Gregory the Dialogist

What is designated by feet if not the steps of actions? Therefore the feet of the four living creatures are described as being straight, because the works of the holy evangelists and of all the perfect are not twisted to follow iniquity. But those do not have straight feet who are bent back to the evils of the world which they had abandoned. Of whom it is written: "The dog returned to his own vomit, and the sow that was washed to her wallowing in the mire." The distinguished teacher grieved over certain ones because they had twisted the straightness of their feet backward, to whom he said by way of rebuke: "How do you turn again to the weak and beggarly elements, which you desire to serve again? You observe days, and months, and seasons, and years. I fear for you, lest perhaps I have labored among you in vain." He who admonishes others, saying: "Therefore lift up the hands that hang down, and the weakened knees, and make straight steps with your feet." But in order that gravity of life, fortitude, and discretion might be shown in these same holy preachers, it is rightly added: "The sole of their foot was like the sole of a calf's foot."

For the holy preachers are designated by the name of oxen, as Paul the Apostle teaches, explaining the testimony of the law: "You shall not muzzle the ox that treads out the grain." In the holy preachers, therefore, the sole of the foot is that of a calf, namely proceeding with maturity, and strong, and divided, because each preacher has both reverence in maturity, and strength in work, and division of the hoof in discernment. For his preaching is not easily received if he appears to be frivolous in his conduct. And there will be no display of maturity if strength of work is not present against all adversities. Moreover, the strength of work itself loses the merit of virtue if it is not discerning in understanding. For behold, we read Sacred Scripture: if we understand everything according to the letter, we have lost the virtue of discernment; if we lead everything toward spiritual allegory, we are similarly bound by the folly of indiscretion. For the holy preachers read the sacred words, and sometimes they accept the letter in its historical sense, sometimes indeed they seek the spirit through the meaning of the letter. And at times they imitate the good deeds of the preceding fathers just as they find them according to the letter; at times they understand spiritually certain things that are not to be imitated according to history, and they strive toward advancement. What else, therefore, do the holy preachers do in their work but divide the hoof in their foot? Concerning whom it is still fittingly added: "And sparks like the appearance of glowing bronze."

Bronze is a very resonant metal. And rightly are the voices of preachers compared to bronze, because their sound has gone out into all the earth, and their words to the ends of the world. Moreover, bronze is fittingly called glowing, because the life of preachers both resounds and burns. For it burns with desire and resounds with the word. Glowing bronze, therefore, is preaching set on fire. But sparks come forth from glowing bronze, because from their exhortations flaming words proceed to the ears of the hearers. Rightly, moreover, are the words of preachers called sparks, because they set on fire those whom they touch in the heart. It should also be considered that sparks are very fine and thin, because when holy preachers speak of the heavenly fatherland, they are not able to reveal as much by their word as they can burn with desire. From their tongue, therefore, certain sparks as it were come to us, because from the heavenly fatherland scarcely something faint is known through their voice, which nevertheless is not faintly loved by them. For they are neither able to see the heavenly glory as great as it is, nor able to speak as much as they see. Glowing bronze, therefore, casts forth sparks when the preacher is scarcely able to speak faintly of that by which he himself is powerfully set on fire. But by divine mercy it is brought about that from these very faint sparks the soul of the hearer is inflamed, because there are some who, when they hear small things, are filled with greater desire; and from that source they burn perfectly in the love of God, from which they have received only the faintest sparks of words.

The word of preaching is indeed a seed in the heart of the hearer. And the good hearer afterwards brings forth from it a great harvest of knowledge, from which he had previously received only a small seed of speech. To this matter the miracle performed by the prophet Elisha for the widow fittingly corresponds, who, lest she lose her two sons when the creditor took them away, obeyed the prophet's words, and from the little oil she had, she poured it out through empty vessels, which were all afterwards filled to the brim, and from their filling the woman was freed from her debt to her creditor. What else does this woman signify but the holy Church, mother of two peoples, that is, the Jewish and the Gentile, as if of two sons? She had previously received from the creditor, as it were, a certain coin of sin through the persuasion of the cunning spirit by perverse work, and she feared to lose the two sons whom she had begotten in faith. But obeying the prophet's words, that is, the precepts of Sacred Scripture, she poured from the little oil she had into empty vessels, because when the empty minds of many hear something small about the love of the Divinity from the mouth of one teacher, with grace abounding, they are filled to the brim with the ointment of divine love. And now many hearts, which were previously empty little vessels, are full of the ointment of the Spirit, which seemed to have been poured only from a small quantity of oil. While this is given to some and to others, and faith is received by the hearers, the woman of Zarephath, namely the holy Church, is no longer held under debt to her creditor.

"And the hand of a man under their wings on four sides." The four parts can be understood in this place as the four regions of the world, namely East, West, South, and North, because the preaching of the saints has gone forth by God's authority into all parts of the world.

We can also understand by the four principal parts the four virtues from which the remaining virtues arise, namely prudence, fortitude, justice, and temperance. We truly receive these virtues when we maintain their order. For prudence is first, fortitude second, justice third, and temperance fourth. For what good can prudence do if fortitude is lacking? For to know what one cannot do is more a torment than a virtue. But he who prudently understands what he should do, and bravely does what he has understood, is without doubt already just; yet temperance ought to follow his justice, because justice very often falls into cruelty if it lacks moderation. Therefore that justice is truly justice which governs itself with the restraint of temperance, so that in the zeal with which one burns, he may also be temperate; lest if he burns too intensely, he lose the justice whose limits he does not know how to maintain.

There are two lives of holy preachers, namely active and contemplative; but the active is prior in time to the contemplative, because through good work one strives toward contemplation. The contemplative, however, is greater in merit than the active, because the latter labors in the practice of present work, while the former already tastes the coming rest with an inner savor. What therefore is signified by hands if not the active life, and what by wings if not the contemplative life? The hand of a man is therefore under their wings, that is, the power of work is under the flight of contemplation. This is well represented in the Gospel by those two women, namely Martha and Mary. For Martha was busy about frequent service; but Mary sat at the Lord's feet and listened to his words. Therefore one was intent on work, the other on contemplation. One served the active life through external ministry, the other the contemplative through the suspension of her heart upon the word. And although the active life is good, the contemplative is nevertheless better, because the former fails with mortal life, while the latter grows more fully in immortal life. Hence it is said: Mary has chosen the best part, which shall not be taken from her. Since therefore the active is lesser in merit than the contemplative, it is rightly now said: The hand of a man under their wings. For even if through the active life we do something good, yet through the contemplative we fly toward heavenly desire. Hence also in Moses the active is called servitude, but the contemplative freedom.

And since both lives are from the gift of grace, nevertheless as long as we live among our neighbors, one is for us a matter of necessity, the other of will. For who, knowing God, enters into His kingdom unless he first does good works? Therefore, without the contemplative life those can enter the heavenly homeland who do not neglect the good works they are able to perform; but without the active life they cannot enter if they neglect to do the good works they can. The former, therefore, is a matter of necessity, the latter of will. The former is in servitude, the latter in freedom. Hence it is said to Moses: If you buy a Hebrew servant, he shall serve you for six years, and in the seventh he shall go out free without payment. With whatever garment he entered, with such let him go out. If he has a wife, let his wife also go out with him. But if his master has given him a wife, and she has borne sons and daughters, the woman and her children shall belong to his master, but he himself shall go out with his clothing. But if the servant says, I love my master and my wife and children, I will not go out free, his master shall bring him to the gods, and he shall be brought to the door and the posts, and his master shall pierce his ear with an awl, and he shall be his servant forever. We have given this testimony at somewhat greater length in order to show the distinction between servitude and freedom in both lives. But it should not be burdensome if we pursue this in exposition, so that we may confirm those very things which we have said.

For "Hebrew" is interpreted as "one who crosses over." And a Hebrew servant is purchased when anyone who now crosses over from this world in mind is subjected to the service of the Almighty Lord. For he desires to serve the true God who has learned to cross over from this world in mind. Thus Moses crossed over, that he might see the vision. Thus David, when he saw the wicked exalted and lifted up above the cedars of Lebanon, crossed over, and behold, he was not. Because we perhaps believe the powers of the wicked to be something great, unless we cross over in mind to the enduring age. But the Hebrew servant who has been purchased is commanded to serve for six years, so that in the seventh he may go out free without payment. For what is designated by the number six except the perfection of the active life? What is expressed by the number seven except the contemplative life? Therefore he serves for six years, and in the seventh goes out free, because he who through the active life which he has perfectly fulfilled passes over to the freedom of the contemplative life. And it should be noted that he goes out free without payment, because those who after they have done everything say they are unprofitable servants, for them without doubt, just as the active life itself was from a gift, so also the contemplative will be from grace. With whatever garment he entered, with such let him go out, because it is altogether necessary that each one of us persevere in that which he begins, and continue until the end of the work in the intention with which he began. For he crosses over well to the contemplative life who in the active life has not changed the garment of his intention for the worse. And there are some who before they are joined to the service of Almighty God in holy conduct already love to do good works. But there are others who learn good works after they have come to the service of Almighty God. Therefore he who strove to have good works even before he came to God's service, is a Hebrew servant purchased with a wife.

