Book 1

Two Books of Homilies on Ezekiel the Prophet

Book One

Preface.

To my most beloved brother, Bishop Marianus, Gregory, bishop, servant of the servants of God. The homilies which were taken down as I spoke them before the people on the blessed prophet Ezekiel, I had left in neglect due to the pressing of many cares. But after eight years, at the request of the brethren, I endeavored to seek out the notes of the secretaries, and running through them with the Lord's favor, I corrected them insofar as the constraints of tribulations permitted. Your dear self had asked that these be sent for you to read, but I thought it quite unsuitable that you should draw up contemptible water when it is well known that you constantly drink deep and clear streams from the torrents of the blessed Fathers Ambrose and Augustine. But then again, when I consider that often amid daily delicacies even coarser foods taste pleasant, I have sent these lesser things to one who reads better things, so that while the coarser food is taken as if out of weariness, one may return more eagerly to the more refined dishes.

HOMILY I.

Intending to speak about the prophet Ezekiel by the inspiration of Almighty God, I must first explain the times and modes of prophecy, so that when its approach is shown, its power may be better understood. The times of prophecy are three, namely past, present, and future. But it should be known that in two of these times prophecy loses its etymology. For since prophecy is so called because it predicts future things, when it speaks of the past or present, it loses the meaning of its name, since it does not reveal what is to come, but either recalls things that have passed, or things that are. Yet we speak more truly of these three times of prophecy if we demonstrate them from the testimonies of Sacred Scripture. Prophecy concerning the future is: "Behold, a Virgin shall conceive and bear a son." Prophecy concerning the past: "In the beginning God created heaven and earth." For a man spoke of that time in which there was no man. Prophecy concerning the present is when the Apostle Paul says: "But if all prophesy, and there come in one that believes not, or one unlearned, he is convinced by all, he is judged by all; for the secrets of his heart are made manifest, and so falling down on his face he will worship God, declaring that God is truly in you." Therefore when it is said, "The secrets of his heart are made manifest," it is clearly shown that through this mode of prophecy the spirit does not predict what is to come, but reveals what is. But in what way is it called the spirit of prophecy, which indicates nothing future, but narrates the present? In this matter it must be noted that it is rightly called prophecy, not because it predicts things to come, but because it reveals hidden things. For just as times withdraw any matter from our eyes in the future, so a cause withdraws it from our eyes in the present. For a future thing is hidden in future time, but a present thought is concealed in the hidden heart. There is also present prophecy when any matter is hidden not by the mind, but by an absent place, which nevertheless is laid bare by the spirit. And there the mind of the one prophesying becomes present where the body is not present. For Gehazi had withdrawn far from the prophet when he was receiving the gifts of Naaman the Syrian, yet the same Prophet said to him: "Was not my heart present when the man turned back from his chariot to meet you?"
It should also be known that the times of prophecy harmonize with one another for the purpose of confirmation, so that sometimes past events are proven from future ones, and sometimes future events are proven from past ones. For Moses had said: "In the beginning God created heaven and earth." But who would believe that he spoke truly about the past if he had not also said something about the future? For at the end of the very book in whose beginning he had spoken those things about the past, he interspersed something of prophecy through the voice of Jacob concerning things to come, saying: "The scepter shall not be taken away from Judah, nor a ruler from his thigh, until he comes who is to be sent, and he shall be the expectation of the nations." He also prophesied through himself about the one who was to be sent to the people whom he was leading, saying: "The Lord your God will raise up a prophet for you from among your brothers; you shall listen to him as to me. Moreover, whoever will not listen to that prophet shall be cut off from his people." Why then did he intermingle future events with past ones, unless so that, when those things which he foretold about the future were fulfilled, he might show that he had also spoken truly about the past?
Therefore, since we have taught how past things are proved from the prophecy of future things, it now remains for us to show further from the sacred scriptures how in the very spirit of prophecy future things are proved from past things. Certainly the king of Babylon, when he had seen a dream, sent for the magicians and soothsayers, and summoned all the wise men of Babylon, and sought from them not only the interpretation of the dream, but also the dream itself, so that evidently from the past he might gather whether he could hold anything certain in their answers concerning the future. When they were utterly unable to tell it, Daniel was brought into their midst, who, when asked about both the interpretation of the dream and its narration, not only responded to what he was questioned about, but recounted the very origin of the dream, saying: "You, O king, began to think on your bed what would be hereafter." And a little later: "You, O king, were looking, and behold, as it were one great statue," and so forth. As soon as he told the sequence of this dream, he revealed whatever was to follow from it concerning the future. Let us therefore consider the order of prophecy. From thoughts he came to the dream, from the dream he arrived at future things. He who brought forth, so to speak, the very root of the dream, surely proved from past things how true were the things he would say concerning the future. But prophecy of the present time needs neither the attestation of the past nor of the future, because when a hidden thing is uncovered through the words of prophecy, the very thing which is shown attests to its truth.
Therefore, since we have treated of the times of prophecy, it remains for us to discuss something of its modes and qualities. For the spirit of prophecy does not touch the mind of the prophet always, nor in the same manner. For sometimes the spirit of prophecy touches the mind of the one prophesying from the present, and does not touch at all from the future; sometimes it touches from the future, and does not touch from the present. Sometimes indeed it touches from both the present and the future; but sometimes the mind of the one prophesying is touched equally from the past, and from the present, and from the future. Sometimes the spirit of prophecy touches from the past, and does not touch from the future; but sometimes it touches from the future, and does not touch from the past. Sometimes indeed it touches in part from the present, and in part does not touch; sometimes it touches in part from the future, and in part does not touch. But let us demonstrate these very things, if we can, with testimonies from sacred Scripture in the order in which they have been set forth.
The spirit of prophecy touches the mind of the one prophesying from the present, but does not touch it from the future, just as John the Baptist, seeing the Lord coming, said: "Behold the Lamb of God, behold him who takes away the sins of the world." But when he was about to die, having sent his disciples, he inquired, saying: "Are you the one who is to come, or should we expect another?" In these words it is shown that he knew indeed that the Redeemer had come to earth, but he doubted whether he would descend by himself to open the gates of hell. For he had been touched from the present through the spirit of prophecy, who seeing the humanity of the Mediator and understanding his divinity, confessed him to be the Lamb who would take away the sins of the world; but he had not been touched from the future, because he did not know of his coming to hell.
Sometimes the spirit of prophecy touches the mind of the prophet from the future, yet does not touch it from the present, as the history of the book of Genesis clearly testifies, when Isaac sent his son Esau to hunt, and Rebecca substituted the younger son for blessing, who, clothed in goatskins, feigned his brother's body to his father's touch. Isaac gave the blessing to the younger son as if to the elder, and announced to him things that would happen far in the future; but who it was standing before him, he could not know. Therefore the spirit of prophecy touched the mind of the prophet from the future, yet did not touch it from the present, when the father with dimming eyes both foretold things to come and did not recognize the son present before him.
Sometimes the spirit of prophecy touches the mind of the one prophesying equally from present and future matters, as we are clearly taught from the same book of Genesis. For in it is written that when Jacob was approaching the end of his life, he had the two sons of Joseph stand before him, so that they might obtain blessings for the distant future from his blessing, and Joseph placed the elder at his right hand and the younger at his left. But when Jacob, with eyes dimmed by old age, could by no means discern with human sight which of his grandsons was the firstborn and which was the younger, he crossed his arms and placed his right hand on the younger and his left hand on the elder. When his son wished to correct this, saying: "It is not fitting thus, father, for this one is the firstborn," he heard: "I know, my son, I know: and this one indeed shall become peoples and shall be multiplied, but his younger brother shall be greater than he." Therefore the spirit of prophecy touched the mind of the one prophesying equally from present and future matters, since Jacob both announced things to come and discerned through the spirit those placed before him whom he could not see with bodily eyes. Thus the spirit of prophecy had touched the mind of the prophet Ahijah from present and future matters, when, with eyes dimmed, he both recognized her who was pretending to be another woman as the wife of Jeroboam, and revealed to her whatever was going to happen to her, saying: "Enter, wife of Jeroboam, why do you pretend to be another? But I have been sent to you as a harsh messenger. Go and say to Jeroboam: Thus says the Lord God of Israel: Because you have done evils above all who were before you, and have made for yourself foreign gods and molten images to provoke me to anger, and have cast me behind your back, therefore I will bring evils upon the house of Jeroboam." For the mind of the one prophesying had been touched equally from present and future matters, who was able both to detect her as she entered and to announce to her things to come.
Sometimes, however, the mind of the one prophesying is touched equally by the past, the present, and the future, as when Elizabeth, seeing Mary come to her, recognized that she carried the incarnate Word in her womb, and called her the mother of her Lord, saying: "Whence is this to me, that the mother of my Lord should come to me?" Concerning whose conception it is also said to Joseph through the angel: "For that which is born in her is of the Holy Spirit." This same Elizabeth said: "Blessed are you who believed, because those things which were spoken to you by the Lord shall be fulfilled." For by saying: "Blessed are you who believed," she openly indicates that she recognized through the Spirit the words of the angel which had been spoken to Mary; and by adding: "Those things which were spoken to you by the Lord shall be fulfilled," she foresaw what would also follow for her in the future. Therefore she was touched simultaneously by the past, present, and future through the spirit of prophecy, for she both recognized that Mary had believed the promises of the angel, and by calling her mother, understood that she carried the Redeemer of the human race in her womb; and when she predicted that all things would be fulfilled, she also perceived what would follow in the future.
Sometimes the spirit of prophecy touches the mind concerning the past, but does not touch it concerning the future, as is clearly shown in the Apostle Paul, who says to his disciples: "I make known to you, brethren, the Gospel which was preached by me, that it is not according to man; for I neither received it from man, nor did I learn it, but through the revelation of Jesus Christ." Hence he also says to other disciples: "According to revelation the mystery was made known to me." Yet when he was going up to Jerusalem to preach this same Gospel which he had known through revelation, he says: "Behold, I go bound in the spirit to Jerusalem, not knowing what things shall happen to me there." For this is the mystery of the Gospel: that the Only-begotten of the Father was incarnate and made perfect man, who was crucified, dead, and buried, and rose again on the third day; and on the fortieth day ascended into heaven, and sits at the right hand of the Father. He who therefore knew the Gospel through revelation was touched by the spirit of prophecy concerning the past; but because he did not know what he would suffer for that same Gospel, he was without doubt not touched concerning the future. For he says thus: "Except that the Holy Spirit testifies to me in every city, saying: Bonds and tribulations await me at Jerusalem," clearly showing that those things which were to happen to him had been revealed to others about him, but not to himself about himself, as it is said of him through Agabus: "The man whose belt this is must be thus bound in Jerusalem."
But sometimes the spirit of prophecy touches from the future, yet does not touch from the past; as it is written concerning an act of Elisha, that when one of the sons of the prophets was cutting wood, the iron of his axe fell into the water, and he cried out: "Alas! Alas! My lord, and I had borrowed this very thing." But the man of God said: "Where did it fall?" And he showed him the place. So he cut a piece of wood and threw it there, and the iron floated. In this act of the prophet it is clearly recognized that he who asked where it had fallen knew what he was going to do; but nevertheless, since he asks, it is evident that he did not know where the iron had fallen. The spirit of prophecy, therefore, had touched Elisha's mind from the future, but was not touching from the past, since he was able to know that the iron submerged in the depths would be recalled to the surface; but where it had fallen he did not know at all.
Sometimes the spirit of prophecy touches in part for the present and in part does not touch. The history of the apostle Peter testifies to this, when the soldiers sent to him from Cornelius were announced to him through the spirit; for it is written: "And the spirit said to him: Behold, three men seek you." He went down to them, and inquiring said: "What is the reason for which you have come?" In these words it is shown that he had not heard through the spirit that same reason which he was asking from the soldiers. Therefore in the present the spirit had touched Peter's mind in part and in part had not touched it, since it both said that soldiers were present and was silent about the reason for which they had come.
Sometimes the spirit of prophecy touches the mind partly concerning the future and partly does not touch it; just as the sons of the prophets say to Elisha concerning the taking away of Elijah: "Do you know that today the Lord will take your master from you?" Yet after he was taken away, they scattered themselves through various places and sought him in the rocks and valleys. Therefore the spirit of prophecy had partly touched their minds concerning the future and partly had not touched them, since they sought as not to be found the one whom they knew was to be taken away. And so they were partly touched and partly not touched, because they both knew that he could be taken away and did not know that he could not be found. Likewise Elisha himself was partly touched by the spirit of prophecy concerning the future and partly not touched, when he said to the king of Israel: "Strike the ground with an arrow." And when he had struck three times and stopped, the man of God was angry with him and said: "If you had struck five or six or seven times, you would have struck Syria even to its destruction; but now you will strike it three times." He who knew that Syria would be struck as many times as he had struck the ground, yet when he said to him, "Strike the ground," did not know how many times he would strike it (since indeed he was indignant that the ground had been struck only three times)—it is certainly clear that he had been partly touched concerning the future and partly not touched, who predicted that Syria would be struck but wanted the ground to be struck more times. So Samuel, when he was being sent by the Lord to anoint David, answered: "How shall I go? For Saul will hear and will kill me." Yet he both anointed David and was not killed by Saul. Therefore the mind of the prophet had been partly touched concerning the future and partly not touched, who both knew that David was to be anointed as king and did not know that he would not be killed by Saul.
It should also be known that some prophets indeed are touched from near at hand, and are by no means touched from afar; others truly from afar, and are not touched from near at hand; but others are touched by the spirit of prophecy both from afar and from near at hand. For some are touched from near at hand, and not from afar, just as Samuel knew that the donkeys had been lost, and announced that they had been found, and predicts that Saul would be the future king; he also announces that David would succeed in his kingdom, but does not predict that he would be the father of the eternal King. But some are touched from afar, and are not touched from near at hand, just as the same David knew that the Only-Begotten of God was to become incarnate, saying concerning Judea: "A man was made in her, and the Most High himself founded her." And he understands that this one would ascend to the heavens and would sit at the right hand of the Father, saying: "The Lord said to my Lord, sit at my right hand." And yet he did not foresee many things that were done nearby. For to speak of a few things out of many, he did not perceive the servant of Mephibosheth lying to him against his own master; and making a promise to Amasa, he says: "May God do this to me, and add this, if you will not be master of the army before me for all time in place of Joab," evidently not knowing what would follow, because that same Amasa would not only not receive the command of the army in place of Joab, but would also end his life through Joab a little later. And when he wanted to build a temple to God, not knowing what would follow close at hand, he sought another prophet.
But certain ones are touched both from afar and from nearby, just as Isaiah announces things far in the future, saying: "Behold, a virgin shall conceive and bear a son, and his name shall be called Emmanuel." Of whom he again says: "A child is born to us, and a son is given to us; and the government is upon his shoulder, and his name shall be called Wonderful, Counselor, God, Mighty, Father of the age to come, Prince of peace. His empire shall be multiplied, and of peace there shall be no end." He also, touched by the spirit of prophecy from nearby concerning King Hezekiah, predicted that he would rise from his illness, and announced how many years he would live after his illness.
Sometimes, however, the spirit of prophecy is lacking to the prophets, nor is it always present to their minds, so that when they do not have it, they may recognize that they have it as a gift when they do have it. Hence Elisha, when he forbade his servant Gehazi to push away the weeping Shunammite woman from his feet, said: "Let her alone, for her soul is in bitterness, and the Lord has hidden it from me and has not revealed it to me." Likewise, when Jehoshaphat inquired of him about future things, and the spirit of prophecy was lacking to him, he had a psaltery brought, so that the spirit of prophecy might descend upon him through the praise of psalmody and fill his mind concerning things to come. For the voice of psalmody, when it is performed with intention of heart, through it a way is prepared to the heart for the almighty Lord, so that he may pour into the attentive mind either the mysteries of prophecy or the grace of compunction. Hence it is written: "The sacrifice of praise shall honor me, and there is the way by which I will show him the salvation of God." For what is called "salvation" in Latin is called "Jesus" in Hebrew. Therefore, in the sacrifice of praise a way is made for the showing of Jesus, because while compunction is poured forth through psalmody, a way is made for us in the heart through which we arrive at Jesus in the end, just as he himself speaks of his manifestation, saying: "He who loves me will be loved by my Father, and I will love him, and I will manifest myself to him." Hence also it is written: "Sing to the Lord, sing a psalm to his name, make a way for him who ascends above the setting sun, the Lord is his name." For he ascended above the setting sun, who trampled upon death by rising again. When we sing to him, we make a way, so that he may come to our heart and kindle us with the grace of his love. Moreover, that the spirit of prophecy is not always present to the prophets, the man of God also shows, who, being sent against Samaria, announced the evils that were to come upon it; who nevertheless, though forbidden by the Lord to eat on the way, was deceived by the persuasion of a false prophet—whom the deceitful word would not have deceived if he had had the spirit of prophecy present with him.
It should also be known that sometimes the holy prophets, when they are consulted, from their great habit of prophesying bring forth certain things from their own spirit, and they suppose that they are saying these things from the spirit of prophecy; but because they are holy, being quickly corrected through the Holy Spirit, they hear from Him what things are true, and they rebuke themselves for having spoken false things. For who does not know that Nathan was a holy man and a prophet? He both openly rebuked King David for his sin and announced what things would come upon him because of that same sin; yet when the same David had consulted him because he wished to build a temple to God, he immediately responded: "Go and do all that is in your heart, for the Lord is with you." Concerning which it is immediately added there: "But it happened that same night, and behold, the word of the Lord came to Nathan, saying: Go and speak to my servant David. Thus says the Lord God: Will you build me a house to dwell in? For I have not dwelt in a house from the day I brought the children of Israel out of the land of Egypt until this day." And a little later: "When your days are fulfilled and you sleep with your fathers, I will raise up your seed after you, who will come forth from your womb, and I will establish his kingdom; he will build a house for my name." Behold, Nathan the prophet, who had previously said to the king, "Go and do it," afterward, having been taught through the spirit of prophecy, announcing that this could not be done, contradicted both the king's plans and his own words, because he recognized that what he had spoken from his own spirit had been false.
In this matter there is this distinction between true and false prophets: that true prophets, if they ever say anything from their own spirit, being instructed by the Holy Spirit, quickly correct this in the minds of their hearers. But false prophets both announce false things and, being estranged from the Holy Spirit, persist in their falsehood.
Having considered, therefore, the times and modes of prophecy, it is fitting to observe how almighty God dispenses the moderations of His wrath for the advancement of humanity. For the Israelite people had sinned against their Creator, and therefore served the king of Babylon in captivity; yet with them the prophet Ezekiel was sent into captivity, whom divine grace had made so pleasing to Himself that through him He might predict future events and deign to console the mind of the afflicted people. Let us consider, therefore, if we can, how great is the dispensation of heavenly mercy, because the Lord was so angry with His people that nevertheless He was not entirely angry. For if He had not been angry, He would never have delivered the people into captivity; and if He had been entirely angry, He would not have sent His chosen ones into captivity with them. But divine mercy acts in such a way that from one and the same circumstance from which it gives a scourge to the carnal, it provides an increase of virtue to the spiritual. And while it purges those through tribulation, it rouses these through fellowship with the afflicted to merit greater things. And so it is angry with the unjust, yet nevertheless consoles their hearts through the company of the just; lest if it should abandon them entirely, no one would return to pardon after their sins. Therefore, by holding it repels, and by repelling it holds, when it sends into tribulation along with those whom it judges those whom it loves. Who could sufficiently weigh these depths of such great mercy? That the Lord does not leave the sins of the people without punishment, and yet does not utterly reject the sinning people from Himself. So when Moses had sent twelve spies to the promised land, of whom ten afterwards caused the people to despair, that same people, inflamed with angry murmuring, complained that they had been deceived by the Lord so that their corpses might lie in the desert; to whom almighty God, angered, said that none of them would enter the promised land. Struck with terror at this, they recognized that they had acted wrongly, afflicted themselves in tears, and girded with weapons, immediately began to advance against the enemy, so that they might be able to enter the promised land after their tears. To them the Lord says through Moses: "Tell them: Do not go up, and do not fight; for I am not with you, lest you fall before your enemies." In this matter we must consider: if He was not with them, why did He forbid them to go up lest they fall? But if He was with them, what does it mean when He says: "For I am not with you"? But by a wonderful dispensation of discipline and mercy, He both was with them and was not with them. He was not with them so that they might conquer, but nevertheless He was with them so that they would not perish at the hands of their enemies. O ineffable depths of mercy! He pursues sins, and yet protects the sinners. He indicates that He is angry, and yet defends them from their enemies. So often a mother is angry with her little son when he misbehaves; she rebukes, scolds, and strikes him; but if she sees him heading toward a precipice where he might rush into mortal danger, she extends her hand and holds him back, and she who had struck him in such anger as if she did not love him, so holds him back in love as if she had not struck him in anger.
Speaking these things in the preface alone, we have made an exercise of our voyage as if within the harbor, so that we may then spread our sails toward investigating the mysteries of prophecy, as into the immensity of the sea. Yet we do not presume this in our own strength, but in him who makes the tongues of infants eloquent, because the Spirit of the Lord has filled the world, and that which contains all things has knowledge of speech. For the almighty God is the Word of the almighty Father, and we who desire to speak about him will in no way be mute in him. The almighty Word will give useful words, who incarnate for us lives and reigns with the Father in the unity of the Holy Spirit, God, through all ages of ages. Amen.

HOMILY II.

The custom of prophetic speech is to first describe the person, time, and place, and afterward begin to speak the mysteries of prophecy, so that in order to demonstrate the truth more solidly, it first fixes the root of the history, and then brings forth the fruits of the spirit through signs and allegories. Ezekiel therefore indicates the time of his age, saying: "And it came to pass in the thirtieth year, in the fourth month, on the fifth of the month." Also announcing the place, he adds: "When I was in the midst of the captives by the river Chobar, the heavens were opened, and I saw visions of God." He also indicates the time, adding: "On the fifth of the month, this is the fifth year of the captivity of King Joachin." And so that he might properly indicate the person, he also relates his lineage, when it is added: "And the word of the Lord came to Ezekiel the son of Buzi, the priest."
But the first question arises for us: why did he who had said nothing yet begin thus, saying: "And it came to pass in the thirtieth year"? For "and" is a word of conjunction, and we know that a subsequent word is not joined except to a preceding word. Therefore, he who had said nothing—why does he say "And it came to pass," when there is no word to which he might subjoin what he begins? In this matter it must be observed that just as we perceive corporeal things, so the senses of the prophets perceive spiritual things, and those things are present to them which seem absent to our ignorance. Whence it happens that in the minds of the prophets interior things are so joined to exterior things that they see both at once, and in them there occurs simultaneously both the word which they hear within and that which they speak outwardly. Therefore the reason is clear why he who had said nothing began saying: "And it came to pass in the thirtieth year"—because he joined this word which he brought forth outwardly to that word which he had heard within. Therefore he continued the words which he brought forth to the inner vision, and for this reason he begins saying: "And it came to pass." For he subjoins what he begins to speak outwardly, as if that which he sees within were also outside.
Now what is said about his receiving the spirit of prophecy in the thirtieth year indicates something we should consider, namely that according to the use of reason, the word of teaching is not available except at a mature age. Hence the Lord Himself at the twelfth year of His age, sitting in the temple among the teachers, wished to be found not teaching but questioning. For so that men would not dare to preach at a weak age, He who through His divinity always teaches the angels in heaven deigned to question men on earth in the twelfth year of His age. For since He Himself is the wisdom of God, the angels live by seeing Him, by which they are satisfied with eternal blessedness. Moses also admonishes this under the mystery of allegory, saying: "You shall not plow with the firstborn of an ox." For we understand the firstborn of an ox to be good work in the weak age of our first time. Yet in this we must not plow, because when the times of our adolescence or youth are first, we must still refrain from preaching, so that the plowshare of our tongue does not dare to break up the soil of another's heart. For as long as we are weak, we ought to contain ourselves within ourselves, lest while we show forth tender goods too quickly, we lose them, because even planted saplings, if they have not first been rooted in the earth, wither more quickly when touched by hand; but if they have once fixed their root, the hand touches them, and yet does no harm; winds push against them, yet those pushing do not injure them. And constructed walls, if pushed, collapse, unless they have first been dried of their moisture. Therefore the mind, as long as it has not been perfectly dried from the moisture of its depravity, ought not to be touched by the hand of another's tongue, lest before it fully perceives, it lose its solidity, lest when pushed it fall, lest like a sapling without roots, while it is shaken more than it can bear, it wither. Therefore only those things that are firm should be shown as an example. For the mind must first grow strong, and afterward be displayed for the benefit of neighbors, when now it neither falls down when lifted up by praise, nor wastes away when struck by blame. For even though it is said to Timothy: "Command these things and teach; let no one despise your youth," it should be known that in sacred speech sometimes adolescence is called youth. Hence it is written: "Rejoice, young man, in your youth." Therefore the prophet, to show of what authority he is in preaching, is described as being of a mature age, so that life and spirit and all things that are fitting for preaching may be seen to accord with him.
Neither should anyone be troubled against these things by the fact that Jeremiah and Daniel received the spirit of prophecy as boys, since miracles are not to be taken as examples for regular practice. For the Almighty God both makes the tongues of infants eloquent and perfects praise from the mouths of infants and nursing children. But it is one thing what we learn from the use and discipline of teaching, another what we know from a miracle.
Now indeed if it is asked whether something mystical might be indicated in the very expression of that age itself, it is not absurd that the prophet should show the Lord, whom he announces in words, also by the very time of his own age. In the thirtieth year of the prophet Ezekiel the heavens were opened, and he saw visions of the Lord beside the river Chebar, because in approximately the thirtieth year of His age the Lord came to the river Jordan. There therefore the heavens were opened, because the Spirit descended in a dove; a voice also sounded from heaven, saying: This is my beloved Son, in whom I am well pleased.
But the Hebrew words themselves are also very useful to us for interpreting the mystery. For Chobar is interpreted as heaviness or weight; Ezekiel as the strength of God; Buzi as despised or contempt; the Chaldeans as those who capture or as demons. Therefore Ezekiel came to the river Chobar; for since Chobar is called heaviness or weight, what is fittingly designated by the river Chobar except the human race? Which flows from birth to death, and is heavy to itself from the sins which it both commits and carries, because, as it is written: Iniquity sits upon a talent of lead. For every sin is heavy, because it does not permit the soul to be lifted up to heavenly things. Hence it is also said through the Psalmist: Sons of men, how long will you be heavy of heart? But it is written of the Lord that he himself is the power of God and the wisdom of God. Therefore Ezekiel came to the river Chobar, because the strength of God through the mystery of his incarnation deigned to draw near to the human race bearing the burdens of its sins, which from its birth daily flows toward death, as it is said of him through the Psalmist: And he shall be like a tree which is planted by the streams of waters. Indeed, he was planted by the streams of waters, because he was incarnate near the falls of the flowing peoples. Now we said that Ezekiel is interpreted as the strength of God, but Buzi as despised. But Ezekiel is the son of Buzi, because the only-begotten of God deigned to be incarnate from that people whom the Lord despised on account of the fault of their unfaithfulness. Therefore the strength of God is born from contempt or being despised, because our Redeemer deigned to assume humanity from a faithless and despised people. But he came into the land of the Chaldeans. The Chaldeans, as we said, are interpreted as those who capture or as demons. For the wicked, because they both commit iniquities themselves and by persuading draw others to iniquity, are certainly those who capture. They are also rightly interpreted as demons, because those who by persuading draw others to iniquity take upon themselves in their own persons the ministry of demons toward iniquity, although they are not demons by nature. Therefore the strength of God came into the land of the Chaldeans, because the Only-begotten of the Father appeared among those who had flowed toward sin in themselves and were drawing others captive to sins. But let the discourse of exposition now return to the person of the prophet. And the hand of the Lord was upon him there.
The hand or arm of the Lord is called the Son, because through Him all things were made. Of whom the Psalmist also says: "Let Your hand be upon me to save me." For the hand of God, which through divinity was not made but begotten, was made through humanity, so that it might heal the wounds of the human race. Therefore the prophet recognized the incarnation of the Only-begotten there, where he saw the hand of the Lord made upon him. But as for what is added here: "And I looked, and behold, a whirlwind came from the North."
We must consider what order of expression there is in the words of the prophet. For he who had said above concerning himself, "The heavens were opened, and I saw visions of God," afterward adds as if narrating about another: "And the hand of the Lord was upon him there." And then he returns as it were to himself and says: "And I saw, and behold a whirlwind came from the North." What is this, that now Ezekiel speaks, now about Ezekiel? If he had spoken about himself throughout, there would be no question. If he had spoken throughout as if about another, there would likewise have been no question. What then is this, that the prophetic discourse is so varied that now the Prophet speaks about himself, but now another seems to speak about him? But we must know that those who are filled with the spirit of prophecy, by the fact that they sometimes speak openly about themselves, and sometimes utter words about themselves as if about others, indicate that it is not the prophet but the Holy Spirit who speaks through the prophet. For inasmuch as the word is made through them, they themselves speak about themselves; and inasmuch as they speak by the inspiration of the Holy Spirit, the same Holy Spirit speaks through them about them, as the Truth attests who says: "For it is not you who speak, but the Spirit of your Father who speaks in you." Hence Moses also says: "Moses was the meekest man above all men who dwelt on the earth." For he who does not say "I was" but "he was" plainly indicates that he who was speaking through him about him was another. Hence John says: "He saw that disciple whom Jesus loved." Whence Paul also, to show that it was not he who was speaking, said: "Do you seek proof of Christ who speaks in me?" Therefore, since in prophetic speech one is he who presides, another he who serves, when the prophet speaks about himself it is the person of the one serving, but when the Holy Spirit speaks through the prophet about the prophet, the sublimity of the one presiding is shown. Rightly therefore it is said as if about another: "And the hand of the Lord was upon him there"; and about himself he immediately adds: "And I saw, and behold a whirlwind came from the North." Now therefore we must discuss what it means when he says: "And behold a whirlwind came from the North, and a great cloud."
Because the north wind constrains with cold, the torpor of the malignant spirit is not unfittingly designated by the name of the north wind. The prophet Isaiah also testifies to this, who declares that the devil said: "I will sit upon the mountain of the testament, in the sides of the north." For the malignant spirit held the mountain of the testament, because he subjugated the Jewish people, who had received the law, to himself in faithlessness. For when he holds the hearts of teachers, the devil presides over the mountain of the testament. He also sits in the sides of the north, because he possesses the cold minds of men. Whence also it is said in the voice of the bridegroom in the Song of Songs: "Arise, O north wind, and come, O south wind, blow through my garden, and let its spices flow forth." For when, at the Lord's command, the cold spirit withdraws, the warm spirit occupies the mind of the faithful; which blows through God's garden, that is, the holy Church, so that the fragrances of its virtues may flow forth to the knowledge of many like spices. For when the north wind withdraws, that is, the malignant spirit, the Holy Spirit fills the mind like the south wind. When He blows by warming, immediately the spices of virtues flow from the hearts of the faithful. Therefore the prophet, seeing what things were to come at the end, saw a wind of whirlwind coming from the north, because at the end of the age the malignant spirit will more grievously occupy the minds of men with the cold of his torpor. Whence it is written: "Woe to the earth and to the sea, because the devil has descended to you having great wrath, knowing that he has but a short time." For the ancient adversary has more grievously intensified the efforts of his treacheries in human minds. Against his growing pride, the humility of the incarnate God was made manifest: and so that He might heal the human race from its weakness, then the great power of the physician appeared, when the sickness of the patient increased.
Well, the sending forth of a malign spirit is called a whirlwind. For a whirlwind shatters a building it touches by shaking it. And every temptation of the ancient enemy, which is carried out in the mind, is a whirlwind; because by shaking it through desires, it tears it from the state of its uprightness. But let us pass over in silence these things that will come upon the human race from the cunning enemy at the end, and turn our words to Judaea alone, from which the Prophet came, and whose destruction he beholds in prophesying. She endured a whirlwind from the north all the more grievously when the Lord was incarnate, inasmuch as she fell shaken from her uprightness and remained in cold perfidy through the torpor of the mind. Therefore a whirlwind came from the north when the malign spirit shook the life of the Jewish people in temptation. Where it is also rightly added: And a great cloud.
For the more anyone burned with cruelty, the more he deserved to be blinded in the darkness of his ignorance. Indeed, they denied the Redeemer of the human race whom they had awaited while understanding him in the law and the prophets, yet denied him when they saw him. Hence it came about that their mind was covered by a great cloud of their ignorance, so that they would not recognize him when seeking him afterward—him whom they had been able to proclaim before, yet refused to love. For when they beheld now his powers and miracles, but now his sufferings, a great cloud had come from the North into the hearts of the unbelievers, because from the cold of their sin, on account of the weakness of his passion, they were blind even amid the signs. But what followed from that darkness of the great cloud is added, when it immediately says: "And fire enveloping."
For by the name of fire, when it is spoken through signification, sometimes the Holy Spirit is designated, and sometimes the malice of the mind. For concerning good fire it is written: "I have come to cast fire upon the earth; and what do I desire, except that it be kindled?" For fire is cast upon the earth when the earthly mind, breathed upon by the ardor of the Holy Spirit, is consumed away from its carnal desires. But concerning evil fire it is said: "And now fire shall consume the adversaries," because the most wicked heart wastes away from its own malice. Moreover, just as the fire of love raises up the mind, so the fire of malice envelops it, because the Holy Spirit elevates the heart which it fills, and the ardor of malice always bends it toward lower things. Therefore Judea, blinded by the cloud of her ignorance, because she soon burst forth into the wickedness of persecution, was enveloped by her own fire, she who entangled herself in the bond of wickedness through that very cruelty with which she burned. "And a wind of whirlwind was coming from the North, and a great cloud, and fire enveloping," because having been led from the coldness of her torpor into the darkness of ignorance, she burst forth even unto the malice of persecution. Whence it is also said to another prophet: "What do you see?" Who immediately responded: "I see a boiling pot, and its face is from the face of the North." For the mind of the Jews, raging in persecution and rolling waves of thoughts in the cruelty of malice, what else was it but a boiling pot? Its face is said to be from the face of the North, because if she had not subjected herself to the adversary spirit through torpor of mind, she would not have burned against good people in such great malice. Therefore fire enveloping follows the cloud, because in them the cruelty of persecution followed the blindness of mind. For if they had known, they would never have crucified the Lord of glory. But this fire burned in one place and shone in another. For it is added: "And splendor was round about it."
For while persecution was being carried out in Judea, the holy preaching of the apostles was scattered throughout the whole world, as they themselves say: "The word of God had been sent to you, but since you have judged yourselves unworthy, behold, we go to the Gentiles." Therefore from the cruelty of malice, which burned up the mind of Judea, almighty God spread light to the Gentiles, because through the fact that she persecuted her Redeemer and his members, with the holy apostles scattered in various directions, we who were situated in the region around Judea in darkness saw the splendor of the true light by the gift of heavenly grace. Whence it is written: "To those sitting in darkness and the shadow of death, a light has risen for them." And so this fire of malice which burned from the hearts of the Jews in persecution, before it would afflict the holy apostles by raging against them, exercised itself upon the very author and redeemer of the human race. Whence it is also added: "And from its midst as it were the appearance of electrum," that is, from the midst of the fire.
What is designated by the appearance of electrum, except Christ Jesus, the Mediator of God and men? For electrum is made from gold and silver. In electrum, when gold and silver are mixed, the silver increases in brightness, while the gold grows pale from its own brilliance. The one advances toward brightness, the other is tempered from brightness. Therefore, since in the only-begotten Son of God our nature was united to the nature of divinity, in which union humanity grew into the glory of majesty, while divinity tempered itself from the power of its brilliance to human eyes—through the fact that human nature was made brighter, as it were the silver increased through the gold. And because divinity was tempered from its brilliance to our sight, as it were the gold grew pale to us through the silver. For that immutable nature, which remaining in itself renews all things, if it had wished to appear to us as it is, would have burned us with its brilliance rather than renewed us. But God tempered the brightness of his greatness to our eyes, so that while his brightness is tempered for us, even our weakness might become bright in his light through likeness to him, and through grace received might change, so to speak, the color of its condition. Therefore, like electrum in fire is God made man in persecution. There follows: And in the midst of it the likeness of four living creatures.
What is said to be in the midst of it, whether of electrum or of fire, nothing prevents us from understanding, because these four living creatures, namely the holy evangelists, were both strengthened in the virtue of faith from the incarnation of the same Lord, and afflicted with many tribulations in the fire of persecution.
But if anyone wishes to understand these things which we have said about the Lord's first coming also concerning His second coming, he is to be followed with swift agreement, because often the spirit of prophecy in one thing it speaks beholds many things at once. For the whirlwind comes from the North, because indeed the cause of sins demands that the shaking of strict judgment disturb all the elements together. For the terror of the final disturbance is said to come from where it is generated. For since the judgment of final disturbance is carried out to strike the cold minds of sinners, rightly the whirlwind is said to come from the North. This shaking is aptly called a whirlwind, because on that day the hearts of all who shall then be found in mortal flesh will be moved with excessive fear. For when what is written begins to be fulfilled: "The sun shall be darkened, and the moon shall not give her light, and the stars shall fall from heaven, and the powers of the heavens shall be shaken," what mind of man will there be that does not dread the sentence of the eternal Judge? For there then all sins at once return before the eyes, there all things which were done with delight are recalled to memory with fear, there is the darkness of miserable thought from the punishment of approaching damnation. Whence it is also added: "And a great cloud." For then from the memory of sins the darkness of blindness weighs down the perception of the mind, when the reprobate are not permitted to behold the only-begotten Son of God in the form of divinity. For "they shall look upon Him whom they pierced." And, "Let the ungodly be taken away, lest he see the glory of God." Where it is also openly added: "And fire enfolding itself." Because indeed that fire of judgment, which will burn up the aerial heaven and the earth, will no longer permit sinners to be raised up in their pride, but will enfold them, whom without doubt it will crush in the punishment of their damnation.
And there was splendor all around it. For just as lightning goes out from the East and appears even to the West, so will be the coming of the Son of Man. Where no one is then permitted to hide in his mind from the judgment, because he is penetrated by the very brilliance of the Judge. Concerning this it is soon added: And in its midst was something like the appearance of electrum, that is, from the midst of the fire. For He Himself, our Redeemer, presiding over angels and archangels and all the powers, who as in the likeness of electrum remained one from both and in both natures, both God with the Father, and for our redemption was made mortal with men, will then be seen in His terror, and the fire of judgment will serve Him in vengeance upon the reprobate. For thus it is written: The day of the Lord will make clear because it will be revealed in fire. Thus the Psalmist says: God will come manifestly, our God, and He will not be silent; fire will burn in His sight, and around Him will be a mighty storm. Thus the apostle Peter says: The day of the Lord will come as a thief, in which the heavens will pass away with great violence, and the elements will be dissolved by the heat of fire. And because then all the saints who perfectly abandoned the world come as judges, it is fittingly soon added:
And in the midst of it was the likeness of four living creatures. For what is signified by the four living creatures except the four evangelists? And not without reason is the number of all the perfect expressed through the four evangelists, because all who are now perfect in the Church have learned the rectitude of their perfection through their Gospel. For in the midst of it was the likeness of four living creatures, because those who have now followed perfect works according to the Gospel precepts will then be seen united to his body, joined to his majesty, and made judges together with him. For this is why it is said to the holy apostles themselves: You who have followed me, in the regeneration, when the Son of man shall sit on the throne of his majesty, you also shall sit upon twelve thrones, judging the twelve tribes of Israel. Hence Isaiah says: The Lord will come to judgment with the elders of his people. Hence Solomon speaks of the Church, saying: Her husband is noble in the gates, when he sits with the senators of the land. Therefore, having briefly passed over these things, pursuing the order of the first coming as we began, let us return in our exposition to the persons of the Evangelists. It follows: And this was their appearance: there was the likeness of a man in them.
Since a little later these holy living creatures are described as distinct in their individual forms, so that one is said to be like a man, another like a lion, another like a calf, and another like an eagle, what does it mean that in this place it is said of all of them together, "The likeness of a man was in them"? But who is described as a man in this place, if not he of whom it is written: "Who, though he was in the form of God, did not count equality with God a thing to be grasped, but emptied himself, taking the form of a servant, being made in the likeness of men, and found in appearance as a man"? Therefore these living creatures, that they may be able to rise to the virtue of holiness, strive toward the likeness of this man. For they would not be holy if they did not have the likeness of this man, because whatever is in them of tender compassion, whatever of gentleness of spirit, whatever of zeal for righteousness, whatever of the keeping of humility, whatever of the fervor of charity—all this they drew from the very fountain of mercy, from the very root of gentleness, from the very power of justice, that is, from the Mediator between God and men, God the Lord. The outstanding preacher shows that he has the likeness of this man, saying: "Be imitators of me, as I also am of Christ." He urges us to rise to his likeness when he says: "The first man was from the earth, earthly; the second man is from heaven, heavenly. As we have borne the image of the earthly, let us also bear the image of him who descended from heaven." For each holy person is led to the likeness of this man to the extent that he imitates the life of his Redeemer. For to be at variance with his commandments and works, what else is it but to depart far from his likeness? Holy preachers weep over the life of sinners; but of our very Head it is written that he wept over Jerusalem. They rejoice over the good deeds of their subjects, and they love those who act rightly; but of our Redeemer it is written that when a certain young man said, "All these things I have kept from my youth," he loved him more. Holy preachers bear insults inflicted upon them and return no insult in turn; but when it was said to our Redeemer, "You have a demon," he did not return injury but responded gently, saying: "I do not have a demon." Holy preachers burn with zeal for righteousness; but the Redeemer of all, having made a whip of cords, drove out those selling and buying from the temple, overturned the seats of those selling doves, and poured out the money of the money-changers. In all that they do with strength, they guard humility with their whole intention; but through our Redeemer it is said: "Learn from me, for I am meek and humble of heart." Holy preachers also love their persecutors; but he himself, the author and redeemer of all, placed in his passion, interceded for his persecutors, saying: "Father, forgive them, for they know not what they do." They lay down their bodies in suffering for their brothers; but the author of life gave himself up even to death for the life of the elect. Let it therefore be said of the holy living creatures that the likeness of a man is in them, because that they are holy, that they are wonderful—this is in them from the appearance of likeness, that is, from the power of imitation. For our Redeemer is the head of us all. And through Solomon it is said: "The eyes of the wise man are in his head, but the fool walks in darkness." For we have our eyes in the head when we contemplate the life of our Redeemer in silent meditation, when our whole intention raises itself to the imitation of him, lest if the eye of the mind neglects to look upon the ways of light, it immediately falls closed into the darkness of error. The Prophet was hastening to rise to the likeness of this man when he said: "I will exercise myself in your commandments and consider your ways." For he who silently considers the ways of the Lord in his mind, and hastens to exercise himself in his commandments, what else does he reform in himself but the image of the new man? Because this is done unceasingly in the hearts of the saints, it is rightly now said of the living creatures: "The likeness of a man was in them."
After this likeness which is now maintained in moral conduct, we eventually arrive at the likeness of glory. For John says of this: "Now we are children of God, and it has not yet appeared what we shall be. But we know that when he appears, we shall be like him." He soon adds how this can come about, saying: "Because we shall see him as he is." For God's being is to remain eternal and unchangeable. For everything that changes ceases to be what it was and begins to be what it was not; but God's being is never to be in a dissimilar state. Hence it is said to Moses: "I am who I am. And you shall say to the children of Israel: He who is sent me to you." James also says: "With whom there is no change, nor shadow of alteration." And so it is said through John: "We shall be like him, because we shall see him as he is," because through the fact that we behold the essence of his nature, freed from our mutability, we are fixed in eternity. For we shall be transformed in him whom we shall see, because we shall lack death by seeing life; we shall transcend our mutability by seeing the immutable. We shall be held by no corruption by seeing the incorruptible.
Moreover, there will be a likeness of the man even in our bodies at that time. For it is said through Paul: "Our citizenship is in heaven; from whence also we look for the Savior, the Lord Jesus Christ, who will transform the body of our lowliness, conformed to the body of his glory." Therefore the bodies of the elect will then be conformed to the glory of the Lord's body, which even if they do not have equality with his glory by nature, they will nevertheless have a likeness of his configuration by grace. Since therefore a likeness of his life is now drawn out in the conduct of the elect, and in the resurrection there follows a likeness of eternity in the mind, because we shall see him as he is; and since our bodies also will receive a likeness of him in configuration, let it rightly be said of the holy living creatures: "A likeness of a man was in them." Let it suffice that we have touched upon these things in advance at the beginning of our exposition, so that the power of speech, refreshed by silence, may arise more robust for investigating the mysteries that follow. For we are certain that we have as our helper him of whom we speak, who lives and reigns with the Father in the unity of the Holy Spirit, God, through all ages of ages. Amen.

