Moralia in Job 1438

1. A man in whose hand a measuring reed is described to be. Ezekiel XL, 6. — He came to the gate which looked toward the way of the East. And who else is signified by the name of this gate but our very Lord and Redeemer, who has been made for us the door of the heavenly kingdom? As He Himself says: No man comes to the Father, but by me (John XIV, 6). But since we have said that this same man clothed in linen holds the figure of the Lord, it must be inquired by us by what reason it may fittingly be that the same Lord can be signified both by the man and by the gate, when the man comes to the gate. Does He then perchance come to Himself? Or is it thus, because in the Gospel also He Himself testifies, saying:

He that entereth not by the door into the sheepfold, but climbeth up another way, the same is a thief and a robber. But he that entereth in by the door is the shepherd of the sheep (John X, 1, 2). And a little after He says: I am the door (Ibid., 9). And again He subjoins: I am the good shepherd (Ibid., 14). If therefore the shepherd enters by the door, and He Himself is the door, He Himself the shepherd, He without doubt enters by Himself. Behold, while we desire to unfold the meaning of Ezekiel, we bind ourselves to a question from the Gospel also. It must therefore be inquired by us how He both enters and enters by Himself. For our Lord and Redeemer, together with the holy Church which He redeemed, is according to the flesh one substance, as Paul attests, who says:

I fill up those things that are wanting of the sufferings of Christ in my flesh, for His body, which is the Church (Colossians I, 24). Of this Head the body is the Church, and of this body the Head is Christ (Ephesians I, 22). Of which its own Head the body, that is the holy Church, exults, when it says through the Psalmist: But now He hath exalted my head above my enemies (Psalm XXVI, 6). For because it too is at some time to be exalted, even now it rejoices that its Head is exalted above its enemies in the heavens. When therefore any of the elect come to life, because His members enter to Him through Him, He Himself enters to Himself through Himself. For He Himself it is who enters in His members, He the Head to whom the entering members come.

This the prophet Ezekiel intimates in many ways, who says that the man came to the gate, and shows what this gate is, saying: Which looked toward the way of the East. For He Himself is the way for us, who said: I am the way, the truth, and the life (John XIV, 6). He is also the Eastern way, of whom it is written: Behold a man, the East is His name (Zechariah VI, 12). The gate therefore looks toward the way of the East, because it signifies Him who made for us the road to the rising of the light. It can also be that by the name of the gate every preacher is understood, because whoever opens to us with his mouth the door of the heavenly kingdom is a gate. Whence also twelve gates are described either in the Apocalypse of John (Apocalypse XXI, 21), or in the final vision of this prophet.

It can also not unfittingly be understood by the name of the gate as the knowledge of sacred Scripture, which, while it opens to us understanding, unfolds the door of the heavenly kingdom. We can also take by the name of the gate faith itself, which we first touch, that we may enter to the buildings of the virtues. Whence it is openly subjoined: IBID. — And he went up by its steps. And what are the steps of this gate but the merits of the virtues? For whether in the knowledge of the Mediator of God and men, the man Jesus Christ, or in the knowledge of the divine word, or in that very faith which we have received concerning Him, by certain steps we come to higher increases. For no one becomes suddenly the highest, but in good conduct each one begins from the least, that he may come to great things.

Of these steps it is said through the Psalmist: God shall be known in her steps, when He shall receive her (Psalm XLVII, 4). For when the Lord receives the holy Church, He is known in her steps, because His glory is declared through her increases. For as much as the holy Church has advanced by ascending, so much is God made known to men from her virtues. Of these steps too blessed Job speaks, saying: Through each of my steps I will pronounce Him (Job XXXI, 37). For he pronounces the almighty Lord through each of his steps, who through the increases of virtues which he receives ever renders to Him the praise of His loving-kindness.

If there were not certain steps in the ascension of the heart, the Psalmist would not say: They shall go from virtue to virtue (Psalm LXXXIII, 8). 4. Nor is it a wonder if there are steps from virtue to virtue, since each single virtue is increased as it were by certain steps, and so through the increases of merits is brought to the highest. For one thing is the beginning of a virtue, another its progress, another its perfection. For if faith itself were not led to its perfection by certain steps, the holy apostles would by no means have said: Increase our faith (Luke XVII, 5). And a certain man came to Jesus, who wished his son to be healed, but being asked whether he believed, answered: I believe, Lord; help my unbelief (Mark IX, 24). Weigh, I pray, what is said.

