Verses 15, 16, 17 are explained, together with the middle part of the eighteenth, the sense of the prophetic discourse being turned to the commendation of sacred Scripture, and especially of the Gospel. 'Dark water in the clouds of the air' (Psalm 18:11), because obscure is the knowledge in the prophets. But we have learned by the witness of Solomon's voice: 'It is the glory of kings to conceal a word, and the glory of God to search out a discourse,' because it is the honor of men to hide their secrets, and the glory of God to open the mysteries of His discourse (Proverbs 25:2). But Truth Himself says to the disciples: 'What I tell you in darkness, speak ye in the light' (Matthew 10:27); that is, expound openly what you hear in the obscurities of allegories.
But of great usefulness is the very obscurity of the words of God, because it exercises the understanding, that it may be enlarged by the toil, and, thus exercised, may grasp what the idle could not grasp. It has moreover yet another greater benefit, because the understanding of sacred Scripture, which, were it open in all things, would grow cheap, in certain more obscure places refreshes with so much the greater sweetness when found, by how much the greater labor it wearies the mind when sought. For behold, it is now said by the voice of holy Ezekiel: Verse 15 — 'And as I beheld the creatures, there appeared one wheel upon the earth.' 1. But what does the wheel signify, save sacred Scripture, which is rolled from every side toward the minds of the hearers, and is held back by no corner of error from the way of its preaching?
But it is rolled from every side, because it proceeds rightly and humbly between adversity and prosperity. For the circle of its precepts is now upward, now downward, which are spoken spiritually to the more perfect, and to the weak accord with the letter; and those very things which little ones understand according to the letter, learned men lead on high through spiritual understanding. For what of the little ones is fed in the deed of Esau and Jacob — that the one is sent to the hunt that he may be blessed, but the other is blessed by the father through the mother's substitution (Genesis 27:5, 28) — save according to the history of the sacred reading?
In which history, if it be bound to understanding a little more subtly, one sees that Jacob did not filch the blessing of the firstborn by fraud, but received what was owed to him, which, with his brother consenting, he had bought at the price of the lentils given. 5. But if anyone, perceiving more deeply, would wish to discuss the deeds of both through the secrets of allegory, he straightway rises from history into mystery. For what is it that Isaac desires to feed upon the hunting of his elder son, save that Almighty God desired to be fed by the good working of the Jewish people?
But while he delayed, Rebecca substituted the younger, because while the Jewish people seeks good works outwardly, the mother, grace, instructed the Gentile people, that it might offer to the Almighty Father the food of good work, and receive the blessing of the elder brother. Who furnished these same things from the domestic animals, because the Gentile people, not seeking to please God by outward sacrifices, says through the voice of the Prophet: 'In me, O God, are Thy vows, which I will render, praises to Thee' (Psalm 56:12). What is it that the same Jacob covered his hands and arms and neck with the skins of a kid, save that a kid was wont to be offered for sin?
And the Gentile people slew within itself the sins of the flesh, yet did not blush to confess itself covered with carnal sins. What is it that the younger brother is clothed in the garments of the elder brother, save that he was arrayed in good works with the precepts of Holy Scripture which had been given to the greater people? And the younger son makes use in the house of those things which the elder, going forth outside, left behind within; because the Gentile people holds in its mind those precepts which the Jewish people could not possess, so long as it attended only to the letter in them. And what is it that Isaac does not know the very son whom he blesses, save this which the Lord said through the Psalmist concerning the Gentile people: 「A people whom I knew not hath served me; at the hearing of the ear it hath obeyed me」 (Psalm 17:45)?