And generally he who is such can pass over to the contemplative life, and yet not abandon the active life. Hence it is also added there: "If he has a wife, and the wife goes out together with him." For the wife goes out with him to freedom when he who has attained contemplation does not abandon outwardly the action of good work by which he can benefit others. But if the Lord has given him a wife, and she has borne sons and daughters, the woman and her children shall belong to his master, but he himself shall go out with his clothing. The master gives a wife to the purchased servant when any preacher joins to good action him whom he has bound to the authority of almighty God. For preachers are also called masters, as it is said to Elisha the prophet concerning his preacher: "Do you know that your master will be taken from you?" And the wife of the purchased servant bears sons and daughters when good action produces strong or tender fruits. But the woman who was given by the master remains with the same master along with her children, while the servant himself goes out with his clothing, because good action, or the fruits of that same good action, are reckoned to the reward of the preacher. But he himself, persevering in the intention of his desire, goes out free to contemplation through heavenly grace. "But if the servant says, 'I love my master, and my wife and children; I will not go out free.'" The servant loves his master when he guards the words of the preacher with a careful mind. Also loving his wife and children, he refuses to go out free when, loving the active life and its fruits, he does not wish to pass over to the contemplative life, because considering that he has good works in the service of his ministry, he refuses to withdraw to the quiet of freedom. But let his master offer him to the gods, and let him be brought to the door and the posts, and let him pierce his ear with an awl, that he may be his servant forever. For he who has resolved to remain in the active life is offered by his master to the gods when he is instructed by his preacher in the sayings of the ancient fathers, who were priests for us in the way of the almighty Lord. And he is led to the door and posts of the tabernacle so that he may hear something more profound about the entrance to the heavenly dwelling, and may subtly recognize the day of the fearful judgment, lest through the good works which he does he seek to please men. And so his ear is pierced with an awl when his mind is struck by the subtlety of the fear of God, so that, transfixed by the sharpness of the word, through everything he does he may know to always attend to the entrance of the kingdom, and as it were to carry an ear pierced from the door and post of the tabernacle.

He will be a servant in this age, so that he may be able to be free after this age. For he is a servant in this age who has resolved through the active life to serve men, so that after the present age he may be able to attain true freedom. Concerning this it is said through Paul: "Because the creature itself also shall be delivered from the bondage of corruption into the glorious liberty of the children of God." For then there will be true freedom in us, when our adoption shall have attained to the glory of the children of God. But now not only is the active life in servitude, but even contemplation itself, by which we are caught up above ourselves, does not yet perfectly obtain freedom of mind, but imitates it, because that inward rest is seen in a mirror dimly. Yet however great may be the limitation of contemplation, it is already far broader and more sublime than the active life, since it passes over to a certain freedom of mind, thinking not on temporal things but on eternal. Since therefore the contemplative life flies up to higher things and far surpasses the active life by a certain, so to speak, dignity of its security, it is fittingly said now: "And the hand of a man was under their wings."

But if in this place our Redeemer is understood as the man, the hand of the man is under their wings, because unless God had become man, who raised the minds of the preachers to heavenly things, those living creatures that appear would not fly. Nor is it unfittingly said that the hand of the man is under the wings, because of this same Redeemer of ours it is written: "Who being the brightness of glory and the figure of His substance, and upholding all things." His hand therefore carries our hearts, His hand raises us up in contemplation. For unless, as has been said, the almighty Word had become man for the sake of men, human hearts would not fly to contemplate the excellence of the Word. Therefore the minds of men have been made lofty from the same source whence the humble God appeared among men. Let it therefore be said of the holy living creatures, let it be said: "And the hand of a man under their wings."

"And they had faces and wings on four sides, and their wings were joined one to another." They have faces and wings in four directions, because in preaching throughout all regions of the world they demonstrate whatever they perceive concerning the humanity and whatever concerning the divinity of our Redeemer. For when they preach the incarnate God everywhere, they display their face in the four parts of the world. And when they announce that He is one with the Father and the Holy Spirit, they fly everywhere with the wing of contemplation. Their wings are joined one to another, because all their virtue and all their wisdom, by which they transcend other men through the flight of their contemplation, is mutually joined together in peace and unanimity. Hence it is written: The wisdom that is from above is first indeed pure, then peaceable. Hence also Truth says to these same preachers of His: Have salt in yourselves, and have peace among you. Therefore the wing of the living creatures is joined one to another, because the virtue and wisdom of the holy preachers is mutually united together in the peace of charity and concord. But the wing of one would be divided from another if, in that by which each one soars into wisdom, he refused to have peace with another.

"They did not turn back when they went, but each one walked straight before its face." The feathered creatures, namely the holy preachers, when they advance, by no means turn back, because they pass from earthly actions to spiritual things in such a way that they are in no way turned back again to those things which they left behind. For to advance is, as it were, for them to go along a certain path, always moving in mind toward better things. On the contrary, it is said of the reprobate that they turned back in heart to Egypt. And Truth says through Himself: No one putting his hand to the plow and looking back is fit for the kingdom of God. For to put one's hand to the plow is, as it were, to open up the soil of one's heart through a certain plowshare of compunction for bringing forth fruit. But he looks back after the plow who, after the beginnings of good work, returns to the evils which he left behind. Because this by no means happens to God's elect, it is rightly now said through the prophet: They did not turn back when they advanced.

He indicates why they do not turn back when he adds: "Each one was going before its own face." For eternal things are before us, temporal things behind us, because we find those as we advance, and we leave these behind us as if behind our back as we depart. Hence that great winged creature who had flown to the secrets of the third heaven said: "But one thing, forgetting what lies behind and stretching forward to what lies ahead, I press on toward the prize of the heavenly calling." For stretched forward to the things ahead, he had forgotten the things behind, because, despising temporal things, he was seeking only those which are eternal. Therefore the holy living creatures go before their own face, because they no longer look back with any desire upon the things they have left behind, and in the eternal things they seek, they place the foot of good work under the eyes of their contemplation.

Whoever, therefore, has already decided to walk before his own face must consider with great deliberation that looking back occurs in one way through deed and in another way through thought. For there are some who deliberate on great things, and, conscious of their sins, they carefully consider distributing much of what they possess to the needy, so that they may redeem their faults before God's eyes through the bowels of mercy. And they begin to do these works, but often as they are doing them, fear of poverty strikes their mind, and fearing that they may become needy themselves, they become tight-fisted toward the needy and suspend themselves from the good work they had begun. These indeed have turned back while walking, because they refused to walk before their own face. Against these it is rightly said through Solomon: "Because of the cold, the sluggard refused to plow; therefore he will beg in summer, and it will not be given to him." For he who now neglects to do good works because of fear and torpor of mind, when the sun of justice shines forth in judgment as if in summer, will beg for life but will not receive it, because he scorned to do good works for its sake. Another, having despised the desires of the flesh, carefully considers leaving all things and subjecting himself to the service of almighty God, and deliberates on restraining himself under the bridle of continence and chastity; but when he sees that others have fallen even after chastity, he fears to do that very thing he had deliberated upon. And so it happens that he returns backward through thought, who, looking toward what lies ahead, was already advancing to higher things with the steps of his mind. Of such a one it is well said through Solomon: "He who observes the wind will not sow; and he who considers the clouds will never reap." Indeed, by the name of wind is meant the malign spirit, who drives the mind with temptations; and by the designation of cloud is expressed the sinner, who is moved by the impulse of temptation. He who watches the wind, therefore, does not sow, and he who considers the clouds never reaps, because he who fears the temptations of the malign spirit and observes the falls of the wicked despairs of himself, and is neither exercised now in the good seed of work, nor will he afterward be refreshed by the gift of just retribution. There are, moreover, some who indeed do the good works they know, and while doing these, deliberate on better things; but reconsidering the better things they had deliberated upon, they change their minds; and indeed they do the good things they had begun, but they succumb from the better things they had deliberated upon. These indeed appear to stand in their work before human judgments, but before the eyes of almighty God they have fallen in their deliberation. Hence it often happens that even their good work pleases God less, because when the foot of the mind is inconstantly placed on the better step of deliberation, this very inconstancy of thought accuses it. But because all who are perfect observe themselves with great subtlety of discretion, lest they ever slip back to worse things either in deed or in thought, they ceaselessly consider how much they progress daily; rightly it is said of them: "They did not turn back when they walked, but each one walked before its own face."

Every elect person who is perfect in the way of God is simultaneously a man, a calf, a lion, and an eagle. For man is a rational animal. The calf, moreover, is customarily slaughtered in sacrifice. The lion is a mighty beast, as it is written: "The lion, the mightiest of beasts, will not cower before any encounter." The eagle soars to the heights and gazes upon the rays of the sun with unwavering eyes. Therefore, everyone who is perfect in reason is a man. And because he mortifies himself from the pleasures of this world, he is a calf. Because through that voluntary mortification of his own he possesses the strength of security against all adversities—whence it is written: "The righteous man, confident as a lion, shall be without fear"—he is a lion. Because he contemplates in a lofty manner those things which are heavenly and eternal, he is an eagle. Therefore, since every righteous person becomes a man through reason, a calf through the sacrifice of his mortification, a lion through the strength of security, and an eagle through contemplation, each perfect person can rightly be signified by these holy living creatures. We say this in order to demonstrate that the things which have been said about the four living creatures pertain also to each individual among the perfect.

