Gregory the Dialogist

But we must ask why it is said of this man, "Whose appearance was like the appearance of bronze." Now we all know, brothers, that the metal bronze is very durable, and altogether sonorous. What then does it mean that the appearance of the Mediator of God and men is compared to the appearance of bronze, unless it is what we openly know, that the only-begotten Son, taking the form of a servant, transformed the frailty of human flesh through the glory of his resurrection into eternity, because in him flesh was made now enduringly without end? For rising from the dead he dies no more, death shall no longer have dominion over him. But what does it mean that his very incarnation is compared to a sonorous metal, unless that through that same assumption of our humanity the glory of his majesty resounded to all? And he has, as it were, the appearance of bronze in his body, because God became known to the world through flesh. Hence also through John it is said: "He had written on his garment and on his thigh: King of kings, and Lord of lords." For what is his garment, except the body which he assumed from the Virgin? Yet his garment is not one thing and he himself another. For our garment too is called flesh, yet we ourselves are the flesh with which we are clothed. But Isaiah, beholding this garment of his long before, bloodied with blood through the cross of the passion, said: "Why is your apparel red, and your garments like those of one treading in the winepress?" To which he himself answered: "I have trodden the winepress alone, and of the nations there is no man with me." For he alone trod the winepress in which he was trodden, who by his own power conquered the passion which he endured. For he who suffered even unto the death of the cross rose from death with glory. And it is well said: "And of the nations there is no man with me," because those for whom he had come to suffer ought to have been partakers of his passion, and since at that time they had not yet believed, he complains about them in his passion, whose life was being sought in that passion. By the thigh indeed is meant the propagation of flesh. Because therefore through the propagation of the human race, as the orders of generations are described by Matthew or Luke narrating, he came into this world from a virgin, and through the mystery of his incarnation indicated to all nations everywhere that he was King and Lord, he had written on his garment and on his thigh: "King of kings, and Lord of lords." For where he became known in the world, there he impressed the knowledge of reading about himself. Therefore his preaching through flesh is like a certain sound from bronze. Let it therefore rightly be said: "Whose appearance was like the appearance of bronze."

But since this man is said to stand in the doorway, we must ask whether his face was toward the inside and his back toward the outside. In this matter, if we consider what precedes and what follows, we quickly discover how he stood. For first it says: "There was something like a building of a city facing toward the south, and he led me there." And a little later it is added about this same man: "And he was standing in the doorway." And immediately it is added: "And the same man spoke to me."

For he who spoke to the prophet when he was introduced into the building, standing in the gate, certainly stood with his face inward and his back outward. But the prophet who was introduced, to whom the man standing in the gate spoke, without doubt held his face toward the gate, from where he heard the words of the speaker. What does it mean, then, that the man looks inward while the prophet looks outward? What does it mean that the face of that same man is toward the building, but the eyes of the prophet are toward the gate, except that the Only-begotten of the Father became incarnate for this reason: that he might introduce us into the spiritual building, that is, into faith in the holy Church? His eyes always look upon his building, because they unceasingly observe how much each person advances in virtues. But the prophet looks toward the gate, because he who hears the words of God must always place the eyes of his heart upon his departure, and meditate without ceasing on when he will leave this present life and reach eternal joys. For God became incarnate for this very reason: that he might introduce us to faith and lead us back to the sight of his vision. Hence also in the holy Gospel, Truth speaks, saying: "If anyone enters through me, he will be saved, and will go in and go out, and will find pasture." He will go in, namely, to faith; he will go out to sight; and he will find pasture in eternal satisfaction. Hence also the Psalmist says: "May the Lord guard your entrance and your departure." For the Lord guards the entrance of each soul, by which it enters into faith, and also the departure by which it goes out to sight, so that neither when entering the Church is it tripped up by errors, nor when departing from this temporal life to the eternal is it snatched away by the ancient enemy. Concerning this departure of ours, which we ought to meditate upon daily in our mind, the Apostle speaks of our Redeemer, saying: "That he might sanctify the people through his own blood, he suffered outside the gate. Let us therefore go out to him outside the camp, bearing his reproach. For we do not have here a lasting city, but we seek the one to come." The man who appeared, therefore, stood in the gate and spoke in this way, because the Mediator between God and men, Christ Jesus, even in the very time of his passion gave precepts of life to his disciples, so that those who believe in him might always look toward the gate, and, weighing his passion with careful consideration, might not turn the eyes of their heart away from their own departure. We also, when we have already begun to despise the confines of the flesh, to pass through the straits of our mortality through the desire for immortality, to reach toward the freedom of the supernal light, to yearn for the joys of the heavenly homeland—we hold our eyes toward the gate, because while we desire to pass from temporal sacraments to eternal ones, we have, as it were, already turned our backs on the present life, and we have the face of our heart fixed on the desire of our departure. For it is written: "The body that is corrupted weighs down the soul, and the earthly dwelling oppresses the mind thinking many things." Thus, therefore, through contemplation we already stretch the mind beyond the straits of the flesh; yet we are still held within the gate by that very carnal constraint in the sacraments which we have come to know.

And went up the stairs thereof.

For what are the steps of this gate but the merits of virtues? For whether in the knowledge of the Mediator of God and men, the man Jesus Christ, or in the knowledge of divine eloquence, or in that very faith which we have received from Him, we arrive at higher advancements by certain steps. For no one suddenly becomes supreme, but in good conduct everyone begins from the least things in order to arrive at great things. Concerning these steps it is said through the Psalmist: "God shall be known in her steps when He shall receive her." For when the Lord receives holy Church, He is known in her steps, because His glory is declared through her advancements. For as much as holy Church has advanced by ascending, so much does God become known to men from her virtues. Concerning these steps blessed Job also speaks, saying: "Through each of my steps I will proclaim Him." For he proclaims the Almighty Lord through each of his steps, who through the advancements of virtues which he receives always renders to Him the praise of His loving-kindness. If there were not certain steps in the ascent of the heart, the Psalmist would not say: "They shall walk from virtue to virtue."

Nor is it surprising if there are steps from virtue to virtue, since each virtue is increased as if by certain steps, and thus is brought to the highest point through growth in merits. For the beginnings of virtue are one thing, progress another, perfection another. For if faith itself were not led to its perfection by certain steps, the holy apostles would never have said: "Increase our faith." And a certain man came to Jesus who wished his son to be healed, but when asked whether he believed, he answered: "I believe, Lord, help my unbelief." Consider, I ask, what is said. If he believed, why did he speak of unbelief? But if he knew himself to have unbelief, how did he believe? But because through the hidden inspiration of grace faith grows by the steps of its merits, at one and the same time he who had not yet perfectly believed both believed and was unbelieving.