What is it that he did not see the one present, and yet saw those things which should come to that one in the future, save that Almighty God, when He foretold through His prophets that grace was to be bestowed upon the Gentiles, did not see it in the present through grace—because at that time He left them in error—and yet, because He was at some time to gather this people in, He foresaw it through the grace of blessing? Whence also it is said in the blessing to that same Jacob, who holds the figure of the Gentile people: 「Behold, the smell of my son is as the smell of a full field, which the Lord God hath blessed」 (Genesis 27:27). For as the Truth says in the Gospel, 「The field is this world」 (Matthew
13:38); and because the Gentile people, brought to the faith, gives forth a fragrance of virtues throughout the whole world through its elect, the smell of the son is the smell of a full field. For the blossom of the vine smells in one way, because great is the virtue and repute of preachers, which intoxicate the minds of hearers; the blossom of the olive smells in another way, because sweet is the work of mercy which, after the manner of oil, refreshes and gives light; the blossom of the rose smells in another way, because wondrous is the fragrance that glows red and breathes forth from the blood of martyrs; the blossom of the lily smells in another way, because the life of the flesh is white with the incorruption of virginity; the blossom of the violet smells in another way, because great is the virtue of the humble, who, out of desire holding the lowest places, do not exalt themselves by pride from the earth on high, but keep the purple of the heavenly kingdom in their minds;
the ear of grain gives off its fragrance in yet another way, when it is brought to maturity, because the perfection of good works is prepared unto the satisfying of those who hunger after righteousness. Since therefore the Gentile people is scattered everywhere throughout the world in its elect, and out of the virtues which it exercises fills all who understand with the fragrance of good repute, it may rightly be said: 「Behold, the smell of my son is as the smell of a full field.」 But because it does not have these same virtues of itself, let it add: 「Which the Lord God hath blessed.」 And because this same people of the elect rises through some to contemplation, but through others grows fat only in the works of the active life, it is rightly added there: 「God give thee of the dew of heaven, and of the fatness of the earth」 (Genesis 27:28).
For the dew falls upon it subtly from above. And as often as we receive of the dew of heaven, so often do we see something faintly of things on high through the infusion of inward contemplation. But when we perform good works also through the body, we are enriched with the fatness of the earth. But what is it that Esau returned late to his father, save that the Jewish people returns tardily to pleasing the Lord? To whom this too is said in the blessing: 「And the time shall come when thou shalt shake off his yoke from thy neck」 (Genesis 27:40). For the Jewish people is set free from the servitude of sin at the end, as it is written: 「Until the fulness of the Gentiles should come in, and so all Israel should be saved」 (Romans 11:25).
Whom would even the Gospel history itself, in the working of a miracle, not refresh, though he be but a little one—namely, that the Lord commanded the empty water-jars to be filled with water, and forthwith turned that same water into wine (John 2:7)? But when those more watchful in understanding hear these things, they both venerate the sacred history by believing it, and inquire what it inwardly signifies. For He who could change water into wine was also able at once to fill the empty jars with wine. But He commands the jars to be filled with water, because first our hearts are to be filled through the history of the sacred reading. And He turns the water into wine for us when that same history is transformed, through the mystery of allegory, into spiritual understanding for us.
The wheel therefore is drawn as it were along the ground, because it accords with the little ones by lowly speech, and yet, pouring spiritual things into the great, lifts them on high as by a circle; and it is raised upward from that very point where a little before it seemed to touch the earth. But because it builds up on every side, the wheel runs as it were in a circle. Whence also it is written in the Law: 「Thou shalt make a candlestick of beaten work of the purest gold, its shaft and its branches, cups and bowls and lilies proceeding out of it」 (Exodus 25:31). Who is designated by the candlestick save the Redeemer of the human race? Who in the nature of humanity shone with the light of divinity, that He might become the candlestick of the world, so that in His light every sinner might see in what darkness he lay.
He who, in that He took our nature without fault, is commanded that the candlestick of the tabernacle be made of purest gold. But beaten work is produced by striking, because our Redeemer also, who from His conception and nativity existed as perfect God and man, endured the pains of sufferings, and thus attained to the glory of the resurrection. The candlestick therefore was of beaten work of purest gold, because He both had no sin, and yet His body, through the reproaches of the passion, advanced unto immortality. For according to the virtues of the soul, whereby He could have profited by blows, He had absolutely nothing.
But in His members, which are we ourselves, He daily profits by blows, because while we are beaten and afflicted that we may be worthy to be His body, He Himself profits. Concerning whose body it is written: 「From whom the whole body, being supplied and knit together by joints and bands, groweth unto the increase of God」 (Colossians 2:19). For His body is all of us. But the body is bound together by joints and bands, because while the breast is joined to the head, the arms to the breast, the hands to the arms, the fingers to the hands, and the other members cleave to members, the whole body is made perfect: as the holy apostles, because they stood near to our Redeemer, adhered as it were as the breast to the head.