But a great question arises for us concerning these same evangelists and holy preachers: why is man and lion said to be on the right side of the four of them, while the calf is said to be on the left side of the four? For it is not without wonder why those two are said to be on the right and this one on the left. And again we must ask why the eagle is mentioned as being not on the right or left, but above the four of them. We have thus posed two questions for ourselves, which we must resolve with the Lord's help. Therefore, man and lion are said to be on the right, while the calf is said to be on the left. For on the right we have joyful things, but on the left we have sorrowful things. Hence we also say that what we consider adverse is on our left. And, as we said before, the incarnation is signified by the man, the passion by the calf, and the resurrection of our Creator by the lion. Now concerning the incarnation of the only-begotten Son, by which we were redeemed, all the elect rejoiced; but concerning his death, those first saints among the elect, the holy apostles themselves, were saddened, who again rejoiced at his resurrection. Since, therefore, both his birth and resurrection brought joy to the disciples, whom his passion had saddened, man and lion are described as being on his right, while the calf was on his left. For those same holy evangelists rejoiced at his humanity, were strengthened by his resurrection, who had been saddened by his passion. Therefore, man and lion are on their right, because the incarnation of our Redeemer gave them life, and his resurrection strengthened them. But the calf is on the left, because his death cast them down into unbelief for a moment of time. Rightly, however, the place of the eagle is described as being not beside but above, because whether through what it signifies—his ascension—or because it proclaims that the Word of the Father is God with the Father, it surpassed the other evangelists in the power of contemplation; although he speaks of his divinity together with them, yet he contemplates this more subtly than all. But if the eagle, joined with the three others, is mentioned as the four living creatures, it is strange how it is described as being above the four of them—unless it is because John, through seeing the Word in the beginning, also passed beyond himself. For unless he had also transcended himself, he would not have seen the Word in the beginning. Since, therefore, he transcended even himself, he was no longer merely above three, but with himself added, above four.

Through the holy spirit of prophecy the winged creatures are described in detail, so that the very subtlety of the description may reveal to us that the persons of the Evangelists are signified through them, and the word of God may leave nothing doubtful to our understanding. For behold it is said: "And the likeness of their faces was the face of a man, and the face of a lion on the right side of the four of them; and the face of an ox on the left side of the four of them; and the face of an eagle above the four of them." That these four winged creatures designate the four holy Evangelists, the very beginnings of each gospel book testify. For because he began from the human generation, Matthew is rightly represented by the man; because of the cry in the wilderness, Mark is rightly designated by the lion; because he began from sacrifice, Luke is well represented by the calf; but because he began from the divinity of the Word, John is worthily signified by the eagle, who saying: "In the beginning was the Word, and the Word was with God, and the Word was God," while he gazed upon the very substance of Divinity, fixed his eyes upon the sun like an eagle. But because all the elect are members of our Redeemer, and our Redeemer himself is the head of all the elect, through the fact that his members are figured, nothing prevents him also from being signified in all these. For he, the only-begotten Son of God, truly became man; he deigned to die as a calf in the sacrifice of our redemption; he rose through the power of his strength as a lion. The lion is also said to sleep with open eyes, because in that very death in which our Redeemer could sleep according to his humanity, he kept watch according to his divinity by remaining immortal. He also, ascending to heaven after his resurrection, was raised up on high as an eagle. Therefore he is everything to us at once, who by being born became man, by dying a calf, by rising a lion, and by ascending to heaven was made an eagle. But because we have already said above that the four evangelists are signified by these creatures, and under their appearance all the perfect together, it remains for us to show how each of the elect is expressed by these visions of creatures.

It had been said: "And their faces and their wings were stretched out above," and immediately what we have brought forward was added, that "two wings of each were joined." Here it is openly understood that they were both stretched out above and joined, while two covered their bodies. But what are the wings of the animals called except pinions? In this matter we must inquire with diligent investigation what the four wings of the saints are, of which two stretched out above are joined, while two cover their bodies. For if we look attentively, we find there are four virtues that lift every winged creature from earthly actions: namely, love and hope concerning future things, but fear and penitence concerning past things. Therefore the wings joined to each other are stretched out above, because love and hope lift the mind of the saints to things above. These are also fittingly called joined, because the elect without doubt both love the heavenly things they hope for and hope for what they love. But two cover their bodies, because fear and penitence hide their past evils from the eyes of almighty God. Thus two wings, as was said, are joined above, when love and hope elevate the hearts of the elect to higher things, suspend them toward heavenly things. But two wings cover their bodies, when fear and penitence hide their past evils from the sight of the eternal judge. For in that they remember that they have sinned, because they fear greatly and weep, what else do they do but cover their body? They who hide their carnal deeds from the strict examination by good works placed over them. For it is written: "Blessed are they whose iniquities are forgiven, and whose sins are covered." For we cover sins when we place good deeds over evil actions. For everything that is covered is placed beneath; and that by which it is covered is drawn over it from above. Therefore when we renounce the evils we have done and choose the good things we should do, we as it were draw a covering over that thing which we are ashamed to have seen.

However holy men may be in this life, they still have that which they ought to cover before the eyes of God, because it is utterly impossible that they should never sin in deed, or in speech, or in thought. Hence blessed Job, who had indeed spoken perfect things to men, yet hearing the voice of God and reproving himself for that very perfect speech of his, said: "I will lay my hand upon my mouth." For in the hand is work, in the mouth is speech. Therefore to lay the hand upon the mouth is to cover the sins of speech by the virtue of good work. It pleases me, dearest brothers, to call the teacher of the Gentiles as a witness to this matter, and to see how that holy living creature rests upon four wings, of which with two it flies upward; but with two wings it covers its body, because it hides the past things it had done. Let us see, therefore, how great a love raises him to heavenly things: "For me to live is Christ, and to die is gain." Let us recognize with how great a hope he is raised to higher things: "Our citizenship is in heaven, from whence also we look for the Savior Jesus Christ our Lord." Let us see if, even when established in such great virtues, he still fears: "I chastise my body and bring it into subjection, lest perhaps, when I have preached to others, I myself should become a castaway." Let us recognize if he repents of having done evil: "I am the least of the apostles, who am not worthy to be called an apostle, because I persecuted the Church of God." In these words of his, what else is accused but the hardness of our mind? Because he mourns what he had committed before baptism, while we have committed many things even after baptism, and yet we refuse to weep. Therefore the holy living creatures use four wings, because through love and hope they fly to heavenly things, and through fear and repentance they lament the unlawful deeds within themselves.

But because it was said: "The two wings of each were joined," this is perhaps understood to mean that they do not join their own wings by raising them, but that the wings of one are conjoined to another, so that evidently the raised wings mutually agree with each other in their joining. In this matter a question arises: if the two wings that elevate designate love and hope, while the two that cover the bodies designate fear and penitence, why are the two that are extended said to be conjoined, and the two that cover the body are not said to be? But in this matter, by the Lord's granting, an easy explanation presents itself: the two wings of the saints that are conjoined are love and hope, while the two that cover the bodies are not conjoined to one another, namely fear and penitence. For David was afflicted by fearing and doing penance for the fall of the flesh. Peter wept bitterly for the fall of faithlessness. Paul laments the cruelty of his past persecution in himself. Yet all seek one homeland, all hasten to reach the one author of all things. Therefore the two wings of each are conjoined, and the two are not, because through love and hope what they desire is one, but through fear and penitence what they lament is diverse.

The face and the extended wings are described above because every intention and every contemplation of the saints stretches beyond itself, so that it may attain what it desires in heavenly things. For whether one is vigilant in good work or in contemplation, then what one does is truly good when one desires to please Him from whom it comes. For he who appears to do good things but through these desires to please not God but men presses down the face of his intention. And he who contemplates in sacred Scripture the things that pertain to divinity so that through what he understands he might be occupied with disputes—because he does not desire to be satisfied by the sweetness of the sought-after blessedness but rather to appear learned—such a one certainly does not extend the wings of his understanding upward; but because he occupies the vigilance of his mind in earthly desire, he lays down in the depths the wings which he could have raised on high and by which he himself could have been raised. In this matter it must be considered that every good that is done should always be raised toward heavenly things through intention. For he who through the good things he does desires earthly glory presses down his wings and his face. Hence through the prophet it is said of certain ones: "They were carrying their victims down into the depths." For what else are the tears of prayer but the victims of our offering? As it is written: "A sacrifice to God is a troubled spirit." And there are some who afflict themselves with lamentations in prayer in order to acquire earthly benefits or to appear holy to men. What do these do but carry their victims into the depths? Because the things they seek are in the lowest place, they lay down the sacrifice of their prayer below. But the elect, who desire to please almighty God in good work and through the grace of contemplation long to taste eternal blessedness even now, extend their faces and wings above.