The Lord describes these steps under the name of harvest, saying: "So is the kingdom of God, as if a man should cast seed into the ground, and should sleep, and rise night and day, and the seed should spring and grow up, while he knows not how. For the earth brings forth fruit of itself: first the blade, then the ear, then the full grain in the ear. And when the fruit has come forth, immediately he puts in the sickle, because the harvest time has come." A man casts seed into the ground when he plants a good intention in his heart. And after he has cast the seed, he sleeps, because he rests in the hope of good work. But he rises night and day, because he advances through adversity and prosperity. And the seed sprouts and grows while he knows not, because even when he is not yet able to measure his growth, the virtue once conceived is led toward advancement. And the earth brings forth fruit of itself, because, with grace going before it, the mind of man rises spontaneously to the fruit of good work. But this same earth first produces the blade, then the ear, then the full grain in the ear. For to produce the blade is to still have the tenderness of a good beginning. But the blade reaches the ear when the virtue conceived in the soul draws itself forward to the advancement of good work. And it bears full grain in the ear when virtue now advances so greatly that it can become robust and perfect work. But when the fruit has come forth, immediately he puts in the sickle, because the harvest time has come. For Almighty God, when the fruit has been produced, puts in the sickle and cuts down his harvest, because when he has led each one to perfect works, he cuts short his temporal life by the sentence sent forth, so that he may bring his grain to the heavenly barns. Therefore, when we conceive good desires, we cast seed into the ground. When we begin to do right things, we are the blade. When we grow toward the advancement of good work, we reach the ear. And when we are made firm in the perfection of this same good work, we now bring forth full grain in the ear.

The grass, indeed, Peter had been, who, at the time of the Passion, following the Lord through love, feared to confess Him before the voice of a maidservant. For there was already greenness in his mind, because he believed in the Redeemer of all, but still very pliable he was trampled underfoot by fear. He had already risen into an ear of grain when he saw Him whom he had feared to confess as about to die, living in Galilee, as the Angel announced. But then the full grain had come into the ear, when, with the Spirit coming from above and strengthening his mind in love of Him, he was so solidified that, being beaten, he despised the forces of his persecutors and freely preached his Redeemer amid the scourges. Therefore let no one who is seen to be still in tenderness of mind regarding a good resolution be despised, because the wheat of God begins from grass in order to become grain. The man clothed in linen, therefore, came to the gate, because our Lord and Redeemer is led to Himself through His members entering. And he ascended by its steps, because, as we advance, He is the more exalted to us, the more He is known to be high and incomprehensible. Indeed, in the steps of our virtues He Himself is said to ascend, because He is shown to be all the more sublime to us, the more our mind is separated from the lowest things.

And measured the threshold of the gate, which was one reed broad.

And he measured the threshold of the gate with one reed in width, that is, one threshold with one reed in width. Why, after "the threshold of the gate" was said, is "one threshold" immediately added, unless because it openly indicates that another threshold is mentioned still further below? Moreover, the gate rises from the threshold so that it may be a gate. If therefore the Lord is the gate, who is the threshold of this gate except those ancient fathers, from whose lineage the Lord deigned to become incarnate? As is said through Paul: "Whose are the fathers, from whom is Christ according to the flesh, who is over all things God blessed forever." But it should be noted in this statement of Paul that gods and other men have been called such, as is said to Moses: "I will make you a god to Pharaoh." And through the Psalmist it is said: "I said, you are gods." And again: "God stood in the assembly of gods." But it is one thing to be called God nominally, another to be called God by nature. And although Moses was made a god to Pharaoh, he is called a god within all things, not God over all things. But he who was incarnate within the Virgin's womb is called God over all things. And so the threshold of the gate are the ancient fathers, from whom he was born who opened for us the entrance to the heavenly kingdom. Moreover, the threshold of the gate is measured by one reed, because those ancient fathers themselves, who were able to proclaim our Redeemer both by prophesying and by living well, had as it were six cubits in the perfection of work and a palm in the beginning of contemplation. For since both perfect work and begun contemplation rendered their life sublime in the unity of faith, the measure of the threshold was in one reed.

Then came he unto the gate which looketh toward the east.

The man is described as having a measuring reed in his hand. He came to the gate that looked toward the way of the East. Who else is signified by the name of this gate, except our Lord and Redeemer himself, who was made for us the door of the heavenly kingdom? As he himself says: No one comes to the Father, except through me. But since we have said that the same man clothed in linen held the figure of the Lord, we must ask by what reasoning it is fitting that the same Lord can be designated both by the man and by the gate, when the man comes to the gate? Does he come to himself? Or is it so, because in the Gospel he himself testifies, saying: He who does not enter by the door into the sheepfold of the sheep, but climbs up another way, that one is a thief and a robber. But he who enters by the door is the shepherd of the sheep. And a little later he says: I am the door. And again he adds: I am the good shepherd. If therefore the shepherd enters by the door, and he himself is the door, he the shepherd, he without doubt enters through himself. Behold, while we desire to unravel the meaning of Ezekiel, we also bind a question from the Gospel. We must therefore ask how he both enters and enters through himself. For our Lord and Redeemer, with the holy Church which he redeemed, is one substance according to the flesh, as Paul attests who says: I fill up what is lacking of the sufferings of Christ in my flesh for his body, which is the Church. Of this head the body is the Church, and of this body the head is Christ. Concerning its head the body, that is the holy Church, exults, when it says through the Psalmist: But now he has exalted my head above my enemies. For because she herself is also to be exalted at some time, she now rejoices that her head is exalted above her enemies in heaven. Therefore when all the elect arrive at life, because his members enter through him to him, he enters through himself to himself. For he himself is in his members who enters, he himself is the head to which the entering members arrive. The prophet Ezekiel suggests this in many ways, who says that the man came to the gate, and shows what that same gate is, saying: Which looked toward the way of the East. For he himself is the way for us, who said: I am the way, the truth and the life. He is also the Eastern way, of whom it is written: Behold the man, the Rising is his name. Therefore the gate looks toward the Eastern way, because it signifies him who made for us the journey to the rising of the light.

The name of gate can also be understood as each preacher, because whoever opens for us the door of the heavenly kingdom by his mouth is a gate. Hence twelve gates are described both in John's Apocalypse and in the final vision of this prophet. The name of gate can also not unsuitably be understood as knowledge of Sacred Scripture, which, while it opens understanding for us, spreads wide the door of the heavenly kingdom. We can also take the name of gate as faith, which we touch first in order to enter the buildings of the virtues.

When we learn that the righteous who came before us acted bravely, we ourselves are girded for the strength of good work, and the soul of the reader is set aflame by the flame of holy examples. He sees what brave deeds were done by them, and is greatly indignant with himself because he does not imitate such things. Hence it is rightly said in the voice of the bridegroom to the bride in the Song of Songs: "Your neck is like the tower of David, which was built with its battlements. A thousand shields hang from it, all the armor of the mighty." For in the neck is the throat, and in the throat is the voice.

What therefore is designated by the neck of holy Church, if not her sacred utterances? When a thousand shields are mentioned as hanging upon it, by this perfect number the universal number is shown, because all our protection is contained in sacred utterance. For there are the commandments of God, there the examples of the righteous. For if the soul grows sluggish from desire for its Creator, let it hear what is said: "You shall love the Lord your God with all your mind, and with all your strength." Perhaps one slips into hatred of neighbor? Let him hear what is said: "You shall love your neighbor as yourself." Does he covet another's possessions? Let him hear what is written there: "You shall not covet your neighbor's goods." Is the mind kindled to anger over an injury inflicted by a neighbor's word or deed? Let him hear what is said: "You shall not seek vengeance, nor be mindful of the injury of your fellow citizens." Is a badly wounded mind kindled to lust of the flesh? Lest the eye follow the mind, let him hear what was said a little earlier: "Whoever looks at a woman to lust after her has already committed adultery with her in his heart." Does someone perhaps dispose his soul to relax into hatred against an enemy? Let him hear what is written there: "Love your enemies, do good to those who hate you." But he who no longer seizes another's goods, does he perhaps still retain his own in a disordered way? Let him hear what is said there: "Sell what you possess, and give alms." Does a weak soul desire to enjoy both God and the world at the same time? Let him hear what is written there: "No one can serve two masters." Does another retain his possessions not for the necessity of sustenance, but according to the will of desire? Let him hear what is said there: "Whoever does not renounce all that he possesses cannot be my disciple." For some leave all things, but many even while possessing them renounce them, because they retain their possessions for use in such a way that they do not succumb to them through desire. Does someone wish to be idle, and even when he has the strength, does he flee from undertaking labor for the Lord? Let him hear what is written there: "He who does not gather with me, scatters." Therefore in the neck of the Church, that is, in the preaching of sacred utterance, which is said to be like the tower of David because of its protection and height, a thousand shields hang, because however many commandments are there, so many also are the defenses of our heart.