And because the martyrs followed them, they were as it were the arms joined to the breast. And when pastors and doctors were joined to these by good works, the hands cleaved to the arms. But this whole body of our Redeemer is daily supplied through joints and bands in heaven, because when the elect souls are led thither to Him, His members are bound together to Him. Of whom it is well said: 「Being supplied and knit together, it groweth unto the increase of God」 (ibid.); because Almighty God our Redeemer, who in Himself has nothing whereby to profit, yet daily has increase through His members. Whence again it is written: 「Till we all meet into a perfect man, unto the measure of the age of the fulness of Christ」 (Ephesians 4:13).
But the shaft of that same candlestick ought to be understood as the Church herself, which is His body, because amid so many adversities she stands free. And the branches which proceed out of the shaft are the preachers, who have sent forth a sweet sound into the world, namely a new song. But cups are wont to be filled with wine. What then are the minds of hearers but cups, which are filled by holy preachers with the wine of knowledge? And what else is the bowl but the roundness of preaching? For a sphere is turned about on 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 angle of fear nor of elation.
In its course therefore it cannot be fixed, because it draws itself onward roundly through all things. But that we may pursue what we have brought forward by way of example: fittingly, after the branches, cups, and bowls, lilies are described in the candlestick, because after that grace and roundness of preaching whereof we have spoken, there follows that flourishing homeland which is green with the eternal blossoms of holy souls. The bowls therefore pertain to labor, the lilies to reward. And so, just as with Moses the bowl is taken for the doctrine of preaching, so here Holy Scripture itself is signified by the wheel. The prophet therefore, while he beheld the holy living creatures, added: 「And as I beheld the living creatures, there appeared one wheel upon the earth.」
In which matter it must be asked: since the wheels are described below, why is one wheel said to have appeared first, save because to the ancient people the Old Testament alone was given, which was rolled about like a wheel to instruct their mind? But fittingly that same wheel is said to have appeared upon the earth. For to sinning man it was said: 「Earth thou art, and into earth thou shalt go」 (Genesis 3:19). The wheel therefore appeared upon the earth, because Almighty God gave the Law upon the hearts of sinners. But because these winged creatures designate the saints, that is, as we said before, the evangelists, how is it that first the creatures, and afterward the one wheel, are beheld, since the Old Testament was before, and afterward the holy evangelists followed?
But we can understand in these things that those were seen first by the prophet who by merit transcend. For by as much as the holy Gospel excels the Old Testament, by so much also ought its preachers to have been given precedence in the prophetic description. Although there is yet another thing which ought to be considered in this description, namely that the spirit of prophecy so gathers together within itself things earlier and later at once, that the prophet's tongue cannot utter these things at once. But the ample things which it beholds flow forth from distributed words, and now it speaks the last things after the first, now indeed the first after the last.
Whence Ezekiel the prophet, under the figure of the holy universal Church and of the glory of the evangelists, sees them through the likeness of the four living creatures, and yet suddenly subjoins those things which were done in earlier times, that he may plainly indicate that he saw at once what the tongue of the flesh could not suffice to say at once. But because we have said that by the four living creatures all the perfect also are signified, it is likewise to be considered that certain of the saints existed even before the Law, who lived strictly by the natural law and pleased the Almighty Lord. After the living creatures, therefore, the wheel is described, because many of the elect were perfect before the Almighty Lord even before the Law.