HOMILY III.

The four holy living creatures, which are foreseen through the spirit of prophecy, are described with subtle narration when it is said: "Four faces to each one, and four wings to each one." What is expressed by the face except knowledge, and what by the wings except flight? For indeed each one is recognized by the face, while by wings the bodies of birds are lifted up on high. The face therefore pertains to faith, the wing to contemplation. For through faith we are known by almighty God, just as He Himself says of His sheep: "I am the good shepherd, and I know my sheep, and mine know me." Who says again: "I know whom I have chosen." But through contemplation, because we are raised above ourselves, we are as it were lifted into the air. Therefore four faces belong to each one, because if you should ask what Matthew thinks concerning the incarnation of the Lord, he undoubtedly thinks what Mark, Luke, and John think. If you should ask what John thinks, it is without doubt what Luke, Mark, and Matthew think. If you should ask what Mark thinks, it is what Matthew, John, and Luke think. If you should ask what Luke thinks, it is what John, Matthew, and Mark think. Therefore four faces belong to each one, because the knowledge of faith, by which they are known by God, is the same in one as it is simultaneously in all four. For whatever you find in one, you rightly recognize this same thing in all four together.
And four wings to each one, because they all together harmoniously preach the Son of God Almighty, our Lord Jesus Christ, and lifting the eyes of the mind to His divinity, they fly with the wing of contemplation. Therefore the faces of the Evangelists pertain to the humanity of the Lord, the wing to His divinity, because in Him whom they behold as corporeal, they gaze as it were with their faces. But when they proclaim that He is uncircumscribed and incorporeal in His divinity, they are lifted as it were into the air by the wing of contemplation. Therefore, since there is one faith in His incarnation in all of them, and an equal contemplation of His divinity in each one, it is rightly said now: Four faces to each one, and four wings to each one. But what virtue would there be if the preachers having faith and contemplation of the Lord did not have holy works? It follows: And their feet were straight feet.
What is designated by feet if not the steps of actions? Therefore the feet of the four living creatures are described as being straight, because the works of the holy evangelists and of all the perfect are not twisted to follow iniquity. But those do not have straight feet who are bent back to the evils of the world which they had abandoned. Of whom it is written: "The dog returned to his own vomit, and the sow that was washed to her wallowing in the mire." The distinguished teacher grieved over certain ones because they had twisted the straightness of their feet backward, to whom he said by way of rebuke: "How do you turn again to the weak and beggarly elements, which you desire to serve again? You observe days, and months, and seasons, and years. I fear for you, lest perhaps I have labored among you in vain." He who admonishes others, saying: "Therefore lift up the hands that hang down, and the weakened knees, and make straight steps with your feet." But in order that gravity of life, fortitude, and discretion might be shown in these same holy preachers, it is rightly added: "The sole of their foot was like the sole of a calf's foot."
For the holy preachers are designated by the name of oxen, as Paul the Apostle teaches, explaining the testimony of the law: "You shall not muzzle the ox that treads out the grain." In the holy preachers, therefore, the sole of the foot is that of a calf, namely proceeding with maturity, and strong, and divided, because each preacher has both reverence in maturity, and strength in work, and division of the hoof in discernment. For his preaching is not easily received if he appears to be frivolous in his conduct. And there will be no display of maturity if strength of work is not present against all adversities. Moreover, the strength of work itself loses the merit of virtue if it is not discerning in understanding. For behold, we read Sacred Scripture: if we understand everything according to the letter, we have lost the virtue of discernment; if we lead everything toward spiritual allegory, we are similarly bound by the folly of indiscretion. For the holy preachers read the sacred words, and sometimes they accept the letter in its historical sense, sometimes indeed they seek the spirit through the meaning of the letter. And at times they imitate the good deeds of the preceding fathers just as they find them according to the letter; at times they understand spiritually certain things that are not to be imitated according to history, and they strive toward advancement. What else, therefore, do the holy preachers do in their work but divide the hoof in their foot? Concerning whom it is still fittingly added: "And sparks like the appearance of glowing bronze."
Bronze is a very resonant metal. And rightly are the voices of preachers compared to bronze, because their sound has gone out into all the earth, and their words to the ends of the world. Moreover, bronze is fittingly called glowing, because the life of preachers both resounds and burns. For it burns with desire and resounds with the word. Glowing bronze, therefore, is preaching set on fire. But sparks come forth from glowing bronze, because from their exhortations flaming words proceed to the ears of the hearers. Rightly, moreover, are the words of preachers called sparks, because they set on fire those whom they touch in the heart. It should also be considered that sparks are very fine and thin, because when holy preachers speak of the heavenly fatherland, they are not able to reveal as much by their word as they can burn with desire. From their tongue, therefore, certain sparks as it were come to us, because from the heavenly fatherland scarcely something faint is known through their voice, which nevertheless is not faintly loved by them. For they are neither able to see the heavenly glory as great as it is, nor able to speak as much as they see. Glowing bronze, therefore, casts forth sparks when the preacher is scarcely able to speak faintly of that by which he himself is powerfully set on fire. But by divine mercy it is brought about that from these very faint sparks the soul of the hearer is inflamed, because there are some who, when they hear small things, are filled with greater desire; and from that source they burn perfectly in the love of God, from which they have received only the faintest sparks of words.
The word of preaching is indeed a seed in the heart of the hearer. And the good hearer afterwards brings forth from it a great harvest of knowledge, from which he had previously received only a small seed of speech. To this matter the miracle performed by the prophet Elisha for the widow fittingly corresponds, who, lest she lose her two sons when the creditor took them away, obeyed the prophet's words, and from the little oil she had, she poured it out through empty vessels, which were all afterwards filled to the brim, and from their filling the woman was freed from her debt to her creditor. What else does this woman signify but the holy Church, mother of two peoples, that is, the Jewish and the Gentile, as if of two sons? She had previously received from the creditor, as it were, a certain coin of sin through the persuasion of the cunning spirit by perverse work, and she feared to lose the two sons whom she had begotten in faith. But obeying the prophet's words, that is, the precepts of Sacred Scripture, she poured from the little oil she had into empty vessels, because when the empty minds of many hear something small about the love of the Divinity from the mouth of one teacher, with grace abounding, they are filled to the brim with the ointment of divine love. And now many hearts, which were previously empty little vessels, are full of the ointment of the Spirit, which seemed to have been poured only from a small quantity of oil. While this is given to some and to others, and faith is received by the hearers, the woman of Zarephath, namely the holy Church, is no longer held under debt to her creditor. There follows: "And the hand of a man under their wings on four sides."
The four parts can be understood in this place as the four regions of the world, namely East, West, South, and North, because the preaching of the saints has gone forth by God's authority into all parts of the world.
We can also understand by the four principal parts the four virtues from which the remaining virtues arise, namely prudence, fortitude, justice, and temperance. We truly receive these virtues when we maintain their order. For prudence is first, fortitude second, justice third, and temperance fourth. For what good can prudence do if fortitude is lacking? For to know what one cannot do is more a torment than a virtue. But he who prudently understands what he should do, and bravely does what he has understood, is without doubt already just; yet temperance ought to follow his justice, because justice very often falls into cruelty if it lacks moderation. Therefore that justice is truly justice which governs itself with the restraint of temperance, so that in the zeal with which one burns, he may also be temperate; lest if he burns too intensely, he lose the justice whose limits he does not know how to maintain.
There are two lives of holy preachers, namely active and contemplative; but the active is prior in time to the contemplative, because through good work one strives toward contemplation. The contemplative, however, is greater in merit than the active, because the latter labors in the practice of present work, while the former already tastes the coming rest with an inner savor. What therefore is signified by hands if not the active life, and what by wings if not the contemplative life? The hand of a man is therefore under their wings, that is, the power of work is under the flight of contemplation. This is well represented in the Gospel by those two women, namely Martha and Mary. For Martha was busy about frequent service; but Mary sat at the Lord's feet and listened to his words. Therefore one was intent on work, the other on contemplation. One served the active life through external ministry, the other the contemplative through the suspension of her heart upon the word. And although the active life is good, the contemplative is nevertheless better, because the former fails with mortal life, while the latter grows more fully in immortal life. Hence it is said: Mary has chosen the best part, which shall not be taken from her. Since therefore the active is lesser in merit than the contemplative, it is rightly now said: The hand of a man under their wings. For even if through the active life we do something good, yet through the contemplative we fly toward heavenly desire. Hence also in Moses the active is called servitude, but the contemplative freedom.
And since both lives are from the gift of grace, nevertheless as long as we live among our neighbors, one is for us a matter of necessity, the other of will. For who, knowing God, enters into His kingdom unless he first does good works? Therefore, without the contemplative life those can enter the heavenly homeland who do not neglect the good works they are able to perform; but without the active life they cannot enter if they neglect to do the good works they can. The former, therefore, is a matter of necessity, the latter of will. The former is in servitude, the latter in freedom. Hence it is said to Moses: If you buy a Hebrew servant, he shall serve you for six years, and in the seventh he shall go out free without payment. With whatever garment he entered, with such let him go out. If he has a wife, let his wife also go out with him. But if his master has given him a wife, and she has borne sons and daughters, the woman and her children shall belong to his master, but he himself shall go out with his clothing. But if the servant says, I love my master and my wife and children, I will not go out free, his master shall bring him to the gods, and he shall be brought to the door and the posts, and his master shall pierce his ear with an awl, and he shall be his servant forever. We have given this testimony at somewhat greater length in order to show the distinction between servitude and freedom in both lives. But it should not be burdensome if we pursue this in exposition, so that we may confirm those very things which we have said.
For "Hebrew" is interpreted as "one who crosses over." And a Hebrew servant is purchased when anyone who now crosses over from this world in mind is subjected to the service of the Almighty Lord. For he desires to serve the true God who has learned to cross over from this world in mind. Thus Moses crossed over, that he might see the vision. Thus David, when he saw the wicked exalted and lifted up above the cedars of Lebanon, crossed over, and behold, he was not. Because we perhaps believe the powers of the wicked to be something great, unless we cross over in mind to the enduring age. But the Hebrew servant who has been purchased is commanded to serve for six years, so that in the seventh he may go out free without payment. For what is designated by the number six except the perfection of the active life? What is expressed by the number seven except the contemplative life? Therefore he serves for six years, and in the seventh goes out free, because he who through the active life which he has perfectly fulfilled passes over to the freedom of the contemplative life. And it should be noted that he goes out free without payment, because those who after they have done everything say they are unprofitable servants, for them without doubt, just as the active life itself was from a gift, so also the contemplative will be from grace. With whatever garment he entered, with such let him go out, because it is altogether necessary that each one of us persevere in that which he begins, and continue until the end of the work in the intention with which he began. For he crosses over well to the contemplative life who in the active life has not changed the garment of his intention for the worse. And there are some who before they are joined to the service of Almighty God in holy conduct already love to do good works. But there are others who learn good works after they have come to the service of Almighty God. Therefore he who strove to have good works even before he came to God's service, is a Hebrew servant purchased with a wife.
And generally he who is such can pass over to the contemplative life, and yet not abandon the active life. Hence it is also added there: "If he has a wife, and the wife goes out together with him." For the wife goes out with him to freedom when he who has attained contemplation does not abandon outwardly the action of good work by which he can benefit others. But if the Lord has given him a wife, and she has borne sons and daughters, the woman and her children shall belong to his master, but he himself shall go out with his clothing. The master gives a wife to the purchased servant when any preacher joins to good action him whom he has bound to the authority of almighty God. For preachers are also called masters, as it is said to Elisha the prophet concerning his preacher: "Do you know that your master will be taken from you?" And the wife of the purchased servant bears sons and daughters when good action produces strong or tender fruits. But the woman who was given by the master remains with the same master along with her children, while the servant himself goes out with his clothing, because good action, or the fruits of that same good action, are reckoned to the reward of the preacher. But he himself, persevering in the intention of his desire, goes out free to contemplation through heavenly grace. "But if the servant says, 'I love my master, and my wife and children; I will not go out free.'" The servant loves his master when he guards the words of the preacher with a careful mind. Also loving his wife and children, he refuses to go out free when, loving the active life and its fruits, he does not wish to pass over to the contemplative life, because considering that he has good works in the service of his ministry, he refuses to withdraw to the quiet of freedom. But let his master offer him to the gods, and let him be brought to the door and the posts, and let him pierce his ear with an awl, that he may be his servant forever. For he who has resolved to remain in the active life is offered by his master to the gods when he is instructed by his preacher in the sayings of the ancient fathers, who were priests for us in the way of the almighty Lord. And he is led to the door and posts of the tabernacle so that he may hear something more profound about the entrance to the heavenly dwelling, and may subtly recognize the day of the fearful judgment, lest through the good works which he does he seek to please men. And so his ear is pierced with an awl when his mind is struck by the subtlety of the fear of God, so that, transfixed by the sharpness of the word, through everything he does he may know to always attend to the entrance of the kingdom, and as it were to carry an ear pierced from the door and post of the tabernacle.
He will be a servant in this age, so that he may be able to be free after this age. For he is a servant in this age who has resolved through the active life to serve men, so that after the present age he may be able to attain true freedom. Concerning this it is said through Paul: "Because the creature itself also shall be delivered from the bondage of corruption into the glorious liberty of the children of God." For then there will be true freedom in us, when our adoption shall have attained to the glory of the children of God. But now not only is the active life in servitude, but even contemplation itself, by which we are caught up above ourselves, does not yet perfectly obtain freedom of mind, but imitates it, because that inward rest is seen in a mirror dimly. Yet however great may be the limitation of contemplation, it is already far broader and more sublime than the active life, since it passes over to a certain freedom of mind, thinking not on temporal things but on eternal. Since therefore the contemplative life flies up to higher things and far surpasses the active life by a certain, so to speak, dignity of its security, it is fittingly said now: "And the hand of a man was under their wings."
But if in this place our Redeemer is understood as the man, the hand of the man is under their wings, because unless God had become man, who raised the minds of the preachers to heavenly things, those living creatures that appear would not fly. Nor is it unfittingly said that the hand of the man is under the wings, because of this same Redeemer of ours it is written: "Who being the brightness of glory and the figure of His substance, and upholding all things." His hand therefore carries our hearts, His hand raises us up in contemplation. For unless, as has been said, the almighty Word had become man for the sake of men, human hearts would not fly to contemplate the excellence of the Word. Therefore the minds of men have been made lofty from the same source whence the humble God appeared among men. Let it therefore be said of the holy living creatures, let it be said: "And the hand of a man under their wings." Concerning which it is further added: "And they had faces and wings on four sides, and their wings were joined one to another."
They have faces and wings in four directions, because in preaching throughout all regions of the world they demonstrate whatever they perceive concerning the humanity and whatever concerning the divinity of our Redeemer. For when they preach the incarnate God everywhere, they display their face in the four parts of the world. And when they announce that He is one with the Father and the Holy Spirit, they fly everywhere with the wing of contemplation. Their wings are joined one to another, because all their virtue and all their wisdom, by which they transcend other men through the flight of their contemplation, is mutually joined together in peace and unanimity. Hence it is written: The wisdom that is from above is first indeed pure, then peaceable. Hence also Truth says to these same preachers of His: Have salt in yourselves, and have peace among you. Therefore the wing of the living creatures is joined one to another, because the virtue and wisdom of the holy preachers is mutually united together in the peace of charity and concord. But the wing of one would be divided from another if, in that by which each one soars into wisdom, he refused to have peace with another. There follows: They did not turn back when they went, but each one walked straight before its face.
The feathered creatures, namely the holy preachers, when they advance, by no means turn back, because they pass from earthly actions to spiritual things in such a way that they are in no way turned back again to those things which they left behind. For to advance is, as it were, for them to go along a certain path, always moving in mind toward better things. On the contrary, it is said of the reprobate that they turned back in heart to Egypt. And Truth says through Himself: No one putting his hand to the plow and looking back is fit for the kingdom of God. For to put one's hand to the plow is, as it were, to open up the soil of one's heart through a certain plowshare of compunction for bringing forth fruit. But he looks back after the plow who, after the beginnings of good work, returns to the evils which he left behind. Because this by no means happens to God's elect, it is rightly now said through the prophet: They did not turn back when they advanced.
He indicates why they do not turn back when he adds: "Each one was going before its own face." For eternal things are before us, temporal things behind us, because we find those as we advance, and we leave these behind us as if behind our back as we depart. Hence that great winged creature who had flown to the secrets of the third heaven said: "But one thing, forgetting what lies behind and stretching forward to what lies ahead, I press on toward the prize of the heavenly calling." For stretched forward to the things ahead, he had forgotten the things behind, because, despising temporal things, he was seeking only those which are eternal. Therefore the holy living creatures go before their own face, because they no longer look back with any desire upon the things they have left behind, and in the eternal things they seek, they place the foot of good work under the eyes of their contemplation.
Whoever, therefore, has already decided to walk before his own face must consider with great deliberation that looking back occurs in one way through deed and in another way through thought. For there are some who deliberate on great things, and, conscious of their sins, they carefully consider distributing much of what they possess to the needy, so that they may redeem their faults before God's eyes through the bowels of mercy. And they begin to do these works, but often as they are doing them, fear of poverty strikes their mind, and fearing that they may become needy themselves, they become tight-fisted toward the needy and suspend themselves from the good work they had begun. These indeed have turned back while walking, because they refused to walk before their own face. Against these it is rightly said through Solomon: "Because of the cold, the sluggard refused to plow; therefore he will beg in summer, and it will not be given to him." For he who now neglects to do good works because of fear and torpor of mind, when the sun of justice shines forth in judgment as if in summer, will beg for life but will not receive it, because he scorned to do good works for its sake. Another, having despised the desires of the flesh, carefully considers leaving all things and subjecting himself to the service of almighty God, and deliberates on restraining himself under the bridle of continence and chastity; but when he sees that others have fallen even after chastity, he fears to do that very thing he had deliberated upon. And so it happens that he returns backward through thought, who, looking toward what lies ahead, was already advancing to higher things with the steps of his mind. Of such a one it is well said through Solomon: "He who observes the wind will not sow; and he who considers the clouds will never reap." Indeed, by the name of wind is meant the malign spirit, who drives the mind with temptations; and by the designation of cloud is expressed the sinner, who is moved by the impulse of temptation. He who watches the wind, therefore, does not sow, and he who considers the clouds never reaps, because he who fears the temptations of the malign spirit and observes the falls of the wicked despairs of himself, and is neither exercised now in the good seed of work, nor will he afterward be refreshed by the gift of just retribution. There are, moreover, some who indeed do the good works they know, and while doing these, deliberate on better things; but reconsidering the better things they had deliberated upon, they change their minds; and indeed they do the good things they had begun, but they succumb from the better things they had deliberated upon. These indeed appear to stand in their work before human judgments, but before the eyes of almighty God they have fallen in their deliberation. Hence it often happens that even their good work pleases God less, because when the foot of the mind is inconstantly placed on the better step of deliberation, this very inconstancy of thought accuses it. But because all who are perfect observe themselves with great subtlety of discretion, lest they ever slip back to worse things either in deed or in thought, they ceaselessly consider how much they progress daily; rightly it is said of them: "They did not turn back when they walked, but each one walked before its own face."
Among these things, therefore, it is pleasing for us to consider who we are that undertake to expound these matters, and whence we have come, and to what mysteries of sacred eloquence we are raised up to search out. Certainly in our ancient ancestors we were worshippers of idols, but behold, through the Spirit of grace we now explore heavenly words. Whence comes this to us? But the Redeemer of the human race has fulfilled what He said through the prophet: "And strangers shall eat the deserts turned into fruitfulness." For these sayings of the prophets were deserts among the Jews, because they were unwilling to cultivate them by seeking their mystical meaning. But for us they have been turned into fruitfulness, because according to the history of the vision, by God's bounty, these words taste spiritually to our mind, and now we strangers eat what the citizens of the Law were unwilling to consume. Let there be thanks to the Only-begotten, let there be praise to eternal Wisdom, who lives and reigns with the Father in the unity of the Holy Spirit, God, through all ages of ages. Amen.

HOMILY IV.

Through the holy spirit of prophecy the winged creatures are described in detail, so that the very subtlety of the description may reveal to us that the persons of the Evangelists are signified through them, and the word of God may leave nothing doubtful to our understanding. For behold it is said: "And the likeness of their faces was the face of a man, and the face of a lion on the right side of the four of them; and the face of an ox on the left side of the four of them; and the face of an eagle above the four of them." That these four winged creatures designate the four holy Evangelists, the very beginnings of each gospel book testify. For because he began from the human generation, Matthew is rightly represented by the man; because of the cry in the wilderness, Mark is rightly designated by the lion; because he began from sacrifice, Luke is well represented by the calf; but because he began from the divinity of the Word, John is worthily signified by the eagle, who saying: "In the beginning was the Word, and the Word was with God, and the Word was God," while he gazed upon the very substance of Divinity, fixed his eyes upon the sun like an eagle. But because all the elect are members of our Redeemer, and our Redeemer himself is the head of all the elect, through the fact that his members are figured, nothing prevents him also from being signified in all these. For he, the only-begotten Son of God, truly became man; he deigned to die as a calf in the sacrifice of our redemption; he rose through the power of his strength as a lion. The lion is also said to sleep with open eyes, because in that very death in which our Redeemer could sleep according to his humanity, he kept watch according to his divinity by remaining immortal. He also, ascending to heaven after his resurrection, was raised up on high as an eagle. Therefore he is everything to us at once, who by being born became man, by dying a calf, by rising a lion, and by ascending to heaven was made an eagle. But because we have already said above that the four evangelists are signified by these creatures, and under their appearance all the perfect together, it remains for us to show how each of the elect is expressed by these visions of creatures.
Every elect person who is perfect in the way of God is simultaneously a man, a calf, a lion, and an eagle. For man is a rational animal. The calf, moreover, is customarily slaughtered in sacrifice. The lion is a mighty beast, as it is written: "The lion, the mightiest of beasts, will not cower before any encounter." The eagle soars to the heights and gazes upon the rays of the sun with unwavering eyes. Therefore, everyone who is perfect in reason is a man. And because he mortifies himself from the pleasures of this world, he is a calf. Because through that voluntary mortification of his own he possesses the strength of security against all adversities—whence it is written: "The righteous man, confident as a lion, shall be without fear"—he is a lion. Because he contemplates in a lofty manner those things which are heavenly and eternal, he is an eagle. Therefore, since every righteous person becomes a man through reason, a calf through the sacrifice of his mortification, a lion through the strength of security, and an eagle through contemplation, each perfect person can rightly be signified by these holy living creatures. We say this in order to demonstrate that the things which have been said about the four living creatures pertain also to each individual among the perfect.
But a great question arises for us concerning these same evangelists and holy preachers: why is man and lion said to be on the right side of the four of them, while the calf is said to be on the left side of the four? For it is not without wonder why those two are said to be on the right and this one on the left. And again we must ask why the eagle is mentioned as being not on the right or left, but above the four of them. We have thus posed two questions for ourselves, which we must resolve with the Lord's help. Therefore, man and lion are said to be on the right, while the calf is said to be on the left. For on the right we have joyful things, but on the left we have sorrowful things. Hence we also say that what we consider adverse is on our left. And, as we said before, the incarnation is signified by the man, the passion by the calf, and the resurrection of our Creator by the lion. Now concerning the incarnation of the only-begotten Son, by which we were redeemed, all the elect rejoiced; but concerning his death, those first saints among the elect, the holy apostles themselves, were saddened, who again rejoiced at his resurrection. Since, therefore, both his birth and resurrection brought joy to the disciples, whom his passion had saddened, man and lion are described as being on his right, while the calf was on his left. For those same holy evangelists rejoiced at his humanity, were strengthened by his resurrection, who had been saddened by his passion. Therefore, man and lion are on their right, because the incarnation of our Redeemer gave them life, and his resurrection strengthened them. But the calf is on the left, because his death cast them down into unbelief for a moment of time. Rightly, however, the place of the eagle is described as being not beside but above, because whether through what it signifies—his ascension—or because it proclaims that the Word of the Father is God with the Father, it surpassed the other evangelists in the power of contemplation; although he speaks of his divinity together with them, yet he contemplates this more subtly than all. But if the eagle, joined with the three others, is mentioned as the four living creatures, it is strange how it is described as being above the four of them—unless it is because John, through seeing the Word in the beginning, also passed beyond himself. For unless he had also transcended himself, he would not have seen the Word in the beginning. Since, therefore, he transcended even himself, he was no longer merely above three, but with himself added, above four. There follows: "And their faces and their wings were stretched upward."
The face and the extended wings are described above because every intention and every contemplation of the saints stretches beyond itself, so that it may attain what it desires in heavenly things. For whether one is vigilant in good work or in contemplation, then what one does is truly good when one desires to please Him from whom it comes. For he who appears to do good things but through these desires to please not God but men presses down the face of his intention. And he who contemplates in sacred Scripture the things that pertain to divinity so that through what he understands he might be occupied with disputes—because he does not desire to be satisfied by the sweetness of the sought-after blessedness but rather to appear learned—such a one certainly does not extend the wings of his understanding upward; but because he occupies the vigilance of his mind in earthly desire, he lays down in the depths the wings which he could have raised on high and by which he himself could have been raised. In this matter it must be considered that every good that is done should always be raised toward heavenly things through intention. For he who through the good things he does desires earthly glory presses down his wings and his face. Hence through the prophet it is said of certain ones: "They were carrying their victims down into the depths." For what else are the tears of prayer but the victims of our offering? As it is written: "A sacrifice to God is a troubled spirit." And there are some who afflict themselves with lamentations in prayer in order to acquire earthly benefits or to appear holy to men. What do these do but carry their victims into the depths? Because the things they seek are in the lowest place, they lay down the sacrifice of their prayer below. But the elect, who desire to please almighty God in good work and through the grace of contemplation long to taste eternal blessedness even now, extend their faces and wings above. There follows: "Two wings of each were joined together, and two covered their bodies."
It had been said: "And their faces and their wings were stretched out above," and immediately what we have brought forward was added, that "two wings of each were joined." Here it is openly understood that they were both stretched out above and joined, while two covered their bodies. But what are the wings of the animals called except pinions? In this matter we must inquire with diligent investigation what the four wings of the saints are, of which two stretched out above are joined, while two cover their bodies. For if we look attentively, we find there are four virtues that lift every winged creature from earthly actions: namely, love and hope concerning future things, but fear and penitence concerning past things. Therefore the wings joined to each other are stretched out above, because love and hope lift the mind of the saints to things above. These are also fittingly called joined, because the elect without doubt both love the heavenly things they hope for and hope for what they love. But two cover their bodies, because fear and penitence hide their past evils from the eyes of almighty God. Thus two wings, as was said, are joined above, when love and hope elevate the hearts of the elect to higher things, suspend them toward heavenly things. But two wings cover their bodies, when fear and penitence hide their past evils from the sight of the eternal judge. For in that they remember that they have sinned, because they fear greatly and weep, what else do they do but cover their body? They who hide their carnal deeds from the strict examination by good works placed over them. For it is written: "Blessed are they whose iniquities are forgiven, and whose sins are covered." For we cover sins when we place good deeds over evil actions. For everything that is covered is placed beneath; and that by which it is covered is drawn over it from above. Therefore when we renounce the evils we have done and choose the good things we should do, we as it were draw a covering over that thing which we are ashamed to have seen.
However holy men may be in this life, they still have that which they ought to cover before the eyes of God, because it is utterly impossible that they should never sin in deed, or in speech, or in thought. Hence blessed Job, who had indeed spoken perfect things to men, yet hearing the voice of God and reproving himself for that very perfect speech of his, said: "I will lay my hand upon my mouth." For in the hand is work, in the mouth is speech. Therefore to lay the hand upon the mouth is to cover the sins of speech by the virtue of good work. It pleases me, dearest brothers, to call the teacher of the Gentiles as a witness to this matter, and to see how that holy living creature rests upon four wings, of which with two it flies upward; but with two wings it covers its body, because it hides the past things it had done. Let us see, therefore, how great a love raises him to heavenly things: "For me to live is Christ, and to die is gain." Let us recognize with how great a hope he is raised to higher things: "Our citizenship is in heaven, from whence also we look for the Savior Jesus Christ our Lord." Let us see if, even when established in such great virtues, he still fears: "I chastise my body and bring it into subjection, lest perhaps, when I have preached to others, I myself should become a castaway." Let us recognize if he repents of having done evil: "I am the least of the apostles, who am not worthy to be called an apostle, because I persecuted the Church of God." In these words of his, what else is accused but the hardness of our mind? Because he mourns what he had committed before baptism, while we have committed many things even after baptism, and yet we refuse to weep. Therefore the holy living creatures use four wings, because through love and hope they fly to heavenly things, and through fear and repentance they lament the unlawful deeds within themselves.
But because it was said: "The two wings of each were joined," this is perhaps understood to mean that they do not join their own wings by raising them, but that the wings of one are conjoined to another, so that evidently the raised wings mutually agree with each other in their joining. In this matter a question arises: if the two wings that elevate designate love and hope, while the two that cover the bodies designate fear and penitence, why are the two that are extended said to be conjoined, and the two that cover the body are not said to be? But in this matter, by the Lord's granting, an easy explanation presents itself: the two wings of the saints that are conjoined are love and hope, while the two that cover the bodies are not conjoined to one another, namely fear and penitence. For David was afflicted by fearing and doing penance for the fall of the flesh. Peter wept bitterly for the fall of faithlessness. Paul laments the cruelty of his past persecution in himself. Yet all seek one homeland, all hasten to reach the one author of all things. Therefore the two wings of each are conjoined, and the two are not, because through love and hope what they desire is one, but through fear and penitence what they lament is diverse. There follows: "And each of them walked before its own face."
It had been said above: "Each of them went before its face," but now it is said: "It walked in the presence of its face." And so the same statement seems to have been repeated. But since we use "in the presence of" to mean "in the present" (that is, it signifies "in the present"), we can distinguish by more subtle inquiry that it is one thing to walk before the face, and another to walk in the present. For to walk before the face is to seek what lies ahead; but to walk in the present is not to be absent from oneself. For every just person who anxiously examines their life and diligently considers how much they grow daily in good things, or perhaps how much they decline from good things—this one, because they place themselves before themselves, walks in their own presence, since they vigilantly see whether they are rising or falling. But whoever neglects the guardianship of their life, and either despises or does not know how to examine what they do, what they say, what they think—this one does not walk in their own presence, because they are ignorant of what they are like in their habits or in their actions. Nor is one present to oneself who is not anxious to examine and know oneself daily. But that one truly places themselves before themselves and is present to themselves, who attends to themselves in their actions as if to another.
For there are many sins which we commit, but they do not seem serious to us because, loving ourselves with a private love and closing our eyes, we flatter ourselves in our self-deception. Hence it often happens that we judge our own serious faults lightly, while judging the light faults of our neighbors severely. For it is written: "Men shall be lovers of themselves." And we know that private love powerfully closes the eye of the heart. From this it happens that what we ourselves do, and do not consider to be serious, is often done by our neighbor, and seems to us excessively detestable. But why does what seemed trivial to us in ourselves appear serious in our neighbor, unless because we neither see ourselves as we see our neighbor, nor our neighbor as we see ourselves? For if we looked at ourselves as we do at our neighbor, we would see our own faults with strict judgment. And again, if we looked at our neighbor as we do at ourselves, his action would never appear intolerable to us, since we have often perhaps done the same things, and thought we had done nothing intolerable to our neighbor. Moses strove to correct this badly divided judgment of our mind through the precept of the law, when he said that the bushel should be just and the measure equal. Hence Solomon says: "A weight and a weight, a measure and a measure, both are abominable before God." We know that in the double weights of merchants, one is larger, the other smaller. For they have one weight by which they weigh for themselves, and another weight by which they weigh for their neighbor. They prepare lighter weights for giving, but heavier ones for receiving. Therefore every person who weighs differently the things that belong to their neighbor and differently those that are their own has "a weight and a weight." Both therefore are abominable before God, because if one loved their neighbor as themselves, they would love them in good things as they love themselves. And if one looked at themselves as they do at their neighbor, they would judge themselves in evil things as they judge their neighbor. We ought therefore to see ourselves carefully as we see others, and, as has been said, to place ourselves before our own eyes, so that constantly imitating the winged creatures, lest we be ignorant of what we do, we may always walk before our own face. But the perverse, as we said a little before, do not walk before their own face, because they never consider what they do; they tend toward destruction; they exult in wicked deeds. Of whom it is written: "Who rejoice when they have done evil, and exult in the worst things." Often indeed the just person who beholds them weeps, but they themselves, in the manner of the frenzied, are lamented over, yet they laugh.
Others give much from their own possessions to the needy, but when they find an opportune moment, they oppress the needy and devastate with whatever plunder they can those whom they are able to. They place before the eyes of their thought the good things they do, and they do not place there the worst things they commit. These clearly do not walk before their own face, because if they were present to themselves, they would see carefully all that they do, and they would recognize how they lose their good works through evil actions, as it is written: And he who gathered wages put them into a bag with holes (Haggai 1:6). For from a bag with holes there goes out elsewhere what is put in from elsewhere, because undiscerning minds do not see how the reward that is acquired from good work is lost through evil work. Another preserves bodily chastity and vigilantly watches himself, lest he outwardly admit anything blameworthy; he is content with his own things, he does not seize what belongs to others, but nevertheless perhaps he holds hatred in his heart against his neighbor. And though it is written: He who hates his brother is a murderer, he considers how pure he is outwardly in deed, and he does not weigh how cruel he is in mind. What is this man but absent from himself, who walks in the darkness of his own heart and does not know it? Another now does not seize what belongs to others, now guards his body from impurity, now loves his neighbor with a pure mind, and conscious of past evils, afflicts himself with lamentations in his prayers; but when prayer is finished, he seeks happy things to rejoice over in this world, and lets his neglectful soul sink into temporal joys, nor does he care lest immoderate joys exceed the measure of his tears; and it happens that by laughing excessively he loses the good that he gained by weeping. This one therefore does not walk before his own face, because he refuses to see the losses he suffers. For it is written: The heart of the wise is where sadness is, and the heart of fools is where gladness is. In all things therefore that we do, we ought diligently to observe ourselves inwardly and outwardly, so that following the winged creatures, we may be present to ourselves and always walk before our own face, having as our only helper Jesus Christ our Lord, the Son of the Father, who lives and reigns with him in the unity of the Holy Spirit, through all ages of ages. Amen.

HOMILY V.