If he believed, why did he speak of unbelief? But if he knew himself to have unbelief, how did he believe? But because through the hidden inspiration of grace faith grows by the steps of its own merits, at one and the same time he who had not yet perfectly believed both believed and was unbelieving. 5. These steps the Lord describes under the name of harvest, saying: So is the kingdom of God, as if a man should cast seed into the earth, and should sleep and rise night and day, and the seed should germinate and grow while he knoweth not. For the earth of itself bringeth forth fruit, first the blade, then the ear, then the full corn in the ear. And when the fruit is brought forth, immediately he putteth in the sickle, because the harvest is come (Mark IV, 26 ff.).

A man casts seed into the earth, when he inserts a good intention into his heart. After he has cast the seed, he sleeps, because he rests in the hope of good work. But he rises by night and by day, because he advances amid adversity and prosperity. And the seed germinates and grows while he knows not, because even when he cannot yet measure his own increases, the virtue once conceived is brought to progress. And the earth of itself bears fruit, because, grace preventing it, the mind of man spontaneously rises to the fruit of good work. But this same earth produces first the blade, then the ear, then the full corn in the ear. For to produce the blade is to have still the tenderness of a good beginning.

But the blade comes to the ear, when the virtue conceived in the mind draws itself to the progress of good work. And the full corn fructifies in the ear, when the virtue now advances so far that it can be of robust and perfect work. But when the fruit has brought itself forth, immediately he puts in the sickle, because the harvest is come. For almighty God, the fruit being brought forth, puts in the sickle and cuts down His harvest, because when He has brought each one to perfect works, He cuts short his temporal life by the sentence sent forth, that He may bring His grain into the heavenly granaries. When therefore we conceive good desires, we put the seed into the earth. But when we begin to work righteous things, we are the blade.

But when we grow to the progress of good work, we come to the ear. And when we are made firm in the perfection of that same good work, we now bring forth the full corn in the ear. 6. For Peter had been a blade, who, in the time of the Passion, following the Lord through love, feared to confess Him before the maidservant's voice (Luke XXII, 57). For there was already greenness in his mind, because he believed the Redeemer of all, but he was still very pliable, trodden down by the foot of fear. He had already risen into the ear when he saw Him whom he had feared to confess as about to die, an angel announcing it, living in Galilee.

But then the full grain had come into the ear, when, the Spirit coming from above and strengthening his mind in His love, he was so made firm that, being beaten, he despised the strength of his persecutors, and freely preached his Redeemer amid the scourges (Acts V, 29). Let no one therefore who is seen to be still in the tenderness of mind toward a good purpose be despised, because the grain of God begins from the blade, that it may become grain. The man therefore clothed in linen came to the gate, because our Lord and Redeemer is brought to Himself by His entering members. And he went up by its steps, because, as we make progress, He is the more exalted for us, the more He is known to be high and incomprehensible.

For in the steps of our virtues He Himself is said to ascend, because He Himself is shown to us the more sublime, the more our spirit is separated from the lowest things. There follows: IBID. — And he measured the threshold of the gate one reed broad, that is, one threshold one reed broad. 7. Why, after it has been said, the threshold of the gate, is it immediately subjoined, one threshold, unless because it openly hints that a further, lower threshold is spoken of? But the gate rises from the threshold that it may be a gate. If therefore the Lord is the gate, who is the threshold of this gate, but those ancient fathers, of whose progeny the Lord deigned to be incarnate? As is said through Paul:

Whose are the fathers, of whom is Christ according to the flesh, who is over all things God blessed forever (Romans IX, 5). But it is to be noted in this sentence of Paul that others of men also are called gods, as is said to Moses: I have appointed thee a god to Pharaoh (Exodus VII, 1). And it is said through the Psalmist: I have said, ye are gods (Psalm LXXXI, 6). And again: God stood in the synagogue of gods (Ibid., 1). But it is one thing to be called God by appellation, another naturally. And though Moses is appointed a god to Pharaoh, yet he is called a god within all things, not a god over all things. But He who was incarnate within the Virgin's womb is called God over all things.

The threshold of the gate therefore is the ancient fathers, from whom was born He who opened for us the entrance of the heavenly kingdom. But the threshold of the gate is measured with one reed, because those very ancient fathers, who were able to preach our Redeemer both by prophesying and by living well, had as it were six cubits in the perfection of work, and a hand-breadth in the beginning of contemplation. For because both perfect action and begun contemplation rendered their life sublime in the unity of faith, the measure of the threshold was in one reed. There follows: VERSE — And a chamber one reed long, and one reed broad. 8. Let us consider what is wont to be done in a chamber, and thence let us gather this which is done in the holy Church.