But if we ought, as we said, to take the living creatures for the evangelists alone, there is yet another thing which we ought to consider. For the holy prophet saw that these very words which he uttered, wrapped in obscurities, would be laid open not to the Jewish people but to the Gentiles. Speaking therefore to us, he ought to describe first the living creatures and then the wheel, because we, coming to the faith by the Lord's bounty, learned the Gospel not through the Law, but learned the Law through the holy Gospel. But where, or of what sort, the wheel appeared, he subjoins when he says: — Verse 15. — 「Beside the living creatures, having four faces.」 Where it is further added: Verse 16. — 「And the appearance of the wheels and their work was like the vision of the sea;」
「and the four had one likeness, and their appearance and their work were as it were a wheel in the midst of a wheel.」 What is this, that when one wheel was spoken of, a little after it is added, 「As it were a wheel in the midst of a wheel,」 save that in the letter of the Old Testament the New Testament lay hidden through allegory? Whence also that same wheel which appeared beside the living creatures is described as having four faces, because Holy Scripture is distinguished into four parts through both Testaments. For the Old Testament is in the Law and the Prophets, but the New in the Gospels and the Acts and sayings of the apostles. But we know that where we direct the face, there we see what is necessary.
The wheel therefore has four faces, because it first saw through the Law the evils to be cut away in the peoples, afterward saw through the Prophets, more subtly through the Gospel, but at the last beheld through the apostles those things which were to be cut away in the faults of men. It can also be understood that the wheel has four faces because Holy Scripture, extended through the grace of preaching, became known in the four parts of the world. Whence also that same wheel is fittingly described as having appeared first as one beside the living creatures and afterward as having four faces, because unless the Law agreed with the Gospel, it would not have become known in the four parts of the world. It follows: 「And the appearance of the wheels and their work was like the vision of the sea.」
Rightly are the sacred words related to be like the vision of the sea, because in them are great volumes of judgments, heaps of meanings. Nor is Holy Scripture undeservedly said to be like the sea, because in it the judgments of speech are made firm by the sacrament of baptism. Or certainly it must be considered that we sail in ships upon the sea when we make for the lands we desire. But what is in our desire save that land of which it is written: 「My portion in the land of the living」 (Psalm 141:6)? And by wood, as I have said, is he borne across who crosses the sea. And we know that Holy Scripture foretells to us the wood of the cross through the Law, when it says: 「Cursed is everyone that hangeth on a tree」 (Deuteronomy 21:23). Which Paul attests concerning our Redeemer, saying:
「Being made a curse for us」 (Galatians 3:13). Through the Prophets also it announces the wood, when it is said: 「The Lord hath reigned from the tree」 (Psalm 95:10). And again: 「Let us put wood into his bread」 (Jeremiah 11:19). But through the Gospel the wood of the cross is openly shown, where the very passion of the Lord which was prophesied is declared. And through the apostles this same cross is held fast even in words and works, when Paul says: 「The world is crucified to me, and I to the world」 (Galatians 6:14). And again: 「But God forbid that I should glory, save in the cross of our Lord Jesus Christ」 (ibid.). To us therefore who make for the eternal homeland, Holy Scripture through its four faces is the sea.
Which announces the cross, because it bears us by wood to the land of the living. But unless both the prophet had certainly seen Holy Scripture to be like the sea, he would by no means have said: 「The earth is filled with the knowledge of the Lord, as the covering waters of the sea」 (Isaiah 11:9). It follows: Verse 16. — 「And the four had one likeness, and their appearance and their work were as it were a wheel in the midst of a wheel.」 The likeness of the four is one, because what the Law preaches, this also the Prophets; what the Prophets proclaim, this the Gospel presents; what the Gospel presented, this the apostles preached throughout the world. There is therefore one likeness of the four, because the divine words, though distinguished in times, are nevertheless united in their meanings.
「And their appearance and their work were as it were a wheel in the midst of a wheel.」 The wheel within the wheel is the New Testament, as we have said, within the Old Testament, because what the Old Testament designated, this the New Testament presented. For that I may speak a few things out of many: what is it that Eve is produced while Adam sleeps (Genesis 2:21-22), save that the Church is formed while Christ dies? What is it that Isaac is led to be immolated, and carries the wood, and is laid upon the altar and lives (Genesis 22:6), save that our Redeemer, led to the passion, Himself carried the wood of the cross for Himself? And so in the sacrifice for us He died in His humanity, that yet He might remain immortal in His divinity.