Oh, how marvelous is the depth of God's utterances! It is delightful to attend to it, delightful to penetrate its inner meanings with grace as our guide. Whenever we examine it by understanding, what else do we do but enter the shade of the forests, so that we may be hidden in its coolness from the heat of this age? There we gather the greenest herbs of its teachings by reading, and we ruminate on them by reflecting. In the discourse that was delivered to you, dearest brothers, three days ago, it was explained how the living creatures that were shown signify either our Redeemer, or His four evangelists, and all the perfect. The virtue of these living creatures is still expressed more subtly, so that we too, weak and contemptible as we are, may stretch ourselves toward imitating them, insofar as we are able by the Lord's generosity. For behold, it is said: Wherever the impulse of the spirit was, there they went.
In the elect and the reprobate the impulses are different. In the elect, namely, is the impulse of the spirit; in the reprobate, the impulse of the flesh. For the impulse of the flesh drives the soul to hatred, to pride, to impurity, to plunder, to outward glory, to cruelty, to faithlessness, to despair, to anger, to quarrels, to pleasures. But the impulse of the spirit draws the mind to charity, to humility, to continence, to generous mercy, to inward advancement, to works of piety, to faith in eternal things, to hope of coming joy, to patience, to peace, to consideration of mortal life, to tears. Therefore it is necessary that we should always with great care consider in everything we do what impulse leads us; whether our thought is driven by the impulse of the flesh or by the impulse of the spirit. For to love earthly things, to prefer temporal things to eternal, to possess outward goods not for necessary use but to desire them for pleasure, to seek vengeance against an enemy, to rejoice at a rival's downfall—this is the impulse of the flesh. But on the contrary, to love heavenly things, to despise earthly things, to seek passing things not for the fruit of pleasure but for the use of necessity, to be grieved at an enemy's death—this is the impulse of the spirit. And because all who are perfect always exercise themselves in these virtues, it is rightly now said of the holy living creatures: Where the impulse of the spirit was, there they went.
But we must know that very often the impulse of the flesh cloaks itself under the guise of a spiritual impulse, and thought itself lies to itself that what it does carnally it does spiritually. For often someone, overcome by the goads of anger, is inflamed against offenders with zeal for avenging justice more than is necessary, and crossing the boundary of justice in vengeance acts cruelly, while suspecting that he acts justly. The impulse of the flesh, therefore, is veiled for this person under the appearance of spirit, when what is believed to be done justly is not held under the restraint of discretion. And often another person, devoted to excessive gentleness, observes the faults of his subjects, and refuses to correct these through the fervor of zeal, which by cruelly not correcting he multiplies in them; and so it happens that his mildness is hostile both to himself and to his subjects, since because he reckons the torpor of his mind to be patience, through the spirit of the flesh he distances himself from the impulse of the spirit. Therefore, the first consideration ought to rouse us to inquiry of our own heart, lest we be led to certain things we do through an open impulse of the flesh, lest the mind, seduced by depraved pleasures, recognize things to be evil and nevertheless do them. But the second concern ought to render us vigilant, lest the impulse of the flesh secretly insinuate itself as if under the impulse of the spirit, and pretend to us that the faults we commit are virtues.
It should be known that those faults are more serious which imitate virtues under a false appearance, because those faults which are recognized openly cast the soul into confusion and draw it to repentance; but these not only do not humble one to repentance, but even exalt the mind of the one acting, since they are considered virtues. Moreover, what had been said above about the holy living creatures is repeated again, so that it may be more firmly established: They did not turn back when they walked.
Because all the elect strive toward good things in such a way that they do not return to perpetrating evil: "For he who perseveres to the end will be saved." And as it is said through Solomon: "The path of the just, like a shining light, proceeds and grows until the perfect day." For in their souls the good desire and understanding of the inner light is already part of the day, but because they advance in virtue until the end of life, they come to the perfect day when, having been led to the heavenly kingdoms, they will no longer lack anything in that light which they desire. It follows: "And the likeness of the living creatures, and their appearance was like burning coals of fire, and like the appearance of lamps."
Fire of burning coals and of lamps is compared to the appearance of the living creatures. For whoever touches a coal is set on fire, because he who clings to a holy man receives from the constancy of seeing him, from the practice of speaking with him, and from the example of his work, so that he is kindled in the love of truth, flees the darkness of his sins, burns with desire for the light, and now burns with true love, he who before lay as dead in iniquity as he was cold. But lamps spread their light farther, and while they are in one place, they shine in another. For he who is powerful in the spirit of prophecy, in the word of teaching, and in the grace of miracles, his reputation shines far and wide like a lamp; and all who hear of his good deeds, because through these things they rise to the love of heavenly things, shine as if from the light of a lamp in that they display themselves through good works. Therefore, because holy men kindle certain ones placed near them, as if by touching them, to love of the heavenly fatherland, they are coals. But because they shine for certain ones placed far away, they become lamps for their journey, lest they fall into the darkness of sin. But between coals and lamps there is this difference: coals indeed burn, but do not expel the darkness of the place in which they lie; lamps, however, because they shine with a great light of flames, drive away the darkness spread all around.
From this matter it should be noted that there are many of the saints who are so simple and hidden, concealing themselves in lesser places under great silence, that their life can scarcely be recognized by others. What therefore are these if not coals? For although they have heat through the fervor of the spirit, nevertheless they do not have the flame of example. Nor do they overcome the darkness of sins in the hearts of others, because they entirely flee from having their life known. They are indeed kindled for themselves, but they are not a light of example for others. But those who both offer forth examples of virtues and demonstrate the light of good work through their life and word to those journeying, are rightly called lamps, because both through the heat of desire and through the flame of the word, they drive out the darkness of error from the hearts of sinners. Therefore he who lives well in secret, but profits the advancement of others not at all, is a coal. But he who, placed as an imitation of holiness, demonstrates the light of righteousness from himself to many, is a lamp, because he both burns for himself and shines for others. There follows: And this was the vision running in the midst of the living creatures, the splendor of fire, and lightning going forth from the fire.
The fire is seen running in the midst of the living creatures, because unless those winged creatures received heat from the fire of truth, they themselves would not burn in the likeness of coals and torches. For the Holy Spirit is usually signified by the name of fire. Concerning which the Lord says in the Gospel: I have come to cast fire upon the earth, and what do I desire except that it be kindled? For when a carnal mind receives the Holy Spirit, inflamed with spiritual love it laments the evil it has done. And the earth burns, when the heart of the sinner is scorched by an accusing conscience, and is consumed in the pain of repentance. Hence again it is written: Your God is a consuming fire. For since He renders the mind that He has filled clean from the rust of sins, our Creator is called both fire and consuming. Therefore the Holy Spirit is said to run in the midst of the living creatures as the splendor of fire, and lightning going forth from the fire, because filling the whole Church, He casts forth flames of love from Himself into the hearts of the elect, so that He may strike with terror in the manner of lightning, and kindle sluggish hearts to His love.
Spirit indeed is God eternal before all ages, coeternal with the Father and the Son, we must ask why He is said to run about. For everyone who runs about approaches a place where he was not, and leaves the place where he was. By what reasoning, then, shall we say that the Spirit runs about, since all things are within Him, and there is nowhere a place where He is not? As it is written: "The Spirit of the Lord has filled the whole world." And yet, when the praise of wisdom was being described, it was added: "For in her there is a spirit of understanding, a spirit unique, manifold, subtle, mobile." And shortly after: "Steadfast yet humane."
In these words again a great question arises for us: why is this spirit who fills all things said to be both mobile and stable at the same time? But if we return to the custom of human usage, we more quickly find the meaning of the speaker. For a man who runs about everywhere in the region where he is, without doubt comes upon everyone everywhere, and is suddenly found where he was not expected. Therefore the Almighty Spirit, to signify his presence everywhere, is said to be both mobile and stable at the same time. Stable, because by nature he contains all things; but he is called mobile because he meets even those who are unaware of him everywhere. Therefore holding all things he is called stable; showing himself present to all he is called mobile. Therefore the brightness of fire, and the lightning going forth from the fire, runs among the winged creatures, because the Holy Spirit is present to individuals and to all at the same time, and sets on fire those whom he touches, and illuminates those whom he sets on fire, so that after their former coldness those who have been kindled may burn, and through the fire of love which they have received may give back flames of examples. For the lightning going forth from this fire strikes torpid minds, and by striking rouses and inflames them, so that after the love of that One they may run both burning and shining together. Hence it is written elsewhere: His throne is a flame of fire, his wheels are burning fire. For those who are guardians of souls and have undertaken the burdens of feeding the flock are by no means permitted to change places. But because, placed in one location, they carry within themselves the presence of divinity and burn, the throne of God is called a flame of fire. But those who run about in preaching for love of the Lord are his wheels of burning fire, because when they run through various places out of desire for him, from which they themselves burn, they also set others on fire.
However, the running to and fro and mobility of the Spirit can be understood by the consideration of another inquiry. Indeed, in the hearts of the Saints, according to certain virtues He always remains, but according to certain others He comes as one about to depart, and withdraws as one about to return. For in faith, hope, and charity, and in other good things without which one cannot reach the heavenly homeland, such as humility, chastity, justice, and mercy, He does not abandon the hearts of the perfect. But in the virtue of prophecy, in eloquence of teaching, and in the working of miracles, He is sometimes present to His elect, and sometimes withdraws Himself. He is present so that they may be lifted up, and He withdraws Himself so that they may be humbled. He is present so that He may glorify them by the virtue shown, and He withdraws so that they may know themselves when His virtue is withdrawn. He is present so that He may show what they are through Him, and He withdraws so that He may make clear who and of what sort they remain without Him. Therefore, in those virtues without which one can by no means attain to life, the Holy Spirit remains in the hearts of His elect; hence He is rightly said to be stable. But in those things through which the virtue of holiness is shown, He is sometimes mercifully present and sometimes mercifully withdraws; hence He is rightly called mobile. Therefore the Spirit is said to run to and fro and to be mobile, because He is not continuously possessed in signs and virtues according to each one's wish. And it is well said that He runs to and fro among the holy living creatures. For running to and fro pertains to swiftness. And the Spirit runs to and fro among the perfect, because even if He has withdrawn from their heart for a moment, He returns more quickly. There follows: And the living creatures went and returned in the likeness of flashing lightning.
Since it was said above, "They did not turn back when they walked," for what reason is it now said, "The living creatures went and returned"? These statements seem very much contrary to each other, because they went and did not return, and they went and returned. But we recognize more quickly how this should be understood if we carefully distinguish the two lives, namely the active and the contemplative. For we can remain fixed in the one, but we are by no means able to hold the mind attentive in the other. For when we leave behind our sluggishness and rouse ourselves to the pursuit of good work, where else do we go but to the active life? From which we should by no means turn back afterward, because whoever returns after it to the sluggishness of negligence, to the wickednesses of depravity which he had left behind, undoubtedly does not know how to be a heavenly creature. But when we rise from the active life to the contemplative, because the mind cannot long stand in contemplation, but sees everything that it perceives of eternity through a mirror and in an enigma, as if furtively and in passing, the soul, repelled by its own weakness from the immensity of such great loftiness, slips back into itself. And it is necessary that it return to the active life and exercise itself continually in the practice of good work, so that when the mind cannot rise to contemplate heavenly things, it may not refuse to do whatever good things it can. And so it happens that, aided by its own good actions, it rises again to contemplation toward higher things and receives the nourishment of love from the pasture of contemplated truth. And because the weakness of corruption itself cannot hold itself long in this, returning again to good works, it is fed by the memory of God's sweetness, and is nourished outwardly by pious acts and inwardly by holy desires. For hence it is said of perfect men returning after their contemplation: "They shall pour forth the memory of your sweetness." For they strive always to pour forth the sweetness of intimate delight, which they can somehow touch by foretasting as if from a flash of light, by recalling and speaking of its memory. Hence the Psalmist also aptly admonishes us, saying: "Light has risen for the righteous, and gladness for the upright of heart. Rejoice, you righteous, in the Lord, and confess to the memory of his holiness." He says again: "How great is the multitude of your sweetness, O Lord!" Which indeed he would by no means have known how great it was unless he had somehow tasted it by contemplating. Hence he says again: "I said in my ecstasy, I am cast out from the sight of your eyes." For unless he had been raised up in an excess of mind and known the sweetness of eternal delight, while still held in this world he would not discern how far cast out he lay. Therefore the living creatures shown go and do not return, and they go and return; because holy men both do not fall from the active life which they have grasped into iniquities, and they slip back from the contemplative life, which they cannot hold continuously, into the active. For as was said, overcome by the very weight of their weakness, repelled back to themselves they return, so that by going they may learn what to desire, and by returning they may know where they lie. By going they may understand where they are not yet; by returning, what they are.
But how these holy creatures return is demonstrated when it is added: "In the likeness of flashing lightning." Now the returning creatures are fittingly compared to flashing lightning, because when holy men soar upward to contemplate heavenly things, when they bind the firstfruits of their spirit in love of the heavenly homeland, but weighed down by the burden of human interaction they return to themselves, they proclaim to their brethren the heavenly goods which they were able to contemplate at least through a mirror, and they kindle their souls with love of that inner brightness, which they are able neither to see as it is nor to speak of as they saw it. Yet speaking, they strike and set fire to the hearts of their hearers with their words. Therefore they return like flashing lightning, who, when they speak of heavenly things, because through them the light from above flashes forth, inflame the minds of their hearers with love of the heavenly homeland. Thus in the manner of flashing lightning, when they strike by speaking, they scatter the fire of spiritual desire.
The holy creatures also go and return in another way. For they go when they are sent forth in preaching to instill the grace of heavenly gift, and they perform miracles before unbelievers so as to draw them to faith; but they return, because, attributing these things to the power of the Almighty Lord, they do not ascribe to themselves what they have done. For when they perform wondrous deeds, they are lightning, because they shake the hearts of those who behold, terrify, illuminate, and kindle them. Hence it is written: "Your arrows will go forth in the light, in the splendor of the lightning of your weapons." The Lord's arrows are the words of the Saints, which strike the hearts of sinners. But these arrows have armor. You know, brethren, that fighting men hurl arrows, but they are protected by armor. Therefore when they add miracles to their words, they fortify themselves as if with armor, lest they themselves be struck: "Your arrows will go forth in the light," because the words of God go out openly. But because the deeds of miracles ought to accompany the teachings of holy doctors, it is rightly added: "In the splendor of the lightning of your weapons," because when you add to them the armor of miracles, they flash lightning upon the minds of persecutors, so that they do not presume to persecute them. And so these creatures go and return in the likeness of flashing lightning, because after the saints perform miracles among men, after they kindle the hearts of hearers with scattered light, they return to give glory to their Author, so that they may render praise to Him through whom they know themselves able to do such things.
Thus Peter, when he had healed the man who had been lame from his mother's womb and performed a sign at which all who recognized it greatly marveled, said: "Why do you marvel at this, or why do you gaze at us, as though by our own power or might we had made this man walk? The God of Abraham, the God of Isaac, and the God of Jacob, the God of our fathers, has glorified His Son Jesus." And a little later: "Through faith in His name, this man whom you see and know, His name has strengthened." Indeed, performing the sign, he struck the eyes of the onlookers with the light of the miracle; but preserving humility and returning praise to the Author, he went back, as it were, to where he had come from, because the flash of lightning shows where it originated. And so the holy living creatures, when they come to perform signs and when they return inwardly within themselves to render glory to their Author, are lightning, because both by displaying miracles and by offering examples of humility, they strike and set ablaze the minds of those who behold them.
In all that they do, they always return to the praise of the Creator for this reason: that they may persist with true stability in the virtue they have received. For if they attributed anything to themselves, they could not stand in that which they had received. Hence it is also well said through Solomon: "To the place from which the rivers go out, they shall return, that they may flow again." For whether in virtues or in teaching, what else are holy men but rivers that water the dry land of carnal hearts? But whether in the work they do or in the words of their teaching, they would quickly dry up if they did not always carefully return through the intention of the heart to the place from which they go out. For if they do not return inwardly to the heart and bind themselves with the chains of desires in the love of the Creator, both the hand fails from what it was doing and the tongue dries up from what it was speaking. But inwardly they always return through love, and what they pour forth in public by working and speaking, they draw in secret from the fountain of love. For by loving they learn what they bring forth by teaching. Therefore the rivers return to the place from which they go out, that they may flow again, because they always draw the water of wisdom from the source where it rises, lest when it has run it be dried up. Through all that we do, therefore, let us return with a careful mind to the fountain of true light. Let us give thanks to our Creator for the good things we receive, and let us humbly say to him with the prophet Isaiah: "All our works you have worked for us." For our good works are the works of him whose heart it did not suffice to raise us up unless he also bowed down himself for us. For if God, coeternal with the Father before the ages, had not become man in time, when would temporal man have tasted eternal things? Therefore the descent of truth became the ascent of our humility. Let us give him glory, let us give him praise, who lives with the Father in the unity of the Holy Spirit, God, through all ages of ages. Amen.

HOMILY VI.

Dark water in the clouds of the air, because knowledge in the prophets is obscure. But we have learned from the attesting voice of Solomon: It is the glory of kings to conceal a word, and it is the glory of God to search out speech, because it is both an honor for men to hide their secrets, and it is the glory of God to open the mysteries of His speech. Moreover, Truth itself says to the disciples: What I say to you in darkness, speak in the light; that is, openly expound what you hear in the obscurities of allegories. Indeed, the very obscurity of the words of God is of great usefulness, because it exercises the mind so that it may be expanded through effort, and once exercised it may grasp what it could not grasp while idle. It also has yet another greater benefit, because the understanding of Sacred Scripture, which would become cheap if it were plain in all things, refreshes with so much greater sweetness when found in certain more obscure places, as it wearies the soul with greater labor when sought. For behold, now it is said by the voice of holy Ezekiel: And as I looked at the living creatures, there appeared one wheel upon the earth.
But what does the wheel signify except sacred Scripture, which turns from every side toward the minds of its hearers, and is held back from the way of its preaching by no corner of error? It turns from every side because amid adversity and prosperity it proceeds rightly and humbly. For the circle of its precepts is now above, now below, since what is spoken spiritually to the more perfect suits the weak according to the letter; and the very things that little ones understand according to the letter, learned men raise to the heights through spiritual understanding. For which of the little ones, in the deed of Esau and Jacob—that the one is sent to hunt so that he might be blessed, while the other is blessed by his father through his mother's substitution—is nourished except according to the history of sacred reading? In which history, if one is drawn a little more subtly to understanding, he sees that Jacob did not seize the blessing of the firstborn through fraud, but received what was owed to him, which he had purchased from his consenting brother for the price of lentils given.
But if anyone thinking more deeply should wish to discuss the deeds of both through the mysteries of allegory, he immediately rises from history into mystery. For what does it mean that Isaac desired to eat from the hunting of his elder son, except that almighty God desired to be fed by the good works of the Jewish people? But while that one delayed, Rebecca substituted the younger, because while the Jewish people sought good works outside, mother grace instructed the gentile people to offer the food of good work to the almighty Father and to receive the blessing of the elder brother. He provided those same foods from domestic animals, because the gentile people, not seeking to please God through external sacrifices, says through the voice of the Prophet: "In me, O God, are your vows, which I will pay, praises to you." What does it mean that the same Jacob covered his hands and arms and neck with goatskins, except that a goat was customarily offered for sin? And the gentile people indeed slaughtered the sins of the flesh in themselves, but were not ashamed to confess themselves covered with carnal sins. What does it mean that he was clothed in the garments of the elder brother, except that he was clothed in good work with the precepts of sacred Scripture which had been given to the elder people? And the younger uses in the house those things which the elder, going out, left inside, because the gentile people hold in mind those precepts which the Jewish people could not have, while they attended only to the letter in them. And what does it mean that Isaac did not know the son whom he blessed, except what the Lord said concerning the gentile people through the Psalmist: "A people whom I did not know served me; at the hearing of the ear they obeyed me"? What does it mean that he did not see him present, and yet saw what would come to him in the future, except that almighty God, when through his prophets he foretold that grace was to be bestowed upon the gentiles, both did not see them in the present through grace, because he then left them in error, and yet because he would someday gather them, he foresaw them through the grace of blessing? Hence also to the same Jacob, bearing the figure of the gentile people, it is said in blessing: "Behold, the smell of my son is like the smell of a full field, which the Lord God has blessed." For just as Truth says in the Gospel, "The field is this world," and because the gentile people brought to faith are fragrant with virtues through their elect throughout the whole world, the smell of the son is the smell of a full field.
For the flower of the grape smells one way, because great is the virtue and reputation of preachers who intoxicate the minds of their hearers; the flower of the olive smells another way, because sweet is the work of mercy which, like oil, refreshes and gives light; the flower of the rose smells another way, because wondrous is the fragrance that gleams and is fragrant from the blood of martyrs; the flower of the lily smells another way, because the chaste life of the flesh comes from the incorruption of virginity; the flower of the violet smells another way, because great is the virtue of the humble, who from desire hold the lowest places, and do not raise themselves up from the earth on high through humility, and preserve the purple of the heavenly kingdom in their mind; the ear of grain gives off its fragrance another way, when it is brought to maturity, because the perfection of good works is prepared for the satisfaction of those who hunger for justice. Therefore, because the Gentile people is scattered throughout the world in its elect, and from those virtues which it practices fills all who understand with the fragrance of good reputation, let it rightly be said: Behold, the smell of my son is as the smell of a full field. But because he does not have these same virtues from himself, let him add: Which the Lord God has blessed.
And since the same people of the elect rise through certain ones even into contemplation, but through certain others grow fat only in the works of the active life, rightly it is added there: "May God give you of the dew of heaven, and of the fatness of the earth." For dew falls from above and subtly. And we receive of the dew of heaven as often as through the infusion of intimate contemplation we see something finely from above. But when we also do good works through the body, we are enriched from the fatness of the earth.
But what does it mean that Esau returns late to his father, except that the Jewish people return late to pleasing the Lord? To whom this also is said in the blessing: And the time will come when the yoke shall be loosened from your neck. Because the Jewish people will be freed from the servitude of sin at the end, as it is written: Until the fullness of the Gentiles should enter in, and so all Israel should be saved.
Which person would the evangelical history itself not refresh among the little ones in the working of the miracle, because the Lord commanded empty water jars to be filled with water, and immediately turned that same water into wine? But when the more vigilant in understanding hear these things, they both venerate the sacred history by believing, and they seek what it signifies inwardly. For he who was able to change water into wine was also able to fill the empty water jars immediately with wine. But he commands the water jars to be filled with water, because first our hearts must be filled through the history of sacred reading. And he turns the water into wine for us, when that very history is changed for us into spiritual understanding through the mystery of allegory. Therefore the wheel is dragged as if along the ground, because it agrees with the little ones in humble speech, and yet pouring forth spiritual things to the great, it raises as if a circle on high; and it is raised upward from the very place where it seemed to touch the ground a little before.
Because it builds on all sides, it runs as if in a circle like a wheel. Hence it is also written in the Law: "You shall make a lampstand of hammered work from the purest gold, its shaft and branches, cups and spheres and lilies proceeding from it." Who is designated by the lampstand but the Redeemer of the human race? He who in the nature of humanity shone with the light of divinity, so that he might become the lampstand of the world, in order that in his light every sinner might see in what darkness he lay. Because he assumed our nature without guilt, the lampstand of the tabernacle is commanded to be made from the purest gold. Now hammered work is produced by striking, because our Redeemer, who from conception and birth existed as perfect God and man, endured the sufferings of the passion, and thus arrived at the glory of the resurrection. Therefore the lampstand was hammered work from the purest gold, because he both had no sin, and yet his body advanced to immortality through the insults of the passion. For according to the virtues of the soul, he had absolutely nothing by which he could have advanced through blows. But in his members, which we are, he daily advances through blows, because while we are struck and afflicted so that we may deserve to be his body, he himself advances. Concerning his body it is written: "From whom the whole body, supplied and constructed through joints and connections, grows into the increase of God." For we all are his body. Through joints and connections the body is bound together, because while the chest is joined to the head, while the arms are joined to the chest, while the hands are joined to the arms, the fingers to the hands, and the other members adhere to the members, the whole body is completed—just as the holy apostles, because they stood close to our Redeemer, were like the chest adhering to the head. Because the martyrs followed them, they were like arms joined to the chest. When pastors and teachers were joined to these through good works, the hands adhered to the arms. But this whole body of our Redeemer is daily supplied in heaven through joints and connections, because when chosen souls are led there to him, his members are bound together to him. Concerning this it is well said: "Supplied and constructed, it grows into the increase of God," because God almighty, our Redeemer, who has nothing in himself by which he might advance, still daily has increase through his members. Hence it is written again: "Until we all meet in a perfect man, in the measure of the age of the fullness of Christ." The shaft of this same lampstand should be understood as the Church itself, which is his body, because it stands free amid so many adversities. The branches that proceed from the shaft are the preachers, who produced a sweet sound in the world, namely the new song. Cups are usually filled with wine. What then are the minds of the hearers but cups, which are filled by the holy preachers with the wine of knowledge? And what is the sphere but the mobility of preaching? For a sphere is rolled from every side. And preaching, which can neither be held back by adversity nor lifted up by prosperity, is a sphere, because it is both strong amid adversities and humble amid prosperity, and has neither the corner of fear nor of pride. Therefore it cannot be fixed in its course, because it rolls itself through all things.
When we follow through on the example we have set forth, lilies are fittingly described on the lampstand after the reeds, cups, and spheres, because after the grace and fluency of preaching which we have mentioned, that verdant homeland follows, which blooms with eternal flowers for holy souls. The spheres therefore pertain to labor, the lilies to recompense. And so just as in Moses the sphere is understood as the teaching of preaching, so here the sacred Scripture itself is signified by the wheel. Therefore when the prophet saw the living creatures, he added: "And as I beheld the living creatures, there appeared one wheel upon the earth."
On this matter it must be asked, since the wheels are described below, why is one wheel said to have appeared first, unless because to the ancient people only the Old Testament was given, which would turn like a wheel to instruct their mind? And rightly is the same wheel said to have appeared upon the earth. For to sinning man it was said: You are earth, and into earth you will go. Therefore the wheel appeared upon the earth, because almighty God gave the law upon the hearts of sinners. But since these winged living creatures designate the holy evangelists, as we said before, how is it that the living creatures are seen first and afterward one wheel, when the Old Testament came first and the holy evangelists followed afterward? But we can understand in these things that those were seen first by the prophet who transcend in merit. For as much as the holy Gospel excels the Old Testament, so much also ought its preachers to have been given precedence in the prophetic description.
Although there is still something else that ought to be considered in this description, because the spirit of prophecy gathers together within itself things prior and posterior simultaneously in such a way that the prophet's tongue cannot utter these things simultaneously. But the vast things which he sees flow forth from divided discourses, and now he speaks the last things after the first, now indeed the first things after the last. Hence the prophet Ezekiel, under the figure of the holy universal Church, both sees the glory of the evangelists through the likeness of the four living creatures, and yet suddenly adds those things which were done in earlier times, so that he might openly indicate that he saw simultaneously what the tongue of flesh would not suffice to say simultaneously. But since we have said that all the perfect are also signified by the four living creatures, it must also be considered that certain of the saints existed even before the law, who lived strictly by natural law and were pleasing to the almighty Lord. Therefore the wheel is described after the living creatures, because many of the elect were perfect before the almighty Lord even before the law. But if we ought to take the living creatures as referring to the Evangelists alone, as we have said, there is still something else that we ought to consider. For the holy prophet was seeing that these very words which he was uttering wrapped in obscurities would be opened not to the Jewish people but to the Gentiles. Therefore, speaking to us, he ought to have described the living creatures first and the wheel afterward, because we, coming to faith by the Lord's bounty, learned the law not through the law but through the holy Gospel. But where or what kind of wheel appeared, he adds when he says: "Beside the living creatures having four faces." Where it is still added: "And the appearance of the wheels and their work was like the vision of the sea; and the likeness of the four was one, and their appearance and their works, as if there were a wheel in the middle of a wheel."
What is this, that when one wheel was spoken of, shortly after it is added, "As if there were a wheel in the middle of a wheel," unless that in the letter of the Old Testament the New Testament lay hidden through allegory? Hence the same wheel which appeared beside the living creatures is described as having four faces, because Sacred Scripture through both Testaments is distinguished into four parts. For the Old Testament consists in the Law and the Prophets, while the New consists in the Gospels and the Acts and sayings of the Apostles. Now we know that where we direct our face, there we see what is necessary. The wheel therefore has four faces, because first it saw through the Law the evils to be cut away in the peoples, afterwards it saw through the Prophets, more subtly through the Gospel, and finally through the Apostles it beheld those things which were to be cut away from the faults of men. It can also be understood that the wheel has four faces on account of the fact that Sacred Scripture, extended through the grace of preaching into the four parts of the world, became known. Hence the same wheel is well described as having first appeared as one beside the living creatures and afterwards as having four faces, because unless the Law agreed with the Gospel, it would not become known in the four parts of the world.
There follows: "And the appearance of the wheels, and their work, was like the vision of the sea." Rightly are the sacred utterances said to be similar to the vision of the sea, because in them there are great volumes of sentences, heaps of meanings. Nor is it undeservedly that Sacred Scripture is said to be similar to the sea, because the sentences of speech are confirmed in it through the sacrament of baptism. Or certainly it must be considered that we sail by ships into the sea when we proceed toward desired lands. But what is in our desire except that land about which it is written: "My portion is in the land of the living"? But he who crosses the sea is carried, as I said, by wood. And we know that Sacred Scripture announces to us the wood of the cross through the law, when it says: "Cursed is everyone who hangs on a tree." Paul attests this concerning our Redeemer, saying: "Made a curse for us." Through the prophets also it announces the wood, when it is said: "The Lord will reign from the wood." And again: "Let us put wood in his bread." But through the Gospel the wood of the cross is openly shown, where the very passion of the Lord which was prophesied is declared. Through the apostles, moreover, this same cross is also held in words and works, when Paul says: "The world is crucified to me, and I to the world." And again: "But far be it from me to glory except in the cross of our Lord Jesus Christ." Therefore for us who proceed toward the eternal homeland, Sacred Scripture through its four faces is a sea. It announces the cross, because it carries us to the land of the living by wood. But unless the prophet perceived Sacred Scripture to be similar to the sea, he would by no means have said: "The earth is filled with the knowledge of the Lord, as the waters covering the sea." There follows: "And one likeness of the four themselves, and their appearance and works, as if a wheel were in the middle of a wheel."
The likeness of the four is one, because what the law preaches, the prophets also preach; what the prophets announce, the Gospel displays; what the Gospel displayed, the apostles proclaimed throughout the world. Therefore the likeness of the four is one, because the divine utterances, although distinct in time, are nevertheless united in meaning.
And their appearance and their workings, as if a wheel were in the midst of a wheel. A wheel within a wheel is the New Testament, as we have said, within the Old Testament, because what the Old Testament designated, the New Testament displayed. For to speak of a few things out of many, what does it mean that while Adam slept Eve was brought forth, except that while Christ died the Church was formed? What does it mean that Isaac was led to be sacrificed, and carried the wood, was placed upon the altar and lived, except that our Redeemer, led to his passion, himself carried the wood of the cross? And thus in sacrifice he died for us according to his humanity, yet remained immortal according to his divinity. What does it mean that the manslayer, absolved after the death of the high priest, returns to his own land, except that the human race, which by sinning brought death upon itself, after the death of the true priest, namely our Redeemer, is loosed from the bonds of its sins and restored to the possession of paradise? What does it mean that the mercy seat was commanded to be made in the tabernacle, upon which two cherubim, one from one end and the other from the other end, are placed of the purest gold, spreading their wings and covering the oracle, who look upon each other with their faces turned toward the mercy seat, except that both Testaments so agree with each other in the Mediator of God and men, that what one designates, the other displays? For what is designated by the mercy seat except the Redeemer himself of the human race? Of whom Paul says: Whom God set forth as a propitiation through faith in his blood. And what is signified by the two Cherubim, which are called the fullness of knowledge, except both Testaments? Of which one stands from one end of the mercy seat, and the other from the other end, because what the Old Testament began to promise by prophesying concerning the incarnation of our Redeemer, the New Testament narrates as perfectly fulfilled. Moreover the two cherubim were made of the purest gold, because both Testaments are written with pure and simple truth. And they spread their wings and cover the oracle, because we who are the oracle of almighty God are protected from threatening faults by the edification of Sacred Scripture. While we carefully examine its sentences, we are veiled by its wings from the error of ignorance. Therefore the two cherubim look upon each other with their faces turned toward the mercy seat, because both Testaments disagree with each other in nothing. And they hold their faces toward each other as it were, because what one promises, the other displays, while they see the Mediator of God and men placed between them. For the cherubim would turn their faces away from each other, if what one Testament promised, the other denied. But while they speak harmoniously of the Mediator of God and men, so that they look upon each other in turn, they gaze upon the mercy seat. Therefore a wheel is in the midst of a wheel, because the New Testament is within the Old Testament. And, as we have often already said, what the Old Testament promised, the New displayed; and what the former announces in hidden fashion, the latter openly proclaims as fulfilled. Therefore the Old Testament is the prophecy of the New Testament; and the New Testament is the exposition of the Old Testament. There follows: They went in four directions, and they did not turn back.
Where else do the divine utterances go, if not to the hearts of men? But going through four parts they were going, because Sacred Scripture goes to the hearts of men through the law, signifying mystery. Through the prophets it goes somewhat more openly, prophesying the Lord. Through the Gospel it goes, presenting the one whom it prophesied. Through the apostles it goes, preaching him whom the Father presented for our redemption. Therefore the wheels have faces and ways, because the sacred utterances show knowledge of precepts together with the performance of works. And they go through four parts, because they speak in distinct times, as we have said, or certainly because they preach the incarnate Lord in all regions of the world. Concerning these it is openly added shortly after: And they did not turn back when they walked.
These things were said above concerning the living creatures, but the same things cannot be understood concerning the wheels as concerning the living creatures. Indeed, we said that the wheels signify the Testaments. And the Old Testament did walk, because it came to the minds of men through preaching, but it returned back upon itself, because according to the letter it could not be preserved in its precepts and sacrifices until the end. For it did not remain without change, since spiritual understanding was lacking in it. But when our Redeemer came into the world, He caused to be understood spiritually what He found being held carnally. And so while its letter is understood spiritually, all that carnal observance in it is vivified. But the New Testament was also called the eternal testament through the pages of the Old Testament, because its understanding is never changed. Therefore it is well said that the wheels going went forward and did not turn back when they walked, because while the New Testament is not rescinded, while the Old is now held as spiritually understood, they do not go back upon themselves, since they persist unchangeable until the end of the world. Therefore they walk but do not turn back, because they come spiritually to our heart in such a way that their precepts or pursuits are not changed any further. There follows: And there was a structure to the wheels, and height, and a fearsome appearance.
What is it that in the words of Sacred Scripture these three things are said to be present, so that they are mentioned as having stature, height, and a horrible appearance, that is, a terrible one? We must greatly inquire what is called the stature of divine Scripture, what is its height, what is its horrible appearance. Therefore it must be known that to stand corresponds to the life of one who works well. Hence it is said through Paul: Let him who stands take heed lest he fall. He who also says to his disciples: So stand in the Lord, beloved. And the prophet, who saw himself standing before the Lord in life and conduct, said: The Lord lives, in whose sight I stand. Height, however, is the promise of the heavenly kingdom. Which is reached when all corruption of mortal life is now subdued. The horrible appearance, however, is the terror of hell, which tortures the reprobate without end, and always preserves them in torment. Therefore stature is in the rectitude of precept, height in the loftiness of the heavenly promise, and horrible appearance in the threats and terrors of the punishment that follows. Sacred Scripture therefore has stature, because it directs conduct toward standing, so that the minds of hearers may not be bent toward earthly desire. It has height, because it promises the joys of eternal life in the heavenly homeland. It also has a horrible appearance, because it threatens all the reprobate with the punishments of hell. Therefore it shows its stature in the building of conduct, it shows its height in the promise of rewards, it shows its horrible appearance in the terrors of punishments. For it is upright in precepts, lofty in promises, horrible in threats. It has stature when it says through the prophet: Cease to do evil, learn to do good, seek judgment, relieve the oppressed, judge the orphan, defend the widow. And again: Break your bread for the hungry, and bring the needy and wandering into your house; when you see the naked, cover him, and do not despise those of your own flesh. It has height when it says through the same prophet: The sun shall no longer be your light by day, nor shall the splendor of the moon illuminate you; but the Lord shall be your everlasting light, and your God shall be your glory. It has a horrible appearance when, describing hell, it says: The day of vengeance of the Lord, the year of retribution for the judgment of Zion; and its torrents shall be turned into pitch, and its soil into sulphur; and the land shall be burning pitch, day and night it shall not be extinguished forever. Which blessed Job also describes, saying: A land of darkness and covered with the mist of death, a land of misery and darkness, where is the shadow of death, and no order, but everlasting horror dwelling there. It has stature when through it the Lord graciously promises, saying: As the new heavens and the new earth, which I make to stand before me, says the Lord; so shall your seed and your name stand. For they truly stand before the Lord who do not waste their life in wickedness. It has height when it immediately adds: And there shall be month after month, and Sabbath after Sabbath, and all flesh shall come to worship before my face, says the Lord. What is a month but the perfection of days? And what is the Sabbath but rest in which servile work is not permitted? Therefore month after month means that those who live perfectly here are led to the perfection of glory there. And Sabbath after Sabbath means that those who cease from wicked work here rest in heavenly reward there. It also has a horrible appearance when it immediately adds: And they shall go out and see the corpses of the men who have transgressed against me. Their worm shall not die, and their fire shall not be extinguished. For what can be said or thought more horrible than to receive the wounds of damnation, and never to end the pains of the wounds! Of this horrible appearance of the wheels it is well said through Zephaniah, when the day of judgment is announced as coming upon hard hearts: The great day of the Lord is near, near and exceedingly swift. The voice of the day of the Lord is bitter, the strong man shall be troubled there. That day is a day of wrath, a day of tribulation and distress, a day of calamity and misery, a day of darkness and gloom, a day of cloud and whirlwind, a day of trumpet and clamor.
But since we have set forth the statements about the outer wheel, it remains now that we should also present the stature, height, and terrifying appearance of the inner wheel. Indeed, the inner wheel has its stature when through the holy Gospel it forbids us to bend toward earthly desires, saying in the words of our Redeemer: "Take heed lest your hearts be weighed down with carousing and drunkenness, or with the cares of this life." It has height when it promises concerning the same Redeemer, saying: "But as many as believed in him, he gave them power to become sons of God." For what can be said to be higher than this power, what more sublime than this height, in which every created being is made a son of the Creator? It has a terrifying appearance when it speaks of the reprobate, saying: "These shall go into everlasting punishment." It has stature when the Truth admonishes the disciples, saying: "Sell what you possess and give alms. Make for yourselves purses that do not grow old." It has the height of promise when it says: "They shall come from the East and the West, and shall recline with Abraham and Isaac and Jacob in the kingdom of heaven." It has a terrifying appearance when it adds: "But the sons of the kingdom shall be cast out into outer darkness; there shall be weeping and gnashing of teeth." To whom again it is said by the voice of Truth: "You shall die in your sins." It has stature when it says in the words of the first pastor: "Supply in your faith virtue, and in virtue knowledge, and in knowledge self-control, and in self-control patience, and in patience godliness, and in godliness brotherly love, and in brotherly love charity." It has height when shortly after it says: "For so an entrance shall be ministered to you abundantly into the eternal kingdom of our Lord and Savior Jesus Christ." Who again promises to good pastors, saying: "When the chief Shepherd appears, you shall receive the unfading crown of glory." It has a terrifying appearance when it says: "But the day of the Lord will come as a thief, in which the heavens shall pass away with great violence, and the elements shall be dissolved with heat. Since all these things are to be dissolved, what manner of persons ought you to be in holy conduct and godliness, looking for and hastening unto the coming of the day of God, whereby the heavens being on fire shall be dissolved, and the elements shall melt with the ardor of fire?" It has stature when through Paul it raises us from earthly desires, saying: "Mortify your members which are upon the earth: fornication, uncleanness, lust, evil desire, and covetousness, which is the service of idols." It has height when it promises, saying: "Your life is hidden with Christ in God. For when Christ your life shall appear, then you also shall appear with him in glory." It has a terrifying appearance when it threatens, saying: "In the revelation of our Lord Jesus Christ from heaven, with the angels of his power in a flame of fire, giving vengeance to those who do not know God, and who do not obey the Gospel of our Lord Jesus Christ, who shall suffer eternal punishments from the face of the Lord and from the glory of his power." It has stature when it admonishes us, saying: "See that no one renders evil for evil to anyone, but always pursue what is good toward one another and toward all." It has height when it promises, saying: "If we die with him, we shall also live with him; if we endure, we shall also reign with him." And again: "The sufferings of this present time are not worthy to be compared with the future glory that shall be revealed in us." It has a terrifying appearance when it threatens, saying: "A certain fearful expectation of judgment, and the fury of fire which shall consume the adversaries." Who again says: "It is a fearful thing to fall into the hands of the living God." All of which it also draws together in a brief statement, saying: "That you may be able to comprehend with all the saints what is the breadth, and length, and height, and depth." For charity is broad, because it encompasses even the love of enemies, and through that charity by which Almighty God loves us broadly, he also bears with us patiently. Therefore we ought to show to our neighbors what we see being shown to us who are unworthy by our Creator. And so breadth and length pertain to stature, because through love it enlarges our conduct, so that charity may patiently bear the faults of the brethren. But height is that reward of eternal prizes, of whose immensity it is said: "Eye has not seen, nor ear heard, nor has it entered into the heart of man, what things God has prepared for those who love him." Therefore it has height in its sublimity, because the eternal joys of the saints cannot now be penetrated by any thought. The depth also is that inestimable condemnation of punishments, which plunges those whom it receives into the lowest depths. In these things the sacred words have a terrifying appearance, because they strike inestimable terror into those who hear, when they speak of the punishments of hell. Rightly therefore it is said: "There was also stature in the wheels, and height, and terrifying appearance," because Sacred Scripture in both Testaments is upright in admonishing, lofty in promising, and terrible in threatening. Let it suffice, dearest brethren, for us to have said these things on this day by the Lord's bounty, so that we may return refreshed by rest to discuss the things that follow, trusting in God the author of all things and our Lord Jesus Christ, who lives and reigns with the Father in the unity of the Holy Spirit, God, through all ages of ages. Amen.

HOMILY VII.