To preserve innocence, then, do we hasten to endure in humility even when harmed by our neighbor? Let Abel come before our eyes, who is both written to have been killed by his brother and is not read to have resisted. Is purity of mind chosen even in the conjugal bond? Enoch ought to be imitated, who, though placed in marriage, walked with God and was not found, because God translated him. Do we hasten to place God's precepts before our present advantage? Let Noah come before our eyes, who, setting aside domestic care, at the command of the almighty Lord, lived occupied for a hundred years in the construction of the ark. Do we strive to undertake the virtue of obedience? We ought to look upon Abraham, who, leaving behind home, kindred, and country, obeyed to go out to the place he was to receive as an inheritance, and went out not knowing where he was going; who stood ready to kill, for the sake of an eternal inheritance, the beloved heir he had received. And because he did not delay to offer his only one to the Lord, he received the whole multitude of nations in his seed. Does simplicity of character please us? Let Isaac come to mind, whom the tranquility of his life adorned in the eyes of almighty God. Is laborious fortitude sought, that it may be obtained? Let Jacob be brought to memory, who, after he learned to serve a man bravely, was also brought to such virtue that he could not be overcome by the wrestling angel. Do we endeavor to conquer the enticement of the flesh? Let Joseph return to memory, who, when his mistress was tempting him, strove to guard the continence of the flesh even at the peril of his life. Whence it came about that because he knew how to rule his own members well, he was also set over all Egypt to rule. Do we seek to obtain meekness and patience? Let us bring Moses before our eyes, who, ruling six hundred thousand armed men, not counting the little ones and women, is described as being meek above all men who dwelt upon the face of the earth. Are we kindled by zeal for righteousness against vices? Let Phinehas be brought before our eyes, who, piercing with a sword those who were lying together, restored chastity to the people, and being angry, appeased the wrath of God. Do we seek to presume upon the hope of almighty God in doubtful matters? Let us recall Joshua to memory, who, while he undertook doubtful battles with a certain mind, arrived at victory without doubt. Do we now desire to lay aside enmities of the mind and enlarge our soul in benignity? Let Samuel be brought into thought, who, cast down from leadership by the people, when the same people asked that he pour out prayers to the Lord for them, responded saying: Far be this sin against the Lord from me, that I should cease to pray for you. For the holy man believed he would perpetrate a fault if he did not return the benignity of grace in prayer to those whom he had endured as adversaries even to the point of being cast down. Who again, when, at the Lord's command, he was being sent to anoint David as king, responded: How shall I go? For Saul will find me and kill me. And yet because he knew God was angry with the same Saul, he had afflicted himself with such great mourning that the Lord said to him directly: How long will you mourn for Saul, when I have rejected him? Let us consider, therefore, how great an ardor of charity had inflamed his soul, who both wept for the one by whom he feared to be killed. But do we wish to beware of one whom we fear? We must consider with anxious mind, lest if perhaps we find an opportunity, we render evil for evil to the very one we flee. Therefore let David return to memory, who both found the king persecuting him so that he could have killed him, and yet, placed in that very power of striking, chose the good that he himself ought to do, not however the evil that the other deserved to suffer, saying: Far be it from me that I should put my hand upon the Lord's anointed. And when the same Saul had afterward been slain by enemies, he wept for the one slain whom he had endured as a persecutor while he lived. Do we determine to speak freely to the erring powers of this world? Let the authority of John be brought back to mind, who, reproving the wickedness of Herod, did not fear to be killed for the rectitude of his word. And because Christ is the truth, he therefore laid down his life for Christ, because for the truth. Do we hasten now to lay down our flesh for God in death? Let Peter come to mind, who rejoices amid scourgings, who resists the rulers though beaten, who despises his life for the sake of life. With the desire for death, do we resolve to despise adversities? Let us bring Paul before our eyes, who, prepared not only to be bound but also to die for Christ, does not make his life more precious than himself. Do we seek to have our heart kindled with the fire of charity? Let us consider the words of John, whose every utterance breathes with the fire of charity.

Because therefore in the voice of sacred Scripture, while we seek the protection of any virtue we find it, a thousand shields hang from it, all the armor of the mighty. For if we wish to fight against spiritual wickedness, let us seek weapons of protection in the neck of the Church, which has been raised up for us like a tower of David, that is, in the divine Scripture, so that from the discernment of the commandment, the strength of assistance may be taken up against vices. For behold, do we hasten to be strong against the powers of the air? In this tower we find the armor of our mind, so that from there we may take up the commandments of the Creator, from there the examples of those who went before, through which we may be armed invincibly against our adversaries. For when you desire to undertake any virtue, and you see it already fulfilled there by the fathers, there you find your armor, through which you may be fortified against spiritual battles. Indeed a thousand shields hang from it: if anyone desires to fight, let him take it up, and from that virtue let him fortify his breast, and let him send forth the javelins of words.

And it should be noted that it is said to be built with its battlements. For battlements serve the same purpose as shields, because both protect the one fighting. But between the two there is this difference: we move a shield wherever we wish for our protection; but we can defend ourselves with a battlement, yet we cannot move it. A shield is in the hand, for a battlement is not held. What then is the difference between battlements and shields, except that in sacred Scripture we read both the miracles of the preceding fathers and hear of the virtues of their good works? For there we learn that one was able to divide the sea, another to make the sun stand still, another to raise the dead, another to lift up a paralytic by his word, another to heal the sick by his shadow, another to drive away fevers through his handkerchiefs. Yet all these men were gentle with the longsuffering of patience and fervent with zeal for righteousness; rich in the preaching of the word and likewise in the generosity of mercy. Therefore their miracles testify how truly they spoke of God, because they would not have done such things through Him unless they had spoken truly about Him. And their deeds testify how pious, how humble, how kind they were. If therefore we are tempted regarding the faith which we have received from their preaching, let us behold the miracles of those who spoke, and we are confirmed in the faith which we received from them. What then are their miracles if not our battlements? Because we can be protected by them, and yet we do not hold these in the hand of our own choice, for we are not able to do such things. But a shield is in the hand and defends, because the virtue of patience, the virtue of mercy, with grace going before us, is both within the power of choice and protects from the danger of adversity. Therefore our tower has been built with its battlements, on which a thousand shields hang, because in sacred Scripture we are hidden from the darts of adversity under the miracles of the fathers, and we also hold the defenses of holy conduct in the hand of our work. But it should be noted that the threshold of the gate is measured by one reed. Now the reed extends to six cubits and a handbreadth, because clearly in sacred Scripture both the teaching of perfect action and the beginning of heavenly contemplation are found. But if by gate in this place each preacher is understood, the outer threshold in the gate is the active life, while the inner threshold is the contemplative life. For through the former one walks in faith, through the latter one hastens toward sight. The former leads outwardly, so that each person ought to live well; the latter leads inwardly, so that from the good life one may attain to eternal joys. Let it suffice that we have treated these matters today. For since, passing on to other things, we have spoken at length through digression, let us reserve what follows for another reading, hoping to be refreshed through silence in the Word, who lives and reigns with the Father in the unity of the Holy Spirit, through all ages of ages. Amen.