What is it that the manslayer, after the death of the high priest, is absolved and returns to his own land (Numbers 35:25; Joshua 20:6), save 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 is restored into the possession of paradise? What is it that in the tabernacle a propitiatory is commanded to be made (Exodus 25:17), over which two cherubim, one from one end and the other from the other end, are set of purest gold, spreading their wings and covering the oracle, who look upon one another with faces turned toward the propitiatory (Exodus
25:20), save that both Testaments so agree together in the Mediator of God and men, that what the one designates, the other presents? For what is designated by the propitiatory, save the very Redeemer of the human race? Of whom it is said through Paul: 「Whom God hath set forth to be a propitiation through faith in his blood」 (Romans 3:25). But what by the two cherubim, which are said to be the fulness of knowledge, save that both Testaments are signified? Of which the one stands from one end of the propitiatory, the other from the other end, because what the Old Testament began to bring forth by prophesying concerning the incarnation of our Redeemer, this the New Testament fully relates as accomplished.
But the two cherubim are made of purest gold, because both Testaments are described 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 imminent faults by the edifice of Holy Scripture. When we attentively regard its judgments, we are veiled by its wings from the error of ignorance. The two cherubim therefore look upon one another with faces turned toward the propitiatory, because both Testaments in no point differ from one another. And they hold their faces as it were mutually toward each other, because what the one promises, this the other presents, while they behold the Mediator of God and men set between them.
For the cherubim would turn their faces from one another, if what the one Testament promised, the other should deny. But while they concordantly speak of the Mediator of God and men, so that they mutually regard one another, they gaze toward the propitiatory. The wheel therefore is in the midst of the wheel, because within the Old Testament is the New Testament. And, as we have often already said, what the Old Testament promised, the New presented; and what the former secretly announces, the latter openly proclaims as presented. The prophecy therefore of the New Testament is the Old Testament; and the exposition of the Old Testament is the New Testament. It follows: Verse 17. — 「They went by their four parts, and they turned not when they went.」 Whither else do the divine words go, save to the hearts of men?
But going by four parts they went, because Holy Scripture goes to the hearts of men through the Law, by signifying a mystery. It goes through the Prophets a little more openly, by prophesying the Lord. It goes through the Gospel, by presenting Him whom it prophesied. It goes through the apostles, by preaching Him whom the Father presented for our redemption. The wheels therefore have faces and ways, because the sacred words show the knowledge of the precepts together with the presenting of works. And they go by four parts, because, as we said before, they speak in distinct times, or certainly because in all regions of the world they preach the Lord incarnate. Of which it is openly added next: Ibid. — 「And they turned not when they walked.」 These things were said above concerning the living creatures.
But not the same things can be understood of the wheels as of the living creatures. For we have said that the wheels signify the Testaments. And the Old Testament indeed walked, because through preaching it came to the minds of men, but it turned back after itself, because according to the letter it could not be kept in its precepts and sacrifices unto the end. For it did not pass over without change, since in it spiritual understanding was lacking. But when our Redeemer came into the world, He caused that to be understood spiritually which He found held carnally. And so while its letter is understood spiritually, all that carnal presentation in it is quickened.
But the New Testament even by the pages of the Old Testament is called an eternal testament, because its understanding is never changed. Well therefore is it said that the wheels went as they went, and turned not when they walked, because while the New Testament is not annulled, while the Old is now held as spiritually understood, they do not return after themselves, since they persist unchangeable unto the end of the world. They walk therefore, but they turn not, because they so come spiritually to our heart that their precepts or pursuits are no further changed. It follows: Verse 18. — 「The wheels also had stature, and height, and a dreadful appearance.」
What is it that in the words of Holy Scripture these three are related to be present, that they are recorded to have stature, height, and a dreadful—that is, terrible—appearance? We must greatly inquire what is called the stature of the divine Scripture, what its height, what its dreadful appearance. It is therefore to be known that to stand befits the life of one who works well. Whence it is said through Paul: 「Let him that standeth take heed lest he fall」 (1 Corinthians 10:12). Who also says to the disciples: 「So stand in the Lord, dearly beloved」 (Philippians 4:1). And the prophet, who saw himself standing before the Lord by life and morals, says: 「The Lord liveth, in whose sight I stand」 (2 Kings 3:14). But the height is the promise of the heavenly kingdom, whereto he then attains,
when now every corruption of mortal life is subdued. But the dreadful appearance is the terror of Gehenna, which without end torments the reprobate, and ever preserves them in torment. The stature therefore is in the rectitude of precept, the height in the loftiness of the supernal promise, but the dreadful appearance in the threats and terrors of the punishment that follows. Holy Scripture therefore has stature, because it directs morals to standing, that the minds of hearers may not be bent down to earthly desire. It has height, because in the heavenly homeland it promises the joys of eternal life. It has also a dreadful appearance, because to all the reprobate it threatens the torments of Gehenna.