For in the chamber the bridegroom and the bride are joined by covenant, and are united to one another in love. What therefore are the chambers in the holy Church, but the hearts of those in which the soul is joined through love to the invisible Bridegroom, so that it may burn with His desire, may now covet nothing of the things that are in the world, may reckon the length of the present life a punishment, may hasten to go forth, and to rest in the embrace of love in the vision of the heavenly Bridegroom? The mind therefore, which is now such, receives no consolation of the present life, but sighs, burns, pants, is in anguish to the very marrow toward Him whom it loves. The very safety of the body becomes vile to it, because it is transfixed with the wound of love; whence also it says in the Song of Songs: I am wounded with charity (Canticles II, 5, according to the LXX).

But the safety of the heart which knows not the pain of this wound is an evil safety. But when it has begun already to pant for the heavenly desire and to feel the wound of love, the soul becomes more healthful from the wound, which before was sickly from health. 9. But to the mind that strongly loves its Bridegroom, there is wont to be one consolation concerning the delay of the present life: if, through this that it is itself deferred from His vision, the souls of others may profit by its word, and may catch fire toward the heavenly Bridegroom with the torches of love. It mourns, because it perceives itself deferred; and everything that it beholds is sad, because it does not yet see Him whom it covets to see. But there is, as I said, no small consolation, if, while the fervent

soul is deferred, many are gathered through it, so that it may then see with many Him whom alone it wished more quickly to see. Whence again in the Song of Songs the bride says: Stay me up with flowers, compass me about with apples, for I languish with love (Canticles II, 5). For what are the flowers but the souls now beginning good work and giving forth the fragrance of heavenly desire? What the apples of the flowers, but the minds now perfected of the good, which from the beginning of a holy purpose come to the fruit of good work? She therefore who languishes with love seeks to be stayed up with flowers, and compassed about with apples, because if she is not yet permitted to see Him whom she desires, it is a great consolation to her if she rejoices at the progress of others.

The soul therefore languid with holy love is stayed up with flowers and apples, that it may rest in the good work of the neighbor, seeing that it cannot yet contemplate the face of God. 10. Let us weigh, I pray, what a chamber the mind of Paul had been, who said: To me to live is Christ, and to die is gain (Philippians I, 21); to almighty God how far he had joined himself in love, who reckoned Christ alone to be life for himself, and death to be gain? Hence it is that he says again: Having a desire to be dissolved, and to be with Christ, a thing by far much better (Ibid., 23). But behold, let us see with what love thou languishest who desirest to be dissolved. Because meanwhile thou perceivest thyself deferred, dost thou not seek to be stayed up with flowers? Plainly thou seekest, for there follows:

But to abide in the flesh is more needful for your sake (Ibid., 24). And to his advancing disciples he says: For what is our hope, or joy, or crown of glory? Are not ye before our Lord Jesus Christ? (1 Thessalonians II, 19.) 11. Hence it is that this same chamber is said to be measured one reed long, and one reed broad. For the length pertains to the long-suffering of expectation, and the breadth to the amplitude of charity.

So much therefore does each chamber have in length, as it has been able to have in breadth; because the mind kindled with heavenly desire, as much love as it has had for gathering in the neighbor, so much long-suffering also does it exhibit in awaiting God, and patiently bears the delays of the length, because the amplitude of charity dilates itself in the progress of the neighbor. The length also can designate the long-suffering of patience which is exhibited to the neighbor. And because the breadth signifies charity, which opens the bosom of the mind, and receives both friends and enemies into love, the length of the chamber is as great as the breadth, because as much as the mind has been broad through love, so much also will it be patient through long-suffering.

For each one bears the neighbor as much as he loves him. For if thou lovest, thou bearest; if thou ceasest to love, thou ceasest to tolerate. For him whom we love less, we also tolerate less, because, weariness rushing in, the deeds of the neighbor are all too quickly brought into the heaviness of a burden, which the feather of charity does not lighten for us. There follows: IBID. — And between the chambers, five cubits. 12. He had said one above the chamber, and afterwards relates that there are five cubits between the chambers: by this reason, namely, by which many chambers make one, just as also many churches are called one Church. Whence also in the Apocalypse of John it is written to seven Churches, by which the one catholic Church is signified.