Others give much from their own possessions to the needy, but when they find an opportune moment, they oppress the needy and devastate with whatever plunder they can those whom they are able to. They place before the eyes of their thought the good things they do, and they do not place there the worst things they commit. These clearly do not walk before their own face, because if they were present to themselves, they would see carefully all that they do, and they would recognize how they lose their good works through evil actions, as it is written: And he who gathered wages put them into a bag with holes (Haggai 1:6). For from a bag with holes there goes out elsewhere what is put in from elsewhere, because undiscerning minds do not see how the reward that is acquired from good work is lost through evil work. Another preserves bodily chastity and vigilantly watches himself, lest he outwardly admit anything blameworthy; he is content with his own things, he does not seize what belongs to others, but nevertheless perhaps he holds hatred in his heart against his neighbor. And though it is written: He who hates his brother is a murderer, he considers how pure he is outwardly in deed, and he does not weigh how cruel he is in mind. What is this man but absent from himself, who walks in the darkness of his own heart and does not know it? Another now does not seize what belongs to others, now guards his body from impurity, now loves his neighbor with a pure mind, and conscious of past evils, afflicts himself with lamentations in his prayers; but when prayer is finished, he seeks happy things to rejoice over in this world, and lets his neglectful soul sink into temporal joys, nor does he care lest immoderate joys exceed the measure of his tears; and it happens that by laughing excessively he loses the good that he gained by weeping. This one therefore does not walk before his own face, because he refuses to see the losses he suffers. For it is written: The heart of the wise is where sadness is, and the heart of fools is where gladness is. In all things therefore that we do, we ought diligently to observe ourselves inwardly and outwardly, so that following the winged creatures, we may be present to ourselves and always walk before our own face, having as our only helper Jesus Christ our Lord, the Son of the Father, who lives and reigns with him in the unity of the Holy Spirit, through all ages of ages. Amen.

For there are many sins which we commit, but they do not seem serious to us because, loving ourselves with a private love and closing our eyes, we flatter ourselves in our self-deception. Hence it often happens that we judge our own serious faults lightly, while judging the light faults of our neighbors severely. For it is written: "Men shall be lovers of themselves." And we know that private love powerfully closes the eye of the heart. From this it happens that what we ourselves do, and do not consider to be serious, is often done by our neighbor, and seems to us excessively detestable. But why does what seemed trivial to us in ourselves appear serious in our neighbor, unless because we neither see ourselves as we see our neighbor, nor our neighbor as we see ourselves? For if we looked at ourselves as we do at our neighbor, we would see our own faults with strict judgment. And again, if we looked at our neighbor as we do at ourselves, his action would never appear intolerable to us, since we have often perhaps done the same things, and thought we had done nothing intolerable to our neighbor. Moses strove to correct this badly divided judgment of our mind through the precept of the law, when he said that the bushel should be just and the measure equal. Hence Solomon says: "A weight and a weight, a measure and a measure, both are abominable before God." We know that in the double weights of merchants, one is larger, the other smaller. For they have one weight by which they weigh for themselves, and another weight by which they weigh for their neighbor. They prepare lighter weights for giving, but heavier ones for receiving. Therefore every person who weighs differently the things that belong to their neighbor and differently those that are their own has "a weight and a weight." Both therefore are abominable before God, because if one loved their neighbor as themselves, they would love them in good things as they love themselves. And if one looked at themselves as they do at their neighbor, they would judge themselves in evil things as they judge their neighbor. We ought therefore to see ourselves carefully as we see others, and, as has been said, to place ourselves before our own eyes, so that constantly imitating the winged creatures, lest we be ignorant of what we do, we may always walk before our own face. But the perverse, as we said a little before, do not walk before their own face, because they never consider what they do; they tend toward destruction; they exult in wicked deeds. Of whom it is written: "Who rejoice when they have done evil, and exult in the worst things." Often indeed the just person who beholds them weeps, but they themselves, in the manner of the frenzied, are lamented over, yet they laugh.

It had been said above: "Each of them went before its face," but now it is said: "It walked in the presence of its face." And so the same statement seems to have been repeated. But since we use "in the presence of" to mean "in the present" (that is, it signifies "in the present"), we can distinguish by more subtle inquiry that it is one thing to walk before the face, and another to walk in the present. For to walk before the face is to seek what lies ahead; but to walk in the present is not to be absent from oneself. For every just person who anxiously examines their life and diligently considers how much they grow daily in good things, or perhaps how much they decline from good things—this one, because they place themselves before themselves, walks in their own presence, since they vigilantly see whether they are rising or falling. But whoever neglects the guardianship of their life, and either despises or does not know how to examine what they do, what they say, what they think—this one does not walk in their own presence, because they are ignorant of what they are like in their habits or in their actions. Nor is one present to oneself who is not anxious to examine and know oneself daily. But that one truly places themselves before themselves and is present to themselves, who attends to themselves in their actions as if to another.

Oh, how marvelous is the depth of God's utterances! It is delightful to attend to it, delightful to penetrate its inner meanings with grace as our guide. Whenever we examine it by understanding, what else do we do but enter the shade of the forests, so that we may be hidden in its coolness from the heat of this age? There we gather the greenest herbs of its teachings by reading, and we ruminate on them by reflecting. In the discourse that was delivered to you, dearest brothers, three days ago, it was explained how the living creatures that were shown signify either our Redeemer, or His four evangelists, and all the perfect. The virtue of these living creatures is still expressed more subtly, so that we too, weak and contemptible as we are, may stretch ourselves toward imitating them, insofar as we are able by the Lord's generosity. For behold, it is said: Wherever the impulse of the spirit was, there they went.

In the elect and the reprobate the impulses are different. In the elect, namely, is the impulse of the spirit; in the reprobate, the impulse of the flesh. For the impulse of the flesh drives the soul to hatred, to pride, to impurity, to plunder, to outward glory, to cruelty, to faithlessness, to despair, to anger, to quarrels, to pleasures. But the impulse of the spirit draws the mind to charity, to humility, to continence, to generous mercy, to inward advancement, to works of piety, to faith in eternal things, to hope of coming joy, to patience, to peace, to consideration of mortal life, to tears. Therefore it is necessary that we should always with great care consider in everything we do what impulse leads us; whether our thought is driven by the impulse of the flesh or by the impulse of the spirit. For to love earthly things, to prefer temporal things to eternal, to possess outward goods not for necessary use but to desire them for pleasure, to seek vengeance against an enemy, to rejoice at a rival's downfall—this is the impulse of the flesh. But on the contrary, to love heavenly things, to despise earthly things, to seek passing things not for the fruit of pleasure but for the use of necessity, to be grieved at an enemy's death—this is the impulse of the spirit. And because all who are perfect always exercise themselves in these virtues, it is rightly now said of the holy living creatures: Where the impulse of the spirit was, there they went.

But we must know that very often the impulse of the flesh cloaks itself under the guise of a spiritual impulse, and thought itself lies to itself that what it does carnally it does spiritually. For often someone, overcome by the goads of anger, is inflamed against offenders with zeal for avenging justice more than is necessary, and crossing the boundary of justice in vengeance acts cruelly, while suspecting that he acts justly. The impulse of the flesh, therefore, is veiled for this person under the appearance of spirit, when what is believed to be done justly is not held under the restraint of discretion. And often another person, devoted to excessive gentleness, observes the faults of his subjects, and refuses to correct these through the fervor of zeal, which by cruelly not correcting he multiplies in them; and so it happens that his mildness is hostile both to himself and to his subjects, since because he reckons the torpor of his mind to be patience, through the spirit of the flesh he distances himself from the impulse of the spirit. Therefore, the first consideration ought to rouse us to inquiry of our own heart, lest we be led to certain things we do through an open impulse of the flesh, lest the mind, seduced by depraved pleasures, recognize things to be evil and nevertheless do them. But the second concern ought to render us vigilant, lest the impulse of the flesh secretly insinuate itself as if under the impulse of the spirit, and pretend to us that the faults we commit are virtues.

It should be known that those faults are more serious which imitate virtues under a false appearance, because those faults which are recognized openly cast the soul into confusion and draw it to repentance; but these not only do not humble one to repentance, but even exalt the mind of the one acting, since they are considered virtues. Moreover, what had been said above about the holy living creatures is repeated again, so that it may be more firmly established: They did not turn back when they walked.

Because all the elect strive toward good things in such a way that they do not return to perpetrating evil: "For he who perseveres to the end will be saved." And as it is said through Solomon: "The path of the just, like a shining light, proceeds and grows until the perfect day." For in their souls the good desire and understanding of the inner light is already part of the day, but because they advance in virtue until the end of life, they come to the perfect day when, having been led to the heavenly kingdoms, they will no longer lack anything in that light which they desire.

It follows: "And the likeness of the living creatures, and their appearance was like burning coals of fire, and like the appearance of lamps."

Fire of burning coals and of lamps is compared to the appearance of the living creatures. For whoever touches a coal is set on fire, because he who clings to a holy man receives from the constancy of seeing him, from the practice of speaking with him, and from the example of his work, so that he is kindled in the love of truth, flees the darkness of his sins, burns with desire for the light, and now burns with true love, he who before lay as dead in iniquity as he was cold. But lamps spread their light farther, and while they are in one place, they shine in another. For he who is powerful in the spirit of prophecy, in the word of teaching, and in the grace of miracles, his reputation shines far and wide like a lamp; and all who hear of his good deeds, because through these things they rise to the love of heavenly things, shine as if from the light of a lamp in that they display themselves through good works. Therefore, because holy men kindle certain ones placed near them, as if by touching them, to love of the heavenly fatherland, they are coals. But because they shine for certain ones placed far away, they become lamps for their journey, lest they fall into the darkness of sin. But between coals and lamps there is this difference: coals indeed burn, but do not expel the darkness of the place in which they lie; lamps, however, because they shine with a great light of flames, drive away the darkness spread all around.

