Moralia in Job 1445

The prophet, prudently understanding the mystical senses of the sacred eloquence through the inspiration of the Holy Spirit, says: Wonderful are your testimonies, therefore my soul has searched them out (Ps. CXVIII, 129). Who again says: Reveal my eyes, and I will consider the wondrous things of your law (Ibid., 18). For he who does not yet understand hidden things from open ones has his eyes veiled. But he who already understands, with unveiled eyes considers the wondrous things of the law of God, because, discussing spiritually the words of the letter, he weighs what greatness lies hidden within. Is it not wonderful when one thing sounds to the ears, and another thing that did not sound comes forth to the understanding? To what, therefore, shall I liken the word of sacred eloquence, except to a stone, in which fire lies hidden?

Which is indeed held cold in the hand, but, struck by iron, flashes forth in sparks, and emits that fire which afterward burns, which before the hand held cold. For thus indeed, thus are the words of sacred eloquence, which are held cold through the narration of the letter; but if anyone, with the Lord inspiring, strikes these with intent understanding, from its mystical senses he draws forth fire, so that afterward the soul may burn spiritually in those words which before, through the letter, it too heard as cold. For behold, the prophet says: VERSE 44. And outside the inner gate were the chambers of the singers in the inner court, which was on the side of the gate looking toward the north; and their faces

toward the way of the south: one from the side of the east gate which looked toward the way of the north. In these words of the letter, then, whose soul may grow warm toward the love of God—nay rather, may it not from the very reading of them grow tepid? But if the spiritual marrow lying hidden in the letter is examined, through this the sparks of understanding come forth, and kindle that which before sounded cold to the ears of the heart. To us, however, that the inner understanding may be opened with the Lord inspiring, let the narration itself first be laid open according to the letter. For he says that there was an inner gate, and outside this a court, which is called inner;

and then next the gates of the north, the south, and the east are described, so that he may show that same court, which he had said to be outside the inner gate, to be inner in relation to the outer gates. This court, therefore, is both outside and within: outside, because it is outside the inner gate; but within, because it is within the outer gates. The chambers of the singers also are narrated to be in this same court, which are said to be placed on the side of the gate looking toward the north. But these same chambers look toward the way of the south. And it is subjoined: from the side of the east gate which looked toward the way of the north.

In these words it is plainly understood that the chambers of the singers were placed toward the North and toward the side of the Eastern gate, between the side of the gate that looks out, which gate indeed looked toward the way of the North. The face of the chambers, therefore, was toward the Southern way, but their position was between the gate that was to the East and that of the North. Thus the inner gate had on one side the gate of the North, and on the other side the gate of the South. But in the front of the Eastern vestibule the gate stood, and there was another court which was outside the inner gate; and that this too might be inner, the gates encompassed it on the outside. We have run through these matters of the letter's meaning briefly, that in them we may not too briefly search out the mystical senses.

In the upper part three gates were described, that is, of the East, of the North, and of the South; and likewise three others of the inner court were recounted, that is, of the South, of the East, and of the North; and then the gate of the inner court was spoken of, in which tables built of hewn stones are mentioned; and the gate that looked toward the North, at which the tables were, was for sacrifice, not for holocaust. Whence in the inner part we said the Church was signified, and in the outer part the Synagogue.

But when these things were finished, the prophet again begins to describe the inner gate and three others, that is, of the North, of the South, and of the East, and declares that in their outer court, which was outside the inner gate, there were chambers, singers, priests, the temple, the altar, and sacrifices. In these words, because he began to relate concerning the institution of the holy Church things other than what he had said before, it is clear that he changed the meaning of the inner gate. For if he were saying all things under one meaning, he would not repeat those very things and others in a new order. For how can we speak of the court, chambers, singers, priests, the temple, the altar, and sacrifices as being outside the inner gate, if by that same inner gate the holy Church is designated in this passage?

Since indeed all these are within it, how are they outside the inner gate, if they are not outside the Church? The inner gate can be understood to be that of which we spoke long ago above, which is said to be placed opposite the gate of the North and the Eastern gate, by which we said was figured the entrance that is opened for us to the inner joys of the heavenly homeland; so that here too, by the gates that are recounted around the vestibule the holy Church, but by the inner gate the entrance of the heavenly kingdom, may be figured.

But lest anyone should think that I am violently bending the words of the Holy Spirit to my own understanding, and should say that I ought not to change the signification of the holy Church which I once assigned to the inner gate — by the shining grace of Almighty God, let us hold fast to what we have begun, so that both the inner gate may signify the Church, which leads us to the inner joys; and the chambers, singers, priests, temple, altar, and sacrifices may be in the court which is outside the gate, and yet not be outside the Church. For if we inquire with subtle investigation, nothing hinders our understanding that, as has been said, we take the inner gate to be the holy Church. Concerning which it is now said: 'And outside the inner gate were the chambers of the singers in the inner court.'