These therefore who in the holy Church, as we have said, thirst with fervent love to see God, and are already joined to Him through desire, are called chambers. But yet there are in her certain ones who, not being able to penetrate subtle things, and still weighed down by the five bodily senses, love Him who made all things so much the less, as they are the more entangled in the things which are made. And already indeed they study to exert themselves in the fear of the Lord, and to strive toward the love of the neighbor, to do good works bodily, to redeem sins by alms; but because they know not how to burn with inmost love toward heavenly desire, they are as it were still held bound by the corporeal senses.

These therefore are not chambers, but yet they are contained between the chambers, because through the leadership of those who perfectly love the vision of God, they too are directed to the progress of the mind. Between the chambers therefore there are five cubits, because these who from the five outer senses do not yet rise to the mystical understanding, while they are among those who are fervent with the spirit of love, as it were remaining between the chambers, make progress in the construction of faith, and are not disjoined from the measure of the heavenly building. For they too withdraw a little from the appetite of the corporeal senses, and, the space of the mind being dilated, imitating the charity which they behold, are extended on this side and that toward the chambers.

That therefore they are described not by six cubits, but by five, their imperfection itself is thereby designated. 13. But yet they are recorded to be in the measure of the spiritual building through good desire, because it is said also in the voice of the holy Church through the Psalmist: Thine eyes did see my imperfection, and in Thy book shall all be written (Psalm CXXXVIII, 16). Hence again the same Psalmist says: The Lord hath blessed all that fear Him, the little ones with the greater (Psalm CXIII, 21). These therefore, although they are imperfect and little; yet in so far as they are able to know, they love both God and neighbor, and therefore they do not neglect to work the good things which they can.

There are those who do not yet press forward to spiritual gifts, so as to exert the soul either toward perfect activity or toward kindled contemplation, yet who nevertheless do not withdraw from the love of God and of neighbor, insofar as they are able to grasp it in mind. Whence it comes about that these too, although in a lesser place, are nonetheless set within the building up of holy Church; for even if they are perhaps of lesser stature in doctrine, in prophecy, in the grace of miracles, and in fully carrying out contempt of the world, they are nevertheless upon the foundation of fear and love, in which they are made solid. And though they do not burn with the fire of heavenly desire, in those very outward works which they are sufficient to perform they are quickened by the warmth of charity, and are held together among the edifices of the more excellent neighbors.

Whence the bride rightly speaks in the Song of Songs, saying: King Solomon made himself a litter of the wood of Lebanon; its pillars he made of silver, the resting-place of gold, the ascent of purple; the midst he paved with charity for the sake of the daughters of Jerusalem (Cant. 3:9,10). For it is not to be believed that Solomon, a king of such greatness, who so abounded in immense riches that the weight of his gold could not be reckoned and silver in those days had no price, made himself a wooden litter. But this Solomon is manifestly our Peacemaker, who made himself a litter of the wood of Lebanon; for the cedar wood of Lebanon is exceedingly incorruptible.

The litter of our King, therefore, is holy Church, which is built of strong fathers, that is, of incorruptible minds. It is rightly called a litter, because it itself daily bears souls to the eternal banquet of its Maker. To this litter silver pillars were made, because the preachers of holy Church shine with the light of eloquence. And upon these silver pillars there is a resting-place of gold, because through that which is lucidly spoken by the holy preachers, the minds of the hearers find the splendor of inward brightness in which they may recline. For through the fact that they hear things clearly and openly, they come to rest in that which grows bright within the heart.

The pillars, then, were made of silver and the resting-place of gold, because through the light of speech the brightness of repose is found within the mind. For that inner radiance so irradiates the mind that, through fixed intention, it comes to rest there where the grace of preaching is no longer sought. Concerning this same holy Church it is written: The wings of the dove are covered with silver, and the hinder parts of her back with the paleness of gold (Ps. 67:14). For she who, here filled with the spirit of meekness, has as it were silvered wings like a dove, contains in the hinder parts of her back the appearance of gold; because here she clothes her preachers with the light of speech, but in the age to come she displays in herself the splendor of brightness.

But to that which is shown bright within, He adds what the ascent is, when concerning the same litter He straightway subjoins: The ascent of purple (Cant. 3:10). For true purple, because it is dyed from blood, is not without reason seen in the color of blood. And because in the beginning of the newborn Church a very great multitude of the faithful came to the kingdom through the blood of martyrdom, our King made an ascent of purple in the litter; for to the bright thing which is beheld within one comes through the tribulation of blood. What then shall we do, wretched and destitute of all fortitude? Behold, in this litter we cannot be pillars, for in us neither the fortitude of work nor the light of preaching shines forth.