As you know, dearest brothers, it is the custom of prophecy to look now at this, now at that, and suddenly to turn words from one thing to another, as the Psalmist, when speaking of the Lord, said: "God is a just judge, strong and patient; is He angry every day? Unless you are converted, He has brandished His sword, He has bent His bow and made it ready; and in it He has prepared instruments of death, He has made His arrows for those who burn"; suddenly he adds: "He conceived sorrow and brought forth iniquity; he opened a pit and dug it out, and fell into the hole he made." Behold, when he was narrating the Lord's justice, as if without changing his voice, he suddenly introduced the guilt of the sinner. Let it suffice that I have said this one example by way of illustration, because whoever has practice in reading the prophets knows how frequently they do this. Hence now the prophet Ezekiel, when he was speaking about the wheels, added: "And the whole body was full of eyes around the four of them."
For he who said "of them" (masculine) rather than "of them" (feminine) clearly indicates that his speech suddenly returned from the wheels to the living creatures. By these, as was said before, all perfect persons are designated. Therefore the bodies of the living creatures are described as full of eyes, because the action of the saints is circumspect on every side, desirously providing for good things, skillfully guarding against evil things. And this is more laborious where the mind of the saints vigilantly watches lest evils hide themselves before their eyes under the appearance of good things. Therefore the life of the saints is circumspect, lest it be so free as to be proud, because often pride exceeds in words, and desires to appear as the freedom of purity. Lest it be so humble as to be fearful, because sometimes fear constrains the mind and does not presume to speak what is right, yet in that same timid thought it pretends to be humility. Lest it be so sparing as to be grasping, because very often greed desires to be considered frugality, so that it may seem to hold justly and necessarily whatever it does not wish to mercifully expend upon a needy neighbor. Lest it be so merciful as to be wasteful, because sometimes it thinks wastefulness to be mercy. For it is one thing to give necessities to neighbors from the zeal of piety, and another to scatter what one possesses without intention of reward. Therefore whatever is done must be weighed in the root of intention, by what merit it may be held at the judgment of the Creator. Hence the same Creator says: "If your eye be simple, your whole body will be full of light." Calling the eye, of course, intention, and the body, action. Because if our intention is simple before God, our action will not be dark in His judgment. Therefore, because holy men skillfully watch so that they may look upon themselves from every side and guard themselves everywhere, lest they either desire evils for their own sake, or do these same things under the appearance of good things—namely, lest vices deceive them into thinking they are virtues—they have the whole body full of eyes round about, because all their action is both filled and surrounded by the providence of solicitude.
Hence it is that the Apostle Paul, when he perceived that the Corinthians wished to show mercy to a certain penitent for a crime he had committed, says: "If you have forgiven anyone anything, so have I. For what I have forgiven, if I have forgiven anything, I have done for your sake in the person of Christ, lest we be outwitted by Satan. For we are not ignorant of his designs." For if pardon was to be granted, why did that excellent teacher associate himself with such humility to the will of his disciples, so that neither he himself seemed divided from his disciples, nor they from him, in the matter of compassion, unless because with the watchful eye of providence he observed that very often when one pardons, another grows angry? And what kind of sacrifice of mercy is that which is offered together with discord toward one's neighbor? Hence he rightly says: "Lest we be outwitted by Satan. For we are not ignorant of his designs." Because, that is to say, from the very source where he sees one person performing a work of piety, he is accustomed to cast the evil of strife into another's heart. For the good is imperfect which is done in such a way that no attention is paid lest some evil creep up on it from another side, unless perhaps it would be a fault not to do that which cannot be done without giving offense to someone.
We say this, however, to make known to your love that in our good work we must sometimes beware of scandalizing our neighbor, but sometimes it must be despised as nothing. We learned this from our own Author, who, when tribute was sought from Peter after inquiry, first proposed an example through which he answered that he owed nothing, saying: "The kings of the earth, from whom do they receive tribute or tax—from their own sons, or from strangers?" When he was told "From strangers," he immediately replied: "Therefore the sons are free." But after he showed that he was free, lest perhaps he cause scandal to anyone, he added: "But so that we may not scandalize them, go to the sea and cast a hook, and take the first fish that comes up, and when you open its mouth you will find a coin; take that and give it to them for me and for you." Again, when he said that everything which enters the mouth does not defile a man, then the disciples came and said to him: "Do you know that the Pharisees, having heard this word, were scandalized?" But he answered and said: "Every plant which my heavenly Father has not planted will be uprooted. Leave them alone; they are blind, and guides of the blind." Behold, the Master Truth, lest scandal be generated in the hearts of some, paid the tribute that he did not owe; and again, because he saw that scandal against truth was being generated in the hearts of some, he allowed them to remain in their scandal.
From which matter we must consider that, insofar as we are able without sin, we ought to avoid giving scandal to our neighbors. If, however, scandal is taken from the truth, it is more profitable to permit scandal to arise than for truth to be abandoned. Therefore the bodies of the living creatures are full of eyes when they cautiously look around themselves on every side.
But we must know that often, while we are attending to some things, it happens that we neglect others; and where we neglect, there without doubt we do not have an eye. For that Pharisee who had gone up to the temple to pray, as the Gospel attests, we have recognized what he said. For he said: God, I thank you. And rightly he gave thanks to God, from whom he had received the good things he had done. He also added: That I am not like the rest of men, robbers, unjust, adulterers, even like this Publican; I fast twice on the Sabbath, I give tithes of all that I possess. Behold, the Pharisee had an eye for displaying abstinence, for bestowing mercy, for giving thanks to God, but he did not have an eye for guarding humility. And what does it profit if a city is carefully guarded almost entirely against the ambushes of enemies, if one opening is left exposed through which enemies may enter? What then does a guard profit that is placed almost everywhere around, when the whole city is opened to enemies through the neglect of one place? But the Pharisee who practiced fasting, gave tithes, returned thanks to God, as it were kept watch almost completely around in guarding his city. But because he did not attend to one opening of pride in himself, there he suffered the enemy, where through negligence he closed his eye. Because therefore the minds of the saints keeping watch examine themselves on every side, and in all their work lead around the eye of fear and solicitude, lest they either do wrong things, or fail to do right things that are commanded, or having completed good actions, become swollen in their thoughts, and offend all the more grievously the more they appear righteous outwardly and sin more secretly, it is rightly said: Their whole body is full of eyes round about.
It should also be known that in the old translation it does not read: "Their whole body was full of eyes round about," but rather it says: "Their backs were full of eyes." This statement, of course, does not depart from the sense of edification. For sinful people are often accustomed to guard those things which are in front. But righteous men, because they guard themselves even in those things which are not readily seen and in front, are said to have eyes in their backs. Therefore those who examine even the things that are hidden, and guard themselves from those very things that lie concealed, certainly have eyes in their backs. This, however, can also be understood in another way: because we see the things that are before our face, but another person sees our backs in us, and we ourselves cannot see them. But since holy men carefully examine themselves in those matters by which they can be judged by others, and strictly see themselves just as they are often strictly seen by others—they who are not ignorant even of those things in themselves that could remain hidden—they carry light on their back. There follows: "And when the living creatures walked, the wheels also walked beside them; and when the living creatures were lifted up from the earth, the wheels were lifted up together with them."
The living creatures walk when holy men understand in Sacred Scripture how they should live morally. But the living creatures are lifted from the earth when holy men suspend themselves in contemplation. And because each of the saints, the more he himself has advanced in Sacred Scripture, the more that same Sacred Scripture advances in him, it is rightly said: "When the living creatures walked, the wheels walked equally with them; and when the living creatures were lifted from the earth, the wheels were lifted together with them," because the divine words grow with the reader; for each one understands them more deeply to the degree that he attends to them more deeply. Hence the wheels are not lifted if the living creatures are not lifted, because unless the minds of readers have advanced to higher things, the divine sayings lie as if in the depths, not understood. For when the words of Sacred Scripture do not arouse the mind of any reader (if the sense of the divine word seems lukewarm to him), and no light of understanding flashes forth in his thought, the wheel is both idle and on the ground, because the living creature is not lifted from the earth. But if the living creature walks, that is, seeks the order of living well, and through the steps of the heart finds how to place the steps of good work, the wheels walk equally with it, because you find as much progress in the sacred word as you yourself have advanced in relation to it. But if the winged living creature has stretched itself forth in contemplation, the wheels are immediately raised from the earth, because you understand that those things are not earthly which you previously believed were spoken in the sacred word according to an earthly manner. And it happens that you perceive the words of Sacred Scripture to be heavenly, if, enkindled through the grace of contemplation, you suspend yourself toward heavenly things. And the wondrous and ineffable power of the sacred word is recognized when the mind of the reader is penetrated by heavenly love. Therefore, because the living creature raises itself to the heights, the wheel flies. There follows: "Wherever the spirit went, the wheels were equally lifted as the spirit went there, following it."
For wherever the spirit of the reader tends, there the divine utterances are also lifted up, because if you seek something lofty in them by seeing and understanding, these same sacred utterances grow with you, ascend with you to higher things. And it is well said of these same wheels: Following him. For if the spirit of the reader seeks to know something moral or historical in them, the moral sense of history follows him. If something typological, the figurative speech is immediately recognized. If something contemplative, at once the wheels as it were receive wings and are suspended in the air, because in the words of sacred utterance heavenly understanding is opened. Therefore wherever the spirit went, there as the spirit went the wheels were likewise lifted up, following him. For the wheels follow the spirit, because the words of sacred utterance, as has often been said already, grow in understanding according to the perception of the readers.
In one and the same sentence of Scripture, one person is nourished by history alone, another seeks the typical meaning, and yet another seeks the contemplative understanding through the type. And it often happens that, as has been said, in one and the same sentence all three can be found together. For when Moses had been called from the burning bush, he drew nearer to see the sight, and behold, the bush was burning and was not consumed. This is a great miracle. If you seek only the history in it, there is something by which the mind of the reader may be nourished, so that you see fire burning in wood and not consuming it. But if you seek the typical understanding, what does the flame signify but the law, of which it is written: "In his right hand a fiery law"? And what did that bush designate but the Jewish people, beset with the thorns of their sins? But the burning bush could not be consumed, because the Jewish people both received the fire of the law and yet did not abandon the thorns of their sins, nor did the flame of the divine word burn up their vices. Perhaps in this event another person desires to contemplate greater things through the type. Because his understanding grows, the wheels are likewise raised. For among men the only-begotten Son of God became perfect man, who had no sins of his own but took upon himself the thorns of our wickedness, and deigned to be humbled even to the passion for us, and to receive in himself the fire of our tribulation. But he burned and did not burn, because he both died according to his humanity and yet remained immortal according to his divinity. He received from us that by which a sacrifice might be made for us, and yet remained impassible and unchangeable in his own nature, so that he might change us from our condition. Perhaps one person seeks morality through history, and another seeks contemplation through allegorical understanding. According to history, what is written in the law is clear to all: that when a turtledove is offered for sin, its head should be turned back to its wings, so that it clings to the neck and is not completely broken off. In these words the historical sense is not doubtful to readers. But if you seek to understand these things morally, the wheel is set in motion when the sentence of the sacred word is brought to moral understanding. For we ourselves ought to be a turtledove in the sacrifice of almighty God, so that our head is turned back to the wings, that is, our mind to the virtues. For not without reason do we understand the mind by the head, because just as the head rules the body, so the mind rules actions. But the head is commanded to be turned back to the wings, so that you do what you say and join your mouth to your works. Nor should the head be cut off in such a way that it is separated from the body, but when partially cut, it is commanded to cling to its body, because clearly our mind must be cut away from carnal pleasure, but must not be cut away from necessary care of the flesh. For hence it is written: "Make no provision for the flesh in its lusts." What is therefore forbidden to be done in lusts is without doubt permitted in necessity. The head of the turtledove, therefore, is partially cut off and partially clings, so that, as has been said, our mind is both cut away from the will of the flesh and yet is not cut off from necessity. What if another person seeks this kind of sacrifice for contemplation under the typical understanding of our Redeemer? Let the mind ascend to higher things, let the living creatures be raised up, so that the wheels may likewise be raised up. For who is our head but the Redeemer of the human race? Of whom it is written: "He gave him as head over all the Church, which is his body." When the Jews persecuted him, they tried to destroy his name from the earth. And when they saw him crucified and buried, they believed they had separated him from the love of all. But the head of the turtledove was both cut and yet not separated from its body, because from the fact that he endured death for us, he more truly joined all of us to himself in his very death; and through the fact that he visibly withdrew himself from our eyes, he invisibly rooted himself in our minds. The head of the turtledove, therefore, when cut, clung to the body, because our Redeemer indeed suffered for us, but was not separated from us through his passion. Since therefore the words of sacred speech grow with the spirit of the readers, it is rightly now said: "Wherever the spirit went, there the wheels were likewise raised up as the spirit went, following it." And it is added: "For the spirit of life was in the wheels."
In the wheels there is the spirit of life, because through the sacred utterances we are vivified by the gift of the spirit, so that we may drive away deadly works from ourselves. It can also be understood that the spirit goes when God touches the mind of the reader in various ways and orders, when arousing him now through the words of sacred utterance to zeal, He raises him to vengeance, now softens him to patience, now instructs him in preaching, now pierces him to the lamentations of penitence. But let us run briefly through these same words which we have spoken, and let us see how the wheels follow the spirit, which is called the spirit of life, and is said to be within the wheels. Certainly if the spirit of life has touched the mind of the reader in the fervor of zeal, immediately in the sacred utterances he sees that Moses, returning to the camp and recognizing that the people had sinned through idols, laid them low with swords through the fervor of the spirit; that Phinehas, by pursuing lust, appeased the wrath of the Lord with the sword; that Peter struck down and killed those who lied to him with a word; that Paul threatens negligent disciples with the rod.
If the spirit of life touches the soul of the reader to maintain patience, immediately the wheels also follow, because in the sacred scriptures he finds that Moses and Aaron, when speaking rightly they suffered persecution from the people, ran to the tabernacle, praying for the very people whom they were fleeing. Their holy mind both endured the swelling pride of the arrogant, and yet did not burst forth against them into hatred. For true patience is that which loves the very one whom it bears. For to tolerate but to hate is not the virtue of meekness, but a covering for fury. In those same scriptures he finds that Samuel, cast down from leadership, confesses that he even prayed for those who cast him down; that none of the saints arrived at heavenly glory except by maintaining patience; that the very author of the human race endured spitting, blows, a crown of thorns, the cross, and the lance, and yet prayed for his persecutors.
If the spirit of life rouses the reader's mind to zeal for preaching, immediately the wheels follow as well, because in the sacred Scriptures he finds how Moses, at the Lord's command, raised himself up against the king of Egypt with such words of free preaching; what Stephen said to the faithless Jews: "You have always resisted the Holy Spirit," and he did not fear even amid the stones; what Peter, beaten with rods and told not to speak in the name of Jesus, replied with great boldness: "We must obey God rather than men"; that Paul is bound with the chains of fetters, yet nevertheless the word of God is not bound.
If the spirit of life stirs one to the laments of repentance, the wheels immediately follow, as the words of Holy Scripture present David repenting; because when he was rebuked by the prophet, since he had not been subject to the heavenly King, he was not ashamed to confess to the rebuking subject what he had done; because the publican, who recognized the guilt of his wickedness, even though he came to the temple unjust, returned from the temple justified; because Peter washed away the stains of his denial with tears; because the thief who recognized his guilt on the cross found pardon in death itself. Concerning these wheels the same prophet repeats and adds: When they went, they went, and when they stood, they stood; and when they were lifted up from the earth, the wheels were likewise lifted up following them, because the spirit of life was in the wheels.
As you know, dearest brothers, these things have already been said for the most part, but they are narrated through repeated description. Therefore let it not weary us to repeat briefly in exposition what the Spirit deigned to narrate repeatedly through the prophet. For this alone is added as new in these words, namely what was said: "When they stood still, they stood still." Now there are certain people who advance to the point that they know how to dispense well the earthly goods they have received, who devote themselves to works of mercy, who come to the aid of the oppressed. These indeed go forward, in that they extend themselves for the benefit of their neighbor. With these, therefore, the wheels move, because the sacred words arrange the steps of their sayings in their journey. And there are others who are so strong in holding to the faith they have received that they are able to resist any adversities, and not only are they not in the least drawn toward the perversity of faithlessness, but they even fight against those who speak perversely and draw them back to rectitude. With these who stand still, the wheels also stand still, because the words of sacred Scripture confirm their rectitude, when they hear in them: "Stand firm and hold to the traditions you have learned." And again: "Your adversary the devil, like a roaring lion, goes about seeking whom he may devour; resist him, strong in faith." And there are others who despise all earthly things, who deign to possess nothing that passes away, and suspend themselves in the contemplation of God, as was said before. With these who are lifted up, therefore, the wheels are likewise raised, because to the extent that anyone has advanced to higher things, to that extent the sacred words speak to him of loftier matters. The living creatures go, therefore, for the benefit of their neighbor; they stand still for the guarding of themselves; they are lifted up for the contemplation of God.
But the wheels likewise go, stand, and are lifted up, because sacred Scripture is found to be such as he himself becomes who seeks it. For you have advanced to the active life—it walks with you. You have advanced to immobility and constancy of spirit—it stands with you. You have arrived at the contemplative life through God's grace—it flies with you. And again it is added: "Because the spirit of life was in the wheels." The reason it is said a second time that the spirit of life was in the wheels is because there are two Testaments of sacred Scripture, both of which the Spirit of God willed to be written, so that He might free us from death of the soul. Or certainly because there are two precepts of charity, namely love of God and love of neighbor, through both of which the words of sacred Scripture give us life. Therefore it is said a second time that the spirit of life was in the wheels, because we receive love of God and neighbor in the divine utterances. For through the precepts of sacred Scripture we come back to life, we who lay dead in sin. Whence it is said to the almighty Lord through the Psalmist: "I will never forget your justifications, because in them you have given me life." For the Lord's precepts are called justifications, in which He justifies us by correcting us. Of which the Psalmist says more openly: "I will meditate on your justifications; I will not forget your words." In them, therefore, He gives us life, because through these He shows us spiritual life, and pours it into our minds through the breath of the Spirit. Because this is done daily through the gift of grace in the minds of the elect, it is rightly said: "The spirit of life was in the wheels."
This Scripture has become for us a light for the journey in the darkness of the present life. For hence Peter says: "To which you do well to attend, as to a lamp shining in a dark place." Hence the Psalmist says: "Your word is a lamp to my feet, O Lord, and a light to my paths." Yet we know that even this lamp of ours is dark to us, unless the truth illuminates it for our minds. Whence again the Psalmist says: "For you light my lamp, O Lord my God, illumine my darkness." For what is a burning lamp, if not a light? But created light does not shine for us unless it is illuminated by uncreated light. Therefore, because almighty God both created and opened the words of the holy Testaments for our salvation, the spirit of life was in the wheels. There follows: "And the likeness over the heads of the living creatures was of a firmament, like the appearance of terrible crystal, stretched above their heads."
With the Lord's generosity, we shall explain these things in two ways, so that we may leave it to the reader's judgment to decide what should be chosen. For by the name of firmament, the heavenly powers can be understood. This firmament is rightly said to be like the appearance of crystal, because crystal is indeed exceedingly strong, yet it is solidified from water. And the angelic nature, when it was created, received free will—whether it wished to persist in humility and remain in the sight of almighty God, or whether it would slip into pride and fall from blessedness—it was like water by comparison. But because, while others were falling, the holy angels persisted in their blessedness, and received this as a gift, that they could no longer fall at all, their nature in them, because it can no longer be led about changeably, was hardened as if into the solidity of crystal. This crystal is said to be terrible and stretched out over the heads of the living creatures, because those angelic powers which stand in the presence of almighty God are terrifying and fearful to us who are still placed in this corruption. Their joys, because they exceed the perception of our minds, are said to be above the heads of the living creatures. For who, placed in corruptible flesh, could comprehend what that ineffable and endless joy of the angels might be? What blessedness it is, to see the face of the Creator without failing, and to persist in delight in Him without change?
However, by the name of firmament, our Redeemer himself can be understood figuratively—true God above all things, and made perfect man among all things, in whom our nature has been confirmed with the Father. Of whom it is also said prophetically through the Psalmist: "Let your hand be upon the man of your right hand, and upon the son of man whom you have confirmed for yourself." For human nature, before it was taken up by the Creator of all things, was earth; for it was not firmament. Indeed, to sinful man it was said: "You are earth, and to earth you shall go." But after it was assumed by the Author of all things, and raised up into the heavens, and led above the angels, that which was earth became firmament. But what likeness the firmament that is seen has is added below, when it says: "As the appearance of terrible crystal." Crystal, as has been said, congeals from water and becomes solid. Indeed we know how great is the mobility of water. But the body of our Redeemer, because it was subject to sufferings even unto death, was in some way similar to water, because by being born, growing, becoming weary, hungering, thirsting, dying, it ran movably through moments of time up to his passion. The Prophet, beholding this course, says: "He rejoiced as a giant to run his way." But because through the glory of his resurrection he recovered from his very corruption into the power of incorruption, as if in the manner of crystal he hardened from water, so that in him there was this same nature, and yet in it the mutability of corruption that had formerly existed was no more. Therefore water was turned into crystal when the weakness of his corruption was changed through his resurrection into the firmness of incorruption.
But it should be noted that this crystal is called terrible, that is, fearsome. Yet who does not know how great is the beauty of crystal? And it is wondrous how in this crystal beauty comes together with fear. But to all who know the truth it is certain that when the Redeemer of the human race appears as judge, He will be both beautiful to the just and terrible to the unjust. For He whom the elect behold as gentle, this same one the reprobate see as fearsome and terrible. But the elect will not then see Him as terrible, because now they do not cease to consider His terror. For they carefully consider how terrible He comes to judgment, they weep over past sins, they avoid impending ones; they place His fear daily before the eyes of their mind, and without ceasing they are apprehensive of how tremendous He will appear, and by fearing daily they act so that when He comes they will not be terrified. Therefore the likeness above the heads of the living creatures of a firmament was like the appearance of terrible crystal. And because that very fear of Him, which they hold in their thoughts, protects their minds, it is rightly added: Stretched out over their heads above. This firmament which appears in the likeness of crystal above the heads of those living creatures is both terrible and stretched out, because it protects the minds of the good from the same source whence it terrifies them. For if He were not fearsome in their hearts, He would not be their protector now from sins and afterward from punishments. But because they always consider what fear threatens from the judgment, they keep the wings of their virtues in uprightness. Hence it is fittingly added soon after: And under the firmament their wings were straight, one toward the other.
Then the wings of virtues are straight beneath the firmament when the good that one person has, he bestows upon another, so that he who has received earthly substance may relieve the poverty of a needy neighbor; he who is full of the grace of teaching may illuminate the darkness of an ignorant neighbor with the word of his preaching; he who is supported by temporal power may relieve those oppressed by violence; he who is full of the spirit of prophecy may turn aside evils threatening a neighbor's life by persuading him to good; he who has received the grace of healing may devoutly and humbly bestow his intercession for the health of the sick; he who, free from earthly activities, has merited to be occupied with God alone, may pray for his erring neighbors. But it often happens that he who is too much occupied with earthly substance does not watch in prayer as much as he ought. And it frequently happens that he who, stripped of all the burdens of the world, is free to entreat the Lord, does not have the sustenance for living. But when the rich man extends food and clothing to the poor, and when the poor man bestows his prayer upon the soul of the rich, the wings of the living creatures are stretched straight from one to another. For when that man offers me the word of preaching and expels the darkness of ignorance from my heart with the light of truth, and when I, because perhaps he is oppressed by some powerful person of this world, impart to him the comfort of my defense and rescue him from violent hands, we stretch our wings to one another in turn, so that we may touch each other with mutual affection and assistance from the good we have received. Hence the first pastor rightly admonishes, saying: "The end of all things has drawn near. Be therefore prudent, and watch in prayers; above all, having mutual charity continuous among yourselves, because charity covers a multitude of sins. Be hospitable to one another without murmuring. Each one, as he has received grace, administering it to one another." What therefore in Ezekiel is called a wing, in the apostle Peter is called received grace. And what he says: "The straight wings of one to another," the pastor of the Church says: "Each one, as he has received grace, administering it to one another." For our wings are no longer straight if they are bent back only for our own benefit. But they become straight when we direct what we have to the benefit of our neighbor. For since our goods are not from ourselves, but we have received them from him by whom it was made that we should exist, we ought not to keep them private for ourselves to the extent that we perceive them given to us by our Author for common benefit. Hence the apostle Peter rightly adds in his exhortation on this matter, saying: "As good stewards of the manifold grace of God." And he still adds: "If anyone speaks, as it were the words of God; if anyone ministers, as from the strength which God administers." As if he openly said: Humbly bestow good upon your neighbors, because you know that what you have is not from yourselves. For any wing of virtue, when it is stretched out by being imparted to a neighbor, will not be straight if it lacks humility. There follows: "Each one covered his body with two wings, and another was similarly covered."
We have already said above that action is signified by the body, while virtues are signified by the wings. And when he says: "Under the firmament their wings were straight, one toward the other," we must ask how it is added: "Each one covered its body with two wings." In this matter it is clearly indicated that they both extended their wings toward one another, and yet they covered their own body with two wings. What is this, except that we ought to bestow upon others the virtues we have received, while not ceasing to think carefully about those things in which we have sinned, and to lament our guilt daily through fear and penitence? For we have said above that the two wings by which the body is covered are fear and penitence. Therefore let us so grow in charity that we extend our wings toward our neighbors; and let us never cease to think about and lament ourselves. Let wings be extended toward one another, let wings cover the bodies, so that we both offer examples of good actions, and fear and penitence hide from judgment the evil things we have done. In the old translation it is said of these wings: "Two were joined to each one, and covering their bodies." In these words it is understood that those same wings that were joined one to another were also those that covered their bodies. This is rightly understood figuratively, because those virtues protect us before almighty God which we impart and join to our neighbors out of charity; while we live in harmony with them, we cover over the evil things we have done. Therefore by these wings can also be understood the two precepts of charity, namely love of God and of neighbor. For by loving God, we pursue our own evils within ourselves, that is, we cover the body. But by loving our neighbor, we hasten to help him in whatever way we can, that is, we extend our wings toward another.
But that which is added, "And the other was similarly veiled," is not found in the old translation. And it can be asked why, after it was said, "Each one veiled its body with two wings," there is added, "And the other was similarly veiled." Searching carefully through the translation of the Seventy interpreters, of Aquila, of Theodotion, and of Symmachus, we find nothing of these words; but rereading the writings of blessed Jerome, we recognized that he found this sentence so placed in the Hebrew truth, not indeed according to the letter, but according to the sense. For it can be asked why, after it was said, "Each one veiled its body," there is immediately added, "And the other was similarly veiled." For if it said "one and the other," the manner of speaking would stand. But after it was said "each one," why is "the other" added, when in "each one" all are comprehended? But if we distinguish both the life of the perfect and the merits of those making progress, we see that both "each one" and "the other" are not unreasonably placed. For those who both weep over their own sins and extend the wings of virtues to their neighbors as an example are without doubt perfect. But there are many of the little ones who observe and imitate their tears. And those who could have been naked in their own depravities consider holy and more vigilant men; and soon, angered at their own depravities, they are kindled to lament and inflamed to repentance. And as they observe the holy ones veiling their bodies, so they themselves are also veiled with the wings of their own tears. For they strike themselves with great reproaches: why do those who do not have virtues not in the least bewail their sins, if those who already extend the wings of virtues to their neighbors through examples still do not cease to lament?
In these words it is necessary that we who are still little ones always place before the eyes of our mind both the virtues and the tears of the perfect. Let us imitate what we behold in them, so that when we begin to grow through increases, we may be able to veil the evils we have done from that strict examination. For in constant weeping, in our daily repentance, we have a priest in heaven who intercedes for us. Of whom it is also said through John: If anyone sins, we have an advocate with the Father, Jesus Christ the righteous, and he himself is the propitiation for our sins. We hear of his power. But fear again gnaws at our exultation, because he who is our advocate is called righteous. For we have unjust cases, but a righteous advocate in no way takes up unjust cases, nor consents to speak words on behalf of injustice. What then shall we do, my dearest brothers? But behold, it occurs to my mind what we should do. Let us both abandon and accuse the evils we have done. It is written: The righteous man is his own accuser at the beginning. For any sinner converted in weeping already begins to be righteous when he starts to accuse what he has done. For why should he not be righteous who now rages through tears against his own injustice? Therefore our righteous advocate will defend us as righteous in the judgment, because we both recognize and accuse ourselves as unjust. Therefore let us not trust in our weeping, not in our deeds, but in the pleading of our advocate, who lives and reigns with the Father in the unity of the Holy Spirit, God, through all ages of ages. Amen.

HOMILY VIII.