From this matter it should be noted that there are many of the saints who are so simple and hidden, concealing themselves in lesser places under great silence, that their life can scarcely be recognized by others. What therefore are these if not coals? For although they have heat through the fervor of the spirit, nevertheless they do not have the flame of example. Nor do they overcome the darkness of sins in the hearts of others, because they entirely flee from having their life known. They are indeed kindled for themselves, but they are not a light of example for others. But those who both offer forth examples of virtues and demonstrate the light of good work through their life and word to those journeying, are rightly called lamps, because both through the heat of desire and through the flame of the word, they drive out the darkness of error from the hearts of sinners. Therefore he who lives well in secret, but profits the advancement of others not at all, is a coal. But he who, placed as an imitation of holiness, demonstrates the light of righteousness from himself to many, is a lamp, because he both burns for himself and shines for others. There follows: And this was the vision running in the midst of the living creatures, the splendor of fire, and lightning going forth from the fire.

The fire is seen running in the midst of the living creatures, because unless those winged creatures received heat from the fire of truth, they themselves would not burn in the likeness of coals and torches. For the Holy Spirit is usually signified by the name of fire. Concerning which the Lord says in the Gospel: I have come to cast fire upon the earth, and what do I desire except that it be kindled? For when a carnal mind receives the Holy Spirit, inflamed with spiritual love it laments the evil it has done. And the earth burns, when the heart of the sinner is scorched by an accusing conscience, and is consumed in the pain of repentance. Hence again it is written: Your God is a consuming fire. For since He renders the mind that He has filled clean from the rust of sins, our Creator is called both fire and consuming. Therefore the Holy Spirit is said to run in the midst of the living creatures as the splendor of fire, and lightning going forth from the fire, because filling the whole Church, He casts forth flames of love from Himself into the hearts of the elect, so that He may strike with terror in the manner of lightning, and kindle sluggish hearts to His love.

Spirit indeed is God eternal before all ages, coeternal with the Father and the Son, we must ask why He is said to run about. For everyone who runs about approaches a place where he was not, and leaves the place where he was. By what reasoning, then, shall we say that the Spirit runs about, since all things are within Him, and there is nowhere a place where He is not? As it is written: "The Spirit of the Lord has filled the whole world." And yet, when the praise of wisdom was being described, it was added: "For in her there is a spirit of understanding, a spirit unique, manifold, subtle, mobile." And shortly after: "Steadfast yet humane."

In these words again a great question arises for us: why is this spirit who fills all things said to be both mobile and stable at the same time? But if we return to the custom of human usage, we more quickly find the meaning of the speaker. For a man who runs about everywhere in the region where he is, without doubt comes upon everyone everywhere, and is suddenly found where he was not expected. Therefore the Almighty Spirit, to signify his presence everywhere, is said to be both mobile and stable at the same time. Stable, because by nature he contains all things; but he is called mobile because he meets even those who are unaware of him everywhere. Therefore holding all things he is called stable; showing himself present to all he is called mobile. Therefore the brightness of fire, and the lightning going forth from the fire, runs among the winged creatures, because the Holy Spirit is present to individuals and to all at the same time, and sets on fire those whom he touches, and illuminates those whom he sets on fire, so that after their former coldness those who have been kindled may burn, and through the fire of love which they have received may give back flames of examples. For the lightning going forth from this fire strikes torpid minds, and by striking rouses and inflames them, so that after the love of that One they may run both burning and shining together. Hence it is written elsewhere: His throne is a flame of fire, his wheels are burning fire. For those who are guardians of souls and have undertaken the burdens of feeding the flock are by no means permitted to change places. But because, placed in one location, they carry within themselves the presence of divinity and burn, the throne of God is called a flame of fire. But those who run about in preaching for love of the Lord are his wheels of burning fire, because when they run through various places out of desire for him, from which they themselves burn, they also set others on fire.

However, the running to and fro and mobility of the Spirit can be understood by the consideration of another inquiry. Indeed, in the hearts of the Saints, according to certain virtues He always remains, but according to certain others He comes as one about to depart, and withdraws as one about to return. For in faith, hope, and charity, and in other good things without which one cannot reach the heavenly homeland, such as humility, chastity, justice, and mercy, He does not abandon the hearts of the perfect. But in the virtue of prophecy, in eloquence of teaching, and in the working of miracles, He is sometimes present to His elect, and sometimes withdraws Himself. He is present so that they may be lifted up, and He withdraws Himself so that they may be humbled. He is present so that He may glorify them by the virtue shown, and He withdraws so that they may know themselves when His virtue is withdrawn. He is present so that He may show what they are through Him, and He withdraws so that He may make clear who and of what sort they remain without Him. Therefore, in those virtues without which one can by no means attain to life, the Holy Spirit remains in the hearts of His elect; hence He is rightly said to be stable. But in those things through which the virtue of holiness is shown, He is sometimes mercifully present and sometimes mercifully withdraws; hence He is rightly called mobile. Therefore the Spirit is said to run to and fro and to be mobile, because He is not continuously possessed in signs and virtues according to each one's wish. And it is well said that He runs to and fro among the holy living creatures. For running to and fro pertains to swiftness. And the Spirit runs to and fro among the perfect, because even if He has withdrawn from their heart for a moment, He returns more quickly.

There follows: And the living creatures went and returned in the likeness of flashing lightning.

Since it was said above, "They did not turn back when they walked," for what reason is it now said, "The living creatures went and returned"? These statements seem very much contrary to each other, because they went and did not return, and they went and returned. But we recognize more quickly how this should be understood if we carefully distinguish the two lives, namely the active and the contemplative. For we can remain fixed in the one, but we are by no means able to hold the mind attentive in the other. For when we leave behind our sluggishness and rouse ourselves to the pursuit of good work, where else do we go but to the active life? From which we should by no means turn back afterward, because whoever returns after it to the sluggishness of negligence, to the wickednesses of depravity which he had left behind, undoubtedly does not know how to be a heavenly creature. But when we rise from the active life to the contemplative, because the mind cannot long stand in contemplation, but sees everything that it perceives of eternity through a mirror and in an enigma, as if furtively and in passing, the soul, repelled by its own weakness from the immensity of such great loftiness, slips back into itself. And it is necessary that it return to the active life and exercise itself continually in the practice of good work, so that when the mind cannot rise to contemplate heavenly things, it may not refuse to do whatever good things it can. And so it happens that, aided by its own good actions, it rises again to contemplation toward higher things and receives the nourishment of love from the pasture of contemplated truth. And because the weakness of corruption itself cannot hold itself long in this, returning again to good works, it is fed by the memory of God's sweetness, and is nourished outwardly by pious acts and inwardly by holy desires. For hence it is said of perfect men returning after their contemplation: "They shall pour forth the memory of your sweetness." For they strive always to pour forth the sweetness of intimate delight, which they can somehow touch by foretasting as if from a flash of light, by recalling and speaking of its memory. Hence the Psalmist also aptly admonishes us, saying: "Light has risen for the righteous, and gladness for the upright of heart. Rejoice, you righteous, in the Lord, and confess to the memory of his holiness." He says again: "How great is the multitude of your sweetness, O Lord!" Which indeed he would by no means have known how great it was unless he had somehow tasted it by contemplating. Hence he says again: "I said in my ecstasy, I am cast out from the sight of your eyes." For unless he had been raised up in an excess of mind and known the sweetness of eternal delight, while still held in this world he would not discern how far cast out he lay. Therefore the living creatures shown go and do not return, and they go and return; because holy men both do not fall from the active life which they have grasped into iniquities, and they slip back from the contemplative life, which they cannot hold continuously, into the active. For as was said, overcome by the very weight of their weakness, repelled back to themselves they return, so that by going they may learn what to desire, and by returning they may know where they lie. By going they may understand where they are not yet; by returning, what they are.

But how these holy creatures return is demonstrated when it is added: "In the likeness of flashing lightning." Now the returning creatures are fittingly compared to flashing lightning, because when holy men soar upward to contemplate heavenly things, when they bind the firstfruits of their spirit in love of the heavenly homeland, but weighed down by the burden of human interaction they return to themselves, they proclaim to their brethren the heavenly goods which they were able to contemplate at least through a mirror, and they kindle their souls with love of that inner brightness, which they are able neither to see as it is nor to speak of as they saw it. Yet speaking, they strike and set fire to the hearts of their hearers with their words. Therefore they return like flashing lightning, who, when they speak of heavenly things, because through them the light from above flashes forth, inflame the minds of their hearers with love of the heavenly homeland. Thus in the manner of flashing lightning, when they strike by speaking, they scatter the fire of spiritual desire.

