life, that they may not swell high with any self-elation, are kept down by certain temptations, that they may never have the power to advance as much as they have the wish, but lest they should be exalted by pride, there takes place in them a kind of measure of their very virtues.
10. It is hence that Elijah, after that by so many achievements he had advanced on high, was suspended aloft by a kind of measure, when he afterwards fled from Jezebel, though a queen, yet only a weak woman. For I consider with myself that this man of marvellous power drew down fire from heaven, and once and again by momentary beseeching consumed the captains of fifty with all their men, by a word shut up the heavens from rain, by a word opened the heavens to rain, raising the dead, foreseeing the several things to come, and, lo, again it occurs to mind, with what dismay he fled before a single weak woman. I see the man, as being stricken with fear, from the hand of God seeking death, yet not obtaining it, from the hand of a woman shunning death by taking to flight. For he sought death, whilst he fled, saying, It is enough; now, O Lord, take away my life; for I am not better than my fathers. [1 Kings 19, 4] Whence then was he so powerful as to perform those so numerous miracles? whence so weak as to be dismayed at a woman, except that ‘the waters are weighed with measure;’ that the very Saints of God should at once prevail greatly through the power of God, and again be limited by a kind of measure through their own infirmity. In those powers Elijah learnt what he had received ‘from God, in these weaknesses what he had power to be by himself. That mightiness was power, this weakness the keeper of power. In these powers he showed what he had received, in these weaknesses that which he had received he kept safe. In the miracles Elijah was to be brought out to view, in the weaknesses he was to be preserved secure.
11. In the same way I see that Paul, encountering the perils of rivers and robbers, of the city and the wilderness, of sea and land, bridling the body by fasts and watchings, undergoing the ills of cold and nakedness, exercising himself watchfully and with pastoral care to the safe-keeping of the Churches, [2 Cor. 11, 26] being caught up into the third heaven, and again caught up into Paradise, at once heard secret words which it is not permitted to man to utter, and yet is given over to an angel of Satan to be tempted; he prays that be might be released, and is not heard. And when I look to the mere beginnings of his conversion, I consider with myself that heavenly pity opens the heavens to him, and Jesus shows Himself to him from on high. He that lost the light of the body for a time, received the light of the heart for evermore. He is sent to Ananias, he is called A chosen vessel, [Acts 9, 15] and yet from that same city, which he had entered after the vision of Jesus, he departs in flight, as he himself bears witness, saying, In Damascus the governor under Aretas the king kept guard over the city of the Damascenes, desirous to apprehend me; and through a window, in a basket, was I let down by the wall, and so escaped his hands. [2 Cor. 11, 32. 33.] Unto whom I will take leave to say, ‘O Paul, already seest thou Jesus in heaven, and still dost thou fly man on earth? Art thou carried into Paradise, art thou made acquainted with secret words of God, and still art thou tempted by a messenger of Satan? Whence so strong, that thou art caught up to heavenly places, whence so weak that thou fliest from man on the earth, and still sufferest hard handling from a messenger of Satan, saving that the Same, Who lifts thee on high, again limits thee with the minutest measuring, that both in thy miracles thou shouldest preach to us the power of God, and again in thy fear cause us to remember our own infirmity?’ Which same infirmity, however, that it may not draw us on into despair when it buffets us, whilst thou wert beseeching God touching thine infirmity, because thou wert not heard, to us also thou hast told what thou didst hear; My grace is sufficient for thee; for My strength is made perfect in weakness. [2 Cor. 12, 9]
12. Thus by the plain voice of God it is shown that the guardian of power is frailty. For we are then kept to good effect within, when by God’s appointment we are tempted to a bearable degree without, sometimes by bad propensities, sometimes by pressing misfortunes. For to these likewise, whom we know to have been men of mighty virtues, there were not wanting temptations and conflicts from the vices. Hence it is that for our encouragement the same great Preacher condescends to bring to view things of that kind concerning his own case, saying, I see another law in my members warring against the law of my mind, and bringing me into captivity to the law of sin, which is in my members. [Rom. 7, 23] For the flesh forces down below, that the Spirit may not uplift, and the Spirit draws up on high, that the flesh may not bring to the ground. The Spirit lifts up, that we may not lie grovelling in the lower world, the flesh weighs down, that we should not be lifted up on account of the things on high. If the flesh tempted us, while the Spirit did not uplift us, too surely by the absoluteness of its tempting it would cast us down below. But again, if the Spirit lifted us above, while the flesh did not tempt, It would by that very uplifting prostrate us the worse in the fall of pride. But by a certain regulating method it takes place, that whilst each one of the Saints is already indeed transported on high inwardly, but is still tempted outwardly, he “neither incurs the downfall of desperation, nor of self-exaltation; seeing that neither does outward temptation bring transgression to its accomplishment, because the interior bent draws upwards; nor again does this interior bent lift up into pride, because the exterior temptation abases whilst it weighs down. Thus by a high appointment we see in the interior advancement what we receive, in the exterior shortcoming what we are, and by a strange method it is brought to pass that a man should neither be lifted up on the ground of virtue, nor despair on the ground of temptation, because while the Spirit draws, and the flesh draws back, by the exactest regulating of the Interior Judgment, the soul is balanced in a kind of mean above the things below, and below the things above.

For God’s “looking” is the renewing to his grace the things that were lost and undone. Hence it is written, “A king that sits in the throne of judgment scatters away all evil with his eyes.” For by his very glance he restrains the evils of our lightness and imparts the great value of maturity. Hence it is further added, “When he gave to the wind its weight.” In the holy Scripture, by the rapidity and subtlety of the winds, souls used to be denoted, as it is spoken by the psalmist of God, “Who walks above the wings of the winds,” that is, “who passes above the virtues of souls.” Accordingly “He made the weight for the winds,” in that while Wisdom from above fills souls, it renders them weighty with imparted maturity. This is not the same weightiness of which it is said, “You children of men, how long with a heavy heart.” For it is one thing to be weighty in relation to good counsel and another to be weighed down in relation to sin. It is one thing to be weighty by faithfulness, another to be weighty by wrongdoing. For this latter weightiness has the weight of burden, the other weight of merit. Therefore, souls receive weight that they should not from this day forward with light motion move away from their aim at God, but be made to settle into him with immoveable weightiness of constancy.