That many profit by the examples of the righteous was treated at the end of the preceding discourse. And the prophet himself opens this very thing more clearly to us when he adds to what he had said: "And I heard the sound of their wings, as the sound of many waters." In sacred speech, peoples are customarily designated by waters. Hence it is said through John: "The waters are peoples." Peoples are designated by waters for this reason: because in life they have sound from the tumult of the flesh, and daily they flow away through the course of mortality. As we have now often said, the wings of the living creatures are the virtues of the saints. What then does it mean that the prophet hears the sound of wings as the sound of many waters, except that by the mercy of almighty God those wings of virtues, which formerly sounded in few saints, now also, with preaching spread abroad, resound in the conversion of many peoples? For when the Lord was incarnate, suffered, and rose again, the winged living creatures were few, because those who desired heavenly things and raised themselves on high by the wings of virtues were very rare. But after the preaching of his divinity was spread throughout the world, how many little ones, how many older persons, how many strong youths, how many weak ones, how many converted sinners, how many aged virgins fly to heavenly things through faith, through hope, through love—who is able to tell, who to estimate? Behold, the sound of wings, which formerly was in few living creatures, now resounds among peoples, now the wings of virtues lift the multitude of the world to heavenly desire. Well therefore is it said: "And I heard the sound of their wings, as the sound of many waters," because, as we said before, that sound of virtues which was made in God's ear formerly from few saints was afterward multiplied from many waters, that is, from innumerable peoples. Concerning this sound it is well added further: "As the sound of the most high God."
What is it that the sound of wings in the holy living creatures is called as the sound of the Most High God, except that Almighty God both fills the minds of the saints with heavenly desire, and himself hears them when filled? For he himself creates love in the hearts of the saints, and he himself receives prayer from loving hearts. Peter wept bitterly over his denial, but yet there it is first stated that Jesus looked upon Peter. Mary Magdalene came after many stains of guilt, to the feet of our Redeemer with tears; but who poured this into her within, except he who kindly received her outwardly? Who was urging her to tears through the spirit of compunction, except he who outwardly was receiving her unto pardon before those reclining together at table? Therefore our Redeemer was drawing forth the mind of the sinful woman when he pierced her with compunction over her guilt, and was receiving her so that he might free her from guilt. Well therefore is this sound of wings called as the sound of the Most High God, because whatever is done in the virtues of the saints belongs to the grace of him who bestows merits:
He is rightly called the Most High God through the prophet. For in Sacred Scripture, God is sometimes spoken of nominally, and sometimes essentially. He is spoken of nominally, as it is written: "Behold, I have made you a god to Pharaoh." And as Moses says: "If anyone does this or that, bring him to the gods," that is, to the priests. Who again says: "You shall not revile the gods," that is, the priests. And as the Psalmist says: "God stood in the assembly of gods, and in their midst He judges gods." But God is spoken of essentially, as He Himself says to Moses: "I am the God of your father, the God of Abraham, the God of Isaac, the God of Jacob." Hence the Apostle Paul, wishing to distinguish the nominal name of God from the essential, spoke of our Redeemer, saying: "Whose are the fathers, from whom is Christ according to the flesh, who is God over all, blessed forever." For he who is called God nominally is among all things; but he who is called God essentially is God over all things. Therefore, to show that Christ is God by nature, he mentioned that He is not merely God, but God over all things, because any chosen person, as we said before, placed as an example of righteousness, can be called a god, but among all things, since he is god nominally; but Christ is God over all things, because He is God by nature. Therefore, He whom Paul calls God over all things, the prophet Ezekiel calls the Most High God. After it was said: "I heard the sound of wings, like the sound of many waters," because it is further added: "Like the sound of the Most High God," we can also understand this as what we know will be for all the elect. For the sound of wings, as we said, was in the holy preachers; the sound of waters, in the peoples converted and following. But that same sound will one day be the sound of the Most High God, because the multitude that is now drawn to the faith through holy teachers will one day be gathered into the heavenly homeland, so that there all the elect may praise without end, when they see without end Him whom they praise. And because then the whole multitude of saints becomes perfectly the body of the Redeemer, according to Paul's words saying: "Because creation itself will be freed from slavery to corruption into the freedom of the glory of the children of God"; and they will then so cling to Him that nothing from the corruption, which is conquered through the resurrection, will any longer oppose them in their holy love, but they will become united to the glory of their Redeemer; it is rightly said: "Like the sound of the Most High God."
The order of the description must be noted, because first the sound from the wings of the living creatures is mentioned, which afterward is called like the sound of many waters, and finally like the sound of the most high God. For what the saints first preached, this the peoples converted to the faith afterward believed and held, who finally, raised up to the heavenly realms, will also render praise to the liberator of all. Thus the sound of the living creatures becomes like the sound of waters, and the sound of waters becomes like the sound of the most high God, because the praise of the almighty Lord, which at first few proclaimed in the world, many afterward cried out. And the praise which many now cry out, while their own corruption still fights against them within themselves, all the elect, now united to their head, will resound in the heavenly fatherland. Moreover, the works and virtues of the holy living creatures are still being described, when it is added: When they walked, there was a sound like that of a multitude, like the noise of an army camp.
If by the sound of the heights the praise of our creator God is designated in the heavenly homeland, it is not surprising that the prophetic discourse returns again to the works of the saints still living in this life, because the Holy Spirit in the hearts of the prophets does not simultaneously cast forth through the tongue outwardly what He simultaneously shows inwardly. For the water of knowledge with which the soul of the one prophesying is filled overflows vehemently in contemplation. But because every mouth of man is narrow for the Spirit, that is, the opening of the flesh is insufficient for expressing that immensity which is beheld, the tongue varies in its utterance. Therefore, after he beheld the sound of the wings to be as the sound of the most high God in the heavens, he returns again to earth and speaks of what the winged creatures do here, so that they may merit those highest things there, saying: "When they walked, there was as it were the sound of a multitude, like the noise of an army." When the holy preachers go about the world preaching and drawing people, the living creatures walk. And because those whom they gather, as soon as they have believed, rise up in praise of our creator, a sound is made like the sound of a multitude. And because in that preaching they take up war against the powers of the air, it is rightly added: "Like the noise of an army." For when faithful peoples are joined to the holy preachers, multitudes of armies are formed in the battle array of faith against the malignant spirits. And while each day all the faithful are filled with heavenly desires, despise earthly things, and set before themselves harsh things for love of the heavenly homeland, they become armies against the powers of the air, because they advance armed with faith and fortified with good works. For as if to certain armies of a spiritual host, it is said through Paul: "Put on the armor of God, that you may be able to stand against the wiles of the devil, for our struggle is not against flesh and blood, but against principalities and powers, against the rulers of the darkness of this world, against spiritual wickedness in high places."
Therefore, the multitudes of the saints are an army camp, which has undertaken war against the powers of the air. Hence also the holy universal Church is described under the figure of the beloved, so that it is said: "You are beautiful, my friend, sweet and comely as Jerusalem, terrible as an army set in battle array." For since Jerusalem is interpreted as "the vision of peace," by which name the heavenly homeland is expressed, the holy Church is called sweet and comely as Jerusalem, because its life and desire are now compared to the vision of intimate peace, so that in that it loves its Creator, in that it longs to see His face, of whom it is written, "into whom the angels desire to look," through those very desires of its love it may be called similar to the angels. And the more it becomes lovable to God, the more it acts so as to become terrible to malign spirits. But how it is terrible is shown by the comparison added, that is, "as an army set in battle array." What does it mean that the holy Church is to be feared by its enemies as an army set in battle array? For this comparison is not without great meaning, and therefore must be carefully examined. For we know and it is certain that an army's battle line appears terrible to enemies when it has been so closely packed and densely formed that it appears broken at no point. For if it is so arranged that an empty space is left through which the enemy can enter, it is certainly no longer terrible to its enemies. And so when we set our battle line of spiritual combat against malign spirits, it is supremely necessary that we be found always united and bound together through charity, and never broken apart through discord, because whatever good works may be in us, if charity is lacking, through the evil of discord a gap is opened in the battle line through which the enemy may be able to enter to strike us.
The ancient enemy, however, does not fear chastity in us if it exists without charity, because he himself is not burdened by flesh so as to be dissolved in its luxury. He does not fear abstinence, because he himself does not use food, since he is not pressed by bodily necessity. He does not fear the distribution of earthly things if charity is lacking from that work, because he himself does not need the support of riches. But he greatly fears true charity in us—that is, the humble love which we mutually bestow upon one another—and he exceedingly envies our concord, because we hold on earth what he, being unwilling to hold, lost in heaven. Rightly therefore it is said: "Terrible as an army set in battle array," because the malign spirits fear the multitude of the elect insofar as they see them united against themselves and gathered together through the harmony of charity.
How great the virtue of concord is, is shown when without it the remaining virtues are demonstrated not to be virtues. For great is the virtue of abstinence; but if someone so abstains from food that he judges others in their eating, and even condemns the very foods which God created to be received with thanksgiving by the faithful, what has the virtue of abstinence become for him except a snare of guilt? Hence the Psalmist also, indicating that there is no abstinence without concord, says: "Praise him with timbrel and chorus." For in the timbrel dry skin resounds, but in the chorus voices sing together in harmony. What then is signified by the timbrel except abstinence, and what by the chorus except the concord of charity? Therefore whoever so maintains abstinence that he abandons concord, praises indeed with the timbrel, but does not praise in the chorus. And there are some who, while they strive to be wiser than is necessary, recoil from peace with their neighbors, while they despise them as dull and foolish. Hence Truth itself admonishes, saying: "Have salt in yourselves, and have peace among yourselves," so that whoever strives to have the salt of wisdom must necessarily take care that he never depart from the peace of concord. But what we have said concerning these two virtues must be understood of all the others. Hence Paul admonishes terribly, saying: "Follow peace with all, and holiness, without which no one shall see God."
But that nothing is pleasing to God without concord, Truth itself demonstrates, saying: "If you offer your gift at the altar, and there remember that your brother has something against you, leave your gift there at the altar, and go first to be reconciled to your brother, and then coming you will offer your gift." Behold, He does not wish to receive a sacrifice from those who are in discord; He refuses to accept a burnt offering. Hence therefore consider how great an evil discord is, on account of which even that is rejected through which fault is forgiven. But because the elect are always joined together in charity, and this same charity of theirs renders a sound of praise to its Author, while to malign spirits, that is, to their ancient enemies, it strikes the punishment of fear, rightly now it is said of the winged creatures: "When they walked, there was as it were a sound of a multitude, like the noise of an army camp."
It is pleasing, however, to extend the eye of faith from the origin of the holy Church all the way to the end of the world, and to see how these same camps march. For camps is the name given to multitudes of an army when they proceed in battle array or remain in any fixed place along the journey. The camp's way, therefore, is the life of the present age for all the saints living in harmony. Some camps are those of preachers, who labor here and there in the battle array of holy work to gather souls. Other camps are those of the continent and those withdrawing from this world, who daily prepare themselves in heart against the wars of malign spirits. Other camps are those of good married people, who living harmoniously in love of almighty God, pay to one another the debt of the flesh in such a way that they never forget what they owe to God in good works. But even if they sin in any way as humans do, they ceaselessly redeem these sins through pious acts. Therefore, because the distinct orders of the faithful, living harmoniously from the origin of the holy Church to the end of the world, fight against the powers of the air, the camps march; and there arises as it were a certain sound of camps, because in them the swords of virtues and the weapons of miracles resound to the praise of almighty God. Concerning the holy living creatures, it is further added: And when they stood, their wings were let down.
The holy living creatures stand when they consider the things of God with intent contemplation. But their wings are lowered, because while they behold the lofty judgments of God, their own virtues become worthless to them. This is clearly explained when it is immediately added: For when there was a voice above the firmament that was over their head, they stood and lowered their wings.
We have judged that the upper firmament should be expounded under a twofold understanding. For, as has been said, by the name of firmament the celestial powers can be understood. And by the name of firmament the incarnate Only-begotten can be designated, through the fact that in him our nature has been made firm unto eternity. Let us therefore first speak of what we think concerning the angels, and afterwards concerning the Lord of angels. For behold it is said: When there was a voice above the firmament, they stood and lowered their wings. In this passage, this must first be known, that "to lower" should be understood not as stretching from lower to higher things, but as putting down their wings from higher to lower things, on account of what was stated before: When they stood, their feathers were let down. Therefore we must inquire what the voice is that occurs above the firmament. But we understand that same voice better if, ascending from the lowest things to higher ones, we climb as if by certain steps. Just as the hearing of the body is aroused by a voice, so the sense of the mind is aroused by understanding, which is exercised concerning interior things. Therefore the voice in the mind is, as it were, a certain sound of understanding. But it must be known that sometimes the voice of the flesh speaks to our senses, sometimes the voice of the soul, sometimes the voice of the firmament, sometimes the voice that is above the firmament.
Let us set before our eyes the case of someone who has been injured by a neighbor, who thinks according to human reasoning to repay the injury in kind, to return evil for evil. To this person the voice of the flesh speaks in his mind, because when the divine commandments order us to do good to those who hate us, whoever thinks of doing evil to those who hate him, in his soul the voice of the flesh sounds. We do many earthly things daily, and after these we return to prayer. The soul is kindled to compunction, but images of those things which we have done turn about in the mind and impede the intention of compunction in prayer; and what we willingly did outwardly, we suffer inwardly against our will, so that certain phantasms of thoughts scatter the mind through bodily images, lest it gather itself wholly together in strict attention during prayer. This too is the voice of the flesh.
But when we subdue even these things and drive away all bodily images from the eyes of the mind, seeking within ourselves the very nature of the soul—what kind of thing it is that can give life to the flesh, yet cannot restrain itself in good thoughts as it desires—we find a certain intellectual spirit, living through the power of the Creator, giving life to the body it sustains, yet nevertheless subject to forgetfulness, subject to change, which fear often afflicts and joy exalts. This very intellect of the soul is its voice, because it sounds forth what it is; yet this voice is still beneath the firmament.
But transcending the soul, we seek the voice from the firmament when we investigate what that innumerable multitude of holy angels is like in the sight of the almighty Lord: what in them is the endless festival of the vision of the Lord, what joy without failing, what ardor of love not tormenting but delighting; how great in them is the desire for the vision of God together with satisfaction, and how great is the satisfaction together with desire. In them neither does desire generate pain, nor does satisfaction produce weariness. How by clinging to blessedness they are blessed, how by always contemplating eternity they are eternal, how joined to the true light they have become light, how always beholding the unchangeable they have been changed into unchangeableness. But when we think these things about the angels, the voice is still from the firmament, not above the firmament.
Let the mind therefore pass through and transcend everything that has been created. Let it fix the eyes of faith on the light of its Creator alone: that God who created all things is one and gives life to all; that He is everywhere and everywhere whole; that He is uncircumscribed and incomprehensible, able to be perceived yet unable to be seen; that He is nowhere absent, and yet is far from the thoughts of the wicked; that He is not absent even where He is far, because where He is not present through grace, He is present through vengeance; that He touches all things, yet does not touch all things equally. For some things He touches so that they exist, but not so that they live and perceive, as are all insensible things. Some things He touches so that they exist, live, and perceive, but not so that they discern, as are brute animals. Some things He touches so that they exist, live, perceive, and discern, as is human and angelic nature. And though He Himself is never unlike Himself, yet He touches unlike things in unlike ways. He who is present everywhere can scarcely be found; He whom we follow as He stands still, we are unable to grasp. Let us therefore place before the eyes of the mind what that nature is which holds all things, fills all things, embraces all things, surpasses all things, sustains all things. Nor does He sustain from one part and surpass from another; nor does He fill from one part and embrace from another; but by embracing He fills, by filling He is embraced, by sustaining He surpasses, by surpassing He sustains. When the mind, drawn close, contemplates the power of this nature, a voice is made above the firmament, because it conceives the understanding of Him who by His incomprehensibility transcends even the perception of angels.
When therefore the voice is made above the firmament, the living creatures stand and lower their wings, because when the minds of the saints consider the power of their Creator with intent contemplation, the virtues they possess become worthless in their own estimation; and they become humble in their own sight to the degree that what sounds above the angels is lofty to them. For perhaps they are teachers; but when they begin to consider in silent mind what the ineffable wisdom of God is, which teaches the minds of men without the noise of words, and how this same wisdom, if it does not teach the minds of hearers, the voice of teachers labors in vain, their own teaching immediately becomes worthless to them, because neither he who plants is anything, nor he who waters, but God who gives the increase. Perhaps they are prophets; but when they consider in silent mind that they cannot penetrate all the mysteries of Divinity at once with the eye of their prophecy, since as the Apostle says: We know in part, and we prophesy in part, in that immensity of secrets they see that all they see is little, and from that immense height of light they consider how small is what they saw with intent eye as if through cracks. Let them therefore lower their wings when the voice is made above the firmament, that is, let them be humbled in what they apprehend when they behold heavenly things that cannot be comprehended by them.
Often the good things they possess flatter even the thoughts of the saints, so as to lift up their minds in some confidence in themselves; but they immediately return to the hidden judgments of God, how some fall from virtues to hell through pride, while others, corrected from vices, are raised to heaven through humility. Hence the Prophet, calling us back to humility, terrifies and admonishes us, saying: Come, and see the works of the Lord, how terrible in His counsels over the sons of men. For who can worthily consider how great the terror of God's counsels is over us, when one person from virtues tends toward vices at the end, and another from vices concludes the end in virtues? For according to the voice of Solomon: There are just and wise men, and their works are in the hand of God. Yet man knows not whether he is worthy of love or hatred, but all things are kept uncertain for the future. And: There is a way that seems right to men, and its end leads to death. Therefore to ponder these depths of hidden judgment, what else is it but to lay down wings, that is, to trust no longer in any virtue, but to tremble under great fear? For whether they consider the nature of almighty God, or weigh His judgments, they tremble, they are afraid. So for them to lay down wings, as it were, is to humble the virtues they possess.
So Abraham laid down his wings, who when he began to speak with God, recognized himself to be dust and ashes, saying: Shall I speak to my Lord, since I am dust and ashes? So Moses laid down his wings, who, instructed in all the wisdom of the Egyptians, as soon as he heard the words of the Lord, discovered that he had no words, saying: I beseech you, Lord, I am not eloquent from yesterday and the day before. For since you have spoken to your servant, I am of more impeded and slower tongue. As if he were saying openly: After I hear the words of life from you, I recognize myself to be confused in my former words. So Isaiah, whose life had pleased the Lord for preaching, when, having contemplated the same Lord, he was touched on the mouth with a coal from the altar, said: Woe is me because I have been silent, because I am a man of polluted lips. Behold, raised up to higher things, he was displeased with himself concerning the pollution of his lips. For unless he had beheld the heights of heavenly purity, he would not have found himself to be condemnable. So when the Lord speaks, Jeremiah cries out: Ah, ah, ah, Lord God, behold I do not know how to speak, because I am a child. For according to the words he was hearing, he had recognized that he had no words. So Daniel, seeing a sublime vision, languished and was sick for many days, because those who are strong in virtues, when they behold the higher things of God, become weak and feeble in their own estimation. So blessed Job, of whom the Lord said to his friends: You have not spoken rightly before me, as my servant has, when he heard the words of God speaking with him, responded, saying: I have spoken foolishly, and things that would exceed my knowledge beyond measure. And a little later: Therefore I reproach myself, and do penance in dust and ashes. For he who had spoken wisely as far as men were concerned, hearing God speaking to him, reproached himself for having spoken foolishly, because in the contemplation of true wisdom his own wisdom became worthless to him. Therefore at the voice coming from above the living creatures lay down their wings, because whether we seek to contemplate the power of God in his nature, or think to investigate his hidden judgments, because his heights are impenetrable to us, whatever good things were believed to be in us become worthless to us. And we who were believed to fly in however small a knowledge, weighing the invisible nature above us and his impenetrable judgments, stand humbly with wings lowered. There follows: And above the firmament that was over their head, as it were the appearance of a sapphire stone, the likeness of a throne; and upon the likeness of the throne, a likeness as it were of the appearance of a man above.
What is designated by the throne except those angelic virtues which surpass even the angels themselves in the dignity of a higher place? For while angels are called messengers, and angels often come to announce certain things to men, thrones are nowhere read to have been sent for the ministry of a message, because the Creator of all things presides over them in a far more sublime manner. Hence the Apostle Paul, describing the orders of the heavenly hosts which he had seen when caught up to the third heaven, says: Whether thrones, or dominions, or principalities, or powers, all things were created through him and in him. Therefore he named thrones before those orders of angels which he recognized as being placed above them. The throne is fittingly compared to a sapphire stone, since the sapphire stone has an azure color. Therefore the heavenly virtues are designated by the sapphire stone, because these spirits, over whom almighty God presides more loftily, hold the dignity of a higher place in the heavens. Above the throne is the likeness of a man, because above those virtues which surpass even the angels themselves is the glory of our Redeemer. Therefore we must note what order is preserved. For above the living creatures is the firmament, above the firmament is the throne, above the throne a man is described to be, because above holy men still living in this corruption of the body are the angels, and above the angels are the higher angelic powers nearest to God, but above the powers nearest to God is elevated the Mediator of God and men, the man Christ Jesus.
But if, as we have said before, by the name of the firmament the Mediator of God and men must be understood on account of the humanity He assumed, because many things are usually signified under the appellation of one name through the spirit of prophecy, a voice was made above the firmament, which sounded from heaven over the baptized Lord, saying: "You are my beloved Son, in you I am well pleased." Or as it is said through another evangelist: "This is my beloved Son, in whom I am well pleased." Let us therefore inquire how the living creatures hear this voice and lower their wings. Let the prophet Habakkuk, when asked, say: "O Lord, I have heard your report, and I was afraid; I considered your works, and I trembled." But what does it mean that the Father speaks of the Son, saying: "In whom I am well pleased"? For everyone who by repenting corrects something he has done, by the very fact that he repents, indicates that he was displeased with himself, because he amends what he did. And because the almighty Father, as He could be understood by men, spoke in human fashion about sinners, saying: "It repents me that I have made man upon the earth," He was, as it were, displeased with Himself in the sinners whom He created. But in His only-begotten Son alone, our Lord Jesus Christ, He was well pleased, because it did not repent Him to have created this man among men, in whom He found no sin whatsoever, as it is said of Him through the Psalmist: "The Lord has sworn and will not repent: you are a priest forever according to the order of Melchizedek." Therefore in our Redeemer alone was the Father well pleased, because in Him alone He found no fault for which He might reproach Himself as if through repentance.
Therefore let the holy living creatures hear the voice above the firmament and tremble, because if He alone is without sin, in His innocence they perceive how greatly they themselves transgress daily, which they must ceaselessly bewail. Let them also consider that the very Author of life Himself did not depart from this life without the pain of suffering. And so this voice was made above the firmament, because the sentence of the almighty Father proceeded also concerning the death and resurrection of the Only-begotten. But when the voice sounds above the firmament, the living creatures stand still and lower their wings, because all the saints, when they behold the Only-begotten Himself scourged in this world, lay aside whatever presumption they have concerning their own merits. For if He who came without sin did not depart from here without scourging, how will they not be worthy of scourges who came here with sin? Therefore that firmament which is above the head of the living creatures, that is, which transcends the minds of the saints, has above it a voice, because our Redeemer bore in the flesh the sentence which He disposed with the Father from His divinity; hearing which, the righteous are terrified and lay aside all presumption concerning their own powers. For with whatever virtues life may abound, what is the life of sinners worth, if even His life, which was subject to no sin, lay under the scourge for us?
But behold, a serious question arises for us when it is said that above the firmament which was over their heads, there was as it were the appearance of a sapphire stone, the likeness of a throne. For if by the firmament the Lord is signified, and by the sapphire stone and the likeness of a throne those highest angelic powers are figured, how are they to be believed to be above the firmament, that is, above the Lord, when it is also immediately added: And above the likeness of the throne, a likeness as it were of the appearance of a man above? For if, as has been said, the Lord is expressed by the firmament, and again the Lord is understood as the man, by what reasoning can it be understood that He Himself is both above the throne and beneath the throne? But He of whom we speak, who by the breath of the Holy Spirit opens what is closed, Himself loosens the tight knots of this question. For the incarnate Only-begotten of the Father, through the fact that He was made man, was below the angels, as it is written of Him: You have made Him a little lower than the angels. But rising again and ascending into heaven, He presides over all the angelic powers, as it is again written of Him there: You have subjected all things under His feet. And as He Himself says: All power has been given to Me in heaven and on earth. Therefore the firmament is beneath the throne, and the man is above the throne, because through the assumption of human nature He Himself was both born below the angels and exalted above the angels. And before He was exalted through the glory of the resurrection, He was above the angels by His divinity; but nevertheless, as has been said, He was made lower than the angels by His humanity, through which He was subject to death. But after He trampled death by rising again, He placed His humanity even above the majesties of the archangels. Therefore, first the throne is described as having been seen above the firmament, and afterwards the man above the throne, because the Redeemer of the human race exalted by ascending above the angels the humanity which He assumed below the angels by descending. Indeed, we say that He was made under the angels in the same way as we have heard the Apostle proclaiming that He was made under the law. Therefore, we understand the assumed humanity to be under the angels on account of that diminishment in which He deigned to appear.
For as soon as the Word was made flesh, God as man immediately possessed power over the angels. For it is written of Him before His passion: "Behold, angels came and ministered to Him." But nevertheless, so that the weakness of His humanity might be shown, it is again written of Him: "An angel appeared to Him from heaven, strengthening Him." Therefore, as evidence of both natures, angels are described as ministering to Him, and an angel as strengthening Him. For He is one in both natures, because He who existed as God before the ages was made man at the end of the ages. Yet before His passion, angels both minister to Him and an angel strengthens Him. But after His passion and resurrection, angels can minister to Him, but they can no longer strengthen Him, because, as was said before, even if the firmament first appeared beneath the throne, yet now the man is above the throne. And so that the holy prophet might show that he had seen the union of both natures in His person, he immediately added: "And I saw something like the appearance of amber."
What is it that the appearance of a man is seen upon the throne as the likeness of amber, except that in amber, as we said far above, gold and silver are mixed, so that one thing is made from two metals? In which both the brightness of the gold is tempered through the silver, and through the brightness of the gold the appearance of the silver is made bright. But in our Redeemer both natures, that is of divinity and humanity, are united and joined to each other without confusion and inseparably, so that through his humanity the brightness of his divinity could be tempered to our eyes, and through his divinity the human nature in him would be made bright, and being exalted would have splendor beyond what it had been created with. But describing further what the appearance of the man upon the throne and the likeness of amber that he saw appeared like to him, he adds: As the appearance of fire within all around, from his loins and upward; and from his loins downward I saw as it were the appearance of shining fire round about.
What is it that the Mediator of God and men, the man Christ Jesus, is described as having the appearance of fire inwardly round about from the loins and upward, and from the loins and downward the appearance of shining fire round about? For we must investigate why from the loins and upward He is said to have fire inwardly, yet not shining fire; but from the loins and downward He is said to have the appearance of fire, yet it is not mentioned that He has it inwardly, because He is described as having it both shining and round about. For what is expressed by the name of loins, if not the propagation of mortality? On account of which it is also said of Levi that he was still in the loins of his father when Melchizedek met Abraham. From the loins of Abraham indeed the Virgin Mary came forth, in whose womb the Only-begotten of the Father deigned to become incarnate through the Holy Spirit. From which incarnation God became known to the whole world, as it is said through the Psalmist: Gird your sword upon your thigh, O most mighty one. For the Most Mighty took His sword upon His thigh, because the word of His preaching gained strength from His incarnation. But what does this fire signify, if not the ardor of the Holy Spirit, who sets ablaze the hearts that He has filled? Of which the Truth Himself says: I came to cast fire upon the earth. What is it therefore that in this appearance of the man who appeared to the prophet, the fire burns inwardly round about from the loins upward, but from the loins downward it shines not inwardly but round about, unless that before the incarnation of our only-begotten Redeemer, Judea alone had within herself the ardor of His love; but after His incarnation the fire shone round about Him, because He poured out the brightness of the Holy Spirit upon the nations throughout the whole world? First therefore the fire was inward, but was not shining, because the Holy Spirit indeed filled Judea in many fathers, but His light had not yet shone forth to the knowledge of the nations. But from His loins and downward the fire shines round about, because after He took flesh from the Virgin, He spread abroad the gifts of the Holy Spirit far and wide in the human race. And it should be noted that this fire from the loins upward is described as being round about, not outwardly but inwardly, because the flame of love, as has been said, filled Judea everywhere within its borders in the elect and spiritual men. Yet it did not go forth outwardly, because it was not spreading itself to the multitude of nations. Which flame of ardor was seen afterward to shine round about, because through the corners of the world the love of almighty God began to increase in all nations.
Therefore the fire was previously inward, when Jacob said: "I will wait for your salvation, O Lord." For what we call "salvation" in Latin is called "Jesus" in the Hebrew word. In which word the mind of blessed Jacob is shown how it burned with desire for Jesus, whom he declared he was awaiting as he died. The fire burned when Moses said: "If I have found grace in your sight, show me yourself, that I may see you." The fire burned in his mind when David said: "My soul has thirsted for the living God; when shall I come and appear before the face of my God?" Who, desiring the incarnation of the Word, said: "Show us, O Lord, your mercy, and give us your salvation." The fire burned when Simeon, desiring to depart from the corruption of this present life, heard that he would not see death before he saw the Christ of the Lord. But behold, now this fire shines outwardly as if from beneath the loins, because all the Gentile world is kindled with love of God incarnate.
Yet this can also be understood in another way, because our Redeemer, God the Lord Jesus Christ, became known to human beings through His humanity, He who through His divinity was known to the angels even before His incarnation. Therefore, to us He shines round about from the loins downward, whose fire burns inwardly in heaven from the loins upward, because those heavenly spirits behold Him in His divinity and are set ablaze by the fires of His love. But we, who love Him through His assumed humanity, still placed in this corruptible life, have the splendor of that fire outwardly. Therefore One is upon the throne, who both has fire inwardly above the loins in the angels, and has fire round about below the loins in human beings, because in all that is loved by angels, through all that is desired by human beings, there is One who burns in the hearts of those who love. For hence it is that those great angelic powers are called Seraphim, that is, burning. Hence concerning the Creator of all things it is written: "Our God is a consuming fire." For God is called fire because He sets ablaze with the flames of His love the minds which He fills. And therefore the Seraphim are called burning, because those powers nearest to Him in heaven are kindled with the inestimable fire of His love. Kindled by this fire, the hearts of the righteous burn on earth. Warmed by this fire, the hearts of sinners return to repentance, which, having been greatly inflamed, turn fear into love. For those which had first begun to waste away with dread, afterward blaze with the fire of love. And because the elect angels in heaven are His members, converted human beings on earth are His members; there is one man who both burns inwardly above the loins and sends forth the splendor of His fire round about below the loins, because He both held the angels to His love through His divinity and recalled human beings to the desire of His holy ardor through His humanity. There follows: "Like the appearance of a bow when it is in a cloud on a day of rain."
Almighty God placed the rainbow as a sign between Himself and humanity, so that He would no longer destroy the world by flood, saying: "I will set my bow in the clouds, and it will be a sign of the covenant between me and the earth. And when I have covered the sky with clouds, my bow will appear in the clouds, and I will remember my covenant with you." Hence in that same rainbow the color of water and fire is shown together, because it is partly blue and partly red, so that it may be a witness of both judgments—namely, of one yet to be done and of another already done—but because the world will indeed be burned by the fire of judgment, yet will no longer be destroyed by the water of a flood, since that is not to happen again. But what does it mean that the prophet beheld the shining fire from the loins of the man presiding on the throne, like the appearance of a rainbow when it is in a cloud on a rainy day? For since fire, as has been said, signifies the ardor of the Holy Spirit, what is the likeness between a rainbow and the Spirit, that the fire which appeared should be said to have appeared like the appearance of a rainbow? But if we attend to the vision of the rainbow which we mentioned before, we see how the rainbow signifies the Spirit. For in the rainbow, as I said before, water and fire appear. And after the coming of the Mediator, the power of the Holy Spirit shone forth in the human race in this way: it both washed the elect of God with the water of baptism and set them on fire with the flame of divine love. For it is as if a certain rainbow is placed in a cloud for propitiation with the mingled color of water and fire together, when the Truth says: "Unless one is born again of water and the Holy Spirit, he cannot enter the kingdom of God." This rainbow is in a cloud on a rainy day, because it is shown in the Lord's incarnation and in the outpouring of preaching, so that the hearts of believers may be called back to pardon, with the Lord showing mercy. For we may fittingly understand the cloud as the flesh of the Redeemer, of which it is said through the Psalmist: "Who makes the cloud his ascent." For He made the cloud His ascent, because He who is everywhere by His divinity ascended to the heavens in the flesh. And when the entire mystical vision was completed, he adds: "This was the appearance of the splendor all around, and this was the vision of the likeness of the glory of the Lord."
For, gazing upon what the grace of the Holy Spirit does throughout the entire world, he says: "This was the appearance of the splendor round about." But wishing to consider what glory of the same Holy Spirit remains within, yet unable to see it as it truly is, he adds: "And this was the vision of the likeness of the glory of the Lord." For he does not say "the vision of the glory," but "of the likeness of the glory," so that it might be shown that however much the human mind has stretched itself with effort, even if it now restrains the phantasms of bodily images from its thought, even if it now removes all circumscribed spirits from the eyes of the heart, nevertheless while still placed in mortal flesh it is unable to see the glory of God as it is. But whatever of it shines in the mind is a likeness, and not the thing itself. Hence that preacher who had been caught up to the third heaven also said: "Now we see through a mirror in an enigma."
In this matter, a question arises for us that should not be overlooked: how did John the Evangelist, when he had described the faithlessness of the Jews toward the miracles of our Redeemer even from prophetic words, add, saying: "These things Isaiah said when he saw his glory, and spoke of him." And if Ezekiel saw not glory, but the likeness of glory, what does it mean that the one is described as having seen the likeness of glory, and the other as having seen his glory? But since John the Evangelist first narrated the miracles of our Redeemer, and afterward added the unbelief of the Jews, he makes clear that Isaiah saw this glory of our same Redeemer which appeared in the world. For everything marvelous that is done divinely on earth is the glory of almighty God, and his glory is seen in all things that are done. Therefore Isaiah saw his glory on earth; but Ezekiel could not see his glory in heaven as it is, because his glory is one thing in created things, and another in himself. Therefore this glory of his which is in things can be seen, but that which is in himself cannot be seen now except through a likeness. But let us recognize that the prophet, even when lifted up, could not bear this same likeness of glory. It follows: "And I saw, and I fell upon my face."
What then would happen to this man if he had seen his glory as it is, when he who saw the likeness of his glory but was unable to bear it, fell? In this matter we ought to consider with great grief and contemplate with tears into what great misery and weakness we have fallen, we who cannot bear even the very good for which we were created to behold. Yet there is also another thing concerning the prophet's action that we should consider in ourselves. For the prophet, as soon as he saw the likeness of the Lord's glory, fell on his face. Since we cannot see this likeness of glory through the spirit of prophecy, we ought constantly to recognize it and carefully contemplate it in sacred scripture, in heavenly admonitions, in spiritual precepts. When we perceive something about God, we fall on our face, because we blush with shame at the evils which we remember having committed. For there a man falls where he is confounded. Hence Paul also said, as if to certain ones lying on their face: What fruit therefore did you have then in those things, of which you are now ashamed?
Behold, by the generous gift of heavenly grace, we have examined the beginning of the book wrapped in mysteries in the prophet Ezekiel, and discussing the mystical words in a mortal manner, we have drawn the soaring theory of prophecy down to earth, so that what previously flew over the minds of little ones and those like me but did not elevate them, may now be read and understood by them, and may both fly and lift them up. Let us therefore give thanks to our Redeemer, who always refreshes us with spiritual nourishment, who as the living bread descended from heaven and gives life to the world. Who lives and reigns with the Father in the unity of the Holy Spirit, God, through all ages of ages. Amen.

HOMILY IX.

The beginning of the book on the prophet Ezekiel, closed off by great obscurities and bound by certain knots of mysteries, we have discussed in eight homilies, with our Lord Jesus Christ granting it. Now what follows is more plain and less difficult. And so we speak to your Charity, giving thanks to the same almighty God, because after so many dark forests, we have at last joyfully come out into the fields, in which we may place the fearless foot of our discourse with free steps. For behold, after the prophet contemplated the likeness of the glory of the Lord and fell on his face, he adds: "And I heard the voice of one speaking, and he said to me: Son of man, stand upon your feet, and I will speak with you." Where it is further added: "And the spirit entered into me after he spoke to me, and set me upon my feet."
Behold, the divine voice commanded the prophet lying down to rise. But he could not rise at all unless the spirit of almighty God had entered into him, because from the grace of almighty God we can indeed strive toward good works, but we cannot fulfill them unless he who commands also helps. Thus Paul, when he admonished his disciples, saying, "Work out your own salvation with fear and trembling," immediately added who was working these very good things in them, saying: "For it is God who works in you both to will and to accomplish according to his good pleasure." Hence it is that the Truth itself says to the disciples: "Without me you can do nothing." But in these matters it must be considered that if our good deeds are gifts of almighty God in such a way that there is nothing of ours in them, why do we seek eternal reward as if for merits? But if they are ours in such a way that they are not gifts of almighty God, why do we give thanks to almighty God for them? But it must be known that our evil deeds are ours alone; our good deeds, however, are both almighty God's and ours, because he by inspiring goes before us so that we may will, and by helping follows after so that we may not will in vain, but may be able to fulfill what we will. Therefore, with grace going before and good will following, that which is the gift of almighty God becomes our merit. Paul explains this well in a brief statement, saying: "I labored more than all of them." Lest he seem to have attributed to his own virtue what he had done, he added: "Yet not I, but the grace of God with me." For because he was preceded by the heavenly gift, he recognized himself as if a stranger to his own good work, saying: "Yet not I." But because the preceding grace had made his free will inclined to good, and by that free will he followed that same grace in his work, he added: "But the grace of God with me." As if he were saying: In good work I labored, not I, but also I. For in this respect, that I was preceded by the Lord's gift alone, not I; but in this respect, that I followed the gift with my will, also I. Therefore, having briefly said these things against Pelagius and Coelestius, let us return to the order of exposition. "Son of man, stand upon your feet, and I will speak with you."
The order of speech and work must be noted by us, because first the likeness of the glory of the Lord appears in order to cast down, afterward He addresses in order to raise up, then He sends the spirit of superabundant grace and lifts up, and sets upon the feet. For unless we saw something of eternity in our mind, we would never fall upon our face in repentance. But already as we lie prostrate the voice of the Lord consoles us so that we may rise in work, which nevertheless we cannot do by our own power. Therefore His spirit fills and lifts us, and sets us upon our feet, so that we who lay prone in penitence for our fault may afterward stand upright in good work. But the prophet standing adds what he heard, saying: And I heard one speaking to me and saying: Son of man, I send you to the sons of Israel, to apostate nations, who have departed from me.
So the prophet describes his own experiences in order to signify ours. For what does it mean that it is said to him while lying down: "Stand upon your feet, and I will speak with you"? For He who was speaking to the one lying down, why does He promise that He will speak only to one standing? But we must know that there are some things we should hear while lying down, and other things while standing. For to one lying down it is said that he should rise; but to one standing it is commanded that he should go forth to preach. For to those still lying in the confusion of weakness, the authority of preaching ought not to be given. But when we now rise up in good work, when we have begun to stand upright, it is fitting that we should be sent forth to preach for the winning of others. Therefore the prophet standing saw a spiritual vision, and he fell; but falling, he then received the word of admonition that he should rise, and rising, he heard the command that he should preach. For we who still stand on the height of pride, when we have begun to feel something of the fear of eternity, it is fitting that we should fall to repentance. And when, subtly recognizing our weakness, we lie down humbly, we are commanded through the consolation of the divine word to rise up to strong works. And when we now persist in the solidity of good works, it is necessary that from the same source by which we have corrected ourselves, we should now also lift up others by preaching. Therefore to one lying down it is not commanded that he should go forth to preach, lest anyone who is weak should destroy by his conduct what he can build up by his word. Hence it is also rightly said through the Psalmist: "He brought me up out of the pit of misery, and out of the miry clay; He set my feet upon a rock and directed my steps; and He put a new song in my mouth, a hymn to our God." For first he is brought out of the mire of wickedness, so that his feet may be made solid upon the rock through faith. But because right action should follow right faith, his steps were directed, so that after the directing of his steps, that is, after the perfection of good work, he might receive in his mouth also the new song of preaching. Thus Saul, while he was going proudly to Damascus, lay prostrate, struck down by the voice of the Redeemer. And he who was to be a future preacher did not immediately hear that he should preach what he had seen, but to him lying there it is said: "Enter into the city, and it will be told you what you must do." Therefore lying down he could only hear this: that rising he should learn what he would hear; but rising he learned this: that he should preach what he had come to know.
But we must ask why Ezekiel and Paul fall on their face, while of the horseman, that is, of him who is exalted in the glory of this world, it is said: "That his rider may fall backward." And again of the persecutors of the Lord it is written: "They went backward and fell to the ground." What does this mean, that the elect fall forward and the reprobate fall backward, except that everyone who falls behind himself doubtless falls where he does not see, while he who falls before himself falls where he sees? Therefore the wicked, because they fall into invisible things, are said to fall backward, because they collapse where they cannot now see what will then follow them. But the just, because they willingly cast themselves down in these visible things so that they may be raised up in invisible things, fall as it were on their face, because, pierced with fear, they are humbled while seeing.
It should be noted that it is said: "I send you to the sons of Israel, to apostate nations, who have departed from me." For just as one departs from God in two ways, so in two ways men become apostates from God. For everyone departs from his Creator either by faith or by works. Therefore, just as one who departs from the faith is an apostate, so one who returns to the perverse work which he had abandoned is without any doubt reckoned an apostate from Almighty God, even if he seems to hold the faith. For one without the other avails nothing, because neither does faith help without works, nor works without faith, unless perhaps they are done for the sake of receiving faith; just as Cornelius deserved to be heard for his good works before he became a believer. From this it is gathered that he was doing good works for the sake of receiving faith. For when the angel says to him: "Your prayers and your alms have ascended as a memorial in the sight of God," and immediately on account of that same ascent he is instructed to send for Simon, who should come and preach to him, it is clear that he sought that for which he deserved to be heard. There follows: "Their fathers have transgressed my covenant unto this day, and the sons are of hard face and indomitable heart, to whom I send you."
Behold, there is one fault of pride, because they have transgressed the covenant. Behold, another of obstinacy, because even unto this day. Behold, in the iniquity of the sons there is the grave fault of imprudence, because they are of a hard face, since they no longer blush at the evils they do, and never return to repentance even after their faults, because they are of an untamable heart. But when those to whom the prophet is sent are of such great depravity and such great obstinacy, who does not already see that the person of the prophet can be despised by such perverse men? But behold, authority is given to his person, when it is added: And you shall say to them: Thus says the Lord God. As if it were openly said: Because you will be despised on your own account, it is necessary that you speak from my voice. Lest you yourself who are sent be held in contempt; bringing forth my words, show who sent you. There follows: If perhaps they themselves may hear, and if perhaps they may be still, because it is a provoking house.
While it is established that almighty God knows all things, it is greatly to be wondered why it is said: "If perhaps they will hear, and if perhaps they will be still." Therefore we must know that this doubt in God's speech descends not from ignorance, but from some signification. For who does not know that He who made and sees all things knows all things? And Truth itself says in the Gospel concerning the preachers of Antichrist: "They will give great signs and wonders, so as to lead into error, if it be possible, even the elect." Why is this said under doubt, when what will be is foreknown by the Lord? Truly it is one of two things: for if they are elect, it cannot happen; but if it can happen, they are not elect. And yet it is said: "So as to lead into error, if it be possible, even the elect." Therefore this doubt in the Lord's speech was a designation of temptation from the hearts of the elect, because those who are elect unto persisting will be tempted unto falling through the signs of Antichrist's preachers. Therefore by what is said, "If it be possible," this is expressed: that the elect will be tempted in heart. For they waver, but they do not fall. Therefore it is said, "If it be possible," because they will tremble; and yet they are called elect, because they will not fall. Thus the doubt of speech by the Lord expresses in the elect the trepidation of mind. He also calls them elect because He discerns that they persist in faith and good work. Hence here also it is said: "If perhaps they will hear, and if perhaps they will be still." For by what is said, "If perhaps," it is shown that from a great multitude few will hear. Therefore by the doubt in God's words, what else is signified but the fewness of hearers?
It should be noted that after he had spoken of the evils of the deceased parents, sending the prophet to the children he says: "If perhaps even they themselves may hear, and if perhaps they may be still." What does it mean to say "even they themselves," unless because their fathers who died in sin refused to hear? Let us consider, I ask, what power lies in this deficiency of the Lord's discourse, that he says: "If perhaps even they themselves may hear." This is said openly to us, to us who are afflicted, besieged, shut in, who have lost all the good things we had in this world. We see cities torn down, fortresses overthrown, fields laid waste, churches undermined; and yet we still follow our parents into iniquities, we are not changed from their pride which we have witnessed. And indeed they sinned amid joys, but we—what is more grievous—sin even amid scourges. But behold, almighty God, judging iniquities, has already taken away our predecessors, has already called them to judgment. He still waits for us to repent, he still endures us to return. And he who has already exercised judgment upon them extends to us the long-suffering of his patience, lest he destroy us along with our predecessors, saying: "If perhaps even they themselves may hear, and if perhaps they may be still, for they are a rebellious house."
Every soul, even after receiving faith, either persisting in or returning to its perversity, is called a rebellious house, because it repels by wicked conduct God as dweller, whom it had received through faith. For a house is inhabited by its lord. If therefore a house, why rebellious? But if rebellious, why a house, which certainly is no longer inhabited? But it is a house because God had begun to dwell in it through faith; yet it is rebellious because, repelled from it by wicked conduct, he departed, so that it remains empty which the heavenly inhabitant had previously filled. Hence also, as we have learned from the voice of Truth, the most wicked spirit returning with seven others finds the house swept clean, because he fills the mind alienated from virtues. There follows: And they shall know that a prophet has been in their midst.
The knowledge of good things tends to benefit the wicked either as an aid to salvation or as a testimony to their condemnation. Therefore let them know that a prophet has been among them, so that having heard the preaching they may either be helped to rise up, or be condemned in such a way that they lack any excuse. There follows: "Therefore you, son of man, do not fear them, nor be afraid of their words, because unbelievers and subverters are with you, and you dwell among scorpions."
It is clear to what perverse people he is sent to preach, who is admonished not to fear. And because all wicked people both do other iniquitous things to those who speak good things to them, and still threaten other things, on account of those things which they do it is said: "Do not fear them"; and on account of what they threaten, it is added: "Neither fear their words." Or certainly because the reprobate both inflict evils upon the good and always disparage their actions, the prophet who is sent is admonished neither to fear their cruelty nor to dread their words. In this therefore that is said: "Do not fear," the authority of preaching is given to the prophet. And because all of us who live in God are instruments of truth, so that often He speaks to me through another, and often indeed to others through me; thus the authority of the good word ought to be present in us, so that both he who presides may speak right things freely, and he who is subject may not refuse to offer good things humbly. For the good that is said to a greater by a lesser is then truly good if it is said humbly. For if the rightness of thinking loses the humility of speaking, it has corrupted the root of understanding in the branch of the tongue. Which defect, evidently, is no longer from the branch but from the root, because unless the heart swelled up, the tongue would by no means be proud. Therefore humble authority ought to be present in the superior for speaking, but free humility ought to be present in the lesser. But often in people this very order of speaking is confused, as we said far above. For sometimes someone speaks through the swelling of pride, and thinks that he speaks through the authority of freedom; and sometimes another keeps silent through foolish fear, and thinks that he keeps silent through humility. The former, attending to the position of his governance, does not measure the feeling of his pride; the latter, considering the position of his subjection, fears to say the good things which he perceives, and does not know how guilty he becomes against charity by keeping silent.
Thus indeed pride cloaks itself under the guise of authority, and human fear cloaks itself under the guise of humility, so that often neither the one is able to consider what he owes to God, nor the other what he owes to his neighbor. For the one, while he looks upon those who are subject to him and does not attend to Him to whom all are subject, is lifted up in elation and glories in his elation as though it were authority. The other, however, sometimes fearing lest he lose the favor of a superior and thereby suffer some temporal loss, conceals the right things he understands, and silently within himself calls the very fear by which he is constrained humility. But the one to whom he is unwilling to say anything, he judges in his thoughts by remaining silent; and it happens that from the very thing by which he considers himself humble, he is more gravely proud. Therefore freedom and pride must always be distinguished, as must humility and fear, lest either fear pretend to be humility, or pride pretend to be freedom. And so Ezekiel, because he was being sent to speak not only to the people but also to the elders, lest he believe imprudent fear to be humility, is admonished that he ought not to fear, when it is said: "Do not fear them." And lest perhaps he dread the words of their disparagement, it is added: "Neither be afraid of their words."
But why he ought not to fear the tongues of detractors, the reason is also added, when it is immediately subjoined: "Because the unbelieving and subverters are with you, and you dwell among scorpions." For those to whom he was sent to speak would need to be feared if they had pleased Almighty God in faith and work. But because they are unbelieving and subverters, detracting in their words, they are not to be feared, because it is very foolish if we seek to please those whom we know do not please the Lord. But the judgments of the just ought to be held in fear and reverence, because they are members of Almighty God, and they reprove on earth that which the Lord rebukes from heaven. For the detraction of the perverse is the approbation of our life, because it is already shown that we have something of justice if we begin to displease those who do not please God. For no one can be pleasing in one and the same matter to the Almighty Lord and to His enemies. For he denies himself a friend to God who pleases His enemy. And he will be opposed to the enemies of truth who is subjected to that same truth in his mind. Whence holy men, inflamed in the rebuke of free speech, do not fear to arouse against themselves the hatred of those whom they know do not love God. Which the Prophet ardently displaying, offered to the Creator of all as if in a gift, saying: "Did I not hate those who hate You, O God, and waste away over Your enemies? With perfect hatred I hated them, and they have become enemies to me." As if he openly says: Consider how much I love You, since I do not fear to arouse against myself the enmities of Your enemies. Hence indeed he says: "Those who render evil for good detracted from me, because I followed after justice." Very good is what the just man renders, when he contradicts with free voice those who act wickedly. But the perverse render evil for good when they detract from the just, because they maintain a defense of justice against them. For the just do not look to human judgments, but to the examination of the eternal Judge, and therefore they despise the words of detractors. Hence indeed Paul said to the detracting Corinthians: "But to me it is a very small thing to be judged by you or by a human day." Who, not finding even in his own heart anything for which he could reprove himself, adds: "But neither do I judge myself." But seeing that not even his own judgment would suffice for him toward the perfection of holiness, he added: "But I am not justified in this." Why indeed he did not trust even himself concerning himself, he rendered the reason when he subjoins: "But He who judges me is the Lord." As if he openly says: I do not think my own judgment about myself should be trusted, because He judges me whose judgment I do not comprehend. Hence blessed Job, when through the tongues of detracting friends he suffered the darts of words amid the pains of his wounds, immediately ran back in thought to his conscience, and looked to where he might have a firm mind, saying: "Behold, for my witness is in heaven, and my advocate is on high." Who also added: "My friends are full of words; my eye drips tears to God."
For in everything that is said about us, we must always silently return to the mind, seeking the inner witness and judge. For what does it profit if all praise when conscience accuses? Or what can it harm if all disparage us, and conscience alone defends us? Blessed Job therefore, persisting with unbending mind amid the tongues of detractors, because he saw himself attacked on earth by false speeches, sought a witness in heaven. Hence Isaiah says: "My people, those who call you blessed deceive you, and destroy the way of your steps." Lest this people attend to the words of their own praise and perish more deeply in faults, it is immediately said whom he should look upon, whose judgment he should fear, when it is added: "The Lord stands to judge, he stands to judge the peoples." As if it were openly said: Why do you follow human judgments, you who know that the heavenly judge stands above you?
Hence it is that Truth denies that John the Baptist was a reed shaken by the wind, saying: "What did you go out into the desert to see? A reed shaken by the wind?" That he said this by way of denial, not affirmation, the following words testify. For he says: "But what did you go out into the desert to see? A man clothed in soft garments? Behold, those who are clothed in soft garments are in the houses of kings." Now a reed shaken by the wind is at one moment raised up by the blasts, at another moment bent down by the blasts. But every weak soul that is either cast down by disparagement or exalted by praises is a reed shaken by the wind. This John was not, because he maintained an unbending summit of mind amid both the praises and the disparagement of men.
But the matter requires great inquiry: when we hold to the path of right action, whether we should always despise the words of detractors, or certainly sometimes restrain them. On this matter it must be known that we ought not to stir up the tongues of detractors by our own effort, lest they themselves perish; yet when they are stirred up through their own malice, we ought to bear them with equanimity, so that our merit may increase. Sometimes, however, we should also restrain them, lest while they spread evil things about us, they corrupt the hearts of the innocent who could have heard us unto good. For this is why John rebuked the tongue of his detractor, saying: "Diotrephes, who loves to have the preeminence among them, does not receive us; therefore, if I come, I will call attention to his works which he does, prating against us with malicious words." Hence Paul likewise speaks of the detracting Corinthians, saying: "'His letters,' they say, 'are weighty and powerful, but his bodily presence is weak, and his speech contemptible.' Let such a person consider this: that what we are in word through letters when absent, such we will be also in deed when present."
Those whose life is set forth as an example for imitation ought, if they can, to restrain the words of detractors against themselves, lest those who could have heard should not hear their preaching, and, remaining in wicked ways, should despise living well. But in this matter, it is necessary that the mind investigate itself with subtle inquiry, lest perhaps it seek the glory of its own praise, and our thought pretend that it seeks the gain of souls. For often the mind is fed by praise of its own name, and as if under the pretext of spiritual gains, it rejoices when it learns that good things are said about it. And often it grows angry against detractors in defense of its own glory, and pretends to itself that it does this out of zeal for those whose hearts the word of the detractor disturbs from the good path. Therefore, those who, examining their conscience subtly, find in themselves nothing of the love of private glory, ought greatly to take care that the words of detractors do not prevail against their reputation.
For this is why the just and perfect sometimes proclaim their virtues and narrate the good things they have received from God—not so that they themselves might advance by displaying them before men, but so that they might draw those to whom they preach toward life by their own example. Hence the apostle Paul narrates to the Corinthians how many times he was beaten with rods, how many times stoned, how many times he endured shipwreck, how much he suffered for the truth, that he was caught up to the third heaven, that he was led into paradise—so that he might turn their minds away from false preachers, so that while he made known what sort of man he was, those whom he knew they wrongly venerated might become worthless in their eyes. When the perfect do this—that is, when they speak of their own virtues—in this too they are imitators of almighty God, who speaks His own praises to men so that He might be known by men. For when He commands through His Scripture, saying, "Let another praise you, and not your own mouth," how does He Himself do what He forbids? But if almighty God were silent about His virtues, no one would recognize Him; if no one recognized Him, no one would love Him; if no one loved Him, no one would return to life. Hence it is also said of Him through the Psalmist: "He will announce the power of His works to His people, that He may give them the inheritance of the nations." Therefore He announces His virtues not so that He Himself might advance by His own praises, but so that those who have come to know Him from His praise might come to the perpetual inheritance. Thus the just and perfect are not blameworthy not only when they rebuke words of reproach against themselves, but also when they speak to the weak about the virtues they possess, because through their own life which they recount they seek to bring the souls of others to life.
Concerning these matters, however, it should be known that they never reveal their good deeds unless, as I said, either the benefit of their neighbors or certainly extreme necessity compels them. Hence the Apostle Paul, when he had enumerated his virtues to the Corinthians, added: "I have become foolish; you compelled me." But it sometimes happens that when compelled by necessity, in the good things they report about themselves, they seek not the benefit of others but their own, just as blessed Job enumerates his deeds, saying: "I was an eye to the blind and a foot to the lame; I was a father to the poor, and the case I did not know I investigated most diligently." And many other things which he recalls having often done. But because, placed in the wound of his suffering, he was said by his reproaching friends to have acted impiously and to have been violent toward his neighbors and an oppressor of the poor, the holy man, caught between the scourges of God and the words of human reproach, saw his mind severely shaken and driven toward the pit of despair; he could have fallen at any moment had he not recalled to memory his good deeds, so that his spirit might be led back to hope, lest, overwhelmed by words and wounds, he perish in despair. Therefore, when he enumerates his good deeds, he does not desire to become known to others as if seeking praise, but he restores his spirit to hope. Thus the righteous, just as they sometimes speak of the good things they do without arrogance, so too without zeal for private glory they refute the tongues of those who detract from them, because they speak harmful things. But when the tongues of detractors cannot be corrected, they must be tolerated with equanimity in all things. Nor should the speech of disparagement be feared, lest while the criticism of the perverse is dreaded, the path of right action be abandoned. Hence it is now said to the prophet Ezekiel: "Do not fear their words, because the unbelieving and the subversive are with you."
They would be less evil if those who are unbelieving had not also been subverters. For since they themselves do not believe that there are rewards of the heavenly kingdom or punishments of hell, abandoned to their own depravities, they subvert others as well from faith and good works, so that the kingdom which they themselves refuse to seek, another might not attain either. For when they perceive that certain tender souls are beginning good things and now avoiding evil, by mocking what is promised in heaven, by despising what almighty God threatens concerning the punishments of hell, by praising temporal goods, and by promising with cunning persuasion the pleasures of the present age, they turn aside the minds of the innocent and pervert their paths. They rejoice if they can call anyone back from life and drag them to death; they take delight in their own depravities and exult in those of others as well. Their own punishment is certainly not enough for those who act so as not to die alone. But if perhaps they find someone righteous of such great virtue that they do not presume to speak contrary things to him, since they cannot be subverters, they immediately become scorpions. For the scorpion advances by caressing, but strikes with its tail; it does not bite from the front, but harms from behind. Therefore all who are flattering and malicious are scorpions, who do not resist the good to their face, but as soon as they have departed they disparage them, they inflame others whom they can, they send forth whatever harm they can, and they do not cease to inflict deadly wounds secretly. Scorpions therefore are those who appear flattering and harmless to the face, but carry behind their back that from which they pour forth poison. For those who strike in secret, as it were, draw death stealthily. Hence it is also said through the Psalmist: "They surrounded me like bees, and they blazed like fire among thorns." For bees have honey in their mouth, but a wound in the sting of their tail. And all who flatter with their tongue but secretly strike from malice are bees, because by speaking they offer the sweetness of honey, but by striking secretly they inflict a wound. But those doing these things blaze like fire among thorns, because through the flames of detractors it is not the life of the righteous that is burned, but if there were any thorns of sins in them, they are consumed. Therefore let it be said: "The unbelieving and subverters are with you, and you dwell among scorpions." Unbelieving toward God, subverters toward their weak neighbors, but scorpions even toward the strong and robust. Though they do not presume to contradict these to their face, yet they secretly inflict the wound of disparagement. For they are at once unbelieving and subverters and scorpions, because they do not believe the things of God when they hear them, and they subvert from good morals those whom they can prevail upon, and those whom they cannot bend they strike with hidden machinations.
In this matter it should also be noted that when it is said to the prophet: "The unbelieving and the subverters are with you, and you dwell among scorpions," a remedy of consolation is offered to us, whom it often wearies to live when we do not wish to dwell with the wicked. For we complain why all who live with us are not good. We do not wish to bear the evils of our neighbors; we decree that all ought already to be saints, while we do not wish to be what we must bear from our neighbors. But in this matter it is clearer than light that, while we refuse to bear the wicked, how much we ourselves still lack of goodness. For no one is perfectly good unless he has also been good among the wicked. Hence blessed Job declares of himself, saying: "I was a brother of dragons and a companion of ostriches." Hence the apostle Paul says to his disciples: "In the midst of a crooked and perverse nation, among whom you shine as lights in the world." Hence Peter, the pastor of the Lord's flock, says: "He rescued righteous Lot, oppressed by the injurious conduct of the wicked. For he was righteous in sight and hearing, dwelling among those who from day to day tormented the soul of the righteous man with their lawless deeds." Often indeed when we complain about the life of our neighbors, we try to change our place, to choose the seclusion of a more remote life; evidently not knowing that if the spirit is lacking, the place does not help. For that same Lot of whom we speak stood holy in Sodom, yet sinned on the mountain. Moreover, that places do not fortify the mind, the first parent of the human race himself testifies, who fell even in paradise. But all these things we speak from earth are less significant. For if a place could have saved, Satan would not have fallen from heaven. Whence the Psalmist, seeing that there are temptations everywhere in this world, sought a place where he might flee, but could not find one fortified without God. For which reason he asked that God himself become his place, on account of which place he sought, saying: "Be to me a God of protection and a fortified place, that you may make me safe." Therefore neighbors must be tolerated everywhere, because one cannot become Abel whom the malice of Cain does not exercise.
There is, however, one reason why the society of the wicked must be avoided: lest, if by chance they cannot be corrected, they draw others to imitation; and since they themselves are not changed from their wickedness, they may pervert those who have been joined to them. Hence Paul says: "Evil communications corrupt good manners." And as it is said through Solomon: "Do not be a friend to an angry man, nor walk with a furious man, lest perhaps you learn his ways and take a stumbling block to your soul." Therefore, just as perfect men ought not to flee from perverse neighbors, because they often draw them to righteousness and are themselves never drawn to perversity, so all who are weak ought to avoid the society of the wicked, lest they be delighted to imitate the evils which they frequently observe and cannot correct. For in this way, by hearing the words of our neighbors daily, we take them into our mind, just as by breathing in and out we draw air into our body. And just as bad air drawn in by constant breathing infects the body, so perverse speech constantly heard infects the mind of the weak, so that it wastes away with delight in wicked work and the iniquity of continual discourse. There follows: "Do not fear their words, and do not dread their faces, because it is a rebellious house."
The good are to be feared lest they be offended, lest perchance through them He who always dwells in their hearts be provoked to wrath. For, as was said above, if we offend the wicked, we ought not to fear at all, since our action displeases those whom the justice of the Creator does not please either. What then is to be feared if those are ungrateful to us who are not lovable to God? Hence it is rightly said now: "Fear not their words, and dread not their faces, because it is a provoking house." As if it were openly said: They would be to be feared, unless they provoked me by their actions. Concerning whom it is still added: "Therefore you shall speak my words to them, if perhaps they may hear and be still, because they are provokers."
Everyone who sins, what else does he do but provoke the wrath of his Creator against himself? And we know that as often as we transgress in deed, as often in word, as often in thought, we provoke God against us just as many times. But nevertheless He endures, and mercifully waits, offering patience through Himself, but through His preachers He extends to us the word of exhortation. Moreover, everyone who preaches what is right, if he is heard, appeases the wrath of the provoked Creator over the transgressing people. Hence it is necessary that he himself ought not to do evil, which is accustomed to provoke the fury of his Creator among the people. On account of which it is also added: "But you, son of man, hear whatever I speak to you, and do not be provoking, as the provoking house is."
That is, do not yourself do the evil things which you see being done, lest you yourself commit what you were sent to prohibit. For every preacher must always consider with attentive mind, lest he who was sent to raise up the fallen should himself fall into wickedness of deed along with the fallen, and lest the sentence of Paul strike him who says: "In what you judge another, you condemn yourself." Whence Balaam, filled with the Spirit of God for speaking, yet still held in carnal life by his own spirit, speaks of himself, saying: "The hearer of the words of God has spoken, who knows the doctrine of the Most High, and sees the visions of the Almighty, who falling has his eyes open." He had his eyes open while falling, who saw the right thing that he should say, but despised living rightly. Falling, that is, in perverse work, and having his eyes open in holy preaching.
There is, however, another thing that can be understood as to why blessed Ezekiel, who is sent to preach, is forbidden to be rebellious. For unless he obeyed when he was sent to speak words, he would have provoked the almighty Lord—just as the people provoked Him by their perverse deeds, so the prophet would have provoked Him by his silence. For just as the wicked provoke God because they speak or do evil things, so sometimes the good provoke Him because they remain silent about good things. Therefore, for the former it is a fault to do perverse things; for the latter, to remain silent about right things. In this respect, then, even the good provoke God along with the wicked, because when they do not rebuke perverse things, they grant them license to continue through their silence. There follows: "Open your mouth and eat whatever I give you."
We open our mouth when we speak rightly; and we eat what we receive from God, because the food of life is both granted and increased in our understanding when we begin to preach. Hence another prophet says: I opened my mouth and drew in the spirit. For he would not have drawn in the spirit unless he had opened his mouth, because unless he had devoted himself to preaching to his neighbors, the grace of spiritual teaching would not have grown in him. There follows: And I looked, and behold, a hand was sent to me, in which was a rolled-up book; and he spread it out before me, and it was written inside and outside.
Just as the order of preachers is designated by the prophet, so the pages of Sacred Scripture are designated by the book which he received. Now the scroll is the obscure speech of Sacred Scripture, which is wrapped up in the profundity of its meanings, so that it may not easily be penetrated by the understanding of all. But the scroll is unrolled before the prophet, because the obscurity of sacred speech is opened before preachers. The hand of God had extended a rolled-up scroll when He was saying to the apostles: "The kingdom of heaven has become like a man who sowed good seed in his field. But while men were sleeping, his enemy came and sowed weeds among the wheat, and went away. And when the grass had grown and produced fruit, then the weeds also appeared," and the rest which your charity remembers even without my recounting it. But He unrolled the scroll which He had shown rolled up when He explained what He had spoken through riddles, saying: "He who sows the good seed is the Son of Man. The field is the world. The good seed, these are the sons of the kingdom; but the weeds are the sons of wickedness. The enemy who sowed them is the devil. The harvest is the consummation of the age, and the harvesters are angels. Therefore just as the weeds are gathered and burned with fire, so it will be at the consummation of the age." And so the rolled-up scroll is unrolled when what had been set forth obscurely is opened through the breadth of understanding. Truth unrolled this rolled-up scroll when He accomplished in His disciples what is written: "Then He opened their minds to understand the Scriptures."
Concerning this book it is further added: Which was written within and without. For the book of sacred eloquence is written within through allegory, without through history. Within through spiritual understanding, but without through the simple sense of the letter, still suited to those who are weak. Within, because it promises invisible things; without, because it arranges visible things through the rectitude of its precepts. Within, because it promises heavenly things, but without because it teaches how earthly things are to be despised, whether they are to be used or fled from out of desire. For it speaks certain things concerning heavenly secrets, but commands other things in external actions. And indeed those things which it commands outwardly are plain, but those things which it narrates concerning internal matters cannot be fully apprehended. Whence it is written: Stretching out the heaven like a skin, who covers its upper parts in the waters. For what is signified by the name of heaven except sacred Scripture? From which the sun of wisdom, and the moon of knowledge, and from the ancient Fathers the stars of examples and virtues shine for us. This is stretched out like a skin, because, formed through the tongue of flesh by its writers, it is unfolded before our eyes by being expounded through the words of teachers. But what is signified by the name of waters except the most holy choirs of angels? Of which it is written: And let the waters that are above the heavens praise the name of the Lord. The Lord covers the upper parts of this heaven in the waters, because the deep things of sacred eloquence, that is, those things which it narrates concerning the nature of divinity or concerning eternal joys, while we are still ignorant, are known to the angels alone in secret. Therefore this heaven is both stretched out before us, and yet its upper parts are covered in the waters, because both certain things of sacred eloquence now lie open to us through the opening of the spirit, and certain things which can be manifest to the angels alone are still kept hidden from us. Concerning which hidden things, however, we already perceive a part through spiritual understanding, we have already received the pledge of the Holy Spirit, because we have not yet fully known these things, and yet we love them from the depths of our heart, and in many spiritual senses which we have already known, we are fed with the food of truth.
Let him therefore say: "Which was written within and without," because in sacred eloquence the strong are satisfied by more hidden and sublime sayings, and we little ones are nourished by plainer precepts. Whence it is written: "The high mountains are for the deer, the rock is a refuge for the hedgehogs." For let those have the mountains of understanding who already know how to make the leaps of contemplation. But let the rock be a refuge for the hedgehogs, because we little ones, covered with the thorns of our sins, even if we cannot understand lofty things, are saved in the refuge of our rock, that is, in faith in Christ. Whence also it is said to certain ones: "I judged myself to know nothing among you except Christ Jesus, and him crucified." As if he were saying: Because I considered that you could not grasp the mysteries of his divinity, I spoke to you only of the weakness of his humanity. There follows: "And there were written in it lamentations, a song, and woe."
There is no doubt that "song" (carmen) is sometimes used in a good sense and sometimes in a bad sense, because we can speak of both a joyful song and a mournful song. But following the usage of Sacred Scripture, which almost always uses "song" in connection with prosperity, we take "song" in this passage as said in a good sense. For when almighty God had delivered His people from the Red Sea, it is written: "Then Moses and the children of Israel sang a song to the Lord." And when David had achieved victory over his enemies, it is written: "David spoke to the Lord the words of this song." Solomon also says: "Like vinegar on soda is one who sings songs to a wicked heart." For if vinegar is poured on soda, the soda immediately fizzes and bubbles up. And when a perverse mind is rebuked through correction, or is urged toward good through the sweetness of preaching, it becomes worse from the correction; and it is inflamed thereby into the wickedness of murmuring, when it ought to have been restrained from wickedness. Through Elihu also it is said concerning the ungrateful man who despairs of himself: "And he did not say, 'Where is He who made me, who gives songs in the night?'" For a song in the night is joy in tribulation. We receive a song in the night when amid present afflictions we are consoled by future joys. The Apostle was showing us a song in the night when he said: "Rejoicing in hope, patient in tribulation." David indicates that he has a song in the night, saying: "You are my refuge from the distress that surrounds me; my exultation, deliver me from those surrounding me." For he who recounts that he is surrounded by distresses, and yet declares that God is his exultation, without doubt sings a song in the night. Therefore, since Sacred Scripture has almost always been accustomed to use "song" in a good sense, it ought to be understood by us in this passage in the same way.
But "woe" in Sacred Scripture is more often understood of eternal grief than of present grief. Whence it is written: "Woe to the wicked unto evil; for the retribution of his hands shall be made to him." And blessed Job speaks, saying: "If I be wicked, woe unto me; but if I be just, I shall not lift up my head, being filled with affliction and misery." For the affliction of the just is temporal. Therefore the woe which he spoke he distinguished from temporal affliction, since he declared that the just man has affliction, and the wicked man has woe. Truth also says through herself: "Woe to the world because of scandals," and, "Woe to you who laugh, for you shall weep." And, "Woe to those who are pregnant and to those who are nursing in those days." Therefore we must consider how these three things are written in the sacred volume: lamentations, song, and woe.
Lamentations, that is, because repentance for sins is written in it. Song, because there the joys of the righteous are foretold. Woe, because there the damnation of the reprobate is expressed. Therefore, that you may punish your sins, read the lamentations written in this volume: "Rend your hearts, and not your garments." And again: "Be miserable and mourn; let your laughter be turned to mourning, and your joy to sorrow." But that you may rejoice in the promise of following joy, learn the songs of eternal praise written in this volume: "Blessed are they who dwell in your house, O Lord, they shall praise you forever and ever." And as it is said by a certain wise man concerning the heavenly Jerusalem: "And all its streets shall be paved with precious and pure stone, and through all its lanes alleluia shall be sung." The citizens of the heavenly homeland had come to announce this song to us, who cried out in harmony: "Glory to God in the highest, and on earth peace to men of good will." But if you still cling in mind to the present age, if you still delight in earthly pleasures, you cannot love the eternal joys you hear about. Therefore learn the woe that is written in this volume, and drive from your soul through fear what you love, so that from the judgment you may be able to love the song you read. For there under the figure of one condemned the whole multitude of the reprobate is represented, when it is said by the voice of Truth: "Binding his feet and hands, cast him into the outer darkness; there shall be weeping and gnashing of teeth." For then the reprobate fall into outer darkness, because now they cast themselves down into inner darkness of their own will, so that they would follow the light of truth neither by believing nor by doing good. Bound in feet and hands they are commanded to be cast out, because now while it is the time for working and running, they refused to have free hands and feet for good action. There the woe of the reprobate is written: "Their worm shall not die, and their fire shall not be quenched." There it is said to the damned and rejected: "Depart from me, you cursed, into eternal fire, which has been prepared for the devil and his angels." In this volume, therefore, all things that edify, all things that instruct, are contained in writing. For you have sinned, and now you repent of having committed unlawful deeds—that you may be taught to do penance, there you find lamentations. You desire to refresh your mind with hope of heavenly joys—there you find a song for your consolation. But if you have both committed evils and do not repent of having committed them, but raise the neck of your mind, bow down to no lamentations of penance, and are corrected by no expectation of heavenly joys, whether you will or not, you shall hear the woe written there, so that he whom neither fear humbles to repentance nor hope exalts to heavenly rewards may now foresee the punishment of his damnation and fall into eternal torment without excuse.
What then, brothers, what must we wretched ones do, except that we awaken to the words of this book and punish with tears the evils we remember having committed, so that through the laments of repentance we may arrive at the song of life? Lest, if we are unwilling to be afflicted now by repenting, we feel woe afterward without end. Nor should the multitude of our wounds cast us down into despair, because the power of the physician is greater than the magnitude of our weakness. For what is there that he cannot restore to health, who was able to create all things from nothing? For he is the Only-begotten, coeternal with the almighty Father, who lives and reigns with him in the unity of the Holy Spirit, God through all ages of ages. Amen.