For there are two things that are spoken of: the inner gate, and outside this the inner court, in such a way that this very court is both outer and inner — outer with respect to the gate, but inner, as we have said before, with respect to the gates which he added in the narration. For the holy Church has two lives: one which she leads in time, another which she receives in eternity; one in which she labors on earth, another in which she is rewarded in heaven; one in which she gathers wages, another indeed in which she now rejoices over the wages received; and in both lives she offers sacrifice. Here, namely, the sacrifice of compunction, and there the sacrifice of praise. Of this sacrifice it is said: 'A sacrifice to God is a contrite spirit' (Ps. 50:19). But of that other it is written:

'Then shalt Thou accept the sacrifice of justice, oblations and holocausts' (Ibid. 21). Of which again it says: 'That my glory may sing to Thee, and I may not be pierced with remorse' (Ps. 29:13). But in both sacrifices flesh is offered, because here the offering of the flesh is the mortification of the body, there the offering of the flesh is in the praise of God the glory of the resurrection. For then the flesh shall be offered there as it were in holocaust, when, changed into eternal incorruption, it shall have nothing of contradiction, nothing of mortality, but, all together kindled with the fires of His love, shall abide without end in His praise. Let therefore this inner gate, that is, in the holy Church, have its own inner things, namely that life which is still hidden from our eyes.

Let it have outside it the outer court, that is, the present life, in which every good is done, so that one may attain to the good without end. Let there be, then, in the inner court, which is nevertheless outside the gate, the chambers of the singers, because all the elect and perfect, who still live in mortal flesh, are both within the bosom of the holy Church, and still outside the secret joys of the inner life. Let there be the chambers of the singers within and without, because the desire of the saints, which they sing to Almighty God through the love of great ardor, is both already within, and still not within, since, being placed in the bosom of the holy Church, they already see through the spirit what they inwardly love strongly, and yet still do not see perfectly what they love.

Let there be, then, in the inner court the chambers, but outside the gate, so that they may already be within through desire, and still not be within through full effect. But what are the chambers of the singers, if not the holy desires of those who love? These guard the divine precepts in the mind as it were certain riches, which they preserve by singing, because they fulfill the commandments of God not out of fear, but out of love; and to them the very injunctions of sacred speech become worthy of song, because they always work not out of sadness, but out of desire. Do you wish to hear the chamber, as it were, of a certain singer of the just? 'Thy justifications were the subject of my song in the place of my pilgrimage' (Ps. 118:54).

We call the divine precepts the justifications of God, which make us just, if they are fulfilled. And these then become worthy of song to us in the place of our sojourning, when in this pilgrimage of the present life we love those very commandments and fulfill them out of desire. Hence it is that the same Psalmist again insinuates himself out of the chamber of the singers, who says: 'Mercy and judgment I will sing to Thee, O Lord' (Ps. 100:1). Even the sinner ought to sing the mercy of the Lord, by which sins are loosed, that is, to speak of and hope for this with joy. But who is so just that he recalls before the eyes of his mind the eternal judgment concerning himself, and does not tremble — but rather presumes, hastens, and rejoices to come to that examination of so great a Judge?

Whoever he is, he is great, because, already singing the mercy of the Lord and judgment, he loves with the whole affection of his mind the Almighty God, who mercifully forgives his sins, and therefore does not dread His judgment. For perfect charity, as the Apostle John says, casts out fear (1 John 4:18). Indeed he sings the judgment to which he does not tremble to enter. Let therefore his mind be a chamber of singers, so that through the riches of mercy which he receives, he may go gladdened to the judgment which he no longer dreads. Let us see, if you please, dearest brethren, another chamber of a singer also. Perhaps he too sings the judgment. For what does he say? 'For I am even now ready to be sacrificed, and the time of my dissolution is at hand.'

'I have fought the good fight, I have finished the course, I have kept the faith; as for the rest, there is laid up for me a crown of justice, which the Lord, the just Judge, will render to me in that day' (2 Tim. 4:6ff.). He who, conscious of his labors, mindful of the combat he waged, mindful of the faith he kept, says that a crown is laid up for him in the judgment, and hopes that it is rendered to him rather than given in that day — surely it is plain that he sings the judgment which he desires to come. Whence he also adds: 'And not only to me, but to them also that love His coming' (Ibid. 8). For no one loves the coming of the Judge, except him who knows that he has a good cause at the judgment.

The hearts, therefore, of those who love the coming of the Judge are the chambers of the singers, because through the presumption of grace and life, through the virtues of holy desire, the just sing the judgment which all the unjust dread. Now let your charity remember that in the earlier discourse we said that by the gate of the East is designated faith, by that of the North hope, and by that of the South charity. These chambers, therefore, are recorded to be between the gate of the East and of the North, and to look toward the Southern way, because the hearts of the saints, placed between faith and hope, look toward the Southern way, since they are set aflame with the fires of holy charity.