It shows therefore its stature in the building up of morals, it shows its height in the promise of rewards, it shows its dreadful appearance in the terrors of punishments. For it is upright in precepts, lofty in promises, dreadful in threats. It has stature when it says through the prophet: 「Cease to do perversely, learn to do well; seek judgment, relieve the oppressed, judge the fatherless, defend the widow」 (Isaiah 1:17). And again: 「Break thy bread to the hungry, and bring the needy and the wanderers into thy house; when thou shalt see one naked, cover him, and despise not thine own flesh」 (Isaiah 58:7). It has height when it says through the same prophet:
「The sun shall be no more thy light by day, neither shall the brightness of the moon give light to thee; but the Lord shall be to thee for an everlasting light, and thy God for thy glory」 (Isaiah 60:19). It has a dreadful appearance when, describing hell, it says: 「The day of the Lord's vengeance, the year of recompenses of the judgment of Zion; and its torrents shall be turned into pitch, and its earth into brimstone; and its land shall become burning pitch, night and day it shall not be quenched for ever」 (Isaiah 34:8ff.). Which blessed Job also describes, saying: 「A land dark and covered with the mist of death, a land of misery and darkness, where the shadow of death and no order, but everlasting horror dwelleth」 (Job 10:21-22).
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, saith the Lord, so shall your seed stand and your name」 (Isaiah 66:22). For they truly stand before the Lord who do not squander their life in wickedness. It has height when it immediately subjoins: 「And there shall be month out of month, and Sabbath out of Sabbath, and all flesh shall come to adore before my face, saith the Lord」 (ibid. 23). What is a month but the perfection of days? And what is a Sabbath but the rest in which it is not lawful to do servile work? A month therefore is out of a month, because those who here live perfectly are led there to the perfection of glory.
But a Sabbath is out of a Sabbath, because those who here cease from perverse work rest there in the heavenly recompense. It has also a dreadful appearance when it forthwith adds: 「And they shall go forth and see the carcasses of the men who have transgressed against me. Their worm shall not die, and their fire shall not be quenched」 (ibid. 24). For what more dreadful can be said, what can be conceived, than to receive the wounds of damnation, and never to end the pains of the wounds! Of this dreadful appearance of the wheels it is well said through Zephaniah, when the day of judgment is announced to come upon hard minds: 「The great day of the Lord is near, it is near and exceeding swift. The voice of the day of the Lord is bitter; the mighty 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 the trumpet and alarm」 (Zephaniah 1:14). But since we have set down the words concerning the outer wheel, it now remains that we should bring forth the stature, height, and dreadful appearance of the inner wheel as well. For the inner wheel has its stature when through the holy Gospel it forbids us to be bent down to earthly desires, saying with the words of our Redeemer: 「Take heed lest your hearts be overcharged with surfeiting and drunkenness, or the cares of this life」 (Luke 21:34). It has height when it promises concerning the same Redeemer, saying:
「But as many as received him, to them gave he power to become the sons of God」 (John 1:12). For what can be said higher than this power, what more sublime than this height, in which each created being is made a son of the Creator? It has a dreadful appearance when it speaks concerning the reprobate, saying: 「These shall go into everlasting punishment」 (Matthew 25:46). It has stature when Truth admonishes the disciple, saying: 「Sell what you possess, and give alms. Make to yourselves bags which grow not old」 (Luke 12:33). It has the height of promise when it says: 「They shall come from the East and the West, and shall sit down with Abraham and Isaac and Jacob in the kingdom of heaven」 (Matthew 8:11). It has a dreadful appearance when it subjoins:
「But the children of the kingdom shall be cast out into the outer darkness; there shall be weeping and gnashing of teeth」 (Matthew 8:12). To whom again it is said by the voice of Truth: 「You shall die in your sins」 (John 8:21, 24). It has stature when it says with the words of the first shepherd: 「Minister in your faith virtue, and in virtue knowledge, and in knowledge abstinence, and in abstinence patience, and in patience godliness, and in godliness love of the brotherhood, and in love of the brotherhood charity」 (2 Peter 1:5). It has height when a little after it says: 「For so an entrance shall be ministered to you abundantly into the everlasting kingdom of our Lord and Saviour Jesus Christ」 (ibid. 11).