HOMILY X.

When certain people read the writings of sacred Scripture, upon penetrating its more sublime passages, they tend to despise with a swelling sense of pride the lesser commandments that were given for the weaker ones, and they wish to change them into another meaning. If they rightly understood the lofty things in it, they would not hold even the smallest commandments in contempt, because the divine precepts speak in certain ways to the great, yet in other ways they are suited to the little ones, who through increases of understanding grow as if by certain steps of the mind, and arrive at comprehending greater things. Hence now it is said to the holy prophet: Son of man, eat whatever you find.
Whatever is found in sacred Scripture must be consumed, because both its small things compose a simple life, and its great things build up subtle understanding. It follows: Eat this scroll, and go speak to the sons of Israel. And I opened my mouth, and he fed me with that scroll.
Holy Scripture is our food and drink. Hence even the Lord threatens through another prophet: "I will send a famine upon the land, not a famine of bread, nor a thirst for water, but of hearing the word of the Lord." He who says that we are worn down by hunger and thirst when his speech is withdrawn, demonstrates that his words are both our food and our drink. But it should be noted that they are sometimes food, sometimes drink. For in more obscure matters that cannot be understood unless they are explained, holy Scripture is food, because whatever is explained so that it may be understood is, as it were, chewed so that it may be swallowed. But in more open matters it is drink. For we swallow drink without chewing. Therefore we drink the more open things by command, because we are able to understand them even without explanation. But because the prophet Ezekiel was about to hear many obscure and perplexing things, he is by no means told concerning the sacred volume, "drink," but "eat." As if it were openly said: Work through it and understand it, that is, first chew, and then swallow. But in the words of sacred speech this order of our study must be observed, that we come to know these things so that, having been pierced with compunction for our iniquity, and recognizing the evils we have done, we may avoid doing others.
And when now from the great practice of tears there begins to be confidence concerning the remission of sins, through the words of God which we understand let us also draw others to life. For they are to be understood for this purpose, that they may both profit us and be conferred upon others with spiritual intention. Whence it is now well said: Eat this scroll, and go, speak to the children of Israel. As if it were said to him concerning the sacred food: Eat and feed, be filled and bring forth, receive and scatter, be strengthened and labor.
And it should be noted that the prophet adds, saying: "And I opened my mouth and he fed me with that scroll." Another Prophet testifies that the mouth is in the heart, saying: "Deceitful lips in the heart, and with the heart they have spoken evil." Therefore we open our mouth when we prepare our understanding for the comprehension of the sacred word. Thus at the voice of the Lord the prophet opens his mouth, because at the breath of the Lord's command the desires of our heart yearn eagerly, so that they may receive something from the food of life. But nevertheless this very receiving is not within our own powers, unless he himself feeds us who commanded that he be eaten. For he is fed who cannot eat by himself. And because our weakness is not sufficient for grasping heavenly words, he himself feeds us, who measures out for us the portion of grain in due time, so that in the sacred word, while today we understand what yesterday we did not know, tomorrow also we may comprehend what today we do not know, and may be nourished by daily sustenance through the grace of divine dispensation. For Almighty God extends his hand to the mouth of our heart, as it were, as many times as he opens our understanding and places the food of sacred speech into our senses. Therefore he feeds us with the scroll, when by dispensing he opens to us the meaning of Sacred Scripture, and fills our thoughts with its sweetness. Hence it is also added: "And he said to me: Son of man, your belly shall eat, and your bowels shall be filled with this scroll which I give to you."
In the old translation it does not have "Your belly will eat," but "Your mouth will eat, and your inward parts will be filled." For our mouth eats when we read the word of God; but our inward parts are filled when we understand and keep those things in which we labor by reading. In the later translation, however, which we also believe to be more accurate, it is written: "Your belly will eat, and your inward parts will be filled." In sacred Scripture, indeed, the belly is customarily put for the mind. Hence through Jeremiah it is said: "My belly, my belly, I am in pain." Because he had spoken this of the spiritual and not the bodily belly, he added: "The senses of my heart are troubled." For it would not have pertained to the salvation of the people if the prophet had proclaimed that his bodily belly was in pain. But he suffered pain in his belly who felt affliction of mind. But why do we bring forward the example of the prophet, when we have a clearer testimony of the Lord? And it is necessary that when Truth speaks through Himself, the prophet be silent, because a lamp has no brightness in the sun. For He says: "He who believes in me, as the Scripture says, rivers of living water will flow from his belly." For since holy preachings flow from the mind of the faithful, rivers of living water, as it were, run down from the belly of believers. But what else are the inward parts of the belly except the interior things of the mind, that is, right intention, holy desire, a will humble toward God and dutiful toward neighbor? Hence it is now rightly said: "Your belly will eat, and your inward parts will be filled," because when our mind has received the food of truth, our interior parts no longer remain empty, but are satisfied with the nourishment of life.
Let us consider, my dearest brothers, how gracious is that promise by which it is said: "Your belly shall eat, and your bowels shall be filled with this scroll which I give you." For many read, and from that very reading they remain hungry. Many hear the voice of preaching, but after the voice they depart empty. Though their belly eats, their bowels are not filled, because even if they perceive in their mind the understanding of the sacred word, by forgetting and not keeping what they have heard, they do not store these things in the bowels of their heart. Hence it is that through another prophet the Lord rebukes certain people, saying: "Set your hearts upon your ways. You have sown much, and brought in little; you have eaten, and have not been satisfied; you have drunk, and have not been inebriated." He sows much in his heart but brings in little who learns many things about the heavenly commandments either by reading or even by hearing, but by working negligently produces little fruit. He eats and is not satisfied who, hearing the words of God, desires the profits or glory of the world. And rightly is he said not to be satisfied, because he chews one thing and hungers for another. He drinks and is not inebriated who inclines his ear to the voice of preaching but does not change his mind. For through the inebriation of those who drink, the senses are usually changed. Therefore, he who is devoted to knowing the word of God but desires to obtain the things of this world drinks and is not inebriated. For if he had been inebriated, he would without doubt have changed his mind, so that he would no longer seek earthly things, and would no longer love the vain and transitory things he had loved. For of the elect it is said through the Psalmist: "They shall be inebriated from the abundance of your house." Because they are so filled with the love of almighty God that with changed minds they seem to be strangers to themselves, fulfilling what is written: "He who wishes to come after me, let him deny himself." He denies himself who is changed for the better and begins to be what he was not, and ceases to be what he was.
Often, however, we see certain people at the voice of preaching, as if compelled by conversion, change their habit but not their mind, so that they take up religious garb but do not trample down their former vices: they are savagely driven by the goads of anger, they burn with the pain of malice to injure their neighbor, they grow proud before human eyes over certain goods they have displayed, they greedily seek the profits of the present world, and they place their confidence of holiness solely in the outward habit they have assumed. What else should be said to them except what the excellent teacher says to certain people who observe the externals of the law, saying: "For in Christ Jesus neither circumcision avails anything, nor uncircumcision, but a new creation"? For it is not a matter of great merit if something is done outwardly to us in the body, but what is done in the mind must be carefully weighed.
For to despise the present world, not to love transitory things, to lay the mind deeply in humility before God and neighbor, to preserve patience against insults inflicted, and, while guarding patience, to repel the pain of malice from the heart, to give one's own goods to the needy, in no way to covet what belongs to others, to love a friend in God, to love even enemies for God's sake, to grieve over a neighbor's affliction, not to exult over the death of one who is an enemy—this is the new creature, which the same teacher of the Gentiles seeks among other disciples with a watchful eye, saying: "If therefore there is any new creature in Christ, the old things have passed away; behold, all things are made new."
To seek the present world belongs indeed to the old man, to love transitory things from concupiscence, to raise the mind in pride, to have no patience, to think from the pain of malice about harming one's neighbor, not to give one's own goods to the needy, and to seek others' goods in order to multiply one's own, to love no one purely for God's sake, to return enmities for enmities, to rejoice at the affliction of one's neighbor. All these things belong to the old man, which indeed we draw from the root of corruption. But concerning the one who now overcomes these things and turns the mind to kindness according to the Lord's precepts, it is rightly said: Because the old things have passed away, behold all things are made new.
Then therefore new things come about in our minds when the vices of the old man pass away from us; and the vices of the old man pass away when the belly eats the precept of the sacred word and the inmost parts are filled to the marrow. For we have often seen certain people devote themselves with their whole mind to the study of holy reading, and, recognizing amid the Lord's words how greatly they had sinned, slaughter themselves in tears, be afflicted with continual grief, take delight in none of this world's prosperities, so that the present life became a burden to them and the very light became wearisome; scarcely admit common conversation, and relax their mind from the rigor of discipline with difficulty, for love of their Creator rejoicing only in mourning and silence. Their belly ate the sacred volume, and their inmost parts were filled, because the precepts of life which the understanding was able to grasp the memory did not lose, but the mind, gathered in God, preserved these by always mourning and recalling them.
And it often happens that such persons, through the gift of heavenly grace, also receive the word of doctrine, and from the food of truth which they themselves sweetly ruminate upon inwardly, they also sweetly feed their neighbors. From their mouth, indeed, preaching is sweet to their hearers insofar as their actions are not contrary to their preaching, because they draw from their own life what they bestow upon their neighbors through their tongue. Hence here too the prophet rightly adds: "And I ate it, and it became in my mouth sweet like honey."
The book which filled his inward parts became sweet in his mouth like honey, because those who have learned to truly love the Almighty Lord in the depths of their heart know how to speak sweetly about Him. Indeed, Sacred Scripture is sweet in the mouth of one whose inward life is filled with His commandments, because it is pleasant to speak for one upon whom it has been inwardly impressed for living. For speech has no sweetness when a reprobate life gnaws at the conscience within. Hence it is necessary that whoever speaks the word of God should first attend to how he lives, so that he may afterwards gather from his life what he should say and how he should say it. For in preaching, the conscience of holy love builds up more than the exercise of speech, because by loving heavenly things the preacher reads within himself how he may persuade others that earthly things ought to be despised. For he who weighs his life inwardly and builds up others outwardly by admonishing them through his example, as it were dips the pen of his tongue in his heart, in that he writes externally to his neighbors with the hand of his word. Hence the admirable preacher, when he said many things in exhorting his disciples, because he bore no contradiction within himself from his conscience, confidently added: "If there is any virtue, if there is any praise of discipline, think on these things; what you have both learned, and received, and heard, and seen in me, do these things, and the God of peace shall be with you." There follows: "And he said to me: Son of man, go to the house of Israel, and you shall speak my words to them."
In that the Lord says to the prophet, "You shall speak my words to them," what else does He do but place a bridle of restraint upon his mouth, lest he presume to speak outwardly what he has not first heard inwardly? For false prophets spoke their own words and not God's, of whom it is written: "Do not listen to the words of the prophets who prophesy to you and deceive you; they speak a vision of their own heart, not from the mouth of the Lord." And again: "I did not speak to them, and they themselves prophesied." From this it must also be gathered that whoever as an expositor in the explanation of sacred Scripture composes something by lying, perhaps to please his hearers, speaks his own words and not the Lord's—if indeed he lies from a desire to please or to seduce. For if one seeking the power in the Lord's words should understand them differently than he through whom they were uttered understood them, even if under another interpretation he seeks the building up of charity, the words he relates are the Lord's, because God speaks to us through all of sacred Scripture for this one purpose alone: that He may draw us to love of Him and of our neighbor. There follows: "For you are not sent to a people of deep speech and unknown tongue, to the house of Israel; nor to many peoples of deep speech and unknown tongue whose words you cannot understand. And if you were sent to them, they would listen to you. But the house of Israel will not listen to you, because they will not listen to me."
In the very beginning of the command by which the prophet is sent to preach, both the calling of the Gentiles and the rejection of the Israelites are clearly indicated. For when it is said: "You are not being sent to many peoples of deep speech and unknown tongue whose words you cannot understand," and immediately it is added: "And if you were sent to them, they would hear you," the obedience of the Gentiles is clearly declared, who would one day follow the voices of the preachers without delay. And when it is added: "But the house of Israel will not hear you, because they will not hear me," the hardness of Judea is indicated, which both understood the words of the preachers and refused to follow them. But the unknown tongue of the Gentiles caused no delay in obeying, although it was foreign to the speech of the law. And it is well said: "They will not hear you, because they will not hear me," according to what is written: "He who despises you, despises me." The reason why they do not hear is also added when it is said: "For the whole house of Israel is of hardened forehead and stubborn heart."
When the house of Israel is said to have a hardened forehead, what else is to be understood, what else is to be thought, except that frequent sin hardens the forehead of the heart in shamelessness, so that the more often it is committed, the less the mind of the one committing it feels ashamed of it? And therefore the sinner sometimes arrives at such great hardness of heart that he is no longer sensitive to correction, because he who has become hardened by the habit of sinning in no way feels the word of one correcting him, that is, the hand of one touching him, just as it is also said to Judea, who sinned more frequently: "You have acquired the forehead of a prostitute; you refused to blush." Or certainly a hardened forehead is one accustomed to the activities of this world, because just as there are some who prefer quiet to all the rewards and honors of the world, so there are some who, in order to appear to be something in this world, sweat at earthly labors, persist in lawsuits, and involve themselves in quarrels. And although they feel their body failing amid their labors, yet conquered by love of earthly things, they are delightfully wearied. To them it is said through the prophet: "Ephraim is a heifer trained to love threshing." For a heifer accustomed to threshing on the threshing floor, even if released from labor, returns of its own accord. So for certain perverse minds nothing is more laborious than if they are commanded not to labor in the activities of this world. For often certain people, driven away from earthly activity, plead to return, ask to be burdened, and think they have incurred a grave danger in rest. Therefore those have a hardened forehead who not only do not flee labors, but are not even ashamed to appear importunate in seeking labors that are denied them. There follows: "Behold, I have made your face stronger than their faces, and your forehead harder than their foreheads."
Just as shame is praiseworthy in evil, so it is blameworthy in good. For to be ashamed of evil is wisdom; but to be ashamed of good is foolishness. Hence it is written: There is a shame that brings sin, and there is a shame that brings glory. For he who is ashamed by repenting of the evils he has done arrives at the freedom of life. But he who is ashamed to do good falls from the state of righteousness and tends toward damnation, as it is said by the Redeemer: Whoever is ashamed of me and my words, the Son of Man will be ashamed of him when he comes in his majesty. And there are some who already conceive good things in their mind, but do not yet openly contradict evils. These indeed, because they are good in mind but have no authority in speech, are not suited for the defense of truth. For he ought to be a defender of truth who neither fears nor is ashamed to speak what he rightly perceives. Hence now it is promised to the prophet as a great gift: Behold, I have made your face stronger than their faces, and your forehead harder than their foreheads. But what is a sinner except one who is wounded? And what is a preacher except a physician? If therefore the sinner who lies in his wound is not ashamed, why should the physician be ashamed who provides healing through medicines? Often indeed it happens that a preacher is listened to reverently; but sometimes he is so despised by the perverse as if he were speaking nothing useful to them. Hence it is rightly said now: I have made your face like adamant and like flint.
Both diamond and flint are hard; but one of them is precious, the other worthless. The diamond is taken for adornment, the flint is trodden underfoot by travelers. And it often happens that when we observe those who receive our correction too humbly, we are ashamed to say certain things to them. But sometimes it happens that when we see those who disregard and hold in contempt our rebuke, we are afraid to bring them the word of preaching. But if we think rightly, we take up the authority of exhortation or rebuke both toward those by whom we observe ourselves to be honored, and toward those by whom we see ourselves to be despised, so that we ought neither to blush at the humility of the former, nor to fear the pride of the latter. Let it therefore be said: I have made your face like diamond, that is, if you are honored by your hearers; I have made your face like flint, if you are trampled upon and despised by your hearers, so that neither through honor conferred may the tongue be restrained by shame, nor through contempt may it be silent from weakness. There follows: Fear them not, neither be afraid at their face, for they are a rebellious house.
This has already been said above. But it should be noted how harsh a house is held to be, whose harshness is repeated so frequently. Therefore the sinner must be rebuked and never feared, because it is a provoking house. For a man ought to have been feared if he himself had feared the Author of all things as a man should. For he who did not have the sense of reason for fearing God is to be feared in nothing, inasmuch as he is not what he ought to have been. There follows: And he said to me: Son of man, receive in your heart all my words that I speak to you, and hear with your ears; and go, enter in to the captivity of the children of your people.
We must carefully observe that by the voice of the Lord it is said to the Prophet that he should first hear His words, and afterward speak. For we hear the words of God if we do them. And then we rightly speak them to our neighbors when we ourselves have first done them. This Mark the Evangelist confirms well when he narrates a miracle performed by the Lord, saying: "They bring to Him one deaf and mute, and they besought Him to lay His hand upon him." He indicates the order of the healing, adding: "He put His fingers into his ears, and spitting, He touched his tongue, and looking up to heaven, He sighed and said to him: Ephphetha, that is, be opened. And immediately his ears were opened, and the bond of his tongue was loosed, and he spoke rightly." For what does it mean that God, the Creator of all things, when He wished to heal the deaf and mute man, put His fingers into his ears and, spitting, touched his tongue? What is designated by the fingers of the Redeemer except the gifts of the Holy Spirit? Hence, when in another place He had cast out a demon, He said: "If I cast out demons by the finger of God, then the kingdom of God has surely come upon you." Concerning which matter He is described by another Evangelist as having said: "If I cast out demons by the Spirit of God, then the kingdom of God has come upon you." From both these passages it is gathered that the finger of God is called the Spirit. Therefore to put fingers into the ears is to open the mind of the deaf person to obedience through the gifts of the Holy Spirit. But what does it mean that spitting He touched his tongue? The saliva received from the mouth of the Redeemer is for us wisdom in divine eloquence. For saliva flows down from the head into the mouth. Therefore when our tongue is touched by that wisdom which He Himself is, it is immediately formed for words of preaching. He looked up to heaven and sighed—not because He Himself had need of sighing, He who gave what He asked for, but He taught us to sigh to Him who presides over heaven, so that both our ears ought to be opened through the gifts of the Holy Spirit, and our tongue ought to be loosed through the saliva of the mouth, that is, through knowledge of divine speech, for words of preaching. To whom immediately "Ephphetha," that is, "be opened," is said; and immediately his ears were opened, and the bond of his tongue was loosed. In this matter it should be noted that "be opened" was said because of the closed ears. But for one whose ears of the heart have been opened to obedience, without doubt the bond of his tongue is also subsequently loosed, so that he may speak to others about the good things to be done which he himself has done. And here it is well added: "And he spoke rightly." For he speaks rightly who has first done by obeying what he advises by speaking should be done.
But as for the fact that the prophet is sent to admonish the people concerning their transmigration, not only should that transmigration be understood which was of that people in body, but also that which had occurred in mind. For they had come from Jerusalem to Babylon. And what is Jerusalem called but "vision of peace," what is Babylon called but "confusion"? But whoever falls from right works into perverse deeds, since he slips from good zeal into vices, comes as it were from Jerusalem to the city of Babylon. For he has abandoned the height of good contemplation and lies in the transmigration of confusion. This often tends to happen to those who, when they do good things, glory in their own virtue in these matters. Hence the Psalmist, lest he should migrate as a captive from the vision of peace, that is, from good deeds, to Babylon, supplicating the Lord, says: "My helper, I shall not migrate." For if he had trusted in himself, he would have migrated by falling from works of righteousness.
But neither should those who have fallen from a state of righteousness into wicked action be despaired of, because behold, the prophet is sent to the captivity of Babylon. And through another prophet the Lord says: And you shall come even to Babylon, and there you shall be delivered. For often someone, after falling into the confusion of vices, blushing at the evils he has committed, returns to repentance and raises himself from his falls by living well. What then is this except that he came even to Babylon and was delivered there? He who, after committing perverse acts with a confused mind, blushing at those very evils he did, raises himself against himself and by working good returns to a state of righteousness. Therefore he was delivered in Babylon, who through divine grace is shown to have been saved even from confusion. The prophet therefore speaks to the captivity when he rebukes those who have fallen by migrating from a state of righteousness to the vices of error. There follows: And you shall speak to them, and you shall say: Thus says the Lord God: if perhaps they may hear and be still.
That the difficulty of hearing is repeated so many times in the divine words, so that it is said, "If perhaps they will hear," what else is designated but the hardness of the exiled people? In these words there is great consolation for us, because if almighty God, sending a prophet, declares that His words are heard with difficulty by a perverse people, why should we wretches be saddened when we are often despised by our brothers in our admonition? For frequently we address those who transgress, often we rebuke them, frequently we deal with them with gentle words, and yet if one hears, another disdains to hear; one partially receives the word of exhortation, and partially refuses to accept it; so that we seem to see daily fulfilled what the Lord narrates through another prophet about what He did in anger, when He says: "I rained upon one city, and upon another I did not rain. One part was rained upon, and the part that was not rained upon dried up." For when one mind receives the words of holy exhortation while another refuses to receive them, the Lord rains upon one city and does not rain upon another. But when even the same neighbor who hears corrects himself from some vices and disdains to amend himself from others, one and the same city is both partly rained upon and partly remains dry, in which it repels from itself the rain of preaching. For there are some who do not hear the words of exhortation at all; these completely refuse to receive the rain. And there are some who hear but nevertheless do not follow it from the depths of their heart, because they cut off some vices in themselves but persist gravely in others. For often we see some who through the word of preaching repel from themselves the heat of avarice, and not only no longer seize what belongs to others but also distribute their own possessions to the needy; yet they do not tame the stings of anger, nor preserve the restraints of patience through tranquility of mind. And often others, at the word of exhortation, now overcome in themselves the uncleanness of the flesh, guard the body in chastity, yet still do not incline their spirit toward their neighbors as they ought, but through the rigidity of pride they exalt themselves in their thoughts. In these, one part has been rained upon because it has borne fruit, and the part that was not rained upon has dried up, because not fully receiving the word of exhortation, it has remained barren of good work. There follows: "And the spirit lifted me up, and I heard behind me the voice of a great commotion: Blessed be the glory of the Lord from His place."
What is this, that after the prophet is sent to the captivity of the sons of the people, he hears behind him a voice of great commotion, saying: Blessed be the glory of the Lord from his place? For he had been turned toward the sinners of Babylon, and he was hearing the voice of the glory of the Lord from his place behind his back. For the place of God is Jerusalem, that is, the vision of peace, because indeed those hearts see the things that are of God which do not descend to the captivity of Babylon, that is, to the vices of confusion. For God dwells there where true peace is sought, where the glory of interior contemplation is loved. For those who flow down to perversity disdain to be the place of God. Therefore the place of the glory of God is either every holy soul, or each angelic spirit remaining in the heavens. And the glory of the Lord is blessed from his place, when eternal praise is sung to the author of all things either by elect men or by holy angels. Therefore in this, that the just think about converting sinners, because by considering their vices they direct their eye to carnal acts, they look toward Babylon, as it were. Yet because of the condition of their righteousness, since they never cease to consider the good things of the saints in praise of God, although they direct their thought elsewhere, they hear, as it were, behind them the voice of the glory of the Lord from Jerusalem, that is, from his place.
But why do we linger on these matters, we who are able, by the Lord's bounty, to understand these words of the prophet through another and more subtle sense, and to speak more clearly? For he says: "And the spirit took me up." The spirit takes up a preacher when it renders his mind, elevated in love of almighty God, now estranged from earthly desires, so that nothing pleases him to do except those things by which he may gather spiritual gains and carry the fruit of his daily work to the heavenly kingdoms. Hence it is also commanded to us preachers: "Labor not for the food that perishes, but for that which endures unto eternal life."
And it is well added: "And I heard behind me the voice of a great commotion." The prophet, filled with the Holy Spirit, narrates as past events what he foresees will happen, because in predestination those things are already done which still follow in their accomplishment. Hence also in the old translation it is said through Isaiah: "Who has done the things that are to come." What is it therefore that the prophet heard behind him the voice of a great commotion, except that after the word of preaching, which is directed to the hearts of sinners, the lamentations of the penitent follow?
The perverse, indeed, while they do wicked things and do not hear right things from the righteous, do not know how grave are the things they commit, and from their very ignorance they are secure in their stupor; and lying in their faults, they rest as if softly, just as it is said of a certain sinful and secure people: "He has settled on his dregs," because he lay secure in his sins.
When the perverse begin to hear the word of preaching—what the eternal punishments are, what the terror of judgment is, how subtle the examination of each and every sin—immediately they tremble, they are filled with groans, and they are distressed by sighs they cannot contain, and, shaken by great fear, they break forth into mourning and weeping. Therefore the voice of great commotion follows the prophet; because after the word of preaching, the mourning of the converted and penitent is heard. For those who previously lay quiet in their wound, afterward touched by the hand of medicine, return to health with pain. Concerning this commotion of the penitent it is said through another prophet: His feet stood still, and the earth was moved, because when the footsteps of truth are fixed in the mind of the hearers, the mind itself, disturbed in the consideration of itself, is moved. Hence the Psalmist prays for sinners, saying: You who sit upon the cherubim, let the earth be moved. Hence, praying for the afflicted and penitent, he says: You have moved the earth and troubled it; heal its fractures, for it has been shaken. For the earth moved and troubled is the sinner anxious from the knowledge of his guilt and brought to the lamentations of penance. For to the sinning man it was said: You are earth, and into earth you shall go. Let him therefore pray that the brokenness of the earth may be healed, because it has been moved, so that the sinner who is afflicted on account of his faults may be consoled by the joy of heavenly mercy. This therefore is the voice of great commotion, when each one, judging his own deeds, is disturbed in the affliction of penance.
But let us hear what the voice itself says: "Blessed be the glory of the Lord from His place." For the hearts of sinners had been the place of the malignant spirit; but when, angry with themselves, they return to life through repentance, they become a place for the glory of the Lord. For now they rise up against themselves, now they pursue with tears of repentance the evils they have committed. Therefore the blessing of glory in praise of the Lord is heard from the very place where previously the injury to the Creator resounded through love of the present age. And the hearts of the penitent, which formerly, set in sins, had been a foreign place, now become the Lord's own place. Moreover, those who are converted from their sins to the Lord not only wash away with tears the perverse things they have done, but also advance to lofty heights through wonderful works, so that they become holy living creatures of almighty God, so that they fly up to the heights with signs and powers, so that they utterly forsake the earth, and having received gifts, suspend themselves toward heavenly things through desire. Concerning these it is added further: "And the sound of the wings of the living creatures striking one against another."
The prophet hears behind him the sound of a great commotion, because, as has been said, the word of those preaching is followed by the lamentation of the penitent. He hears behind him the sound of the wings of the living creatures, because from that very lamentation of the penitent arise the virtues of the saints, so that they advance all the more in holy action, the more they remember having acted wickedly before their knowledge of life. But there is great uncertainty in these words, because it is not clearly stated by the prophet whether each living creature strikes its wings against itself, or whether these same holy living creatures beat one another in turn with their wings, so that the wing of one touches another, and the wing of another touches this living creature.
But because often in sacred Scripture something is said obscurely so that, by God's wonderful dispensation, it may be explained in many ways, we ought by the Lord's gift to explain both meanings to your charity. We have already often said that the wings of the living creatures are the virtues of the saints. How then does each living creature, spreading its wings, strike one wing against another, unless it is openly given to understand that, if we become holy living creatures, virtue in us stirs up virtue, while one strikes against another toward perfection? For behold, someone already has knowledge of the word of God; he learns to have also bowels of mercy. For through knowledge of the word of God he learns: "Give alms, and behold, all things are clean to you." And when he has begun to be merciful in almsgiving, he reads the words of holy authority; and whatever is said in them about mercy, he understands more deeply through experience. For there it is written: "I was a father to the poor." Perhaps before he read this and passed it by. But when mercy has begun in his heart to imitate nature, he reads and recognizes what it means to be a father to the poor, because returning inward, he understands in himself what he hears outwardly. For it is one thing to give alms from precept, and another from charity. To do good from precept belongs to beginners; but to do good from charity belongs to the perfect, who not only act because it is commanded, but also love what they do in fulfilling the command. Hence it is that it is said with great virtue through the Psalmist: "See that I have loved your commandments, O Lord; in your mercy give me life." For to fulfill God's commandments for the sake of the command belongs to one who serves and obeys, but to fulfill them lovingly belongs to one who obeys and loves. Therefore, because mercy is learned through knowledge of charity, and knowledge is multiplied through the charity of mercy in a contrite heart, wing strikes wing in us, because virtue stirs up virtue. So one who guards the good of chastity in his body is kindled with zeal against the lustful, that they may be cleansed from the stains of impurity. And often when he finds some in their falls, he subdues, afflicts, and restrains them to the purity of chastity. If perhaps his mind has been tempted by the impurity of lust, from that very zeal by which he corrected others he convicts himself, and is ashamed to think impure things which he recalls having corrected in others. In this, therefore, wing strikes wing, while virtue strikes virtue and guards against impurity.
But if, as we have said, the living creatures in turn strike one another with their wings, and the wing of each strikes against the wing of another, the meaning of this description also lies open, with the Lord's help. What does it mean, then, that these winged creatures in turn strike their wings one against another, except that all the saints mutually touch one another with their virtues, and rouse each other to advancement through the consideration of another's virtue? For all things are not given to one person, lest being lifted up in pride he should fall, but to this one is given what is not given to you, and to you is given what is denied to him, so that while the former considers the good that you have and he does not have, he may set you before himself in his thought; and again, while you observe that he possesses what you yourself do not have, you may place yourself after him in your thought, and so it comes about as it is written: "Considering one another as superiors." For to speak briefly of a few things out of many: to this one is granted the virtue of marvelous abstinence, and yet he does not have the word of knowledge. To that one, however, is given the word of knowledge; and yet he strives to attain the virtue of perfect abstinence, and cannot. To this one is granted freedom of speech, so that, providing the consolation of protection to all who are oppressed, he may speak freely in defense of justice; but yet, still possessing many things in this world, he wishes to leave all, and cannot. To that one, indeed, it has already been given to leave all earthly things, so that he desires to have nothing in this world; but yet he does not presume to exercise authority of speech against any who are sinning. And he who therefore ought to speak more freely, because he no longer has anything by which he might be held to the world, refuses to speak freely against others, lest he lose that very tranquility of his life. To this one the virtue of prophecy has been given; he already foresees many things that are to come; but yet, seeing and compassionating the sickness of his neighbor in the present, he is unable to cure it. To that one the grace of healing has been given, and by his prayers he drives away from a neighbor's body the affliction that is present; but yet he does not know what will follow him a little later. By a wondrous dispensation, therefore, almighty God so distributes His gifts among His elect that He gives to one what He denies to another, and grants more to one what He grants less to another, so that while either this one observes that the other has what he himself does not have, or that one considers that this one has received more what he thinks is less present to himself, all may admire the gifts of God in one another, that is, in turn; and from this very admiration one may be humbled before another, and may think that he whom he sees to have what he does not have has been placed before him by divine judgment. Therefore, the living creatures in turn strike one another with their wings when holy minds touch each other with alternating virtues, and by touching rouse one another, and once roused, fly toward advancement.
Let us see how Paul was touched by the wings of the apostles and stirred to repentance. Considering the evils of his past persecution and the innocent life of the apostles, he said: "For I am the least of the apostles, who am not worthy to be called an apostle, because I persecuted the Church of God." He considered indeed the innocence of the apostles, and because of his preceding wickedness, all the care he showed in the Church became worthless in his eyes; and he did not consider how many he surpassed by the understanding he had received, because, weighing their innocence, he grieved that he had once been a persecutor. But let us see if any of the apostles marvels at the understanding given to Paul. We must first consult the chief of the apostles himself, who, admonishing his disciples, says: "As also our most beloved brother Paul, according to the wisdom given to him, has written to you; as in all his epistles, speaking in them of these things, in which there are certain things hard to understand, which the unlearned and unstable distort." Therefore Paul marvels at the innocence in all the apostles, and the chief of the apostles marvels at the wisdom in Paul. They therefore touch each other with their wings, mutually stirring one another to progress by that whereby they fly.
Therefore, Almighty God works in the hearts of men what He does in the regions of the earth. For He could have bestowed all fruits upon any single region; but if any one region did not need the fruits of another region, it would have had no communion with the other. Hence it happens that He grants to one an abundance of wine, to another an abundance of oil; He makes one abound in a multitude of flocks, another in a richness of crops, so that when one brings what the other does not have, and the other returns what the first did not bring, through the communion of grace the divided lands may be joined together as one. Therefore, just as the regions of the earth, so are the minds of the saints, who, while they mutually share with one another what they have received, as it were bestow their fruits as regions upon regions, so that all may be joined together in one charity.
But amid these things it must be known that just as all the elect always observe in others what they have received better from God than themselves, so that they may prefer them to themselves in thought and lay themselves beneath them in humility, so the mind of the reprobate never considers what good another has more than itself, but what good itself has more than another. For they do not weigh what good things of the spirit another has received that they themselves lack, but what good things they have and what evils are present in another. And while almighty God distributes virtues to individuals for this purpose, that He may humble one to another in thought, the reprobate drag down the good they have received to this end, that they may be destroyed by it through pride, since they always consider the good things that they have and others do not have, and never take care to weigh how many good things others have that they themselves do not have. Therefore what divine mercy arranges for the increase of humility, reprobate minds turn to the increase of pride; and from the diversity of gifts they fall away from good, whence they ought to have grown in the good of humility.
Therefore, for this reason, dearest brothers, it is necessary that you should always look upon what you have less of in yourselves, but in your neighbors look upon what they have received more than you, so that while you look upon them as above yourselves because of the good which they have and you do not have, you too may grow through humility to obtain this as well. For if you weigh the good things received in them, and they consider in you the gifts which you have, you touch one another with wings in turn, so that being stirred up you may always fly toward heavenly things. There follows: "And the sound of the wheels following the living creatures, and the sound of a great commotion."
We said above that the Testaments are signified by the wheels of sacred Scripture. The voice of the wheels, therefore, is the word of the Testaments. Thus after the voice of the wings of the living creatures, the voice of the wheels is also heard, because when the preaching of the preachers is received, while the virtues of the saints fly upward to accomplish higher things and mutually urge one another toward advancement, the state of the holy Church is raised up, so that throughout the whole world the pages of the sacred Testaments may be read. For everywhere now the holy Gospel resounds, everywhere the words of the apostles, everywhere the law and the prophets. Therefore the voice of the wheels follows after the voice of the wings, because after the miracles of the saints, the words of sacred Scripture are freely and openly heard within the holy Church. The wheels follow the living creatures, because, as was said above, after the life of the saints came into honor, the words of the Testaments also appeared venerable to men.
Or certainly the living creatures follow, because in the life of the holy Fathers we recognize what we ought to understand in the volume of sacred Scripture. For their action opens to us what the page of the Testaments says in its proclamations. But we must ask why, after it was said above, "I heard behind me the voice of a great commotion," after the voice of the wings and wheels there is added: "And the voice of a great commotion." If this is carefully examined, it can be found that it is not repeated idly.
For indeed there are two great commotions by which our hearts are stirred. One commotion is from fear, the other from love; one arises from the grief of the penitent, the other from the fervor of those who love. After the word of preaching, therefore, the first commotion occurs when we bewail the evils we have done; but after the sound of the wings and wheels, there is a second commotion, when with great weeping we seek the heavenly goods that we hear about. For behold, because within holy Church we learn examples of virtues from many Fathers, we hear as it were the sound of wings daily; because sacred utterances resound everywhere, we are aroused as if by the voices of wheels. And because through these same sacred utterances we are kindled to love of our Creator, burning with the fires of great fervor, we lament that we are still far from the face of almighty God. After the first sound of great commotion, therefore, at the end there also comes a sound of great commotion, because we who by knowing God began to bewail our sins, now loving him whom we have known, do not cease to desire him with weeping. After the sound of the wheels, therefore, follows the sound of great commotion, because when the Testaments of God have begun to sound in the ear of the heart, the spirit of those who hear, pierced with compunction from love, is moved to lamentation. For this is why the words of sacred Scripture become savory in the heart of readers; this is why they are often read by those who love them in silence, as it were secretly and quietly. Whence it is also said through another prophet: "You have cut off in alienation the heads of the mighty; nations shall be moved in it; they shall open their mouths like a poor man eating in secret." For almighty God has cut off the heads of the mighty in alienation, because he repelled the pride of the Jews by alienating them from himself. In which alienation the nations were moved, because while the Jews fell from the faith, the hearts of the Gentiles ran to the knowledge of faith. These nations indeed open the mouth of the heart in the nourishment of sacred reading, and eat in secret like a poor man, because with haste and silence they take in the words of life as they read.
But it should be known that the more hearers advance in charity and understanding, the greater grace of the Spirit is given to the holy preachers. Hence, when the prophet had first said: "The spirit took me up, and I heard behind me the voice of a great commotion," after the voice of the great commotion of wings and wheels, and again of a great commotion, he immediately adds: "The spirit also lifted me up and took me."
Why does he who had said he was already taken up by the spirit narrate that he was again elevated and taken up? But the mind of preachers advances to higher things when through them the senses of their hearers are moved to desire for almighty God. These holy preachers advance for this reason: that through their ministry the gifts of grace may be multiplied in holy Church, as it is written of this same holy Church: "Making its channels drunk, multiply its generations; in its drops it shall rejoice when it springs forth." For the channels of the Church are the holy preachers, who water the earth of our heart. But when the channels are made drunk, the generations of the Church are multiplied, because when preachers receive a more abundant grace of the spirit, the number of the faithful increases. Holy Church rejoices in its drops. For in a drop, water falls from the roof to the earth, which had fallen from heaven onto the roof. Now the roof of the Church is the holy preachers, who protect us by interceding and fortifying us with admonitions. But because their heart is divinely poured upon in preaching, water comes, as it were, from heaven onto the roof. Because we are watered by their words, water flows down, as it were, from the roof to the earth. Therefore holy Church, when it springs forth, rejoices in its drops, because when it is born in faith and good works, it considers the gifts it has received and exults in the words of preachers. Therefore, because grace is also multiplied for their preachers when hearers rise to better things, the prophet says: "The spirit also elevated me and took me up." For the preacher is elevated and taken up more and more from the very source by which the hearer is changed to a better life.
But we must ask, since the spirit does not elevate the mind unless it has taken hold of it, why did it first elevate and afterward is said to have taken hold? But in this place "taken hold" means "held firmly." For there are some whom it elevates but does not take hold of, whose understanding indeed flashes forth to spiritual things, yet whose life, remaining in carnal deeds, does not accord with their understanding. For Balaam was elevated by the spirit of prophecy, but was not taken hold of, because he was able to foresee truly things far in the future, and yet was unwilling to separate his mind from earthly desires. But because the holy prophet was elevated in knowledge and likewise taken hold of in his life, let us now hear in what manner he proceeds to preach: "And I went away bitter in the indignation of my spirit."
Ponder, dearest brothers, for whom the gifts of the Holy Spirit had increased, why he departed embittered? Does every heart which the same Spirit takes up become embittered in the indignation of his spirit? Hence it must be known that for one to whom the present life is still sweet, even if he seems to speak the word of God, he is not an elevated and taken-up preacher. For the mind which the Holy Spirit fills, He moves into bitterness toward temporal things through delight in eternal things. For it is sweet to be among human affairs, but only for one who has not yet tasted any joys from heavenly things, because the less one understands eternal things, the more pleasantly one rests in temporal things. But if anyone has already tasted with the mouth of the heart what that sweetness of heavenly rewards is, what those hymn-singing choirs of angels are, what the incomprehensible vision of the Holy Trinity is, for this one the sweeter that becomes which he sees within, the more everything he endures outwardly turns to bitterness. He quarrels with himself about those things which he recalls having done wrongly, and he becomes displeasing to himself, when He who created all things has already begun to please him. He rebukes himself for his thoughts, pursues himself for his words, and punishes himself by weeping for his deeds. He yearns for things above, and now tramples all earthly things through contempt of mind. And as long as he does not yet have by direct sight what he desires, he finds weeping sweet, and afflicting himself with continual lamentations. And because he does not yet see himself to be in the homeland for which he was created, in the exile of this life nothing else pleases him more than his own bitterness. For he disdains to be subject to temporal things, and ardently sighs for eternal things. Hence it is also rightly said through Solomon: "Because in much wisdom there is much indignation, and whoever adds knowledge adds sorrow." For knowing heavenly things, we disdain to subject our mind to earthly things. And when we begin to understand more about those things we have done wrongly, we become angry at ourselves, and in much wisdom there is much indignation, because the more we advance in knowledge, the more we are indignant at ourselves for perverse deeds. And sorrow increases with knowledge, because the more we know eternal things, the more we grieve that we are in the misery of this exile. Or as it is said in another translation: "And whoever adds knowledge adds labor." For to the degree that we begin to know what heavenly joys are, to that degree we labor by weeping so that we may escape the snares of our errors. In much wisdom, therefore, there is much indignation, because if we now have wisdom of eternal things, we disdain to desire temporal things. If we now have wisdom of eternal things, we despise ourselves for having done what could separate us from the love of eternity. Conscience rebukes itself, accuses what it has done, condemns through penitence what it accuses; strife arises in the soul, giving birth to peace with God.
So Ahab, that wicked king, when rebuked by the prophet and hearing the divine sentence against himself, was terrified and weighed down with great grief, so that the Lord said to his prophet: "Have you not seen how Ahab has humbled himself before me? Because therefore he has humbled himself for my sake, I will not bring evil in his days." In these words of the Lord we must consider how pleasing to him is the grief of bitterness in his elect who fear to lose the Lord, if repentance so pleased him even in a reprobate who feared to lose the present world? Or how pleasing to him is voluntary affliction for sins in those who please him, if this pleased him even temporarily in one who displeased him? But we must know that no one can do these things from the whole heart out of love for the almighty Lord except one whose soul the Holy Spirit has taken hold of. For when is a man able by his own strength to despise earthly things, to love heavenly things, to seek peace with God, to engage in strife with himself, to reprove himself in thought, and to punish himself with groans? No one can do these things except one whom divine grace has strengthened. Hence it is also added: "For the hand of the Lord was with me, strengthening me."
We cannot perfectly rise to good things unless the Spirit both lifts us up by going before and strengthens us by following after. But we must ask, since it was written above concerning the scroll that he had received: "And it became in my mouth sweet like honey," for what reason is it said afterwards: "I went away bitter in the indignation of my spirit"? For it is indeed very strange if sweetness and bitterness should come together. But according to the sense given above, we must understand that when the word of God has begun to be sweet in the mouth of someone's heart, without doubt his soul becomes bitter against himself. For the more subtly he learns in it how he ought to reproach himself, the more harshly he chastises himself through the bitterness of repentance, since he displeases himself all the more, the more he sees in the sacred volume about almighty God that he should love. But because man cannot advance to these things by his own strength, it is rightly now said: "The hand of the Lord was with me, strengthening me." For the hand of the Lord in sacred Scripture is sometimes also called the only-begotten Son, because all things were made through him. And concerning his ascension the almighty Father speaks through Moses, saying: "I will raise my hand to heaven." This hand, which strengthens the hearts of his elect, said to the disciples: "Without me you can do nothing." In everything therefore that we think, in everything that we do, we must always pray that we may think by his inspiration and act by his help, who lives and reigns with the Father in the unity of the Holy Spirit, God forever and ever. Amen.