The Eastern gate itself also is said to look toward the way of the North, because by faith indeed all sins are wiped away in baptism for us, and yet, while we still live here, even after faith we often turn aside to sins. And the Eastern gate as it were looks toward the way of the North, when our life, after faith has been received, still to some extent grows numb in the coldness of guilt. For who in this life is able to live after faith without fault, when John says: 'If we say that we have no sin, we deceive ourselves, and the truth is not in us' (1 John 1:8)? Agreeing with whose words, James says: 'For in many things we all offend' (James 3:2).

But if past sins were remitted in the reception of faith, and yet after faith one turns aside to sins, what presumption of justice will there be for us, what hope of abiding life, unless that now, while we are still between the gate of the East and of the North, we lift the eyes of the mind toward the way of the South, so that, fervent with holy charity, the warmth of love may free us from the guilt of numbness and cold? Let there be, then, the chambers between the gate of the East and of the North; but, as has been said, let their faces be directed toward the Southern way, so that between this, that we are now in faith, and that afterward, having lapsed into sins, we presume upon the hope of God's mercy, we may exercise ourselves in the ardor of charity, and there direct the eyes of the heart, where we are kindled with the fires of love.

But by the gate of the North the Gentile world may be designated, by the way of the South Judea, and by the gate of the East the Lord Himself. For by the North not without reason is the Gentile world figured, which he possessed in the cold of numbness who said: 'I will sit in the mountain of the covenant, in the sides of the North' (Isa. 14:13). By the Southern gate also Judea is rightly taken, in which the spiritual fathers glowed with heavenly love. One of whom speaks, saying: 'Turn, O Lord, our captivity, as a torrent in the South' (Ps. 125:4). Which Judea, although it had a carnal people in whom it bore as it were the colds of the North, yet in its holy teachers and prophets burned with the warmth of charity toward God and neighbor.

But the Eastern gate not without reason signifies Him of whom it is written: 'Behold a man, the Orient is His name' (Zech. 6:12). And of whom Zechariah says: 'The Orient from on high hath visited us' (Luke 1:78). Let there be, then, the chambers of the singers on the side of the gate of the North, because not only in Judea were the hearts of the saints spiritually kindled, but also in the multitude of the Gentile world converted to the sacraments of the holy faith, the hearts of the saints burn with the love of the heavenly homeland, they long for eternal joys, they sigh for the fellowship of their fellow citizens in heaven; and yet they take the examples of this ardor, which they received by the gift of the Holy Spirit, from the spiritual fathers of the Synagogue.

Whence these chambers also, placed on the side of the North, direct their eyes toward the Southern way. For behold, we have come from among the Gentiles; but in this, that we grow warm through the love of the Holy Spirit, we look upon the fathers of Judea, who daily in their sayings furnish us examples of holy desire. Was he not, as it were, burning with the warmth of the midday heat, who was aglow, saying: 'As the hart desires the fountains of waters, so my soul desires Thee, O God. My soul hath thirsted after the living God; when shall I come and appear before the face of God?' (Ps. 41:2,3). Who again says: 'I will sing, and I will understand in the unspotted way; when wilt Thou come to me?' (Ps. 100:1,2). With this ardor also was he kindled who said:

'Now Thou dost dismiss Thy servant, O Lord, according to Thy word in peace, because my eyes have seen Thy salvation' (Luke 2:29,30). Since, therefore, we have come from the Gentile world, but set before ourselves the holy fathers of Judea for the imitation of divine love, we are as it were certain chambers of singers on the side of the gate that looks toward the way of the North, but we hold our faces toward the way of the South. And it is to be noted that these same chambers are declared to be between the gate of the North and of the East, because, namely, after the Lord's Incarnation a multitude of the Gentiles came to the faith, and among those very faithful peoples, and the sacraments of the Lord's Incarnation which they love from the depths of the heart, the hearts of those who love arise.

Let the holy chambers have, then, on this side the gate of the East, and on that the gate of the North, because amid the very mysteries of their redemption which follow, and certain carnal men of the vices, whom they also endure within the holy Church, many advance toward God with strong love, and grow in strength, and seek the coming of the eternal Judge, and between the things they love and those they endure, as it were certain chambers, they preserve the riches of the spirit in the mind. Nor amid the sacraments which they love and certain contrary things which they bear do they fail, because they direct their faces toward the Southern way. For what do we suffer that our fathers did not before endure for the love of the Lord?

But it is to be noted that the Eastern gate is described as being between the gate of the South and of the North, because our Lord and Redeemer was born of Judea, and soon drew into His faith the Church from among the Gentiles. For He appeared as it were between the midday gate and that of the North, because from the one He came, and the other He turned into His service. Whence also it is well said that the same Eastern gate looks toward the way of the North, because the Lord, being born, forsook the Synagogue, and gathered the multitude of the Gentiles. It is also to be noted that, while it was being said concerning the chambers:

'And their faces toward the Southern way,' the word 'one' was added, so that we may plainly perceive that there is not one way to the heavenly homeland for us who have come from the Gentile world, and another for those fathers who were in Judea; but this same one way is for us and for them, which leads us to eternal joys, which says to us through the Gospel: 'I am the Way, the Truth, and the Life' (John 14:6). Of which the Psalmist says: 'That we may know Thy way upon earth, Thy salvation in all nations' (Ps. 66:3). For what is 'Jesus' in Hebrew, is called 'Savior' in Latin. On earth, therefore, the way is known, because Jesus, God before the ages and made man in the end of the ages, was manifested to the nations.