The holy creatures also go and return in another way. For they go when they are sent forth in preaching to instill the grace of heavenly gift, and they perform miracles before unbelievers so as to draw them to faith; but they return, because, attributing these things to the power of the Almighty Lord, they do not ascribe to themselves what they have done. For when they perform wondrous deeds, they are lightning, because they shake the hearts of those who behold, terrify, illuminate, and kindle them. Hence it is written: "Your arrows will go forth in the light, in the splendor of the lightning of your weapons." The Lord's arrows are the words of the Saints, which strike the hearts of sinners. But these arrows have armor. You know, brethren, that fighting men hurl arrows, but they are protected by armor. Therefore when they add miracles to their words, they fortify themselves as if with armor, lest they themselves be struck: "Your arrows will go forth in the light," because the words of God go out openly. But because the deeds of miracles ought to accompany the teachings of holy doctors, it is rightly added: "In the splendor of the lightning of your weapons," because when you add to them the armor of miracles, they flash lightning upon the minds of persecutors, so that they do not presume to persecute them. And so these creatures go and return in the likeness of flashing lightning, because after the saints perform miracles among men, after they kindle the hearts of hearers with scattered light, they return to give glory to their Author, so that they may render praise to Him through whom they know themselves able to do such things.

Thus Peter, when he had healed the man who had been lame from his mother's womb and performed a sign at which all who recognized it greatly marveled, said: "Why do you marvel at this, or why do you gaze at us, as though by our own power or might we had made this man walk? The God of Abraham, the God of Isaac, and the God of Jacob, the God of our fathers, has glorified His Son Jesus." And a little later: "Through faith in His name, this man whom you see and know, His name has strengthened." Indeed, performing the sign, he struck the eyes of the onlookers with the light of the miracle; but preserving humility and returning praise to the Author, he went back, as it were, to where he had come from, because the flash of lightning shows where it originated. And so the holy living creatures, when they come to perform signs and when they return inwardly within themselves to render glory to their Author, are lightning, because both by displaying miracles and by offering examples of humility, they strike and set ablaze the minds of those who behold them.

In all that they do, they always return to the praise of the Creator for this reason: that they may persist with true stability in the virtue they have received. For if they attributed anything to themselves, they could not stand in that which they had received. Hence it is also well said through Solomon: "To the place from which the rivers go out, they shall return, that they may flow again." For whether in virtues or in teaching, what else are holy men but rivers that water the dry land of carnal hearts? But whether in the work they do or in the words of their teaching, they would quickly dry up if they did not always carefully return through the intention of the heart to the place from which they go out. For if they do not return inwardly to the heart and bind themselves with the chains of desires in the love of the Creator, both the hand fails from what it was doing and the tongue dries up from what it was speaking. But inwardly they always return through love, and what they pour forth in public by working and speaking, they draw in secret from the fountain of love. For by loving they learn what they bring forth by teaching. Therefore the rivers return to the place from which they go out, that they may flow again, because they always draw the water of wisdom from the source where it rises, lest when it has run it be dried up. Through all that we do, therefore, let us return with a careful mind to the fountain of true light. Let us give thanks to our Creator for the good things we receive, and let us humbly say to him with the prophet Isaiah: "All our works you have worked for us." For our good works are the works of him whose heart it did not suffice to raise us up unless he also bowed down himself for us. For if God, coeternal with the Father before the ages, had not become man in time, when would temporal man have tasted eternal things? Therefore the descent of truth became the ascent of our humility. Let us give him glory, let us give him praise, who lives with the Father in the unity of the Holy Spirit, God, through all ages of ages. Amen.

But what does the wheel signify except sacred Scripture, which turns from every side toward the minds of its hearers, and is held back from the way of its preaching by no corner of error? It turns from every side because amid adversity and prosperity it proceeds rightly and humbly. For the circle of its precepts is now above, now below, since what is spoken spiritually to the more perfect suits the weak according to the letter; and the very things that little ones understand according to the letter, learned men raise to the heights through spiritual understanding. For which of the little ones, in the deed of Esau and Jacob—that the one is sent to hunt so that he might be blessed, while the other is blessed by his father through his mother's substitution—is nourished except according to the history of sacred reading? In which history, if one is drawn a little more subtly to understanding, he sees that Jacob did not seize the blessing of the firstborn through fraud, but received what was owed to him, which he had purchased from his consenting brother for the price of lentils given.

But if anyone thinking more deeply should wish to discuss the deeds of both through the mysteries of allegory, he immediately rises from history into mystery. For what does it mean that Isaac desired to eat from the hunting of his elder son, except that almighty God desired to be fed by the good works of the Jewish people? But while that one delayed, Rebecca substituted the younger, because while the Jewish people sought good works outside, mother grace instructed the gentile people to offer the food of good work to the almighty Father and to receive the blessing of the elder brother. He provided those same foods from domestic animals, because the gentile people, not seeking to please God through external sacrifices, says through the voice of the Prophet: "In me, O God, are your vows, which I will pay, praises to you." What does it mean that the same Jacob covered his hands and arms and neck with goatskins, except that a goat was customarily offered for sin? And the gentile people indeed slaughtered the sins of the flesh in themselves, but were not ashamed to confess themselves covered with carnal sins. What does it mean that he was clothed in the garments of the elder brother, except that he was clothed in good work with the precepts of sacred Scripture which had been given to the elder people? And the younger uses in the house those things which the elder, going out, left inside, because the gentile people hold in mind those precepts which the Jewish people could not have, while they attended only to the letter in them. And what does it mean that Isaac did not know the son whom he blessed, except what the Lord said concerning the gentile people through the Psalmist: "A people whom I did not know served me; at the hearing of the ear they obeyed me"? What does it mean that he did not see him present, and yet saw what would come to him in the future, except that almighty God, when through his prophets he foretold that grace was to be bestowed upon the gentiles, both did not see them in the present through grace, because he then left them in error, and yet because he would someday gather them, he foresaw them through the grace of blessing? Hence also to the same Jacob, bearing the figure of the gentile people, it is said in blessing: "Behold, the smell of my son is like the smell of a full field, which the Lord God has blessed." For just as Truth says in the Gospel, "The field is this world," and because the gentile people brought to faith are fragrant with virtues through their elect throughout the whole world, the smell of the son is the smell of a full field.

For the flower of the grape smells one way, because great is the virtue and reputation of preachers who intoxicate the minds of their hearers; the flower of the olive smells another way, because sweet is the work of mercy which, like oil, refreshes and gives light; the flower of the rose smells another way, because wondrous is the fragrance that gleams and is fragrant from the blood of martyrs; the flower of the lily smells another way, because the chaste life of the flesh comes from the incorruption of virginity; the flower of the violet smells another way, because great is the virtue of the humble, who from desire hold the lowest places, and do not raise themselves up from the earth on high through humility, and preserve the purple of the heavenly kingdom in their mind; the ear of grain gives off its fragrance another way, when it is brought to maturity, because the perfection of good works is prepared for the satisfaction of those who hunger for justice. Therefore, because the Gentile people is scattered throughout the world in its elect, and from those virtues which it practices fills all who understand with the fragrance of good reputation, let it rightly be said: Behold, the smell of my son is as the smell of a full field. But because he does not have these same virtues from himself, let him add: Which the Lord God has blessed.

And since the same people of the elect rise through certain ones even into contemplation, but through certain others grow fat only in the works of the active life, rightly it is added there: "May God give you of the dew of heaven, and of the fatness of the earth." For dew falls from above and subtly. And we receive of the dew of heaven as often as through the infusion of intimate contemplation we see something finely from above. But when we also do good works through the body, we are enriched from the fatness of the earth.

But what does it mean that Esau returns late to his father, except that the Jewish people return late to pleasing the Lord? To whom this also is said in the blessing: And the time will come when the yoke shall be loosened from your neck. Because the Jewish people will be freed from the servitude of sin at the end, as it is written: Until the fullness of the Gentiles should enter in, and so all Israel should be saved.

Which person would the evangelical history itself not refresh among the little ones in the working of the miracle, because the Lord commanded empty water jars to be filled with water, and immediately turned that same water into wine? But when the more vigilant in understanding hear these things, they both venerate the sacred history by believing, and they seek what it signifies inwardly. For he who was able to change water into wine was also able to fill the empty water jars immediately with wine. But he commands the water jars to be filled with water, because first our hearts must be filled through the history of sacred reading. And he turns the water into wine for us, when that very history is changed for us into spiritual understanding through the mystery of allegory. Therefore the wheel is dragged as if along the ground, because it agrees with the little ones in humble speech, and yet pouring forth spiritual things to the great, it raises as if a circle on high; and it is raised upward from the very place where it seemed to touch the ground a little before.