HOMILY XI.

Among the other miracles of prophecy, the books of the prophets also have this wonder: that just as in them things are explained by words, so sometimes words are explained by things, so that not only their sayings but also their deeds are prophecy. Hence it is now said: "I came to the captivity, to the heap of new fruits, to those who dwelt by the river Chobar." When the occasion required that he should have indicated that he was coming to the captivity, what necessity of speaking was there to express the place also through fruits, saying "to the heap of new fruits," unless it is that often causes are signified through things and places? For many years of captivity had already passed while Ezekiel was prophesying, and of those who had been led into captivity, many had already died in the death of the flesh, to whose children the prophet was coming to speak. Hence it is also said to him above: "Son of man, I am sending you to the children of Israel, to apostate nations who have departed from me. Their fathers transgressed my covenant until this day, and the children are of stiff neck and indomitable heart, to whom I am sending you." Because many of these were going to believe and through obedience were going to arrive at the fertility of good work, they are called a heap of fruits. For that good souls are called the fruits of God, another prophet testifies, saying: "Israel is holy to the Lord, the firstfruits of his fruits." For the Gentiles converted to the faith also became the fruits of the Lord afterward. But because Israel first believed in the Lord, this prophet rightly called him the firstfruits of his fruits. Therefore, because the prophet was sent not to the earlier people but brought words to the children of that same people, he came to a heap of new fruits. But what is designated by the river Chobar, we have already said above; we do not repeat these things now, lest by repeating we generate tedium. There follows: "And I sat where they were sitting, and I remained there seven days mourning in their midst."
It should be noted with what great compassion the holy prophet joins himself to the captive people, and by sitting and grieving unites himself to their sorrows, because the root of the word is the power of the work. And that speech is willingly received by the hearer which is brought forth by the preacher with compassion of soul. Thus when iron is joined with iron, it is first liquefied, so that afterwards it may be held fast by itself in turn. For if it does not first become soft, it cannot afterwards hold firmly. Thus the prophet sat with the captive people, and stood grieving in their midst, so that while through the grace of charity he rendered himself softer to them by condescending, he might immediately hold them through the strength of the word. But if the Israelite people, who are called the house of exasperation, because they did not recognize their faults even amid scourges, did not depress their spirit with any grief, the prophet took care to sit grieving among those who were rejoicing, so that by being silent he might show what he had come to teach by speaking. And before he spoke words, in this that he was silent in grief he took on the form of words. There follows: And when seven days had passed, the word of the Lord came to me, saying.
In that he sat mourning for seven days, and after the seventh day received the words of the Lord's command that he ought to speak, he clearly indicates that during those same days he had been silent while mourning. Now he had been sent to preach, and yet sitting for seven days he was silent. What is it that the holy prophet suggests to us in this silence of his, except that he truly knows how to speak who has first learned how to be silent well? For the discipline of silence is, as it were, a kind of nourishment for speech. And rightly does he receive the gift of speaking through increasing grace, who first keeps silent in an orderly manner through humility. Hence it is said through Solomon: "A time to be silent, and a time to speak." For he did not say, "A time to speak, and a time to be silent," but he puts the time for silence first, and afterwards adds that for speaking, because we ought to learn to speak not by speaking but by being silent. If therefore the holy prophet who had been sent to speak was first silent for a long time, so that afterwards he might speak rightly, we must consider how great a fault it is for him not to be silent whom no necessity compels to speak. There follows: "Son of man, I have made you a watchman for the house of Israel."
It should be noted that He whom the Lord sends to preach, He declares to be a watchman. For he to whom the care of others is committed is called a watchman, so that he may sit in the height of the mind and draw the meaning of his name from the power of his action. For he is not a watchman who is in the lowest place. Indeed, a watchman always stands in a high place, so that he may see from afar whatever is to come. And whoever is appointed as a watchman of the people ought to stand on high through his life, so that he may be able to benefit them through his foresight. Hence another prophet admonishes the watchman, saying: "Get up onto a high mountain, you who bring good tidings to Zion." So that evidently he who has undertaken the office of preaching may ascend to the height of good action; may pass over to lofty things and transcend the works of those who have been committed to him; so that he may see the life of his subjects all the more keenly, inasmuch as he does not subject his mind to the earthly things which he looks down upon.
Oh how harsh to me are these words that I speak, because in speaking I strike myself, whose tongue neither maintains preaching as is worthy, nor does my life follow my tongue to the extent that it is able to maintain it. I am often entangled in idle words, and I cease from exhortation and the edification of my neighbors, being sluggish and negligent. I have become mute and verbose in the sight of God—mute in necessary things, verbose in idle ones. But behold, the word of God concerning the life of a watchman compels me to speak. I cannot be silent, and yet I fear to strike myself by speaking. I will speak, I will speak, so that the sword of God's word may pass even through me to pierce the heart of my neighbor. I will speak, I will speak, so that the word of God may sound against me even through me. I do not deny that I am guilty; I see my sluggishness and negligence. Perhaps before the merciful Judge the very recognition of fault will be an obtaining of pardon.
And indeed while I was stationed in a monastery, I was able both to restrain my tongue from idle words and to keep my mind almost continuously fixed on the intention of prayer. But after I placed the shoulder of my heart beneath the pastoral burden, my mind cannot collect itself upon itself regularly, because it is divided among many things. For I am compelled now to examine the affairs of churches, now of monasteries, often to weigh the lives and deeds of individuals; now to bear certain business matters of citizens, now to groan over the attacking swords of barbarians, and to fear wolves lying in wait for the flock entrusted to me; now to take care of material concerns, lest resources fail those very ones who are held by the rule of discipline, now to endure certain plunderers with equanimity, now to oppose them while striving to preserve charity. Therefore, when my mind is led torn and mangled to think upon so many and such great matters, when does it return to itself, so that it might gather itself wholly for preaching and not withdraw from the ministry of speaking the word? Moreover, because by the necessity of my position I am often joined with secular men, sometimes I relax the discipline of my tongue. For if I keep myself in the constant rigor of my strictness, I know that I am avoided by the weaker ones, and I never draw them to what I desire. Hence it happens that often I patiently hear even their idle talk. But because I myself am also weak, being drawn along a little in idle conversations, I now begin to speak willingly those things which I had begun to hear unwillingly; and where it was wearisome to fall, it becomes pleasant to lie there. Who then or what manner of watchman am I, who do not stand on the mountain of action, but still lie in the valley of weakness? Yet the creator and redeemer of the human race is powerful to grant to unworthy me both the height of life and the efficacy of speech, for whose love I do not spare even myself in speaking his word.
The life of a watchman, therefore, must always be both lofty and circumspect. Lest he succumb to the love of earthly things, let it be lofty; lest he be struck by the darts of the hidden enemy, let it be circumspect on every side. Nor is it sufficient for a watchman to live loftily, unless he also continually draws his hearers to lofty things by speaking, and kindles their minds by speaking to the love of the heavenly homeland. But he does these things rightly when his tongue blazes forth from his life. For a lamp that does not burn in itself does not ignite the thing beneath which it is placed. Hence Truth says of John: He was a burning and shining lamp. Burning, that is, through heavenly desire, shining through the word. Therefore, that the truth of preaching may be preserved, the loftiness of living must necessarily be maintained. Hence it is also rightly said in the voice of the Bridegroom of holy Church in the Song of Songs: Your nose is like a tower of Lebanon. What kind of praise is it, my brothers, that the bride's nose should be compared to a tower? But since we always distinguish pleasant and foul odors through the nose, what is designated by the nose except the discernment of watchmen? This nose is said to be both like a tower and of Lebanon, because indeed the discernment of overseers must always be fortified with circumspection and established in loftiness of life—that is, not lie prostrate in the valley of feeble work. For just as a tower is placed on a mountain for watching so that enemies who approach may be seen from afar, so the life of a preacher must always remain fixed on high, so that in the manner of nostrils he may distinguish the stench of vices and the fragrance of virtues. Let him look far ahead at the assaults of malignant spirits, and render the souls committed to him cautious through his foresight. There follows: And you shall hear the word from my mouth, and you shall announce to them from me.
Behold, again the prophet is warned not to presume to speak what he has not heard, but first to open the ear of his heart to the voice of the Creator, and afterward to open the mouth of his body to the ears of the people. Hence another prophet says: I will incline my ear to a parable, I will open my proposition on the psaltery. For he who preaches rightly first, as has been said, inclines the ear of his heart to the inward speaking, so that afterward he may open the mouth of his body in the proposition of admonition. There follows: If when I say to the wicked, You shall surely die, you do not announce it, nor speak so that he may turn from his wicked way and live; that wicked man shall die in his iniquity, but his blood I will require at your hand.
In these words, what should we note, what should we carefully consider, except that the subject does not die because of the fault of the superior, nor is the superior without fault when, not hearing the words of life, the subject dies by his own fault? For death is owed to the impious, but the way of life must be announced to him by the watchman, and his impiety must be rebuked. But if the watchman is silent, the impious man himself will die in his iniquity, because it was the merit of his impiety that he was not worthy for the watchman's word to reach him. But the Lord requires his blood from the hand of the watchman, because he himself killed him, because by remaining silent he betrayed him to death. In both of these cases, we must weigh how closely connected are the sins of subjects and superiors, because where the subject dies by his own fault, there the one who is in charge, because he was silent, is held guilty of death. Consider therefore, dearest brothers, consider, because the fact that we are not worthy pastors is also due to your fault, over whom we have been placed as prelates. And if at times you slide into iniquity, this is also due to our guilt, since you do not have us resisting and crying out against your wicked desires. Therefore you spare both yourselves and us if you cease from wicked work. We spare both you and ourselves when we do not keep silent about what displeases. Oh how free from the blood of those committed to him was that excellent preacher who said: I am clean from the blood of all; for I did not shrink from announcing to you the whole counsel of God. For if he had not announced it, he would not be clean from blood. But because he strove to announce the whole counsel of God to them, he was clean from their blood. By this voice we are summoned, we are bound, we are shown to be guilty, we who are called priests, who on top of the evils that are our own also add the deaths of others, because we kill as many as we see going to death daily while we remain lukewarm and silent.
But when it is said: "His blood I will require at your hand," if by the name of blood in this passage the death of the body is designated, our fear regarding our silence is greatly increased, because if he who is set over others as a watchman is held so gravely guilty even for the bodily death of those who will someday die anyway, by what guilt is he bound for the death of the soul of his subjects, which could have lived forever if it had heard words of correction? But sins can better be signified by the name of blood. Whence a certain one, when he was lamenting the sins of the flesh, said: "Deliver me from bloodguilt, O God, God of my salvation." Therefore the blood of the dying is required at the hand of the watchman, because the sin of the subject is imputed to the fault of the superior if he has remained silent. There is therefore something he can do, so that even when his subject dies he may render himself free. Let him rise up, keep watch, oppose evil deeds, as it is written: "Run about, make haste, rouse your friend; give no sleep to your eyes, nor let your eyelids slumber." Whence here also it is added: "But if you warn the wicked, and he is not converted from his wickedness and from his wicked way, he indeed shall die in his wickedness, but you have delivered your soul."
For then your subject dies without you, when in the cause of death he has endured you as one who does not speak against it. For you are joined to the death which you do not oppose. And it should be noted what things ought to be preached by the watchman, namely faith and works. For he says: "But if you have announced to the wicked man, and he has not been converted from his wickedness and from his wicked way." For wickedness pertains to unbelief, but the wicked way pertains to depraved action. And every watchman ought to have this zeal: that he first draw people to the piety of faith, and afterward to the pious way, that is, to good action.
But since the discussion has turned to exhortation, we ought briefly to make known how great should be the order and consideration of speech in the mouth of a pastor. For a teacher ought to weigh what he speaks, to whom he speaks, when he speaks, how he speaks, and how much he speaks. For if one of these is lacking, the speech will not be fitting. Indeed it is written: "If you offer rightly, but do not divide rightly, you have sinned." We offer rightly when we do a good work with good zeal; but we do not divide rightly if we neglect to have discretion in the good work. For we ought to consider what we speak, so that according to Paul's words, "Let our speech always be seasoned with grace as with salt."
We must consider to whom we are speaking, because often a word of rebuke that one person accepts, another does not accept. And often the same person becomes different according to their deed. Hence Nathan the prophet struck David after his adultery with a strong sentence of rebuke. When he spoke about the one who seized the sheep, saying "The man who did this is a son of death," he immediately responded to him, saying: "You are that man." Yet when he spoke to him about Solomon's kingdom, because there was no fault, he humbly prostrated himself before him in adoration. Therefore in one and the same person, because the circumstances were different, the prophetic discourse was also different.
When we ought to speak must also be considered, because often even if reproof is delayed, it is afterwards kindly received. And sometimes it grows weak, if it has lost the time when it ought to have been brought forth earlier. For the wise woman also, seeing Nabal drunk, did not wish to reprove him for the fault of his avarice, but when the wine was digested she profitably struck him with the words of her reproof. And the Prophet announces that the tongues of flatterers are not to be deferred to a subsequent time, who says: "Let them immediately be confounded with shame who say to me, Well done, well done." For flattery, if it is patiently endured even for a time, increases, and little by little soothes the mind, so that it grows soft from the rigor of its rectitude in the delight of speech. But lest it should increase, it must be struck immediately and without delay.
We must also consider how we speak. For often the words that call one person back to salvation wound another. Hence the apostle Paul, who admonishes Titus, saying: "Rebuke with all authority," exhorts Timothy, saying: "Reprove, entreat, rebuke with all patience and teaching." Why does he prescribe authority to one and patience to the other, unless because he perceived that the one was of a gentler spirit, while the other was of a more fervent spirit? Upon the gentle one, severity of speech had to be enjoined through the authority of command, but he who burned with fervor of spirit needed to be tempered through patience, lest if he grew more heated than was right, he would not lead the wounded back to salvation, but would wound the healthy.
We must also be careful how much we speak, lest if we draw out a word of exhortation or reproof too long for one who cannot bear much, we lead our hearer to weariness. Hence the same excellent preacher speaks to the Hebrews, saying: "I beseech you, brethren, that you bear with the word of consolation, for I have written to you in very few words." This is especially fitting for the weak, that they hear few things indeed, and things they are able to grasp, but things that pierce their mind with the sorrow of repentance. For if a lengthy discourse of exhortation is spoken to them all at once, because they cannot retain many things, they lose everything together. Hence physicians of bodies also apply cloths to ailing stomachs with suitable medicine, but they apply it thinly, lest if they are filled with much medicine, they not help the weakness of the stomach by strengthening it, but burden it by oppressing it.
It should be known, however, that even if at times a rather lengthy discourse exceeds its proper measure, this is not dangerous for the hearers. But if how something is said, and to whom it is said, is not carefully considered, it is very dangerous. For modest minds, if they have perhaps committed some faults, should be reproved gently, because if they are rebuked too harshly, they are broken rather than instructed. On the other hand, harsh and shameless minds, if they are reproved gently, are provoked by that very gentleness to greater faults.
We learn this well in the same distinguished preacher, who when he knew that the Corinthians were divided into schism out of love for personalities, being considerate of their modesty, began his speech to them with thanksgiving and praises, saying: "I give thanks to my God always for you in the grace of God, which was given to you in Christ Jesus, because in all things you have been made rich in him, in all speech and in all knowledge, just as the testimony of Christ has been confirmed in you." He adds further and says: "So that you lack nothing in any grace, as you await the revelation of our Lord Jesus Christ." I ask you, Paul, if they already lack nothing, why do you weary yourself writing to them? Why do you speak while positioned at a distance? Let us consider then, dearest brothers, how much he praises them. Behold, he asserts that the grace of God was given to them, he says they were made rich in all things in all speech and in all knowledge; he declares that the testimony of Christ, that is, what he testified about himself by dying and rising, has been confirmed in their life, and he attests that they lack nothing in any grace. Who, I ask, would believe that shortly after he rebukes those whom he praises so much? For after other things he adds: "But I beseech you, brothers, by the name of our Lord Jesus Christ, that you all say the same thing, and that there be no schisms among you." For how could schism creep in among those so perfect and so praiseworthy? "For it has been signified to me about you, my brothers, by those who are of Chloe, that there are contentions among you. But this I say, that each one of you says: 'I indeed am of Paul, but I am of Apollo, but I am of Cephas, but I am of Christ.'" Behold, those whom he had praised in all speech and in all knowledge, those whom he had said lacked nothing in any grace, speaking a little while, coming gently to rebuke, he reproves as divided among themselves; and those whose health he had first described, he afterward laid open their wounds. For a skilled physician, seeing a wound that must be cut, but perceiving the patient to be fearful, stroked it for a long time, and suddenly struck. First he placed the soothing hand of praise, and afterward he drove in the blade of rebuke. For unless modest minds are reproved with gentle stroking, so that they hear from other matters what they might take for consolation, through rebuke they immediately fall into despair.
But did Paul lie, so that he first said they lacked nothing in all grace, when afterward he was going to say they lacked unity? Far be it: who, even if foolish, would believe such things of him? But because there were among the Corinthians some filled with all grace, and there were some cut off by favoritism toward persons, he began with praises of the perfect, so that by modest rebuke he might arrive at reproof of the weak. And in this too he drew upon the practice of bodily medicine for the healing of the heart. For when a physician looks at a wound to be treated, he first touches those parts around the wound that are healthy, so that afterward he may gently reach by touching those that are wounded. Therefore when Paul praised the perfect among the Corinthians, he touched the healthy parts near the wound; but when he reproved the weak for their division, he struck the wound in the body.
Let us see, however, how this same man who is led with such modesty and gentleness to correct the Corinthians conducts himself against the Galatians, who had departed from the faith. For without any patience of modesty offered beforehand, without any sweetness of speech granted in advance, those whom he knew had departed from the faith he rebukes with invective from the very beginning of his epistle. For after the greeting, he began thus: "I marvel that you are so quickly being transferred from him who called you in the grace of Christ." To whom also, after other things, he adds in open rebuke: "O foolish Galatians, who has bewitched you?" For hard minds, unless they were struck with open rebuke, would in no way recognize the evil they had done. For often those who are shameless feel they have sinned only to the degree that they are rebuked for the sins they have committed, so that they consider their faults to be lesser when a lesser invective chastises them, and those which they see are vehemently reproved they perceive to be greater. Hence it is necessary that the speech of the preacher must always be formed according to the quality of the hearers, lest he speak harshly to the modest or gently to the shameless. But what is surprising if the dispenser of God's word does this, when even the farmer who casts seeds into the ground first considers beforehand the quality of the soil, which seeds it seems suited for, and after he has considered the quality beforehand, then he scatters the seeds? But because we have drawn out the discussion about the quality of teaching too long, it is fitting that we return to the order of exposition which we had begun. "But if the just man, having turned away, does iniquity from his justice, I will place a stumbling block before him; he himself will die, because you did not announce it to him. He will die in his sin, and his deeds of justice which he did will not be remembered; but his blood I will require from your hand."
Because the preacher remained silent toward the just man who fell into sin, he is held guilty of his blood. And he who did not strive to be diligent in preaching has become a participant in damnation. But when it is said: "He will die in his sin, and his acts of justice which he performed will not be remembered," we must especially consider this: that when we commit evil deeds, we recall our past good deeds to memory in vain, since in the perpetration of evil there should be no confidence in past good deeds. But it can be asked whether preaching should be done to the just man after he has fallen, or also before he falls? The preacher must be vigilant lest he come to a fall—without doubt, even before he falls. For it follows: "But if you warn the just man not to sin, and the just man does not sin, he shall surely live, because you warned him; and you will have delivered your own soul."
If, therefore, the preacher freed his soul because he warned the just man not to sin, when the just man has fallen into sin while the preacher remained silent, the preacher is held guilty because he was silent. But who among us, I ask, is sufficient for these things, not only to zealously rebuke sinners, but also to watch over the just lest they fall? For we, conscious of our own weakness, when we behold just men, do not presume to admonish them to hold to the way of justice, which we see they already hold; and yet it is the duty of a preacher to admonish even the just. Hence the distinguished preacher said: I am a debtor both to the wise and to the unwise.
But in all these things which have been said about the just man turned to iniquity, this is difficult to speak of, this is greatly to be feared: that the Lord says, "I will place a stumbling block before him." For He says: "If the just man, having turned from his justice, shall commit iniquity, I will place a stumbling block before him." For we say that if he commits iniquity, he stumbles, and what we say is entirely true. Why then does almighty God place a stumbling block before him whom He already sees to have struck against it and fallen through the iniquity he has committed? But the judgments of almighty God are strict; and He who long waits for the sinner to return, places before the one who does not return and who shows contempt yet another place where he may stumble more grievously.
For indeed a sin which is not quickly wiped away through repentance is either a sin and a cause of sin, or a sin and a punishment for sin, or a sin that is simultaneously both a cause and a punishment for sin. For everything that is first committed is a sin. But if it is not quickly cleansed through repentance, by just judgment almighty God permits the bound mind of the sinner to fall into yet another fault, so that the one who refused to amend what he had done through weeping and correction begins to heap sin upon sin. Therefore the sin which is not washed away by the lament of repentance is simultaneously a sin and a cause of sin, because from it arises that by which the sinner's soul is bound still more deeply. But the sin which follows from sin is simultaneously a sin and a punishment for sin, because, as blindness increases, it is generated from the retribution of the prior fault, so that the very increases of vices become, as it were, certain punishments in the sinner. Indeed it sometimes happens that one and the same sin is both a sin and a punishment for sin, and simultaneously a cause of sin. For let us place before our eyes someone who coveted a neighbor's property, which because he could not obtain openly, he seized by theft, but when accused of the theft, he denied under oath that he had taken it. For this man, covetousness was a sin and a cause of sin, because through it he arrived at robbery. But the very theft by which he seized the coveted property both became a sin for him and a punishment for sin, because from the retribution of the concupiscence that was not repressed, it came about that he proceeded to theft, and the fault of the heart grew into action through the vengeance of blindness. But because he took care to cover the theft with perjury, from sin he again begot sin. Therefore the theft which proceeded from covetousness and produced perjury became both a sin and a punishment for the preceding fault, and a sin and a cause of sin for the subsequent fault, because having been born from the former, it generated the latter. This Paul rightly suggested concerning certain ones who understood God but did not honor him, saying: "Although they knew God, they did not glorify him as God or give thanks, but became vain in their thoughts." Behold, there is a sin and a cause of sin. What follows from this cause he adds: "And their foolish heart was darkened. For claiming to be wise, they became fools; and they exchanged the glory of the incorruptible God for the likeness of an image of corruptible man, and of birds, and of four-footed beasts, and of serpents." Behold, there is a sin and a punishment for sin. But it would be only a sin and a punishment for sin if yet another sin did not follow from this sin. For after their unbelief it is added: "Therefore God handed them over to the desires of their hearts, to uncleanness, so that they dishonor their own bodies among themselves." Those therefore who, knowing God, did not glorify him as God, from that sin which was also a cause of sin were brought to this point as well, that they slipped into the worship of serpents and birds. But because through this blindness they also fell into uncleanness and the disgraces of the flesh, their very blindness of unbelief is both a sin and a punishment for sin in relation to their preceding understanding, but in relation to the subsequent uncleanness it became a sin and a cause of sin. But because these matters have been treated at length in the books of the Morals, we must not linger on them longer now.
But this we must consider with trembling: how the just and almighty God, when He is angry at preceding sins, permits the blinded mind to fall also into others. Hence Moses says: "The sins of the Amorites are not yet complete." David also says: "Add iniquity upon their iniquity, that they may not enter into Your justice." Another prophet also says: "Cursing and lying and murder and theft and adultery have overflowed, and blood has touched blood." For blood touches blood when sin is added to sin, so that before the eyes of God the soul is bloodied by accumulated iniquities. The Apostle Paul says: "That they may fill up their sins always." To John also it is said through the angel: "Let him who does harm do harm still; and let him who is filthy be filthy still." Hence now also the Lord says: "If the just man turns from his justice and commits iniquity, I will place a stumbling block before him." As if He were saying openly: Because he was unwilling to see through repentance where he had already stumbled, I, abandoning him by just judgment, will cause him to stumble elsewhere as well. Yet this placing by the Lord is by no means to press him toward sinning, but to be unwilling to free him from sin; just as it is said of Pharaoh: "I will harden his heart." For the Lord does not harden the heart of the one sinning, but He is said to harden when He does not free from hardness. For the merciful God grants us time for repentance; but when we turn the patience of His grace toward an increase of guilt, that very time which He mercifully arranged for sparing us He turns more strictly toward striking us, so that when someone has been unwilling to return even after receiving a space of time, through this very thing he increases his evils to his condemnation, through which he could have washed them away if he had been willing to convert. Hence it is written: "Do you not know that the kindness of God leads you to repentance? But according to your hardness and impenitent heart, you are storing up wrath for yourself on the day of wrath and of the revelation of the just judgment of God." Therefore from the kindness of almighty God the reprobate stores up wrath for himself on the day of wrath, because while time is received for repenting and is used for sinning, he turns the very remedy of grace into an increase of guilt. Hence also almighty God, because He sees that the remedies He has bestowed are being drawn toward an increase of guilt, turns that very kindness which He bestowed into the strictness of judgment, so that afterward He may strike more heavily from the source whence He now waits more patiently. And because man is unwilling to abandon evil that he may live, he increases the means by which he may die. But whether the just man falls into guilt or the sinner into death, the watchman must fear lest the guilt of those sinning equally entangle him through his silence.
But meanwhile, while I speak, I want to turn my eyes away from myself, and behold, again the divine word drives me back upon myself, that I may see my own negligence and fear that these things I hear are spoken to me. For as I said above, whose heart, scattered among innumerable cares, can gather itself back to itself? For when am I able both to attend carefully to all things around me and to behold myself with a unified mind? When am I able to correct the wickedness of the wicked by pursuing them, to guard the actions of the good by praising and admonishing them, to show terror to some and gentleness to others? When am I able both to think about what is necessary for the brothers and to bear anxiety for the watches of the city against hostile swords, to take care lest citizens perish from a sudden attack, and amid all these things to devote myself fully and effectively to the word of exhortation for the custody of souls? For to speak about God belongs to a mind that is very quiet and free. For then the tongue is rightly directed in speech when the mind has rested securely in tranquility, because agitated water does not return the image of one looking into it, but the face of one gazing is seen in it only when it is not moving. What exhortation, then, dearest brothers, can your watchman offer you, whom the confusion of so many things disturbs? Certainly the prophet of whom we speak, seeing the temple in his final revelation, narrates among other things what he beheld in that same temple, saying: "Earth up to the windows, and the windows were closed." The apostle Paul also says: "For the temple of God is holy, which you are." Now in this temple the windows are the priests and watchmen, who pour forth the light of holy preaching among the faithful people. But when earth reaches up to the windows, the windows are closed, because when earthly thought grows up in the hearts of priests, the windows do not pour forth light, because the priests fall silent from the office of preaching.
There is also another thing very grave in the order of priests, because they are not able to remain fixed in their own meditation like those who lead a quiet and secluded life. For these, as we said above, who are far from a position of governance, are able both to wash the stains of their sins with weeping and after weeping to persist in the same sorrow of mind, just as it is written of a certain good woman who had prayed at the tabernacle and did not change her mind from its purpose after the grace of compunction, when it says: "And her countenance was no longer changed in various ways." In this we must consider that if a woman who was seeking a son lamented thus, how ought a soul that seeks God to lament? But a priest, even after compunction and tears, is compelled to learn whatever needs of his children there are, and to hear patiently those things from which his mind shrinks, and after sighs for heavenly things to bear the burdens of any carnal men whatsoever, and often to pour out his heart into various states with those who come upon him. For sometimes he rejoices over spiritual gains, but when someone grieving comes upon him, unless he takes that person's grief into himself, he is not compassionate toward his tribulation. And sometimes he mourns over the loss of souls, and suddenly there come upon him those who are rejoicing over certain prosperities of theirs; if the priest does not rejoice together with their joy, he is believed to love less those children in whose joy he does not exult, especially since Paul says: "Rejoice with those who rejoice, weep with those who weep."
I see nothing, therefore, so burdensome to the order of priests as to bend the rigor of the mind through compassion, and to change one's disposition according to the persons who come before them; and yet this is greatly necessary. For when a sinner is brought back to the grace of good works through his preaching, what if the preacher himself appears ungracious? Hence through this same prophet it is said in the latter part: "And when the priests minister within, they shall not use woolen garments." Concerning which it is added: "And when they go out to the outer court to the people, they shall put off their garments in which they had ministered, and lay them up in the treasury of the sanctuary." Woolen garments are indeed coarser. But when the priest approaches the sacred ministry, when he enters within through compunction, it is necessary that he be clothed as if with a linen garment of more refined understanding. But when he goes out to the people, he ought to put away the garments in which he had ministered within, and appear before the people clothed in other garments, because if he holds himself in the rigor of his compunction, if he persists in the grief he had at the time of prayer, he does not allow himself to receive words about external matters. And what shall the flock do about necessary things, if the Pastor refuses to hear and consider even what the present time demands? Therefore let the priest going out before the people put on coarser garments, so that he may dispose the habit of his mind for the benefit of his children even to tolerating earthly matters. Consider, I ask you, dearest brothers, how great a labor it is for the watchman both to stretch his heart toward sublime things, and suddenly to call it back to the lowest things, and to refine his soul in the sublimity of intimate knowledge, and on account of the external concerns of his neighbors, so to speak, to suddenly become thick in thought.
It is therefore not now necessary for me to expound the words of the prophet, but to bewail my own misery before you. Wherefore I ask that your prayer may make me such that I may be able to profit both myself and you. He who out of His own loving-kindness deigned to become weak for us is able to grant these things to me, unworthy and weak, through your intercession. For the power and wisdom of God, who took upon Himself our weakness in order to strengthen us by His own strength, is Jesus Christ our Lord, who lives and reigns with God the Father in the unity of the Holy Spirit, through all ages of ages. Amen.