There is, then, one way both for those who are from the South, and for those who look from the side of the North, because to the elect Jews and to the Gentiles our Lord and Redeemer, having driven out the pain of dread, became the path of love to the Father, and the aid of attainment. There follows, verse 45: 'And he said to me: This chamber which looks toward the south way is for the priests that keep the watches of the temple.' And soon it is added, verse 46: 'But the chamber which looks toward the way of the North shall be for the priests that keep the ministry of the altar.' In which words of the prophet it must first be inquired by us who are the priests of the greater order, whether those who keep watch in the watches of the temple, or those in the ministry of the altar.

But because a little after it is added: 'The altar was before the face of the temple,' it is plainly shown that those are priests of the greater order who keep watch in the watches of the temple, because surely they minister at the altar which is inner. But those who keep watch at the altar which is before the face of the temple are so much the inferior as they minister in outer things. It must therefore be inquired by us who are the priests that guard the temple, and who are declared to keep watch at the ministry of the altar. The Teacher of the Gentiles, writing to the faithful, says: 'The temple of God is holy, which you are' (1 Cor. 3:16).

Who, then, are the priests that guard the temple of God, if not those who, by praying, by preaching, by watching in spiritual acts, defend the holy Church from the assaults of malignant spirits, from the persuasions of the wicked, from the errors of heretics? Was he not a guardian of the temple who, enumerating the labors of his suffering, says: 'In labor and painfulness, in much watchings, in hunger and thirst, in fastings often, in cold and nakedness' (2 Cor. 11:27)? And immediately he adds: 'Besides those things which are without, my daily instance, the solicitude for all the Churches' (Ibid. 28). Consider, I pray, with how great solicitude the guardian of the temple keeps watch.

Behold, in himself he suffers things beyond estimation, and imparts to others the solicitude of his own heart. Of what virtue, I ask, is it to think more of the profit of one's neighbors than of one's own affliction? Who may worthily estimate this? Who may worthily weigh it? He labors, mourns, hungers, thirsts, is cold, fasts, watches, and yet in watching he thinks about the solicitude of all the Churches. Behold, the most diligent guardian of the temple is set forth as an example. Let him imitate who is able. For to suffer adversity for the truth, to expend good things upon one's neighbors, to watch over the solicitude for souls, to search out and to restrain, lest anyone fall into treachery, lest anyone into pride, lest anyone into rapine or uncleanness — this is to guard the temple of God, that is, the holy Church.

But there are priests of the lesser order, who keep watch at the ministry of the altar, who, namely, for the aid of the greater ones, subtly investigate the sins of those who transgress, and correct the life of the carnal, and bring them to this point, that through the laments of penance they may as it were burn the flesh in sacrifice, which before they had permitted to live in sin. For those who preside over the holy Churches are not able of themselves to do all things. But while they themselves are occupied with spiritual causes, if any depraved and carnal things are perpetrated, they commit these to others to be examined and corrected.

By whom, while the carnal life is corrected, and one arrives, from those making progress, even at the zeal of abstinence and prayer, the flesh as it were is now burned on the altar, so that in the sight of the Almighty Lord it may yield a savor of sacrifice there, whence before the guilt was displeasing. But in this matter a question arises: since it was said above that the chambers had their faces toward the Southern way, on what account it is now said that the chamber which looks toward the south way is for the priests who keep watch in the watches of the temple, and the chamber which looks toward the way of the North is for the priests who keep watch at the ministry of the altar.

For if both faces were directed toward the Southern way, how is it now said that one looks toward the south and the other toward the way of the North? But in these words we recognize that the chamber of the priests who keep watch in the watches of the temple was so placed as to look toward the south way alone; but the chamber of the priests who keep watch at the ministry of the altar was so situated in the court that it directed itself both toward the Southern way and toward the face of the North, so that together with the chamber of the priests who keep watch in the watches of the temple it looked toward the south way, and yet, without the chamber of those same priests, the chamber of the priests who keep watch at the ministry of the altar saw the way of the North. But what is this, dearest brethren?

What mystical thing can we behold in these words, except this — that, according to what has been set forth before, the spiritual hearer now understands that the priests of the greater order, who keep watch in the watches of the temple, look toward the south way alone, since, occupied with spiritual studies alone, they always solicitously attend to those things that are of the love of God; but the priests of the lesser order, who preside over the examining of the sins of transgressors, also turn their eyes toward the way of the North, so that they may see in the mind of sinners what colds of numbness there are, and, leading these by words of reproof even to the groans of penance, may as it were burn the flesh on the altar of the Lord?