Because it builds on all sides, it runs as if in a circle like a wheel. Hence it is also written in the Law: "You shall make a lampstand of hammered work from the purest gold, its shaft and branches, cups and spheres and lilies proceeding from it." Who is designated by the lampstand but the Redeemer of the human race? He who in the nature of humanity shone with the light of divinity, so that he might become the lampstand of the world, in order that in his light every sinner might see in what darkness he lay. Because he assumed our nature without guilt, the lampstand of the tabernacle is commanded to be made from the purest gold. Now hammered work is produced by striking, because our Redeemer, who from conception and birth existed as perfect God and man, endured the sufferings of the passion, and thus arrived at the glory of the resurrection. Therefore the lampstand was hammered work from the purest gold, because he both had no sin, and yet his body advanced to immortality through the insults of the passion. For according to the virtues of the soul, he had absolutely nothing by which he could have advanced through blows. But in his members, which we are, he daily advances through blows, because while we are struck and afflicted so that we may deserve to be his body, he himself advances. Concerning his body it is written: "From whom the whole body, supplied and constructed through joints and connections, grows into the increase of God." For we all are his body. Through joints and connections the body is bound together, because while the chest is joined to the head, while the arms are joined to the chest, while the hands are joined to the arms, the fingers to the hands, and the other members adhere to the members, the whole body is completed—just as the holy apostles, because they stood close to our Redeemer, were like the chest adhering to the head. Because the martyrs followed them, they were like arms joined to the chest. When pastors and teachers were joined to these through good works, the hands adhered to the arms. But this whole body of our Redeemer is daily supplied in heaven through joints and connections, because when chosen souls are led there to him, his members are bound together to him. Concerning this it is well said: "Supplied and constructed, it grows into the increase of God," because God almighty, our Redeemer, who has nothing in himself by which he might advance, still daily has increase through his members. Hence it is written again: "Until we all meet in a perfect man, in the measure of the age of the fullness of Christ." The shaft of this same lampstand should be understood as the Church itself, which is his body, because it stands free amid so many adversities. The branches that proceed from the shaft are the preachers, who produced a sweet sound in the world, namely the new song. Cups are usually filled with wine. What then are the minds of the hearers but cups, which are filled by the holy preachers with the wine of knowledge? And what is the sphere but the mobility of preaching? For a sphere is rolled from every side. And preaching, which can neither be held back by adversity nor lifted up by prosperity, is a sphere, because it is both strong amid adversities and humble amid prosperity, and has neither the corner of fear nor of pride. Therefore it cannot be fixed in its course, because it rolls itself through all things.

When we follow through on the example we have set forth, lilies are fittingly described on the lampstand after the reeds, cups, and spheres, because after the grace and fluency of preaching which we have mentioned, that verdant homeland follows, which blooms with eternal flowers for holy souls. The spheres therefore pertain to labor, the lilies to recompense. And so just as in Moses the sphere is understood as the teaching of preaching, so here the sacred Scripture itself is signified by the wheel. Therefore when the prophet saw the living creatures, he added: "And as I beheld the living creatures, there appeared one wheel upon the earth."

On this matter it must be asked, since the wheels are described below, why is one wheel said to have appeared first, unless because to the ancient people only the Old Testament was given, which would turn like a wheel to instruct their mind? And rightly is the same wheel said to have appeared upon the earth. For to sinning man it was said: You are earth, and into earth you will go. Therefore the wheel appeared upon the earth, because almighty God gave the law upon the hearts of sinners. But since these winged living creatures designate the holy evangelists, as we said before, how is it that the living creatures are seen first and afterward one wheel, when the Old Testament came first and the holy evangelists followed afterward? But we can understand in these things that those were seen first by the prophet who transcend in merit. For as much as the holy Gospel excels the Old Testament, so much also ought its preachers to have been given precedence in the prophetic description.

Although there is still something else that ought to be considered in this description, because the spirit of prophecy gathers together within itself things prior and posterior simultaneously in such a way that the prophet's tongue cannot utter these things simultaneously. But the vast things which he sees flow forth from divided discourses, and now he speaks the last things after the first, now indeed the first things after the last. Hence the prophet Ezekiel, under the figure of the holy universal Church, both sees the glory of the evangelists through the likeness of the four living creatures, and yet suddenly adds those things which were done in earlier times, so that he might openly indicate that he saw simultaneously what the tongue of flesh would not suffice to say simultaneously. But since we have said that all the perfect are also signified by the four living creatures, it must also be considered that certain of the saints existed even before the law, who lived strictly by natural law and were pleasing to the almighty Lord. Therefore the wheel is described after the living creatures, because many of the elect were perfect before the almighty Lord even before the law. But if we ought to take the living creatures as referring to the Evangelists alone, as we have said, there is still something else that we ought to consider. For the holy prophet was seeing that these very words which he was uttering wrapped in obscurities would be opened not to the Jewish people but to the Gentiles. Therefore, speaking to us, he ought to have described the living creatures first and the wheel afterward, because we, coming to faith by the Lord's bounty, learned the law not through the law but through the holy Gospel. But where or what kind of wheel appeared, he adds when he says: "Beside the living creatures having four faces."

What is this, that when one wheel was spoken of, shortly after it is added, "As if there were a wheel in the middle of a wheel," unless that in the letter of the Old Testament the New Testament lay hidden through allegory? Hence the same wheel which appeared beside the living creatures is described as having four faces, because Sacred Scripture through both Testaments is distinguished into four parts. For the Old Testament consists in the Law and the Prophets, while the New consists in the Gospels and the Acts and sayings of the Apostles. Now we know that where we direct our face, there we see what is necessary. The wheel therefore has four faces, because first it saw through the Law the evils to be cut away in the peoples, afterwards it saw through the Prophets, more subtly through the Gospel, and finally through the Apostles it beheld those things which were to be cut away from the faults of men. It can also be understood that the wheel has four faces on account of the fact that Sacred Scripture, extended through the grace of preaching into the four parts of the world, became known. Hence the same wheel is well described as having first appeared as one beside the living creatures and afterwards as having four faces, because unless the Law agreed with the Gospel, it would not become known in the four parts of the world.

Rightly are the sacred utterances said to be similar to the vision of the sea, because in them there are great volumes of sentences, heaps of meanings. Nor is it undeservedly that Sacred Scripture is said to be similar to the sea, because the sentences of speech are confirmed in it through the sacrament of baptism. Or certainly it must be considered that we sail by ships into the sea when we proceed toward desired lands. But what is in our desire except that land about which it is written: "My portion is in the land of the living"? But he who crosses the sea is carried, as I said, by wood. And we know that Sacred Scripture announces to us the wood of the cross through the law, when it says: "Cursed is everyone who hangs on a tree." Paul attests this concerning our Redeemer, saying: "Made a curse for us." Through the prophets also it announces the wood, when it is said: "The Lord will reign from the wood." And again: "Let us put wood in his bread." But through the Gospel the wood of the cross is openly shown, where the very passion of the Lord which was prophesied is declared. Through the apostles, moreover, this same cross is also held in words and works, when Paul says: "The world is crucified to me, and I to the world." And again: "But far be it from me to glory except in the cross of our Lord Jesus Christ." Therefore for us who proceed toward the eternal homeland, Sacred Scripture through its four faces is a sea. It announces the cross, because it carries us to the land of the living by wood. But unless the prophet perceived Sacred Scripture to be similar to the sea, he would by no means have said: "The earth is filled with the knowledge of the Lord, as the waters covering the sea."

The likeness of the four is one, because what the law preaches, the prophets also preach; what the prophets announce, the Gospel displays; what the Gospel displayed, the apostles proclaimed throughout the world. Therefore the likeness of the four is one, because the divine utterances, although distinct in time, are nevertheless united in meaning.

And their appearance and their workings, as if a wheel were in the midst of a wheel. A wheel within a wheel is the New Testament, as we have said, within the Old Testament, because what the Old Testament designated, the New Testament displayed. For to speak of a few things out of many, what does it mean that while Adam slept Eve was brought forth, except that while Christ died the Church was formed? What does it mean that Isaac was led to be sacrificed, and carried the wood, was placed upon the altar and lived, except that our Redeemer, led to his passion, himself carried the wood of the cross? And thus in sacrifice he died for us according to his humanity, yet remained immortal according to his divinity. What does it mean that the manslayer, absolved after the death of the high priest, returns to his own land, except that the human race, which by sinning brought death upon itself, after the death of the true priest, namely our Redeemer, is loosed from the bonds of its sins and restored to the possession of paradise? What does it mean that the mercy seat was commanded to be made in the tabernacle, upon which two cherubim, one from one end and the other from the other end, are placed of the purest gold, spreading their wings and covering the oracle, who look upon each other with their faces turned toward the mercy seat, except that both Testaments so agree with each other in the Mediator of God and men, that what one designates, the other displays? For what is designated by the mercy seat except the Redeemer himself of the human race? Of whom Paul says: Whom God set forth as a propitiation through faith in his blood. And what is signified by the two Cherubim, which are called the fullness of knowledge, except both Testaments? Of which one stands from one end of the mercy seat, and the other from the other end, because what the Old Testament began to promise by prophesying concerning the incarnation of our Redeemer, the New Testament narrates as perfectly fulfilled. Moreover the two cherubim were made of the purest gold, because both Testaments are written with pure and simple truth. And they spread their wings and cover the oracle, because we who are the oracle of almighty God are protected from threatening faults by the edification of Sacred Scripture. While we carefully examine its sentences, we are veiled by its wings from the error of ignorance. Therefore the two cherubim look upon each other with their faces turned toward the mercy seat, because both Testaments disagree with each other in nothing. And they hold their faces toward each other as it were, because what one promises, the other displays, while they see the Mediator of God and men placed between them. For the cherubim would turn their faces away from each other, if what one Testament promised, the other denied. But while they speak harmoniously of the Mediator of God and men, so that they look upon each other in turn, they gaze upon the mercy seat. Therefore a wheel is in the midst of a wheel, because the New Testament is within the Old Testament. And, as we have often already said, what the Old Testament promised, the New displayed; and what the former announces in hidden fashion, the latter openly proclaims as fulfilled. Therefore the Old Testament is the prophecy of the New Testament; and the New Testament is the exposition of the Old Testament.