We do not have the resting-place of gold, because we do not yet, as we ought, behold through spiritual understanding the repose of inward brightness. We are not the ascent of purple, because we are not able to shed our blood for our Redeemer. What then is to be done concerning us? What hope shall there be, if none comes to the kingdom save he who has been endowed with the highest virtues? But there is present also our consolation. Let us love God as much as we can; let us love our neighbor too; and together we also belong to God's litter, because, as it is written there: The midst He paved with charity. Have charity, and you come without doubt to that place where both the silver pillars are raised up and the purple ascent is held.

For that this is said on account of our weakness is openly shown, when He straightway there subjoins: For the sake of the daughters of Jerusalem. For the word of God, which says not sons but daughters, what else did it signify by the female sex than the weak among minds? Therefore, that in that place, amid the silver pillars, the golden resting-place, and the purple ascent, charity is said to be present in the midst on account of the daughters of Jerusalem, this is here designated among the chambers by the five cubits; because those also who are weak in virtues, if they do not neglect to do with charity the very good things they can do, are not strangers to God's building. There follows: (Ibid.) — And the threshold of the gate, next to the porch of the gate within, was of one reed (Ezek. 40:7).

When the threshold now described is recorded to be within, next to the porch of the gate, it is openly shown that the threshold previously described was without. But if the gate is the Lord, let us inquire what is the threshold of the gate within and without. For through the threshold each one enters the gate. And what are these two thresholds but the fathers of the Old Testament and the fathers of the New Testament? For not only those from whom the Lord deigned to be made flesh, but all the fathers of the Old Testament were the threshold of this gate; because they who went to foretell it merited to hope in it, and they opened the entrance of faith to all who come to Him; and all who through these have believed in the Lord have, as it were, already entered by the door of this threshold.

But why is the outer threshold spoken of before, and the inner threshold after, unless because first were the fathers of the Old Testament, and afterward the doctors of the New Testament? Rightly, moreover, does the outer threshold designate the fathers of the Old Testament, because through their preaching perverse deeds were punished. But through the sayings of the newer fathers, the mind of each one is restrained even from unlawful thoughts, since guilt is shown to be complete even in the deliberation of the heart. For those took care to restrain the souls of their hearers from shameful acts, from cruelties, from robberies; but these, since they prune away not only perverse deeds but also unlawful thoughts, what else have they become to us than an inner threshold? Whence Truth Himself speaks, saying:

You have heard that it was said to them of old: You shall not kill; and whoever shall kill shall be liable to judgment. But I say to you, that everyone who is angry with his brother without cause shall be liable to judgment (Matt. 5:21,22). Rightly also does the outer threshold designate those fathers who stood farther off, by intervals of time, from the very incarnation of our Redeemer. And indeed from the blood of Abel the passion of the Church has already begun, and there is one Church of the elect, both those who went before and those who follow after. Yet nevertheless, because it is said to the disciples: Many kings and prophets desired to see the things which you see, and did not see them (Luke 10:24), for the ancient fathers it was, as it were, to have stood without, in that they did not see the presence of our Redeemer bodily.

Outside, therefore, yet not divided from holy Church were they, because in mind, in work, in preaching, they already held these same sacraments of faith; they beheld this same loftiness of holy Church, which we behold not by yet awaiting it, but by already possessing it. For just as we are saved in the past passion of our Redeemer, so they were saved through faith in the same passion yet to come. They, then, were without, not outside the mystery, but outside the time. Whence also in the construction of the tabernacle, that the silver pillars might stand within, bronze pins were commanded to be fixed round about on the outside, by which the bound tabernacle might be held (cf. Exod. 27).

The silver pillars, then, are fixed within, but the bronze pins without, and to these the cords were tied, that the tabernacle might remain fixed; because, namely, that the holy apostles might stand firm in the light of their speech, that the whole tabernacle—that is, holy Church—might stand fast in the integrity of faith, the fathers of the Old Testament and the prophets were fixed without like bronze pins, who by the cords of their words might bind fast the minds of the preachers in solidity, and might tie this dwelling-place of God in the state of faith. Outside, then, are the pins, who existed before the time of this holy Church.