Let them also look with the great priests toward the south way, because, as far as it concerns themselves, they are fervent with the fire of charity, and are kindled with the flames of the love of God. But because they frequently correct the sins of transgressors, they also turn back their eyes toward the way of the North. But concerning both orders of priests it is added, in the same place: 'These are the sons of Sadoc, who among the sons of Levi come near to the Lord to minister to Him.' Sadoc in Latin means 'just.' But who is just, except He to whom it is said: 'Thou art just, O Lord, and Thy judgment is right' (Ps. 118:137)? But who are the sons of the Just, if not those of whom it is written: 'But as many as received Him, He gave them power to be made the sons of God' (John 1:12)?

But Levi is interpreted 'taken up.' But who is taken up by the Lord, if not the faithful people, who through the sacraments of faith are separated from the faithless? All, therefore, who perseveringly attend to spiritual acts are the sons of the Just. And of the sons of the people that is taken up, they come near to the Lord to minister to Him, because even of the faithful themselves are chosen those who come to the ministry of the Almighty God, and attend to heavenly studies for the instruction of the people. But it must be diligently inquired by us who they are that minister to the Lord. For not all who read, not all who preach, not all who give their own goods, not all who chastise the body through abstinence of the flesh, minister to the Lord.

For those who, by reading and preaching, seek their own glory, by bestowing what they have, and by macerating the body in abstinence, desire to receive praises from men, minister to themselves, not to the Lord. On the contrary, through the Psalmist the Lord says: 'He that walked in the unspotted way, he ministered to me' (Ps. 100:6). For he has a spot in the way who, in the good work which he does, sets before himself the reward of earthly glory, who seeks to receive his wages in this world, and defiles in the sight of God the beauty of the good work with the spot of a depraved intention.

For perhaps someone is fervent, intent upon the zeal of discipline, and cuts away the faults of transgressors, who nevertheless, if he is led to do these things not out of the love of the Almighty God, but out of his own zeal, ministers to himself in these, and not to the Lord. Another, lest he seem to be harsh, gently tolerates many things that are wickedly perpetrated. And so this one, because he does not wish to appear strict for the Lord's sake, through the zeal of his own gentleness ministers to himself, and not to the Lord.

It remains, therefore, that whether we are engaged in the ministry of the word, or are silent, whether we are moved by zeal, or bestow our goods upon the needy, or discipline the flesh by abstinence, or through patience sometimes gently tolerate depraved things, we ought most earnestly to examine our intention, so that everything we do we may do not by our own zeal, but by the Lord's, lest in the things we do we minister to ourselves rather than to the Lord. For those did not minister to the Lord, but to themselves, of whom Paul said: 'All seek the things that are their own, not the things that are Jesus Christ's' (Phil. 2:21). But the same Paul, with the elect brethren, hastened to minister not to himself, but to the Lord, both by living and by dying, saying: 'None of us liveth to himself, and no man dieth to himself.'

'For whether we live, we live unto the Lord; or whether we die, we are the Lord's' (Rom. 14:7,8). For the saints neither live nor die to themselves. To themselves they do not live, because through everything they do, they pant after spiritual gains, and by praying, preaching, insisting on holy works, they desire to multiply the citizens of the heavenly homeland. To themselves they by no means die, because in the sight of men they glorify God by their death, to whom they hasten to come even by dying. Let us therefore ponder, in the death of the saints, not how much their reproach was from the unbelieving, but how much praise of the Lord grew up in the hearts of the faithful. For they who might seek their own praise would surely have feared to suffer so many reproaches in death.

But 'none of us liveth to himself, and no man dieth to himself,' because they sought their own glory neither in living nor in dying. Let us see whether the first pastor of the Church himself, who did not live to himself, died to himself. Let John his companion be sought, and from the words of the Lord let him speak concerning the death of that same pastor: 'And this He said, signifying by what death he should glorify God' (John 21:19). He, therefore, did not die to himself who glorified God in his death. Let us learn, then, my brethren, to examine our intention with careful inquiry in everything we do, and not to seek our own things, if we wish to minister to the Almighty God.

But since we said that from the faithful people the sons of Sadoc are taken up to the ministry of the Almighty God, are there not many in that same people who may be found to live perfect in the commandments of God? There are indeed; for it is added, verse 47: 'And he measured the court, a hundred cubits in length, and a hundred cubits in breadth, foursquare.' We have already often said that by length is signified the longanimity of hope, but by breadth the amplitude of charity. But that the number one hundred, in which ten is multiplied ten times, signifies the sum of perfection, has been fully said above (Homily 6, formerly 18, no. 16). What, then, is the court of the spiritual edifice, if not the amplitude of the faithful peoples?

But the longanimity of hope and the breadth of charity are not void in the hearts of the faithful, for through faith it works whatever it avails. Whence through Paul it is said: 'In Christ Jesus neither circumcision availeth anything, nor uncircumcision, but faith that worketh by charity' (Gal. 5:6). If therefore in the life of the faithful, according to a certain measure, in individuals the longanimity of hope is perfect, the breadth of charity is perfect, the certitude of faith is perfect, the zeal of operation is perfect, the court of the temple has a hundred cubits foursquare.