HOMILY XII.

With the truth of history preserved, the divine utterances sometimes designate causes from time, sometimes from place, which they do not indicate by open speech. From time indeed, as when the Lord was preaching to the Jews it is said through the evangelist: "It was winter." For among those mysteries which the Truth was speaking, what was the reason for adding the name of winter, unless to show through the quality of the time the coldness of heart? Because even when they were receiving the words of truth, the hearts of the Jews remained cold. Sometimes indeed from place, as when to the carnal Israelite people, with Moses descending from the mountain, the law was given in the plains; and to the holy apostles the Lord sitting on the mountain spoke the highest and spiritual precepts, so that from the places it might be shown that to those as carnal ones the least commandments were given in the valley of the earth, and these as spiritual and holy ones might hear the heavenly commandments on the mountain, so that it might be openly shown that those ascending in heart to heavenly things would leave behind the lowest things of the world and would stand on the summit of the mind. Hence now the prophet Ezekiel describes what he did in places at God's command, so that through the qualities of places he might indicate what would follow in the future concerning the mysteries of the prophecy. For behold he says: "The hand of the Lord came upon me, and he said to me: Arise, go out into the plain, and there I will speak with you."
What is the meaning of this, that previously the Lord had spoken to His prophet in the midst of the Israelites, and yet afterward He says: "Go out into the plain, and there I will speak with you," unless that He deigned both to pour out the grace of His prophecy first upon Judea, and afterward to demonstrate it in the breadth of the Gentiles? For not without reason is the Gentile world designated by the plain, which extends far and wide, that is, throughout the entire world. Where it is also added: "And rising I went out into the plain, and behold, there the glory of the Lord stood, like the glory which I saw beside the river Chebar."
The prophet saw in the plain the glory of the Lord, which he had seen beside the river Chebar in the midst of the Israelites, because that same majesty appeared to the Gentiles which had first revealed itself to the elect among the Jewish people through the revealing Spirit. There follows: And I fell upon my face.
Having seen the glory of the Lord, the prophet falls on his face, because although a man may be elevated to understand sublime things, nevertheless from the contemplation of God's majesty he understands the weakness of his own condition; and he who sees himself to be ashes and dust before God's eyes has, as it were, no standing. There follows: And the spirit entered into me and set me upon my feet.
When we humble ourselves before God, when we recognize that we are dust and ashes, when, weighing the weakness of our own condition, we do not maintain a state of rigidity and pride, almighty God lifts us up through His Spirit and sets us upon our feet, so that we who have lain and lie humbly within ourselves from the thought of our weakness may stand upright, as it were upon our feet, in good works afterward. Why is this done to the prophet in a plain, unless to specially designate that the Holy Spirit was also to be given to the elect of the Gentiles, who would first cast down from their state of pride those whom He would take up, and afterward establish them upon their feet, that is, upon good works? As it is said through Paul: "Lift up the hands which hang down, and the feeble knees, and make straight paths for your feet." There follows: "And He spoke to me and said to me: Enter and shut yourself in the midst of your house."
What does it mean that the prophet is led out from the midst of the Israelite people to the plain, and afterward called back from the plain to the house, except that the grace of preaching was taken away from the Jewish people and spread abroad in the breadth of the Gentiles? Yet at the end of the world, when the Jews return to faith, the prophet is, as it were, led back to the house, so that preaching may again dwell among his people—preaching which now shines forth among diverse nations as if in a plain. For it is written: "Until the fullness of the Gentiles should enter in, and so all Israel should be saved." And through another prophet it is said: "If the number of the children of Israel be as the sand of the sea, a remnant shall be saved." Therefore let the prophet go out from the midst of the people to the plain, and let him return from the plain to the house, so that the preaching which was done in Judea may go forth to the Gentiles, and when the Gentiles have been filled with faith, let Judea receive back the gifts of spiritual teaching which she lost. Moreover, the prophet is commanded to be shut in the midst of his house, because in the time of Antichrist the converted people of the Jews will be constrained by harsh persecutions from those Gentiles who remain in unbelief. Hence it is written: "But the court which is outside the temple, cast out and do not measure it, because it has been given to the Gentiles, and they shall trample the holy city for forty-two months." "And you, son of man, behold, chains have been placed upon you, and they shall bind you with them, and you shall not go out into their midst; and I will make your tongue cleave to the roof of your mouth, and you shall be mute, not like a man who rebukes, because it is a rebellious house."
If we follow these words through the order of typological exposition, the prophet receives bonds in his house and is bound, because in the last days, when Judea shall have believed, she will experience the most grievous persecutions in the time of Antichrist, so that the ministers of iniquity will not receive his preaching, but by resisting will press it down with the bonds of sorrows. And he does not go out into their midst, because preaching does not reach the hearts of the wicked, while the tongue of the good, bound by tribulations, is silent. For there will be at that time many of the unbelieving Jews who will persecute those very ones from among the Jews who shall have believed. Hence it should be noted that here too it is said that the prophet endures bonds in his own house: so that it may be signified that Judea, even from her own people, when she shall have become faithful, will bear the tribulation of persecution. For as long as it is not believed that the Only-Begotten of the Most High Father, having become incarnate and died, rose again and ascended to the heavens, as is preached through the pages of Sacred Scripture, prophecy will certainly be bound among the Jews. If it had flowed into their understanding just as it was spoken, it would have had, as it were, the free steps of its preaching.
Therefore, the knowledge of the preachers is then compelled to be silent to the reprobate. Hence it is also added here: "And I will make your tongue cleave to the roof of your mouth, and you shall be mute, and not as a man who rebukes, because it is a provoking house." But because, when Enoch and Elijah preach, many of those who then remain from the Jews in unbelief return to the knowledge of truth, just as it is said of the same Elijah: "Elijah will come, and he will restore all things," who are both called through Zechariah two olive trees, and through John two candlesticks, rightly here also it is added: "But when I shall have spoken to you, I will open your mouth, and you shall say to them: Thus says the Lord God."
Then, as it were at the end, the mouth of the prophet is opened, when through the preaching of Enoch and Elijah, as the Jews return to the faith, the prophecy of sacred scripture is recognized to have been about Christ. But since we have spoken these things typologically, let us now discuss the same words to your charity in a moral sense.
For what is it that the prophet is commanded to go out to the plain, except that everyone who preaches, on account of those placed outside himself whom he corrects and restrains from iniquity, goes out to the plain by speaking? And there he sees the glory of the Lord, because he receives the grace of teaching all the more abundantly as he extends himself in the labor of preaching out of love for his neighbors. Therefore by going out he is led into a lofty vision, because from that source by which he illuminates the blindness of ignorance in the hearts of others through the ministry of his speech, from that same source heavenly grace exalts him to a higher understanding. But because a preacher must always return to his mind, guarding humility and purity within, after the plain it is necessary that he return to his house, so that in those things which he says he may also recognize what kind of person he himself is within his conscience. For if he either fails to keep what he says, or seeks temporal glory from those things which he speaks, he indeed goes out to the plain by speaking, but by not thinking he scorns to return to his house. For having received the Spirit, we are enclosed in the midst of the house, when through his grace we are called back to examine the secrets of our mind, so that the soul may rest in God within itself, and may no longer run about through exterior desires in pursuit of praise and glory through the restlessness of thought.
Concerning this house of the heart, Truth Himself says to a certain man who was healed: "Take up your bed and go to your house." For by the bed in which the flesh finds rest, the flesh itself is signified; by the house, however, the conscience is represented. And because when we are dead in mind we lie in vices, we rest in the delight of the flesh, and when sick we are carried on a bed; but when we have been healed in mind, so that we may now resist the vices of the flesh that assail us, it is necessary that we also endure the insults of temptations from our flesh. Therefore it is commanded to the sick man restored to health: "Take up your bed," that is, carry the bed in which you were carried, because it is necessary that everyone who has been healed carry the insult of the flesh in which he previously lay sick. What then does it mean to say: "Take up your bed and go to your house," except: carry the temptations of the flesh in which you have lain until now, and return to your conscience, so that you may see what you have done? Therefore the prophet, after the plain, is commanded to be enclosed in a house, so that the preacher may always, after the grace of teaching which he ministers to his neighbors, return to his conscience and examine himself with careful scrutiny, lest concerning those things which he preaches outwardly he himself inwardly seek any passing praise.
Hence it is also said through Solomon: "Drink water from your own cistern, and the streams of your own well. Let your fountains be dispersed abroad, and divide your waters in the streets; have them for yourself alone, and let not strangers be partakers with you." But what he says seems very contradictory: "Let your fountains be dispersed abroad, and divide your waters in the streets," when he immediately adds: "Have them for yourself alone, and let not strangers be partakers with you." For how will he be able to have the water of knowledge alone, if he divides it in the streets? How are strangers not partakers of his water, if his fountains are dispersed abroad? But when we preach to the people, we certainly divide the waters in the streets, because we spread the words of knowledge to the multitude of hearers. But when, with divine grace assisting, we guard ourselves inwardly, and with watchful care look around lest the evil spirits—who are rightly strangers to us because they have lost the lot of blessedness—steal upon us through pride, we alone have the waters that we divide in the streets, so that strangers may not be partakers with us in them. These indeed are they of whom it is written: "Strangers have risen up against me, and the mighty have sought my soul." Therefore he both divides the waters in the streets and has them alone, who through the fact that he preaches to many does not exalt himself in the thought of temporal glory. For then a man possesses what he teaches, when he rejoices not in being known, but in being of benefit. Therefore the prophet is led back from the field to the house, so that he who speaks from God, after he has gone forth by speaking for the benefit of his neighbors, may always be called back through humility to examine the secrets of his own heart. Hence it is also added: "And you, son of man, behold, chains are placed upon you, and they shall bind you with them, and you shall not go out into the midst of them."
For when any preacher is brought back to the conscience of his own house, bonds are placed upon him, and he is bound in them, because the more he examines himself in thought, the more the soul of the just man recognizes how many infirmities of his mortality it is bound by. For unless Paul had seen himself bound, he would never have said: "Having a desire to be dissolved and to be with Christ." Hence it is said through the Psalmist: "That he might hear the groaning of those in bonds, and loose the children of the slain." And again: "Let the groaning of the fettered come before your sight." Often, however, when the soul now desires to go forth to contemplate the appearance of its Redeemer, when it sighs to be present among heavenly joys, it beholds and groans at the very bonds of its mortality by which it is still held bound in the present world. Hence it is that Jeremiah, beholding the subtle judgment of almighty God, says: "He has built against me so that I cannot go out; he has made heavy my fetters." For we have fetters, the very weakness and corruption of our mortality; but when tribulation and groaning are added to us, our very fetters are made heavier. And indeed, as long as the just man endures delays in this life, by speaking good things he hastens to benefit others; but when he beholds hardened minds and considers them occupied with contentions, he withholds the word of preaching. And he does not go forth in the midst of them, because he falls silent from the good things he could have spoken, as it is said through Paul: "Nothing through contention." And again: "If anyone wishes to be contentious, we have no such custom." Hence here also it is fittingly added: "And I will make your tongue cleave to your palate, and you shall be mute, and not as a man who rebukes, because it is a provoking house."
Sometimes indeed the Lord also kindles the hearts of preachers with zeal for Himself against the tongues of those who resist, so that they may not be silent, but may press down the sayings of the deceitful with words of truth. Whence it is added here: But when I shall have spoken to you, you shall open your mouth, and you shall say to them: Thus says the Lord God.
But it is pleasing to pass through these things which we have briefly discussed under a twofold understanding, touching lightly according to the consideration of the letter. For what more is commended to us through the very words of the history than the virtue of obedience? When the prophet is commanded now to proceed to the transmigration by the river Chobar, now to go out to the plain, now to return from the plain to his house? So that first going forth by command, and a little later going out, and again returning home, and shutting himself in, he might always break the judgment of his own will according to the precept of the divine word, so that, suspended in the heavenly command, he might fulfill not his own will, but that of his Creator? To whom it is said: "And you, son of man, behold, bonds have been placed upon you, and they will bind you in them, and you will not go out in their midst." In this matter it should be noted that the prophet foreknows adversities, so that he may be prepared against all things. For evils prevail less against the mind which do not come unexpectedly; and yet while contrary things are foreknown, how great is the virtue of obedience in him is shown, who both knows that he is about to suffer adversities, and yet is not disobedient to the Lord's voice. But the words which are immediately added require great consideration: "And I will make your tongue cleave to your palate, and you will be mute, nor like a man rebuking, because it is a provoking house." For we must discern whether the word of preaching is withdrawn only on account of evil hearers, or sometimes also on account of the fault of the one preaching.
For this matter, when considered, is distinguished by four qualities. For sometimes the word is taken away from good teachers on account of bad hearers. Sometimes, however, the word is given even to bad teachers on account of good hearers. Sometimes, moreover, for the justification of both those teaching and those hearing, the word is given to good teachers, so that they themselves may grow through merit, and their hearers may advance in understanding and life. Sometimes, however, because neither are those worthy to receive to whom the word of teaching is brought forth, nor are those worthy to bring forth the word of teaching who hold the position of teaching, the word of preaching is taken away, so that both parties may be strictly judged. For on account of bad hearers the word is taken away from good teachers, just as it is now said to Ezekiel: "I will make your tongue cling to the roof of your mouth, and you will be mute, not like a man who rebukes, because it is a rebellious house." And as it is said to Paul: "Make haste and go out quickly from Jerusalem, because they will not receive your testimony concerning me." And as when the apostles wished to preach in Asia, it is written that the Spirit of Jesus forbade them. On account of good hearers the word is given even to bad teachers, just as the Lord says of the Pharisees: "Whatever they tell you, observe and do, but do not act according to their works; for they speak and do not act." For the merit of those teaching and the justification of those hearing, the word of teaching is also granted, just as it is said to the holy apostles: "Go and teach all nations." But on account of bad hearers and the unworthy life of those who ought to have taught, the word of teaching is withdrawn, just as Eli did not have a word of strict rebuke for correcting his sons, because both his negligence and the life of his sons demanded that the people should fall along with them, and the ark of the Lord, captured, should pass over to the foreigners. For it is a great grace of almighty God when a harsh word of rebuke is brought forth by teachers against those acting wickedly. Against which it is now said: "And you will be mute, not like a man who rebukes." For he would have rebuked the transgressors if they had been worthy of that grace of rebuke itself.
But since there is such great diversity of merits in teaching and in silence that it cannot easily be known whether the word of teaching is withdrawn because of the fault of the hearer or of him who seems to hold the place of teaching, what else are we commanded but to always preserve humility in doubtful matters? So that when we are able to speak we are not exalted, lest perhaps this very grace of our speaking was bestowed not on us but on our hearers; and again when we are not able to speak, those who have been committed to us should by no means judge us, lest perhaps we are unable to speak not because of our own sin but because of the sin of the hearers. Therefore all things concerning our merits are uncertain to us for this purpose: that we may hold fast to one certain grace—humility—so that when we speak, we may consider this to be from the gift of almighty God and your merit. And when we fall silent from the word of teaching, although it may be our fault, yet you should believe this to be especially yours, so that when we mutually attribute evils to ourselves and goods to others, through this very grace of humility it may come about that the word of teaching which had been taken away may return. There follows: "But when I shall have spoken to you, you shall open your mouth and say to them: Thus says the Lord God: He who hears, let him hear; and he who is silent, let him be silent, for it is a provoking house."
Often some desire to hear the word of God, but when they observe others turning away their ear, they themselves also deviate from hearing salvation; and frequently many desire to rest and to be free from all the activities of this world, to succumb no longer to any earthly desires, but when they see others advancing by acting restlessly and being exalted in this world by riches and honors, because they are not yet firm in the way of righteousness, they slip into wicked works by the example of others. For hence it is that the Psalmist, speaking in the figure of the weak, said: "But my feet were almost moved, my steps were nearly poured out, because I was zealous concerning sinners, seeing the peace of sinners." Hence again he says: "While the impious man is proud, the poor man is set on fire." Hence to the prophet Jeremiah it is said by the Lord's voice concerning Judah and Israel: "Have you seen what the turning away Israel has done? She went off by herself upon every high mountain and under every leafy tree, and committed fornication there. And I said when she had done all these things: Return to me, and she did not return." Where it is immediately added how Judah, who seemed to stand, also fell through emulation of her. For he says: "And her treacherous sister Judah saw that because the turning away Israel had committed adultery, I had dismissed her and given her a bill of divorce; and her treacherous sister Judah did not fear, but went off and committed fornication herself also." Behold, the merciful God is despised and calls out, to those turning away from him he opens a sign of mercy, because he says to the one sinning: "Return to me," and yet she did not return. But because the Israelite people deserted the almighty God, not wishing to return, she received a bill of divorce. She deserted, that is, by sinning, but she received a bill of divorce by remaining in her iniquities without the scourge. For the soul that sins departs. But if prosperity follows her after sin, no discipline, no rebuke of severity recalls her to heart; in the division she made between herself and the Lord, she also received a bill of divorce, so that now, as if abandoned as a stranger, she may do the evil things she wishes, may not feel the scourges of God's zeal, in order that she may descend more deeply to eternal punishments. But her sister Judah, because she saw the Israelite people dismissed in their pleasures, herself also burned into the uncleanness of fornication. For because she observed the adulteress flourishing in her perversity, she herself also did not fear to sin more grievously and to withdraw from union with the Lord, as if from the bed of a lawful husband. Hence it is necessary that we consider all those sinning to be more wretched when we observe them abandoned in their fault without the scourge. For hence it is said through Solomon: "The turning away of the little ones will kill them, and the prosperity of fools will destroy them." For he who is turned away from God and prospers becomes so much nearer to perdition as he is found more estranged from the zeal of discipline. Let it therefore be said: "Let him who hears hear, and let him who rests rest, because it is a provoking house." As if it were openly said: You who have already begun both to hear the words of truth and to rest from wicked action, do not imitate those by whose conduct you see me provoked.
However, we can also understand this in another way. For some who hear the word do not truly hear, because they lend their ear to sacred speech but do not tear their heart away from worldly desires. And there are some who, while resting, do not rest at all, because though they are idle from wicked deeds in body, they turn over perverse works in their mind out of love for them. For this is why it is written concerning Judah coming into captivity: Her enemies saw her and mocked her Sabbaths. Indeed, enemies mock the Sabbaths when malign spirits cast wicked thoughts into an idle mind, so that even if it rests from work, it does not rest from delight in evil works. Rightly therefore it is now said: Let him who hears, hear—so that the word may sound in the ear of the body in such a way that it resounds in the ear of the heart. And let him who rests, rest—so that desires for wickedness may be driven from thought, since they are now seen to be driven from action. And lest we follow the examples of the wicked, as we have said, it is added: For it is a rebellious house. But though the wicked are tolerated for a long time, they suddenly fall, and the weak behold their punishments, lest they imitate those whose sins they think go unpunished. Hence here too the desolation of that same Judah is added, which is called a rebellious house, when the Lord immediately says to His prophet: And you, son of man, take a brick for yourself, and place it before you, and draw upon it the city of Jerusalem, and arrange a siege against it, and build siege works, and heap up a mound, and set camps against it, and place battering rams around it. And take for yourself an iron griddle and place it as an iron wall between you and the city, and set your face firmly against it, and it shall be under siege, and you shall surround it. This is a sign for the house of Israel.
In these words, indeed, what else is designated according to history but the siege and destruction of the city of Jerusalem, and what else is expressed but the affliction of a sinful people? It is called a provoking house, when it is openly said: "You shall set a siege against it, and you shall build fortifications, and you shall heap up a mound, and you shall place camps against it, and you shall set battering rams all around." But because the words of prophecy often narrate historical events in such a way that through these mystical things are also described, it is necessary that we discuss these same words we have set forth in a spiritual manner, especially because something is inserted in them that does not seem able to be held according to the letter, when it is said: "And you, take for yourself an iron pan, and you shall set it as an iron wall between you and the city, and you shall harden your face against it, and it shall be under siege." For unless mystical things were mixed with historical events, what need did the prophet have of an iron pan, that he should place it between himself and the city, so as to separate himself from its siege? For when it is said: "Take for yourself an iron pan, and you shall set it as an iron wall between you and the city," it is openly declared that through that same iron pan the prophet renders himself free from the siege of the city. Hence also what he predicted is added: "And you shall harden your face against it, and it shall be under siege." From this matter it is shown that the prophet will not be in that same siege, if he places the iron pan as an iron wall between himself and the city. And certainly, whether in that captivity which occurred first, or in that which afterward befell the Israelite people, no one was free from the danger of that same captivity, but an equal calamity enveloped all together. What therefore can be understood according to the letter, that the prophet should place an iron pan between himself and the city that is to be besieged? But although all this which is read in the description of the brick under the sign of the city of Jerusalem was done according to the letter, nevertheless we must know that something typical is figured through the pan, and a true siege of Jerusalem is described.
From this we are instructed that when we know one thing is fulfilled according to history, and we recognize another thing according to history to be empty of reason, we should hold to both in the sacred word, so that we may believe the siege of Jerusalem, which was later accomplished according to the letter, to be prefigured in the words and deeds of the prophet, and yet through that same siege another siege, that is, an interior one, may be designated. In this we rightly ask what may be designated by the iron frying pan, which is called an iron wall. That siege by which the city of Jerusalem was destroyed, we know has already taken place; but let us now seek another one within, which is carried out daily. Of this it is said through signification: And you, son of man, take for yourself a brick, and you shall place it before you, and you shall draw upon it the city of Jerusalem.
But first we must inquire why the prophet Ezekiel, whenever he beholds sublime things or whenever he is commanded to perform something mystical, is first called "son of man." For often he is lifted up to heavenly things, and his mind is fed on hidden and invisible realities. It is therefore necessary that among the hidden things which he penetrates, he be called "son of man," so that he may always recognize what he is and never be exalted because of those things to which he is led. For what does it mean to always say "son of man" to a prophet lifted up to spiritual things, except to make him mindful of his own weakness? So that, conscious of his frail condition, he ought not to be elevated in thought because of the greatness of his contemplation.
Because this same prophet, as we have already said above, holds the type of preachers or teachers, it is rightly said to him now: "Take for yourself a brick, and you shall place it before you." For every teacher, when he receives some earthly hearer for instruction in the heavenly word, takes up a brick. When he begins to speak to him about what the reward of the heavenly homeland is, what the vision of supernal peace is, he describes the city of Jerusalem on the brick. He places it before himself, because with attentive mind he considers the quality of the hearer, that is, he observes his progress or deficiency, and according to that person's understanding he moderates the words of his preaching, so that the city of Jerusalem, that is, the vision of peace, may be described in the hearer's mind. Let it therefore be said: "Take for yourself a brick," namely the earthly heart of your neighbor. "And you shall place it before you," that is, so that you may guard his life and understanding with attentive mind. "And you shall describe upon it the city of Jerusalem," so that you may make known to him what the supernal joys are concerning the vision of peace. For it is as if Jerusalem has already been described on the brick when an earthly mind has begun to recognize what are the true joys of that inner peace, and to long to behold the glory of the heavenly homeland. It is as if the vision of peace is being described on earth when the mind, which had previously savored earthly things, is now raised up through love to contemplate the glory of the heavenly kingdom.
But as soon as the soul begins to love heavenly things, as soon as it gathers itself with complete attention toward the vision of inner peace, that ancient adversary who fell from heaven grows envious, and begins to lay more snares, and brings on sharper temptations than he was accustomed to, so that often he tempts the resisting soul as he had never tempted it before when he possessed it. Hence it is written: "Son, when you come to the service of God, stand in justice and fear, and prepare your soul for temptation." Hence also the demoniac who is healed by the Lord is torn apart by the departing demon, as it is written: "And crying out and greatly tearing him, it went out from him." For what does it mean that the ancient enemy, who had not torn apart the possessed man while he held him, tore him apart as he was leaving, except that often when he is expelled from the heart, he generates sharper temptations in it than he had previously stirred up when he possessed it in peace? Hence also the Israelites say to Moses and Aaron: "May the Lord see and judge, because you have made our odor stink before Pharaoh and his servants, and you have given him a sword to kill us." For in Moses and Aaron the law and the prophets are prefigured. And often the weak soul murmurs within itself as if against the sacred utterances, because after it has begun to hear and follow heavenly words, the adversity of the Egyptian king, that is, the temptation of the evil spirit, increases.
Therefore the teacher must vigilantly make known to the progressing soul what temptations follow it, so that it may be able to prepare itself cautiously against the snares of the malignant spirit. Hence it is well that now, after the city of Jerusalem has been described on the brick, it is said to the prophet: "And you shall set the siege against it, and you shall build fortifications, and you shall heap up a mound." For when the vision of peace is already being described, it is necessary that the wars of temptations be announced to it. For in order that it may be able to reach those eternal joys of peace, it must without doubt endure here many struggles of tribulations. Of which it is well said: "You shall set the siege against it." For the preacher sets a siege against the soul to be instructed when by forewarning he indicates in what ways vices oppose themselves to virtues, how lust strikes chastity, how anger disturbs the tranquility of the mind, how much foolish joy dissolves the vigor of the mind, how talkativeness destroys the fortification of the heart, how envy kills charity, how pride undermines the citadel of humility, how deceit, when it has corrupted truth in speech, corrupts it also in understanding, so that he who was unwilling to speak the truth that he understood no longer even understands what he might speak. Therefore the siege is set by the preacher when through the words of holy admonition it is shown which vices lie in wait against each and every virtue, and in what ways. And the preacher builds fortifications against the Jerusalem which he describes on the brick when he demonstrates how fortified all evils come against the mind, so that vices hide themselves under the appearance of virtues; so that, as we have often already said, immoderate anger may seek to appear as justice, and relaxation of discipline may wish to appear as gentleness, and stinginess may call itself frugality, and disordered pouring out of resources may call itself benevolence. For there are, as it were, fortifications built against the mind when vices grow up under the appearance of virtues and show themselves on high through an image, though they always lie low through their action.
You shall also heap up a mound. For when the mind has begun to desire heavenly things, malignant spirits through their temptations heap up earthly thoughts all the more against it. Therefore the prophet heaps up a mound when the holy preacher announces to good minds how earthly desires are accustomed to creep in. And it is still added: And you shall set camps against it, and place battering rams round about. The teacher sets camps against the soul, as it were, when he points out the ambushes of malignant spirits gathered and united together against it, so that they may sometimes tempt not only from one vice, but from vices joined together at once.
For there are certain vices that are closely related to one another by a kind of kinship, such as dissipation of spirit, appetite for gluttony, and the uncleanness of lust, as well as excessive talking, deceit, and perjury. For from dissipation of spirit the mind is swept away to the gorging of the belly, and when the belly is distended with food, the flesh is drawn captive to lust through pride. And again from excessive talking deceit is generated, because it is very difficult for one who speaks much not also to lie; and often a lie is even covered by perjury, so that it may be concealed before human judgments. Pride also can in no way exist without envy and vainglory. For every proud person envies others the honor that he himself seeks. And when he has perhaps obtained it, he is raised up in the elation of temporal glory, and what he sees others were unable to attain, he rejoices through vainglory to possess above all others.
It should also be known that often certain vices do not come to the mind simultaneously, but are substituted one for another, so that one succeeds another in temptation. And one comes against the face, while another insinuates itself into temptation from the side, so that while one is being resisted, the mind, deceived, is captured by the other. For those very vices which we mentioned above often stealthily substitute themselves one for another, just as sometimes when we strive to conquer anger within ourselves, gentleness occupies the mind more than necessary, so that it fails to present the severity that ought to be shown to sinners. Often indeed, when incautious gentleness within us displeases us, zeal draws itself into fury and carries the captive soul beyond the limit of patience. Therefore, because vices come against the mind mixed together and united at once, rightly in the mouth of the preacher siege camps are set against the Jerusalem that has been described. And because sometimes individual vices strike the sense from here and there, battering rams are arranged in a circle. Therefore the preacher sets battering rams in a circle when he cautiously declares how softly lust strikes, how harshly impatience kills, how laboriously avarice inflames and destroys, how proudly pride extinguishes. Thus to place battering rams in a circle is to show by preaching which blades of the vices are accustomed to strike the soul from every side.
There follows: "And take to yourself an iron frying pan, and you shall place it as an iron wall between yourself and the city." Because iron is a strong metal, and food is fried in a frying pan, what is signified by the iron frying pan except the strong frying of spiritual zeal? For all spiritual zeal fries the soul of a teacher, because he is greatly tormented when he sees any weak persons abandoning eternal things and taking delight in temporal things. How well Paul had taken up the iron frying pan, when, tormented by zeal for souls, he said: "Who is weak, and I am not weak? Who is scandalized, and I am not burned?" His own heart, which he had set on fire with zeal for souls—what else had he made it but a frying pan, in which he burned with love of virtues against vices? For the fact that he was burned was the frying pan. For he was inflamed and he cooked, because he was set on fire with bitterness, yet from his afflicted thought he prepared the nourishment of virtues.
But what does it mean that the prophet places the same frying pan as an iron wall between himself and the city, except that the same strong zeal which is now exercised in the mind of the teacher will be a witness between him and the soul for which he is zealous against vices on the day of the final judgment? So that even if the one being taught refuses to listen, the teacher nevertheless, because of the zeal he displays, will not be held guilty for the negligence of his hearer. Therefore he places an iron wall between himself and the city, because at the time of vengeance the teacher is fortified from the danger of damnation by that very thing through which he now suffers the frying of his heart through zealous watchfulness. For there is no sacrifice to almighty God such as zeal for souls. Hence the Psalmist says: "Zeal for your house has consumed me." How much the frying of the heart that is driven by spiritual zeal pleases the almighty Lord God is clearly shown when fine flour is commanded to be offered in sacrifice through the law. Concerning which it is written: "It shall be fried in a pan with oil sprinkled on it, and the priest who has succeeded his father by right shall offer it hot as a most sweet odor to the Lord, and it shall be wholly burned upon the altar." For then fine flour is fried in a pan when the pure mind of the righteous person is burned through the ardor of holy zeal. It is commanded to be sprinkled with oil, that is, to be mixed with the brightness of mercy, which burns and shines in the sight of the almighty Lord. Therefore let the mind that is fried in a pan be sprinkled with oil, because the strictness of holy zeal must both burn and shine forth from the virtue of mercy. For it loves the very one whom it seems to pursue. Hence it is also commanded to be offered hot as a most sweet odor to the Lord, because if zeal does not have love, the fine flour that is offered from the frying pan has lost its heat. And it should be noted who is commanded to offer it, namely the priest who has succeeded his father by right. For that priest succeeds his father by right who demonstrates by his conduct that he is a son of the almighty Lord, and does not depart from his inner nobility by the ignobility of his works. It is commanded to be wholly burned upon the altar, so that it may become a holocaust. For we call a holocaust that which is entirely burned. Hence also in another translation in this place this same fine flour which is fried in the pan is commanded to become a holocaust. Moreover, this is the difference between a holocaust and a sacrifice: every holocaust is indeed a sacrifice, but not every sacrifice is a holocaust. For there are many good works that are done as sacrifices, but they are not holocausts, because they do not completely set the mind ablaze in spiritual love. For those who do the things that are of God in such a way that they nevertheless do not abandon certain things that are of the world, assuredly offer a sacrifice and not a holocaust. But those who abandon all things that are of the world and set their entire mind ablaze with the fire of divine love, these assuredly become both sacrifice and holocaust to the almighty Lord. Therefore the fine flour in the frying pan is the pure mind of the righteous person in the affliction of spiritual zeal; it is fried through concern for souls, and is reckoned to be not only a sacrifice but also a holocaust to the Lord. Let us therefore take up the iron frying pan, and let us place it as an iron wall between us and the city, that is, let us assume strong zeal, so that we may afterward find this strong fortification between us and the soul of our hearer. For we will find this iron wall then, if we now hold it firmly, namely by teaching, guarding, persuading, rebuking, soothing, terrifying, sometimes acting gently, but sometimes also more severely. Concerning which severity it is rightly added: "And you shall set your face firmly against it, and it shall be under siege."
What does it mean to set one's face firmly against Jerusalem depicted on the brick, except that the teacher who announces to a soul the vision of heavenly peace should by no means show himself more lenient and merciful if he still sees that soul weakened in its actions? Hence it is written: "Do you have daughters? Guard their bodies, and do not show a cheerful face to them." For weak souls given over to worldly desire are sometimes better preserved through severity, so that a hardened face—that is, one guarded through severity and withdrawn from all hope of frivolous leniency—may terrify the inconstant soul and restrain it from the delight of vices through the force of strictness. When this is done by a teacher, it is always necessary that sweetness and humility be held in the heart, so that he may both love greatly and never rise up against the one whom he nevertheless refuses to reveal his love and humility to, for that person's own benefit.
There follows: And you shall surround it. The teacher surrounds the soul of his hearer when he proclaims that snares of temptations can be set against everything that is done in this life, so that while the mind becomes fearful everywhere, watchful everywhere, the more timid it is, the more vigilantly it may live.
There follows: "It is a sign for the house of Israel." If we look to the history of the siege that took place according to the letter, what the prophet did is a sign for the house of Israel; if we look to the mystery that is daily enacted by a teacher concerning each individual soul, both what he did and what he announced by doing it is a sign for the house of Israel, because just as the house of Israel endured a siege bodily, so every soul that now begins to serve almighty God feels the besieging snares of malign spirits attacking it. If it truly desires to be rescued from them, it ought to know that it cannot be rescued by its own strength; but it must hope for the help of him who, even while we live in corruptible flesh, is able through the mystery of his redemption to strengthen us even over spirits that are without flesh—Jesus Christ our Lord, who lives and reigns with the Father in the unity of the Holy Spirit, God, through all ages of ages. Amen.