Yet nevertheless they bind those who are within, because while they foretold the heavenly mysteries to come, after these had been made manifest they rendered them credible to all. Therefore, that the pillars within may stand immovable, without the pins hold the cords; because, that the holy apostles might perfectly believe the mystery of the Lord's incarnation, the preaching of those prevailed who, before it came to pass, were able both to see and to foretell it. Whence rightly also the first of the apostles himself, that great pillar of the true tabernacle, speaks, saying: We have a surer prophetic word, to which you do well to attend, as to a lamp shining in a dark place (2 Pet. 1:19).

By which words he indicates that, although he has risen to higher things from the summit, he yet persists there bound fast in faith. Yet this lamp of the prophetic word does indeed already shine to those who understand, but to those who do not yet understand it remains covered with the obscurities of allegories. Whence also through the Psalmist it is said concerning these same sayings of the prophets: Dark water in the clouds of the air (Ps. 17:12), namely because knowledge in the prophets is hidden. Nor without reason were the pillars made of silver, but the pins of bronze; because what the apostles now preach clearly, this the prophets spoke obscurely under a mystical understanding. Rightly, then, were those signified by the metal of bronze who were not clear in their preachings.

But the holy apostles, because they had the light of preaching concerning the mystery of our Redeemer, were expressed by silver pillars. And it is to be noted that silver both sounds and shines, but bronze sounds and does not shine; because the preachers of the New Testament spoke openly the things which they were also able to show. But the preachers of the Old Testament, because through the shadows of allegories they uttered obscure sayings concerning the heavenly mystery, gave as it were a sound without light. What there was designated by the pins and the pillars, this here is designated by the outer threshold and the inner threshold. But if in this place we take the gate to be Sacred Scripture, it too has two thresholds, an outer and an inner, because it is divided into the letter and the allegory.

For the outer threshold of Sacred Scripture is the letter; but its inner threshold is the allegory. For since through the letter we tend toward the allegory, we come, as it were, from the threshold which is outer to that which is inner. And there are in it very many things which so edify the mind according to the letter, that through what is done outwardly the mind of the hearer is drawn inward. For there we find the commandments of work and the examples of virtue; there it is commanded what we ought to do even bodily; there what is enjoined for doing is shown in the action of holy and strong men, so that after the more open precepts and the examples of the righteous instruct us to good activity, we may then to the inner threshold—

that is, toward the mystical understanding of inmost contemplation—let us bend, if we can, the foot of the mind. Strive, I pray you, most beloved brethren, to meditate on the words of God; do not despise the writings of our Redeemer, which have been sent to us. It is a very great thing that through them the soul is chafed again to warmth, lest it grow numb with the cold of its own iniquity. When we recognize that the righteous who went before acted bravely in those matters, and we ourselves are girded for the fortitude of good activity, the mind of the reader is set aflame by the fire of holy examples. He sees what brave things were done by them, and is greatly indignant with himself, because he does not imitate such deeds. Whence rightly it is said in the Song of Songs by the voice of the bridegroom to the bride:

Your neck is like the tower of David, which is built with its bulwarks; a thousand shields hang upon it, all the armor of valiant men (Cant. 4:4). For in the neck is the throat, and in the throat is the voice. What, then, is designated by the neck of holy Church, unless her sacred eloquence? On which, when a thousand shields are recorded to hang, by this perfect number the whole number is shown, because our entire fortification is contained in the sacred word. For there are the precepts of God, there the examples of the righteous. For if the soul grows base, falling away from the desire of its Maker, let it hear what is said: You shall love the Lord your God with all your mind, and with all your strength (Matt. 22:37). Does it perhaps slip into hatred of a neighbor? Let it hear what is said:

You shall love your neighbor as yourself (Ibid., 39). Does it covet the goods of others? Let it hear what is written there: You shall not covet the goods of your neighbor (Exod. 20:17). Is the mind kindled to wrath over an injury inflicted by the mouth or deed of a neighbor? Let it hear what is said: You shall not seek revenge, nor be mindful of the injury of your fellow citizens (Lev. 19:18). Is the mind, ill-wounded, kindled to concupiscence of the flesh? Lest the eye follow the mind, let it hear what was said a little above: Whoever has looked upon a woman to lust after her has already committed adultery with her in his heart (Matt. 5:28). Does anyone perhaps dispose to relax his mind into hatred against an enemy? Let him hear what is written there: Love—

your enemies, do good to those who hate you (Luke 6:35). But he who does not now seize the goods of others—does he perhaps still keep his own inordinately? Let him hear what is said there: Sell what you possess, and give alms (Ibid. 12:33). Does the soul of one grown weak desire to enjoy at once both God and the world? Let it hear what is written there: No one can serve two masters (Matt. 6:24). Does another retain possessions held not according to need but according to the will of desire? Let him hear what is said there: Whoever does not renounce all that he possesses cannot be my disciple (Luke 14:33).