But in the measure of a square one side is not greater and another lesser, but all four sides together are extended with equal space, because we find those same virtues also, which we mentioned — namely faith, hope, charity, and operation — to be equal to one another among ourselves, as long as we live in this life. But charity is therefore called greater than hope and faith, because after one has attained to the vision of our Author, hope indeed and faith pass away, but charity remains. For now, as much as we believe, so much we love; and as much as we love, so much we presume of hope. Concerning faith also and operation the Apostle John declares, saying: 'He that saith he knoweth God, and keepeth not His commandments, is a liar' (1 John 2:4).

The knowledge of God pertains to faith, the keeping of the commandments to action. Therefore, when the strength, the time, and the place for working are at hand, a man works only so much as he has known God; and he shows himself to know God only so much as he does good works for God's sake. Let the virtues of the faithful people therefore be measured foursquare, for everyone who is engaged in the exercise of the active life believes only so much as he hopes and loves and works; hopes only so much as he believes, works, and loves; loves only so much as he believes, hopes, and works; works only so much as he believes, loves, and hopes.

Since, therefore, in the people of holy Church there are many who are strong through faith, and long-suffering through hope, and generous through charity, and effective through action, the court of the temple is measured foursquare at a hundred cubits. And that we may say something also of their virtues, we often see among them certain ones who are prudent through understanding, brave in adversity, just in their working, temperate away from pleasures, and governing themselves by measure in all zeal of discernment. These, so long as they hold prudence, fortitude, justice, and temperance — or, as some prefer to enumerate them, prudence, temperance, fortitude, and justice — possess the measure of the spiritual court in a square.

For behold, these very virtues which we have said the good and faithful possess are foursquare in such a way that one does not exceed another. Prudence is indeed great; but if it is less temperate away from pleasures, less brave in dangers, less just in works, then assuredly it is less prudent. Temperance is great; but if it understands less whence it should temper itself, if it is less able to endure adversity through fortitude, and casts down the soul into fear, if through its own precipitancy it sometimes bursts forth into works of injustice, it is less temperate. Fortitude is great; but if it understands less —

— what goods it should guard, what evils it should resist, if it tempers itself less from the appetite for pleasure but is overcome by delight, if it holds less to the works of justice and is sometimes overmastered by the dominion of injustice, it is less brave. Justice is great; but if it discerns less than it ought between just and unjust works, and if it tempers the heart less from the delight of the world, if it strengthens itself less against adversity, it is less just. Let therefore the life of the perfect faithful be measured by the square, and let the one side of the spiritual court have as much as each of the several sides, because everyone is only so much prudent as he is temperate, brave, and just; only so much temperate as he is prudent, brave, and just;

only so much brave as he is prudent, temperate, and just; only so much just as he shall have been prudent, temperate, and brave. There are, nevertheless, very many among them who still live carnally. And even if perhaps they are ignorant of letters, and are unable to read the commandments of God, they certainly see in the good conversation of many of the faithful things which they may imitate. Behold, in the Church the voices of the holy Gospel and of the apostles resound; behold, the examples of those who live well are daily set before the eyes of all. Nor will they be able to say in excuse: We did not see what we ought to imitate. Whence it is also added: And an altar before the face of the temple. What is the temple, if not the faithful people? as it is said to the disciples through Paul the apostle:

For the temple of God is holy, which you are (1 Cor. 3:17). And what is the altar of God, if not the mind of those who live well? Who, mindful of their sins, wash away their stains with tears, mortify the flesh by abstinence, mingle themselves in none of the actions of this world, bestow what they have on the needy, and do not covet to have what they do not have. Rightly, therefore, is the heart of such men called the altar of God, where from the sorrow of compunction the fire burns and the flesh is consumed. And do we not, dearest brethren, daily behold such men in this holy faithful people as though in the court of the temple? Do we not unceasingly gaze upon their life set before us as an example?

The altar is therefore before the face of the temple, when many are placed in the sight of holy Church who, mindful of the eternal judgment, daily immolate themselves to God as a sacrifice in the lamentation of compunction. These, as has been said, chastise their bodies, so that they may fulfill what is said through the Teacher of the Gentiles: That you present your bodies a living sacrifice, holy, pleasing to God (Rom. 12:1). For a victim is slain that it may be offered. But a living victim is a body afflicted for the Lord. Which is called both a victim and living, because it lives in virtues and is slain from vices — a victim, indeed, because it is already dead to this world through evil deeds; but living, because it works all the good things of which it is capable.

But since, under the name of the altar, the discourse has turned to the flame of compunction, I think it necessary to show what is the diversity of this same compunction. For one kind of compunction is that which is born through fear, another that which is born through love, since it is one thing to flee punishments, another to desire rewards. Whence also in the tabernacle two altars are commanded by the law to be made, namely one outside and the other within; one in the court, the other before the ark; one which is covered with bronze, the other which is clothed with gold. And on the bronze altar flesh is burned, but on the golden altar aromatic spices are kindled (Exod. 39:37,38; 40:5, etc.).