Who again promises to good shepherds, saying: 「When the prince of the pastors shall appear, you shall receive the unfading crown of glory」 (1 Peter 5:4). It has a dreadful appearance when it says: 「But the day of the Lord shall come as a thief, in which the heavens shall pass away with great violence, but the elements shall be melted with heat」 (2 Peter 3:10). 「Seeing then that all these things are to be dissolved, what manner of persons ought you to be in holy conversation and godliness, looking for and hastening unto the coming of the day of God, by which the heavens being on fire shall be dissolved, and the elements shall melt with the burning heat?」 It has stature when through Paul it raises us up from earthly desires, saying:
「Mortify your members which are upon the earth: fornication, uncleanness, lust, evil concupiscence, and covetousness, which is the service of idols」 (Colossians 3:5). It has height when it promises, saying: 「Your life is hid with Christ in God. When Christ, your life, shall appear, then you also shall appear with him in glory」 (ibid. 3-4). It has a dreadful appearance when it threatens, saying: 「At the revelation of our Lord Jesus Christ from heaven, with the angels of his power, in a flame of fire, giving vengeance to them who know not God, and who obey not the Gospel of our Lord Jesus Christ; who shall suffer eternal punishment in destruction, from the face of the Lord, and from the glory of his power」 (2 Thessalonians 1:7-9).
It has stature when it admonishes us, saying: 'See that none render evil for evil unto any man, but ever follow that which is good, both among yourselves and toward all' (1 Thess. 5:15). It has height when it promises, saying: 'If we die with him, we shall also live with him; if we suffer, we shall also reign with him' (2 Tim. 2:11). And again: 'The sufferings of this present time are not worthy to be compared with the glory to come, which shall be revealed in us' (Rom. 8:18). It has a dreadful aspect when it threatens, saying: 'A certain fearful expectation of judgment, and the rage of a fire which shall consume the adversaries' (Heb. 10:27). And again it says: 'It is a fearful thing to fall into the hands of the living God' (Heb. 10:31). All of which it binds together also in a brief sentence, saying:
'That you may be able to comprehend with all the saints what is the breadth, and length, and height, and depth' (Eph. 3:18). For charity is broad, since it embraces even the love of enemies; and through that charity by which Almighty God loves us abundantly, it also bears long-suffering. This, then, we ought to show to our neighbours, which we behold shown to us who are unworthy of it by our Creator. Breadth therefore and length pertain to stature, because through love it enlarges our conduct, so that charity may bear our brethren's faults with long-suffering. But the height is that recompense of eternal rewards, of whose immensity it is said:
'For eye hath not seen, nor ear heard, neither hath it entered into the heart of man, what things God hath prepared for them that love him' (1 Cor. 2:9). It has therefore in sublimity a height, because the eternal joys of the saints can now be penetrated by no thought. The depth, too, is that inestimable condemnation of torments, which plunges into the lowest abyss those whom it receives. In these things the sacred oracles have a dreadful aspect, because they strike an inestimable terror into their hearers when they speak of the punishments of hell. Well therefore is it said: 'The wheels also had stature, and height, and a dreadful aspect' (cf. Ezek. 1:18), because Holy Scripture in both Testaments is upright in admonishing, lofty in promising, and terrible in threatening.
Let it suffice, most beloved brethren, that we have said these things this day by the Lord's bounty, so that, refreshed by rest, we may return to discussing what follows, trusting in God the Author of all and in our Lord Jesus Christ, who lives and reigns with the Father in the unity of the Holy Spirit, God, world without end. Amen.