Where else do the divine utterances go, if not to the hearts of men? But going through four parts they were going, because Sacred Scripture goes to the hearts of men through the law, signifying mystery. Through the prophets it goes somewhat more openly, prophesying the Lord. Through the Gospel it goes, presenting the one whom it prophesied. Through the apostles it goes, preaching him whom the Father presented for our redemption. Therefore the wheels have faces and ways, because the sacred utterances show knowledge of precepts together with the performance of works. And they go through four parts, because they speak in distinct times, as we have said, or certainly because they preach the incarnate Lord in all regions of the world. Concerning these it is openly added shortly after: And they did not turn back when they walked.

These things were said above concerning the living creatures, but the same things cannot be understood concerning the wheels as concerning the living creatures. Indeed, we said that the wheels signify the Testaments. And the Old Testament did walk, because it came to the minds of men through preaching, but it returned back upon itself, because according to the letter it could not be preserved in its precepts and sacrifices until the end. For it did not remain without change, since spiritual understanding was lacking in it. But when our Redeemer came into the world, He caused to be understood spiritually what He found being held carnally. And so while its letter is understood spiritually, all that carnal observance in it is vivified. But the New Testament was also called the eternal testament through the pages of the Old Testament, because its understanding is never changed. Therefore it is well said that the wheels going went forward and did not turn back when they walked, because while the New Testament is not rescinded, while the Old is now held as spiritually understood, they do not go back upon themselves, since they persist unchangeable until the end of the world. Therefore they walk but do not turn back, because they come spiritually to our heart in such a way that their precepts or pursuits are not changed any further.

What is it that in the words of Sacred Scripture these three things are said to be present, so that they are mentioned as having stature, height, and a horrible appearance, that is, a terrible one? We must greatly inquire what is called the stature of divine Scripture, what is its height, what is its horrible appearance. Therefore it must be known that to stand corresponds to the life of one who works well. Hence it is said through Paul: Let him who stands take heed lest he fall. He who also says to his disciples: So stand in the Lord, beloved. And the prophet, who saw himself standing before the Lord in life and conduct, said: The Lord lives, in whose sight I stand. Height, however, is the promise of the heavenly kingdom. Which is reached when all corruption of mortal life is now subdued. The horrible appearance, however, is the terror of hell, which tortures the reprobate without end, and always preserves them in torment. Therefore stature is in the rectitude of precept, height in the loftiness of the heavenly promise, and horrible appearance in the threats and terrors of the punishment that follows. Sacred Scripture therefore has stature, because it directs conduct toward standing, so that the minds of hearers may not be bent toward earthly desire. It has height, because it promises the joys of eternal life in the heavenly homeland. It also has a horrible appearance, because it threatens all the reprobate with the punishments of hell. Therefore it shows its stature in the building of conduct, it shows its height in the promise of rewards, it shows its horrible appearance in the terrors of punishments. For it is upright in precepts, lofty in promises, horrible in threats. It has stature when it says through the prophet: Cease to do evil, learn to do good, seek judgment, relieve the oppressed, judge the orphan, defend the widow. And again: Break your bread for the hungry, and bring the needy and wandering into your house; when you see the naked, cover him, and do not despise those of your own flesh. It has height when it says through the same prophet: The sun shall no longer be your light by day, nor shall the splendor of the moon illuminate you; but the Lord shall be your everlasting light, and your God shall be your glory. It has a horrible appearance when, describing hell, it says: The day of vengeance of the Lord, the year of retribution for the judgment of Zion; and its torrents shall be turned into pitch, and its soil into sulphur; and the land shall be burning pitch, day and night it shall not be extinguished forever. Which blessed Job also describes, saying: A land of darkness and covered with the mist of death, a land of misery and darkness, where is the shadow of death, and no order, but everlasting horror dwelling there. It has stature when through it the Lord graciously promises, saying: As the new heavens and the new earth, which I make to stand before me, says the Lord; so shall your seed and your name stand. For they truly stand before the Lord who do not waste their life in wickedness. It has height when it immediately adds: And there shall be month after month, and Sabbath after Sabbath, and all flesh shall come to worship before my face, says the Lord. What is a month but the perfection of days? And what is the Sabbath but rest in which servile work is not permitted? Therefore month after month means that those who live perfectly here are led to the perfection of glory there. And Sabbath after Sabbath means that those who cease from wicked work here rest in heavenly reward there. It also has a horrible appearance when it immediately adds: And they shall go out and see the corpses of the men who have transgressed against me. Their worm shall not die, and their fire shall not be extinguished. For what can be said or thought more horrible than to receive the wounds of damnation, and never to end the pains of the wounds! Of this horrible appearance of the wheels it is well said through Zephaniah, when the day of judgment is announced as coming upon hard hearts: The great day of the Lord is near, near and exceedingly swift. The voice of the day of the Lord is bitter, the strong man shall be troubled there. That day is a day of wrath, a day of tribulation and distress, a day of calamity and misery, a day of darkness and gloom, a day of cloud and whirlwind, a day of trumpet and clamor.

But since we have set forth the statements about the outer wheel, it remains now that we should also present the stature, height, and terrifying appearance of the inner wheel. Indeed, the inner wheel has its stature when through the holy Gospel it forbids us to bend toward earthly desires, saying in the words of our Redeemer: "Take heed lest your hearts be weighed down with carousing and drunkenness, or with the cares of this life." It has height when it promises concerning the same Redeemer, saying: "But as many as believed in him, he gave them power to become sons of God." For what can be said to be higher than this power, what more sublime than this height, in which every created being is made a son of the Creator? It has a terrifying appearance when it speaks of the reprobate, saying: "These shall go into everlasting punishment." It has stature when the Truth admonishes the disciples, saying: "Sell what you possess and give alms. Make for yourselves purses that do not grow old." It has the height of promise when it says: "They shall come from the East and the West, and shall recline with Abraham and Isaac and Jacob in the kingdom of heaven." It has a terrifying appearance when it adds: "But the sons of the kingdom shall be cast out into outer darkness; there shall be weeping and gnashing of teeth." To whom again it is said by the voice of Truth: "You shall die in your sins." It has stature when it says in the words of the first pastor: "Supply in your faith virtue, and in virtue knowledge, and in knowledge self-control, and in self-control patience, and in patience godliness, and in godliness brotherly love, and in brotherly love charity." It has height when shortly after it says: "For so an entrance shall be ministered to you abundantly into the eternal kingdom of our Lord and Savior Jesus Christ." Who again promises to good pastors, saying: "When the chief Shepherd appears, you shall receive the unfading crown of glory." It has a terrifying appearance when it says: "But the day of the Lord will come as a thief, in which the heavens shall pass away with great violence, and the elements shall be dissolved with heat. Since all these things are to be dissolved, what manner of persons ought you to be in holy conduct and godliness, looking for and hastening unto the coming of the day of God, whereby the heavens being on fire shall be dissolved, and the elements shall melt with the ardor of fire?" It has stature when through Paul it raises us from earthly desires, saying: "Mortify your members which are upon the earth: fornication, uncleanness, lust, evil desire, and covetousness, which is the service of idols." It has height when it promises, saying: "Your life is hidden with Christ in God. For when Christ your life shall appear, then you also shall appear with him in glory." It has a terrifying appearance when it threatens, saying: "In the revelation of our Lord Jesus Christ from heaven, with the angels of his power in a flame of fire, giving vengeance to those who do not know God, and who do not obey the Gospel of our Lord Jesus Christ, who shall suffer eternal punishments from the face of the Lord and from the glory of his power." It has stature when it admonishes us, saying: "See that no one renders evil for evil to anyone, but always pursue what is good toward one another and toward all." It has height when it promises, saying: "If we die with him, we shall also live with him; if we endure, we shall also reign with him." And again: "The sufferings of this present time are not worthy to be compared with the future glory that shall be revealed in us." It has a terrifying appearance when it threatens, saying: "A certain fearful expectation of judgment, and the fury of fire which shall consume the adversaries." Who again says: "It is a fearful thing to fall into the hands of the living God." All of which it also draws together in a brief statement, saying: "That you may be able to comprehend with all the saints what is the breadth, and length, and height, and depth." For charity is broad, because it encompasses even the love of enemies, and through that charity by which Almighty God loves us broadly, he also bears with us patiently. Therefore we ought to show to our neighbors what we see being shown to us who are unworthy by our Creator. And so breadth and length pertain to stature, because through love it enlarges our conduct, so that charity may patiently bear the faults of the brethren. But height is that reward of eternal prizes, of whose immensity it is said: "Eye has not seen, nor ear heard, nor has it entered into the heart of man, what things God has prepared for those who love him." Therefore it has height in its sublimity, because the eternal joys of the saints cannot now be penetrated by any thought. The depth also is that inestimable condemnation of punishments, which plunges those whom it receives into the lowest depths. In these things the sacred words have a terrifying appearance, because they strike inestimable terror into those who hear, when they speak of the punishments of hell. Rightly therefore it is said: "There was also stature in the wheels, and height, and terrifying appearance," because Sacred Scripture in both Testaments is upright in admonishing, lofty in promising, and terrible in threatening. Let it suffice, dearest brethren, for us to have said these things on this day by the Lord's bounty, so that we may return refreshed by rest to discuss the things that follow, trusting in God the author of all things and our Lord Jesus Christ, who lives and reigns with the Father in the unity of the Holy Spirit, God, through all ages of ages. Amen.