For some leave their possessions, but many renounce them even while possessing, because they so keep their possessions for use that they do not succumb to them out of desire. Does anyone crave to grow idle, and shun taking up labor for the Lord even when he prevails to do so? Let him hear what is written there: He who does not gather with me scatters (Ibid. 11:23). In the neck of the Church, therefore—that is, in the preaching of the sacred word, which for its fortification and loftiness is said to be like the tower of David—a thousand shields hang; because as many as are the precepts there, so many also are the defenses of our breast. Do we hasten, even when hurt by a neighbor, to endure in humility for the keeping of innocence? Let Abel come before our eyes (Gen. 4)—

he who is written to have been slain by his brother, and is not read to have resisted. Is purity of mind chosen even in the marriage bond? Enoch ought to be imitated, who both, being placed in wedlock, walked with God, and was not found, because God took him (Ibid. 5:22). Do we hasten to set the precepts of God before our present utility? Let Noah come before our eyes, who, setting aside domestic care, at the command of the almighty Lord lived occupied for a hundred years in the building of the ark (Gen. 6:14). Do we strive to undertake the virtue of obedience? We ought to look to Abraham (Ibid. 12:5), who, leaving house, kindred, and fatherland, obeyed to go out to the place which he was to receive for an inheritance, and went out not knowing whither he went (Heb. 11:8);

who stood ready that, for the eternal inheritance, he might slay the beloved heir whom he had received. And because he did not delay to offer his only one to the Lord, he received in his seed the whole multitude of the nations (Gen. 22:16,17). Does simplicity of manners please us? Let Isaac come to mind, whom the tranquility of his life adorned in the eyes of Almighty God (Ibid. 24 ff.). Is laborious fortitude sought, that it may be obtained? Let Jacob be brought to memory (Ibid. 29:20; 30:19), who, after he knew how to serve a man valiantly, was brought also to that virtue that he could not be overcome by the wrestling angel (Ibid. 32:25). Do we endeavor to conquer the enticement of the flesh?

Let Joseph return to memory, who, when his mistress tempted him, strove to guard the continence of the flesh even at the peril of his life (Ibid. 39:12,20). Whence it came about that, because he knew well how to rule his own members, he was also set over the ruling of all Egypt. Do we seek to obtain meekness and patience? Let us bring Moses before our eyes (Num. 12:3), who, ruling six hundred thousand armed men, besides little ones and women, is described to have been meek above all men who dwelt upon the face of the earth. Are we kindled with the zeal of rectitude against vices? Let Phinehas be brought before our eyes (Ibid. 25:7,8,11), who, transfixing with the sword those coming together, restored the people to chastity, and, being angry, appeased the wrath of God.

Do we seek to presume upon the hope of Almighty God in doubtful things? Let us recall Joshua to memory (Josh. 3:5,8), who, when he entered doubtful contests with a sure mind, came to victory without doubt. Do we now desire to lay aside enmities of mind and to enlarge the soul in kindness? Let Samuel be brought to consideration (1 Sam. 8:5), who, when he had been cast down from his rule by the people, and the same people asked that he might pour out prayers to the Lord for them, answered saying: Far be this sin from me against the Lord, that I should cease to pray for you (Ibid. 12:23). For the holy man believed that he would commit a fault, if to those whom he had endured as adversaries even to his deposition, he did not render the kindness of grace in prayer.

Who again, when at the Lord's command he was sent to anoint David as king, answered: How shall I go? For Saul will find me, and will kill me (Ibid. 16:2). And yet, because he had known God to be angry with the same Saul, he had afflicted himself with such great grief that the Lord Himself said to him: How long will you mourn for Saul, since I have rejected him (Ibid. 16:1)? Let us weigh, then, how great an ardor of charity had kindled his soul, who wept even for him by whom he feared to be killed. But do we wish to beware of him whom we fear? It must be weighed by us with anxious mind, lest, if perchance we find the occasion, we ourselves render evil for evil to the very one whom we had feared.