And every little chamber was one reed long, and one reed broad.

Let us consider what usually happens in a bridal chamber, and from that let us understand what takes place in the holy Church. In the bridal chamber, of course, the bridegroom and bride are joined in covenant and united to each other in love. What then are the bridal chambers in the holy Church, if not the hearts of those in whom the soul is joined through love to the invisible bridegroom, so that it burns with desire for him, no longer covets the things that are in the world, considers the length of this present life a punishment, hastens to depart, and rests in the embrace of love in the vision of the heavenly bridegroom? The mind, therefore, that is already such receives no consolation from the present life, but sighs from its inmost depths for him whom it loves, burns, pants, is filled with anxiety. The very health of the body becomes worthless to it, because it has been pierced by the wound of love; hence in the Song of Songs it says: I am wounded by love. But it is an evil health of the heart that knows not the pain of this wound. But when it has begun to pant for heavenly desire and to feel the wound of love, the soul becomes healthier from the wound, whereas before it was sick from health.

But for the soul that strongly loves her spouse, there is usually one consolation for the delay of this present life: that through the very fact that she herself is deferred from the vision of him, the souls of others may profit by her word and be kindled with the flames of love toward the heavenly spouse. She grieves because she sees herself delayed; everything she beholds is sad to her, because she does not yet see him whom she longs to see. But as I said, it is no small consolation if, while a fervent soul is delayed, many are gathered through her, so that she may see late with many the one whom she wished to see sooner alone. Hence again the bride says in the Song of Songs: "Stay me with flowers, and surround me with apples, for I languish with love." For what are flowers except souls already beginning a good work and giving forth the fragrance of heavenly desire? What are apples from flowers except the already perfect minds of the good, who arrive at the fruit of good work from the beginning of holy purpose? She who languishes with love therefore seeks to be stayed with flowers and surrounded with apples, because if she is not yet permitted to see him whom she desires, it is a great consolation to her if she may rejoice in the progress of others. Therefore the soul languishing with holy love is stayed with flowers and apples, so that she may find rest in the good work of her neighbor, she who is not yet able to contemplate the face of God.

Let us consider, I ask, what kind of bridal chamber the mind of Paul had been, who said: "For me to live is Christ, and to die is gain." How greatly had he joined himself to almighty God in love, he who reckoned that Christ alone was life to him, and that to die was gain? Hence it is that he says again: "Having a desire to be dissolved and to be with Christ, which is far better." But behold, you who desire to be dissolved, let us see with what love you languish. Since you perceive that you are being delayed in the meantime, do you not seek, I ask, to be supported with flowers? You do indeed seek this, for it follows: "Nevertheless to remain in the flesh is necessary for your sake." And to his advancing disciples he says: "For what is our hope, or joy, or crown of glory? Is it not you before our Lord Jesus Christ?"

Hence it is that the same chamber is said to be measured at one reed in length and one reed in breadth. For length pertains to the longsuffering of expectation, and breadth to the amplitude of charity. Therefore each chamber has as much in length as it could have in breadth, because the mind kindled with heavenly desire exhibits as much longsuffering in waiting for God as it has love for gathering in the neighbor, and patiently bears the delays of length because the amplitude of charity expands itself in the advancement of the neighbor. The length can also designate the longsuffering of patience which is shown to the neighbor. And because breadth signifies charity, which opens the bosom of the mind and receives both friends and enemies alike into love, the length of the chamber is as great as its breadth, because as broad as the mind has been through love, so patient will it also be through longsuffering. For one bears the neighbor as much as one loves. For if you love, you bear; if you cease to love, you cease to tolerate. For the one whom we love less, we also tolerate less, because, when weariness rushes in, the deeds of the neighbor are more quickly brought into the weight of a burden which the wing of charity does not lighten for us.

And the threshold of the gate by the porch of the gate within was one reed.

While the threshold which is now described is mentioned to be inside next to the vestibule of the gate, it is openly shown that the threshold which was described before was outside. But if the gate is the Lord, let us inquire what the threshold of the gate inside and outside might be. For through the threshold everyone enters the gate. And what are these two thresholds, except the fathers of the Old Testament and the fathers of the New Testament? For not only those from whom the Lord deigned to become incarnate, but all the fathers of the Old Testament were the threshold of this gate, because those who merited to foretell Him and to hope in Him opened the entrance of faith to all coming to Him; and all who believed in the Lord through these, as it were, already entered the gate of this threshold. But why is it called before the outer threshold and after the inner threshold, except because first were the fathers of the Old Testament, and afterward the teachers of the New Testament? Rightly, moreover, the outer threshold designates the fathers of the Old Testament, because through their preaching perverse works were punished. But through the sayings of the new fathers, the mind of each person is restrained even from illicit thoughts, while guilt is shown to be complete even in the deliberation of the heart. For those took care to prohibit the souls of their hearers from shameful acts, from cruelties, from robberies; but these, since they cut off not only perverse works but also illicit thoughts, what else have they become for us except an inner threshold? Hence Truth Himself also speaks, saying: "You have heard that it was said to the ancients: You shall not kill, and whoever kills will be guilty of judgment. But I say to you that everyone who is angry with his brother without cause will be guilty of judgment." Rightly also the outer threshold designates those fathers who stood at a greater distance through intervals of time from the very incarnation of our Redeemer. And indeed from the blood of Abel the passion of the Church already began, and there is one Church of the elect who preceded and who followed. But nevertheless, because it is said to the disciples: "Many kings and prophets wished to see what you see, and did not see," for the ancient fathers to have stood as it were outside is not to have seen corporally the presence of our Redeemer. Therefore they were outside, but nevertheless not separated from the holy Church, because in mind, in work, in preaching, they already held these sacraments of faith, they already beheld this loftiness of the holy Church, which we behold not yet by awaiting but already by possessing. For just as we are saved in the past passion of our Redeemer, so they were saved through faith in the same passion to come. Therefore they were outside not beyond the mystery, but beyond the time.