What is this, dearest brethren, that outside the flesh is burned, within the aromatic spices, if not that which we daily see — namely, that there are two kinds of compunction: because some still lament through fear, but others already afflict themselves in lamentations through love? For many, mindful of their sins, while they dread eternal punishments, afflict themselves with daily tears. They lament the evils they have done, and they burn up their vices with the fire of compunction, whose suggestions they still suffer in their heart. What are these but the bronze altar on which the flesh burns, because carnal works are still lamented by them?

But others, freed from carnal vices, or already secure through long weeping, glow with the flame of love in the tears of compunction; they set before the eyes of the heart the rewards of the heavenly homeland, and long to be among the citizens on high. The servitude appears harsh to them, the length of their pilgrimage. They desire to see the King in his beauty, and do not cease to weep daily out of love for him (Isa. 33:17). What are these but the golden altar, in whose heart aromatic spices are kindled, because the virtues burn? And well is it said of the same altar that it is placed before the veil of the ark in the Holy of Holies. For the ark of the covenant is He himself made for us, of whom we know it is written:

In whom are hidden all the treasures of wisdom and knowledge (Col. 2:3). The ark within the veil is our Redeemer in heaven. But the golden altar on which the incense is kindled before the veil are the hearts of the saints, which, kindled together with great virtues in the love of God, burn through holy desire toward Him whom they cannot yet see with unveiled face. For between the ark and the altar there is a veil, because this obstacle of our corruption, which still separates us from the vision of God, has not been removed. But so long as we are before the veil, it is fitting that we burn like the incense of aromatic spice with the flame of love. And through the tears of compunction we ought to seek nothing earthly, nothing transitory. Let Him alone suffice for us who made all things.

Let us transcend all things through desire, that we may gather the mind into one. No longer kindled by fear of punishments, nor by the memory of vices, but by the flame of love, let us burn in tears with the fragrance of the virtues. This prayer of the elect was already being foreseen when it was said in praise of the bride: Who is she that goes up through the desert like a slender wisp of smoke from the aromatic spices of myrrh and frankincense, and of every powder of the perfumer? (Cant. 3:6). For the holy Church of the elect, when from this world she raises herself in holy prayers with burning love, ascends through the desert which she forsakes. And how she ascends it adds: Like a slender wisp of smoke from aromatic spices (ibid.). Smoke is born from incense, as it is said through the Psalmist:

Let my prayer be directed like incense in your sight (Ps. 140:2). Smoke is wont to draw out tears. Thus the smoke from the aromatic spices is the compunction of prayer conceived from the virtues of love. Yet this prayer is called a wisp of smoke, because, while it asks for heavenly things alone, it goes forth so straight that it is in no way bent back toward seeking earthly and temporal things. And it is to be noted that it is called not a rod but a little rod (wisp), because sometimes in the ardor of compunction the force of love is of such subtlety that not even the mind itself, which by illumination has deserved to have it, can comprehend it. And well is it said, of myrrh and frankincense. For frankincense is kindled to the Lord in sacrifice by the law.

But by myrrh dead bodies are embalmed, that they may not be corrupted by worms. Therefore they offer a sacrifice of myrrh and frankincense who both afflict the flesh, lest the vices of corruption dominate them, and who kindle in the sight of the Lord the fragrant victim of their love, and present themselves to God in holy virtues. Whence there too it is added: And of every powder of the perfumer. The powder of the perfumer is the virtue of one who works well. And it is to be noted that the virtues of those who work well are called not spices but powders. For when we do any good deeds whatever, we offer spices.

But when we also re-examine these very good things which we do, and, lest there be anything perverse in them, attend to them with the judgment of re-examination, we make as it were powder from spices, so that we may kindle our prayer to the Lord more subtly through discernment and love. Behold, these things, as far as we could by God's bounty, we have searched out before you, dearest brethren. But let no one reprove me if after this discourse I fall silent, because, as you all perceive, our tribulations have grown. On every side we are surrounded by swords, on every side we fear the imminent peril of death. Some return to us with their hands cut off, others are reported captured, others slain (John the Deacon, bk. IV, ch. 67).

Now I am compelled to hold my tongue from exposition, because my soul is weary of my life (Job 10:1). Now let no one require of me the study of the sacred word, because my harp is turned to mourning, and my organ into the voice of those who weep (ibid. 30:31). Now the eye of the heart does not keep vigil in the discussion of mysteries, because my soul has slumbered from weariness (Ps. 118:28). Now reading is less sweet to the soul, because I have forgotten to eat my bread at the voice of my groaning (Ps. 101:5). But to one who is not permitted to live, how can it be pleasing to speak of mystical meanings from the senses of Sacred Scripture? And I who am daily compelled to drink bitterness, when can I offer sweet things to drink?