Let David, then, return to memory, who both found the king who persecuted him so that he could have killed him, and yet, being set in the very power of striking, chose the good which he himself ought to do, rather than the evil which the other deserved to suffer, saying: Far be it from me that I should put forth my hand against the anointed of the Lord (Ibid. 24:7; 26:11). And when the same Saul was afterward slain by his enemies, he wept for him slain—him whom, while he lived, he had endured as a persecutor (2 Sam. 1:17). Do we resolve to speak freely to the erring powerful ones of this world? Let the authority of John be brought back to mind, who, rebuking the wickedness of Herod, did not fear to be killed for the rectitude of the word (Mark 6:18,27).

And because Christ is the truth, he therefore laid down his life for Christ in that he laid it down for the truth. Do we hasten to lay down our flesh in death for God? Let Peter come to mind (Acts 5:41), who rejoices amid scourgings, who, being beaten, resists the rulers, who despises his own life for the sake of life. Do we, with the appetite for death, dispose to despise adversities? Let us bring Paul before our eyes, who, ready not only to be bound but also to die for Christ, does not make his soul more precious than himself (Acts 20:22,24). Do we seek to have our heart kindled with the fire of charity? Let us weigh the words of John, all of whose speech is made to steam with the fire of charity (1 John 1 ff.).

Because, then, in the voice of the sacred word we find the defense of whatever virtue we seek, a thousand shields hang upon it, all the armor of valiant men (Cant. 4:4). For if we wish to fight against the spiritual wickednesses, let us seek in the neck of the Church—which has been raised up for us like the tower of David, that is, in the divine word—the arms of protection, that from the discernment of the precept the strength of aid may be taken against the vices. For behold, do we hasten to prove strong against the fierce powers? In this tower we find the armor of our mind, that from thence we may take the precepts of the Maker, from thence the examples of those who went before, by which we may be armed unconquerably against our adversaries.

For while you desire to undertake any virtue whatever, and see it there already fulfilled by the fathers, you find there your armor, by which you may be fortified against spiritual battles. For there hang upon it a thousand shields: if anyone desires to fight, let him take one, and fortify his breast with that virtue, and hurl the javelins of words. And it is to be noted that it is said to be built with its bulwarks. For the bulwarks do the same as the shields, because both fortify the one who fights. But between the two there is this difference, that we move the shield wherever we will for our defense; but by the bulwark we can defend ourselves, yet we cannot move it. The shield is in the hand, but the bulwark is not held.

What, then, is the difference between the bulwarks and the shields, unless that in the sacred word we are covered by the miracles of the fathers who went before, and hear of the virtue of good works? For there we recognize that one was able to divide the sea, another to stay the sun, another to raise the dead, another to lift up a paralytic by a word, another to cure the sick by his shadow, another to ward off fevers by his handkerchiefs (Acts 19). Yet all of these were meek with the long-suffering of patience, and fervent with the zeal of rectitude; rich in the preaching of the word, and at the same time in the largess of mercy. These, therefore, how true the things they said concerning God are attested by their miracles, since they would not do such things through Him unless they were narrating true things concerning Him.

And how pious, how humble, how kind they existed, their works bear witness. If, therefore, we are tempted concerning the faith which we conceived from their preaching, let us behold the miracles of those who spoke, and we are confirmed in the faith which we received from them. What, then, are their miracles, unless our bulwarks? Because we can both be fortified by them, and yet we do not hold these in the hand of our own will, for we are not able to do such things. But the shield is in the hand, and defends; because the virtue of patience, the virtue of mercy, with grace going before us, is both in the power of the will, and protects from the peril of adversity.

Our tower, therefore, dear to us, is built with its bulwarks, on which a thousand shields hang; because in Sacred Scripture we are both hidden from the darts of adversity under the miracles of the fathers, and hold the defenses of holy conversation even in the hand of work. But it is to be noted that the threshold of the gate is measured by one reed. And the reed extends to six cubits and a palm; namely, because in Sacred Scripture there is found both the beginning of perfect activity and the beginning of the supernal contemplation. But if in this place each preacher is taken to be the gate, then the outer threshold in the gate is the active life, but the inner threshold the contemplative life. For through the former one walks in faith, but through the latter one hastens toward the vision.

The former leads outward, that each one ought to live well; the latter leads inward, that from a good life he may attain to eternal joys. Let it suffice to have treated of these things today. For because, passing on to other matters, we have long spoken by way of digression, let us reserve for another reading those two things which have been subjoined, being refreshed through silence, hoping in the Word, who lives and reigns with the Father in the unity of the Holy Spirit, world without end. Amen.