Hence also in the construction of the tabernacle, so that the silver columns might stand within, bronze pegs were commanded to be fixed around the outside, by which the tabernacle would be held bound. Thus silver columns are fixed within, but bronze pegs without, and ropes are tied to these so that the tabernacle might remain fixed, because clearly so that the holy apostles might stand firm in the light of their preaching, so that the whole tabernacle, that is, the holy Church, might stand in the integrity of faith, the fathers of the Old Testament and the prophets were fixed outside like bronze pegs, who would bind the minds of preachers in firmness by the ropes of their words, and would tie this dwelling place of God in the state of faith. Therefore the pegs are outside, those who existed before the time of this holy Church. But nevertheless they bind those who are within it, because while they proclaim the heavenly mysteries to come, they made these things credible to all after they were revealed. Therefore, so that the columns might stand immovable within, the pegs outside hold the ropes, because so that the holy apostles might perfectly believe the mystery of the Lord's incarnation, the preaching of those prevailed who were able both to see and to foretell this before it happened. Hence rightly also the first of the apostles himself, that great column of the true tabernacle, speaks saying: "We have the more sure prophetic word, to which you do well to attend, as to a lamp shining in a dark place." By these words he indicates that although it has risen to higher things from the summit, it persists bound there in faith. Yet this lamp of the prophetic word indeed shines for those who understand, but still remains covered with the obscurities of allegories for those who do not understand. Hence also through the Psalmist it is said of the same sayings of the prophets: "Dark water in the clouds of the air," because clearly the knowledge is hidden in the prophets. And not undeservedly were the columns made of silver, but the pegs of bronze, because what the apostles now preach clearly, the prophets spoke obscurely under mystical understanding. Rightly therefore they were signified by the metal of bronze, who were not clear in their preaching. But the holy apostles, because they had the light of preaching concerning the mystery of our Redeemer, were represented by silver columns. And it should be noted that silver both sounds and shines, but bronze sounds and does not shine, because the preachers of the New Testament spoke openly what they were also able to show. But the preachers of the Old Testament, because they brought forth obscure sayings about the heavenly mystery through the shadows of allegories, gave forth sound as it were without light. Therefore what is designated there by pegs and columns is designated here by the outer threshold and the inner threshold.

But if in this place we understand the gate to mean Holy Scripture, it too has two thresholds, an outer and an inner, because it is divided into the literal sense and the allegorical. The outer threshold of Holy Scripture is indeed the letter; but its inner threshold is allegory. For since we proceed through the letter to allegory, we come as it were from the threshold which is outer to that which is inner. And there are very many things in it which so edify the mind according to the letter that through what is outwardly treated, the mind of the hearer is drawn inward. For there we find the precepts of work from the examples of virtue; there it is commanded what we ought to do even bodily; there what is prescribed for doing is shown in the action of holy and brave men, so that after the clearer precepts and examples of the just instruct us for good work, then we may direct the foot of the mind, if we can, to the inner threshold, that is, to the mystical understanding of intimate contemplation. Strive, I beseech you, dearest brothers, to meditate on the words of God; do not despise the writings of our Redeemer which have been sent to us. It is of very great value that through them the soul is rekindled to warmth, lest it grow numb from the cold of its iniquity.

And between the little chambers were five cubits.

He had said one above concerning the bedchamber, and afterwards he relates that there are five cubits between the bedchambers: for the reason evidently that many bedchambers make one, just as many Churches are also called one Church. Hence also in the Apocalypse of John it is written to seven Churches, through which one catholic Church is designated. Therefore those who in the holy Church, as we have said, thirst with fervent love to see God, and are now joined to Him through desire, are called bedchambers. But nevertheless there are in her certain ones who, not being able to penetrate subtle things, and still weighed down by the five bodily senses, love Him who made all things so much less as they are more bound up in those things which have been made. And indeed they now strive to exercise themselves in the fear of the Lord, and to extend themselves in love of neighbor, to do good works bodily, to redeem sins through almsgiving; but because they do not know how to burn with intimate love toward heavenly desire, they are held as if still bound by bodily senses. Therefore these are not bedchambers, but nevertheless they are contained among the bedchambers, because through the guidance of those who perfectly love the vision of God, they themselves also are directed toward advancement of mind. Therefore there are five cubits between the bedchambers, because those who from the five exterior senses do not yet rise up to mystical understanding, while they are among those who burn with the spirit of love, as if remaining among the bedchambers they make progress in the construction of faith, and are not separated from the measure of the heavenly building. For they also withdraw themselves somewhat from the appetite of bodily senses, and with the space of the mind enlarged, imitating the charity which they behold, they are extended on this side and that toward the bedchambers. The fact therefore that they are described not by six cubits, but by five, designates their very imperfection still remaining.

But nevertheless through good desire they are remembered in the measure of the spiritual edifice, because by the voice of holy Church it is said through the Psalmist: Your eyes saw my imperfection, and in your book all shall be written. Hence again the same Psalmist says: The Lord has blessed all who fear him, the small with the great. Therefore even if these are imperfect and small, yet insofar as they are able to know, they love both God and neighbor, and therefore do not neglect to do the good works they can. Even if they do not yet advance to spiritual gifts, so as to raise their soul either to perfect action or to fervent contemplation, nevertheless they do not withdraw from the love of God and neighbor, insofar as they are able to grasp in their mind. Whence it happens that they too, though in a lesser place, are nevertheless set in the edification of holy Church, because even if they are perhaps lesser for teaching, for prophecy, for the grace of miracles, for more fully carrying out contempt of the world, nevertheless they are in the foundation of fear and love, in which they are made firm, because even if they do not burn with the fire of heavenly desire, they are animated by the warmth of charity in those outward things which they are able to practice, and are contained among the edifices of their more excellent neighbors. Whence the bride also rightly speaks in the Song of Songs, saying: King Solomon made himself a litter from the woods of Lebanon, its pillars he made of silver, its reclining seat of gold, its ascent of purple, its middle he spread with love on account of the daughters of Jerusalem. For it should not be believed that Solomon, a king of such greatness, who so abounded in immense riches that the weight of his gold could not be estimated and silver in those days had no value, made himself a wooden litter. But our Solomon is clearly the peaceful one, who made himself a litter from the woods of Lebanon. For the cedar woods of Lebanon are indeed very resistant to decay.

The banquet litter of our King, therefore, is the holy Church, which is constructed from strong fathers, that is, from incorruptible minds. It is rightly called a banquet litter because it carries souls daily to the eternal feast of its Creator. Silver columns have been made for this litter, because the preachers of the holy Church shine with the light of eloquence. Moreover, with the silver columns there is a golden reclining place, because through what is spoken luminously by the holy preachers, the minds of the hearers find the splendor of inner brightness in which they may recline. For through what they hear lucidly and openly, they rest in that which shines bright in the heart. Therefore its columns are silver and a golden reclining place has been made, because through the light of the word, brightness of rest is found in the soul. Indeed, that inner splendor illuminates the mind, so that through contemplation it rests there where the grace of preaching is not sought. For concerning this same holy Church it is written: "The wings of a dove covered with silver, and the feathers of her back with the gleam of gold." For she who here, filled with the spirit of meekness, has silvered wings like a dove, contains in the feathers of her back the appearance of gold, because here she clothes her preachers with the light of the word; but in the age to come she displays the splendor of brightness in herself. But to that which is shown bright within, what the ascent is like he adds, when he immediately continues concerning the same litter: "A purple ascent." For true purple, because it is dyed with blood, is not undeservedly seen in the color of blood. And because a very great multitude of the faithful in the beginning of the nascent Church came to the kingdom through the blood of martyrdom, our King made a purple ascent in the litter, because to that bright place which is seen within, one arrives through the tribulation of blood.