What then remains, save that amid the scourges which we suffer for our iniquities we give thanks with tears? For He who created us has also become a Father to us through the spirit of adoption which He has given. And sometimes He nourishes His sons with bread, sometimes He corrects them with the scourge, because through sorrows and gifts He trains them for the everlasting inheritance. Therefore let there be glory to our almighty Lord Jesus Christ, who lives and reigns with the Father in the unity of the Holy Spirit, God, through all the ages of ages. Amen. I. From prefacing at greater length the homilies that follow, we are forbidden by the letter of Saint Gregory which is set at the very place of a preface, in which nearly whatever is worth knowing about them is explained.

We have subjoined those homilies on Ezekiel by the same reasoning by which, in the series of the sacred Scriptures, the Gospels and whatever pertains to the New Testament are placed after the books of the Old Testament. Otherwise, that they were delivered — at least some of them — before the holy Doctor began to expound the prophet Ezekiel to the people, will at once be clear to the reader. Assuredly the best pastor, that he might profit those over whom he presided by word and example at once, as soon as he ascended the apostolic chair, judged that no calling to preach the divine word — even though he was harassed by continual illnesses and distracted by countless cares — ought to be indulged away from himself (i.e., neglected).

II. Having received those homilies at once with marvelous eagerness, our humble Ecclesiastes complained of them with even more marvelous modesty, in his letter to Secundinus soon to be subjoined. Certainly, in how great esteem they have always been held is evident from this, that all of them — with perhaps one or another excepted — have long since been inserted into the divine offices, above the homilies of the other holy Fathers. And not undeservedly indeed, since in them, the literal sense being first briefly expounded, there flows a most abundant supply of sentiments regarding morals, of which many indeed are worthy to be inscribed in letters of gold. Would that they were engraved and carved upon human hearts by assiduous reading and meditation!

III. From these we long ago selected some and set them down in the Life of the holy Doctor written in French, book IV, last chapter, no. 13. Nor indeed are the morals of Christians alone instructed in these homilies, but also the dogmas of the faith are confirmed and men are fortified against future heretics. The mystery of the Incarnation would seem to flow from mutually opposing and conflicting statements against the divinity of Christ. Namely, in no. 4, in the printed editions it was formerly read: He is not here (Christ), it is said, by the presence of majesty. But from the manuscripts it must be read, according to the sound doctrine of the Church: He is not here, it is said, by the presence of the flesh, who nevertheless is nowhere lacking by the presence of majesty.

Hence, unless I am mistaken, it is clear that the editions already issued had of necessity to be revised again by us, and to be emended from the manuscript codices. Now receive here the list of the codices we have used. 1. A very ancient parchment codex of the archive of the Constantinian basilica of Saint Saviour, written in the Lateran. 2. The Corbie codex, now kept in the library of Saint-Germain-des-Prés, which on that account we call the Corbie-Germain codex, numbered 166. That it was written at least in the ninth century is clear from the form of the characters. In the same library we consulted two other old codices, which we shall call either the Sangermanenses or simply German.

We collated the codex of the Royal library with the printed editions only in certain places, not in its entirety. The codex of the church of Beauvais seems to have been written out toward the end of the ninth century, or the beginning of the tenth. At the end are read verses written in a more recent hand concerning Bishop Roger, lately deceased, who at the end of the tenth century and the beginning of the eleventh governed the church of Beauvais. The Corbie codex, number 163, contends in antiquity with all the foregoing. The codex of the distinguished church of Saint Martin of Tours, of no lesser age, contains only the first twenty homilies. The codex of the Queen of Sweden, inscribed 45. Two codices of the monastery of Saint Peter of Chartres, of six hundred years. The Bigot codex presents an age of five hundred years.

The Jumièges codex seems to be of no lesser age. Two other codices of the same famous monastery are scarcely three hundred years old. The former often agrees with the more ancient one, the latter otherwise. A codex of the monastery of Clairvaux, of the Cistercian order. A codex of the monastery of Longpont, of the same order. To these let there be added four English exemplars, whose variant readings Thomas James supplied. We thought we should also employ the aid of the old editions: the Antwerp of the year 1509, the Rouen at the press of Franciscus Regnault (which is erroneously read as made in the year 1421), the Parisian editions of the years 1518 and 1571, and finally of other more recent ones.

At the end we deemed it should be added: a sermon delivered by Saint Gregory on mortality (so it is inscribed in the old parchments), after he had been elected to the Roman see. It had already been published among the Gregorian letters, at the very threshold of the book, formerly letter 11, now 13, of the sixth indiction; in the Life of the same holy Doctor by the author John the Deacon, book I, chapters 41 and 42; and among the works of Gregory of Tours, who relates this oration in book X of his History, chapter 1. We have again revised the same and collated it with two codices of the Bigot library at Rouen — one containing forty homilies on the Gospels, and the other the Life of Saint Gregory written by John the Deacon; with one codex of Ouche, that is, of Saint Évroul, containing the same Life;