What then shall we miserable ones, destitute of all fortitude, what shall we do? Behold, we cannot be pillars in this litter, because in us neither the fortitude of work nor the light of preaching shines forth. We do not have a golden reclining place, because we do not yet behold, as we ought, through spiritual understanding, the rest of inner clarity. We are not a purple ascent, because we are unable to pour out our blood for our Redeemer. What then is to be done about us? What hope will there be, if no one reaches the kingdom except one who has been endowed with the highest virtues? But our consolation is also at hand. Let us love God as much as we can, let us love our neighbor also, and at the same time we too belong to God's litter, because as it is written there: "The middle he spread with love." For have love, and you will without doubt arrive there where the silver pillars are raised up and the purple ascent is held. For that this is said on account of our weakness is openly shown, when it immediately adds there: "For the daughters of Jerusalem." For the word of God, which says not sons but daughters, what else did it signify through the female sex than the weakness of minds? Therefore, that which is said there—that love is in the middle among the silver pillars, the golden reclining place, and the purple ascent for the sake of the daughters of Jerusalem—this is designated here among the chambers by the five cubits, because even those who are weak in virtues, if they do not neglect to do the good things they can with love, are not strangers to the building of God.

The man, whose appearance was like the appearance of bronze, measured the vestibule of the gate at eight cubits, and its front at two cubits. And lest we should believe the vestibule to be outside the gate, it is added: But the vestibule of the gate was on the inside. What is signified by the inner vestibule, if not the breadth of eternal life, which is now conceived in the mind through hope amid the narrow constraints of the present life? Of which it is said through the Psalmist: Enter his gates with confession, his courts with hymns of confessions. For when we confess our sins through tears, we enter the gate of the narrow life. But when after these things we are led to eternal life, we enter the courts of our gate with praises of confessions, because there will no longer be any narrowness there, when the joy of perpetual festivity has received us. On account of the narrowness of our confession, the Truth says: Enter through the narrow gate. And when the Psalmist presumed that he would be received into the breadth of eternal joy, he said: You have set my feet in a spacious place. Therefore one proceeds through the gate to the court, because one arrives at the breadth of solemnity from the narrowness of confession. Those joys, therefore, which are called courts in David, are called the inner vestibule in Ezekiel. Hence this same vestibule is said to have been measured at eight cubits. For there all are to be received who now both labor in the exercise of work and sigh for eternal joys through the grace of contemplation.

Nor is it unfitting that the measure of the vestibule is set at eight cubits, because all time unfolds in seven days. For the eternal day, which follows after the completion of the sevenfold succession of days, is indeed the eighth. Hence also the Psalmist, considering the day of resurrection, because he was about to speak of the severity of the final judgment, prefixed the title, saying: "Unto the end, a Psalm of David for the eighth." For to show which eighth day he meant—that day of tremendous terror—he continued at the beginning of the Psalm, saying: "O Lord, rebuke me not in your anger, nor chastise me in your fury." For now whoever is chastised through scourges and amended by corrections is chastised in gentleness, not in anger. But in that severe examination, all reproof and correction is fury and anger, because there is no pardon after correction. The reason for this number eight is that the Lord willed to rise from death after the Sabbath. For the Lord's Day, which is the third from the Lord's death, is numbered as the eighth from the creation of days, because it follows the seventh. Hence also the true passion of our Redeemer and his true resurrection prefigured something concerning his body in the days of his passion. For he suffered on the sixth day, rested in the tomb on the Sabbath, and rose from death on the Lord's Day. For the present life is still for us the sixth day, because it is spent in sorrows and tormented by afflictions. But on the Sabbath we rest as if in the tomb, because we find rest of soul after the body. But on the Lord's Day—that is, the third from the passion, the eighth from creation as we said—we rise in body from death, and we shall rejoice in the glory of the soul together with the flesh. Therefore what our Savior wondrously accomplished in himself, he truly signified in us, so that sorrow may receive us on the sixth day, rest on the seventh, and glory on the eighth. Hence it is said through Solomon: "Give a portion to seven, and also to eight, for you know not what evil shall be upon the earth." For we give a portion to seven and also to eight when we so arrange those things which unfold in seven days that through them we may come to eternal goods; so that while we act cautiously now, the wrath of the coming dreadful judgment may afterward be avoided. Therefore the vestibule is measured at eight cubits within, because through the light which follows after seven days, the breadth of eternity is opened to us.

And its front was two cubits.

But no one comes to that place unless he has held here with a devoted mind love of God and neighbor. Hence it is added: "And its front was two cubits." For the front of the gate is the good merit of the present life. For just as the vestibule within must be understood as eternal rest, so by the front of the gate the quality of visible life must necessarily be signified. Therefore the front of the gate is measured at two cubits, because whoever has striven here to preserve love of God and neighbor will himself reach the court of eternity. Therefore our life, that it may be measured by two cubits, must daily be stretched through charity into love of God and neighbor together. For charity is not true if it has less than two cubits. Hence when Moses expressed the virtues of the elect through the colors of garments, he commanded that twice-dyed scarlet be used in the ornament of the high priest. For what is designated by scarlet except charity, which is always kindled by the flame of love? But scarlet is twice dyed when our charity is inflamed not only from love of God but also of neighbor. For whoever so loves God that he abandons the care of the neighbor entrusted to him, in him the scarlet is still dyed only once. And whoever so loves his neighbor that he diminishes the desire with which he ought to burn toward God, in him the color of the dyeing is not yet doubled. Therefore we must both love those with whom we live and pant with all desires toward him in whom we may truly live.

For behold, we who seem clothed in religious habit have come together from the diverse condition of the world to faith and to hearing the word of the almighty Lord, and from dissimilar iniquities we have been gathered into the concord of holy Church, so that what is said of the promise of the Church through Isaiah now seems to have been openly fulfilled: "The wolf shall dwell with the lamb, and the leopard shall lie down with the kid." For through the bowels of holy charity the wolf dwells with the lamb, because those who were plunderers in the world rest in peace with the gentle and meek. And the leopard lies down with the kid, because he who was spotted with the stains of his sins consents to be humbled with him who despises himself and confesses himself a sinner. Where it is also added: "The calf and the lion and the sheep shall dwell together," because he who prepares himself as a daily sacrifice to God through a contrite heart, and another who raged severely from cruelty like a lion, and another who perseveres in the simplicity of his innocence like a sheep, have come together in the folds of holy Church. Behold what charity is like, which kindles, burns up, melts together the diversities of minds and reforms them as it were into one appearance of gold. But in that the elect so love one another, they must hasten to him whom they may merit to see with eternal joy in heaven. For our Lord and Redeemer is one, who both binds the hearts of his elect here to unanimity and always spurs them to heavenly love through inward desires. Hence there too it is added: "And a little child shall lead them." Who is this little child except he of whom it is written: "A child is born to us, a son is given to us"? He leads those dwelling together, because lest our hearts cling to earthly things, he daily inflames them through inward desire. And this very leading of his is to kindle us unceasingly to love of him, lest when we love one another we remain in mind in this exile, lest the rest of this life so please us that it leads to forgetfulness of our homeland, lest the mind delighted by prosperity grow sluggish. Hence he also mingles scourges with his gifts, so that everything that delighted us in the world may become bitter to us, and that fire may rise in the soul which always disturbs us, rouses us, and, so to speak, delightfully bites us, sweetly torments us, cheerfully saddens us toward heavenly desire. Therefore the little child leads us, because he who was made a little lower than the angels does not permit us through the charity he grants us to fix our mind on this world. Therefore the scarlet is twice dyed in us if we both love our neighbors here as ourselves and hasten with those very ones whom we love to the author of all. If therefore our life is twice dyed from perfect charity, the front of the gate is measured in us at two cubits. Whether therefore the teacher, or sacred eloquence, or certainly faith is signified by the name of gate, in the measure of each cubit charity is not unsuitably understood, which he truly preaches who teaches love of God and neighbor; and that is certain knowledge which charity builds up; and faith is strong which exercises itself in love of God and neighbor.

Moreover the chambers of the gate toward the way of the East were three on this side and three on that side, and there was one measure for the three.

What the chambers and what the Eastern way designate, we have already said above, and we do not think it necessary to repeat them at greater length. But we must inquire what it means when it says, "Three on this side, and three on that side." For the chambers next to the Eastern way are the hearts of those fervent in the love of God. And whether those who were chosen in the Old Testament, or those who followed in the New Testament, it certainly stands that all were kindled by love of the Trinity. For they would not truly love God if they had not received the grace of the same Trinity, which is God. Therefore, next to the Eastern way there are three chambers on this side and three on that side, because while the Lord deigned to become incarnate between the ancient and new fathers, the Eastern way appeared as if in the midst of the chambers, which chambers are adorned for the true appearance of virtues in the knowledge of the Trinity. But if we refer the same number to the virtues of the elect, there are three virtues without which one who is now able to do something cannot be saved, namely faith, hope, and charity. And because the same faith, hope, and charity was in the ancient fathers as in the new teachers, three chambers on this side and three on that side are described next to the Eastern way.

Or certainly, because there were three distinctions of the ancient fathers, three also of the new follow under grace. For the ancient people had fathers before the law, and then under the law, and afterwards prophets. In the new people, however, first the firstfruits of the Hebrews believed, afterwards the fullness of the Gentiles followed in faith, and then at the end of the age the remnants of the Hebrews are saved. Therefore, because the incarnation of the Lord had from the earlier part fathers before the law, fathers under the law, and finally prophets, and from the later part will gather the faithful from the Hebrews, the faithful from the Gentiles, and afterwards the remnants of the Hebrews, the eastern way is said to have three chambers on this side and three on that. But we also accept this not unsuitably if we say there are three orders of the faithful. For whether in the old or in the new testament, there is one order of preachers, another of the continent, and another of good spouses. Hence the same prophet in the earlier part saw three men delivered: Noah, Daniel, and Job; in which three, namely, preachers, the continent, and the married are signified. For Noah guided the ark in the waters, and therefore held the figure of rulers. Daniel in the royal palace was devoted to abstinence, and therefore signified the life of the continent. But Job, placed in marriage and exercising care of his own household, pleased God, through whom the order of good spouses is fittingly figured. Therefore, because even before the coming of the Mediator there were preachers, and the continent, and good married people, who awaited his same coming and desired to see it with great thirst of longing, and afterwards preachers, and the continent, and good married people exist, as we see, who no longer desire our Redeemer to be incarnated but to be contemplated in the glory of his majesty, the eastern way has three chambers on this side and three on that, according to the voice of the Psalmist, who says of that same way, namely our Redeemer: Round about him are his tabernacles.

But we must consider with careful attention what is said, that there is one measure of the three. For since the excellence of preachers is far from the continent and silent, and the eminence of the continent differs greatly from the married, what does it mean that there is said to be one measure of the three? For the married, although they act well and desire to see almighty God, are nevertheless occupied with domestic cares, and compelled by necessity, divide their mind between both. But the continent are removed from the activity of this world, and restrain the pleasure of the flesh even from lawful marriage; they are entangled in no care for a spouse, no care for children, no harmful and difficult concerns of household affairs. But preachers not only restrain themselves from vices, but also prohibit others from sinning, lead them to faith, and instruct them in the pursuit of good conduct. How then is there one measure for those whose equality of life is not one? But there is one measure of the three, because although there is great diversity of merits among them, yet there is no distance in the faith toward which they are stretched. For the same faith that strengthens these in the greatest things contains the weakness of those in small things. Or certainly there is one measure of the three because in the final recompense, although there will not be the same dignity for all, yet there will be one life of blessedness for all. Hence the Lord also says through himself: In my Father's house there are many mansions. But yet those who were led into the vineyard, although they came at different hours, received one denarius. By what reasoning then do many mansions agree with one denarius, unless because there will indeed be diverse dignities of the blessed citizens, yet one rest of eternal recompense? For even if the merit of each will be unequal, there will not be diversity of joys, because even if one rejoices less and another more, yet one joy from the vision of their Creator gladdens all.

This also is to be understood concerning both the old and the new fathers, because the Eastern way, since it has three chambers on one side and three on the other, has one measure for the three, since the same faith and the same merit held the hearts of those who preceded as filled the hearts of those who followed, placed under the new testament, just as it is also said through Paul: "Having the same spirit of faith, as it is written: I believed, therefore I spoke: we also believe, therefore we also speak." For those spiritual fathers believed almighty God to be a Trinity just as the new fathers have openly declared that same Trinity. For Isaiah heard the angelic hosts crying out in heaven: "Holy, holy, holy, Lord God of hosts." For in order that the trinity of persons might be shown, "holy" is said three times; but in order that the substance of the Trinity might appear to be one, it is declared not "of the Lords of hosts" but "Lord God of hosts." David also, sensing this similarly, said: "May God bless us, our God, may God bless us." When he had said God three times, in order to show that this one is one, he added: "And let all the ends of the earth fear him." Paul also speaks, saying: "For from him, and through him, and in him are all things." From him, namely from the Father; through him, through the Son; but in him, in the Holy Spirit. When he had said "him" three times, he added: "To him be glory forever and ever. Amen." For he who did not say "to them" but "to him," by saying "him" three times, distinguished the persons, and by adding "to him be glory," did not divide the substance. Therefore, because the faith of the old and new fathers is one, rightly is the measure of the chambers described as one for three. This is repeated in other words when it is added: "And one measure of the fronts on each side."

For from both parts there is one measure of the fronts, because our fathers, whether coming earlier from the old or now from the new testament, meet together in the one faith of the Mediator. Because they are full of charity, they subdue their flesh by abstinence, illuminate the hearts of their hearers with the light of preaching, perform signs, work miracles; through the fact that their good deeds become known to us outwardly, they are not undeservedly called the fronts of this heavenly building. For everything that is now shown openly is a front, so that what is reserved for us within may be the vestibule of the building. Hence it is also said to the holy Church in the Song of Songs: "Your cheeks are like the rind of a pomegranate, apart from your hidden things." For the cheeks of the holy Church are the spiritual fathers, who now shine forth in her with miracles and appear venerable as if in her face. For when we see many performing wonders, prophesying future things, perfectly renouncing the world, burning with heavenly desires, the cheeks of the holy Church blush red like the rind of a pomegranate. But what is all this that we admire in comparison to that thing of which it is written: "What eye has not seen, nor ear heard, nor has it ascended into the heart of man, what things God has prepared for those who love him"? Rightly therefore, when he had admired the cheeks of the Church, he added: "Apart from your hidden things." As if it were openly said: Those things indeed which are not hidden in you are great, but those which are hidden are utterly ineffable.

And he measured the width of the threshold of the gate as ten cubits, and the length of the gate as thirteen cubits.

We have already said much above about the meaning of the gate, but we ought to hold to one thing through which the prudence of the reader can also penetrate the rest. Indeed it was said that Sacred Scripture can be figured through the gate. But we must now laboriously discuss why the width of the threshold of the gate is measured at ten cubits, and the length of the gate at thirteen. Moreover in this place the length of the gate is called height, just as we call someone of tall stature whom we see to be lofty. For the length of the gate cannot be said to run crosswise, whose width is shown by ten cubits. What then was the width of the threshold of the gate, except the law of the old testament, and the length of the gate, except the grace of the new testament? Because clearly Sacred Scripture, while it restrained crimes of works through the old testament, commanded tithes to be given, as if through humble commands it lay in the width of the threshold. But while through the new testament it restrained wicked thoughts, it commanded all things to be relinquished, and life of the body to be despised along with the present age for the sake of God, as if our gate rose up to the height of length. For lesser precepts were given to the Israelite people through the law: whence also Moses spoke to that same people on the plain. The Lord gave higher things to the holy apostles, whence also he taught them about the commandments of life on the mountain. When indeed our Redeemer says through the Gospel: Do not think that I have come to destroy the law or the prophets; I have not come to destroy, but to fulfill. For he had come to fulfill the law who added grace to the righteousness of the law, so that what it commanded in the least things, he himself would help to be perfected in the greatest, and what it restrained from the work, he himself would cut away from the heart. Therefore the law understood, which lay in width, rose up into height. For that very knowledge of God which was among the spiritual fathers in it was not known to the entire Hebrew people. For while the prophets proclaimed almighty God, namely the holy Trinity, the people were ignorant; they held only the Decalogue in the law, not knowing the faith of the Trinity. Therefore the width of the threshold of the gate is measured at ten cubits, because that hardened people, ignorant of the subtlety of faith, served the commandments of the Decalogue. But the length of the gate is measured at thirteen cubits, because through the new testament in the heart of the faithful people, above the commandments of the Decalogue which it more truly keeps, the knowledge of the Trinity grew. And it fulfills the commandments of the law by believing the Trinity to be the almighty Lord.

Here one may also reasonably ask why this width of the threshold of the gate, which he said above was measured by one reed, he added below was measured by ten cubits, and then it is added that the length of the gate was measured at thirteen cubits. For one reed, as has already often been said, has six cubits and a palm, but ten cubits already hold their measure above a reed, and thirteen more than ten. What then does it mean that first the threshold of the gate is measured by one reed, afterward its width by ten cubits, and finally the length of the gate by thirteen, except that the holy fathers, whom we know through Sacred Scripture to have existed before the law, indeed knew that there is one almighty God, namely the Holy Trinity, but they did not openly preach that same Trinity which they knew? They, obeying His commands and preserving purity of life, had as it were the perfection of work in the six cubits of the reed, and often seeing angels they had the palm of contemplation. But when the law was given, that unlearned people of the Hebrews strove to keep the commandments of the Decalogue, but nevertheless was not instructed concerning the knowledge of the Holy Trinity. And although the spiritual fathers had known this perfectly, nevertheless the great multitude of the Synagogue could neither discover the mystery of the Trinity nor knew how to seek it.

Through the coming of grace by the new testament, all the faithful people came to know that the one God is a Trinity, and fulfilled the power of the Decalogue in the knowledge of Him. Therefore the threshold of the gate is first measured by one reed, afterwards its breadth by ten cubits, and finally the length of the gate by thirteen cubits, because both active and contemplative life were not lacking to the holy fathers before the law, and under the Decalogue of the law the people, not knowing the mystery of the divine substance, served in the breadth of the commandments. And now under grace, with the precepts of the Decalogue more truly kept, everyone who has come to the faith knows the mystery of the Holy Trinity.

In which matter this also must be known by us: that the knowledge of the spiritual fathers grew through the advances of times. For Moses was instructed more than Abraham, the prophets more than Moses, the apostles more than the prophets in the knowledge of almighty God. I am mistaken if Scripture itself does not say this: "Many shall pass through," it says, "and knowledge shall be manifold." But let us show these same things which we have said about Abraham, Moses, the prophets and the apostles from the words of the same Scripture, if we can. For who does not know that Abraham spoke with God? And yet the Lord says to Moses: "I am the God of Abraham, the God of Isaac, and the God of Jacob, and my name Adonai I did not reveal to them." Behold, more was made known to Moses than to Abraham, since he reveals to Moses that about himself which he was recounting that he had not revealed to Abraham. But let us see if the prophets were able to apprehend divine knowledge more than Moses. Certainly the Psalmist says: "How I have loved your law, O Lord! It is my meditation all day long." And he added: "I have understood above all who teach me, because your testimonies are my meditation." And again: "I have understood above the elders." He who recalls that he meditates on the law, and testifies that he has understood above all who teach him and above the elders, makes clear that he received divine knowledge more than Moses. But how shall we show that the holy apostles were taught more than the prophets? Certainly the Truth says: "Many kings and prophets wished to see what you see and to hear what you hear, but they did not see." Therefore they knew more of divine knowledge than the prophets, because what those saw by spirit alone, these also saw bodily. Therefore that sentence of Daniel which we mentioned above is fulfilled: "Many shall pass through, and knowledge shall be manifold." Therefore let the measure of the reed, which is six cubits and a palm, be extended to ten cubits; and let the measure of ten cubits rise at the end to thirteen, because the more the world is led toward its end, the more broadly the entrance to eternal knowledge is opened to us.

The chambers having been mentioned above, the prophet adds that the chambers were six cubits on this side and on that side. In this matter a great question arises for us: why did he say above that the chamber was measured by one reed, which reed he declared to have six cubits and a handbreadth, yet below he says the chambers are measured by only six cubits? For if they are measured not by the reed but by six cubits, the handbreadth is missing, which above was said to be present in the measure of the reed. But if the chambers are the senses and thoughts of the faithful, in which chaste souls are joined to their Creator in love, and through the six cubits perfect work is expressed, while through the handbreadth the beginning of contemplation is expressed, we ought to observe the members of the holy universal Church, and we quickly discover that in her there are chambers measured by one reed, and there are others measured by only six cubits. For certain faithful in her love almighty God in such a way that they are both perfect in work and lifted up in contemplation. These indeed have the reed in their measure, because they possess both the six cubits of work and the handbreadth of contemplation. But certain others indeed love almighty God and are perfectly exercised in good works, yet they do not know how to contemplate His greatness with subtler understanding. They love, indeed, but they do not know how to search out the joys of His brightness. These therefore have six cubits and do not have the handbreadth, because they are already joined to Him through love, but separated from contemplation. Yet these chambers are reported to be on this side and on that side after the mention of one cubit, because clearly faithful souls have come together in the love of our Author and Redeemer both from the Jewish people and from the Gentiles.

Hence also our same Redeemer, when, sitting upon an ass, He was heading toward Jerusalem, as the evangelist testifies, many spread their garments in the way; but others cut branches from the trees and spread them in the way; and those who went before and those who followed cried out, saying: Hosanna, blessed is He who comes in the name of the Lord. For our Savior, sitting upon an ass, heads toward Jerusalem when, governing the soul of each faithful one, namely His beast of burden, He leads it to the vision of inward peace. He also sits upon a beast of burden when He universally presides over holy Church and kindles it with desire for heavenly peace. But many spread their garments in the way because they tame their bodies through abstinence, so that they might prepare a path for Him to their mind, or provide good examples to those who follow. But others cut branches or fronds from trees and spread them in the way because in the teaching of truth they pluck words and sentences of the fathers from their eloquence, and submit these in the way of God to the soul of the hearer coming through humble preaching. Which we also, though unworthy, are now doing. For when we take up the sentences of the fathers in a sermon of exhortation, we cut fronds from trees so that we may spread them in the way of almighty God. But those who went before and those who followed cried out: Hosanna. For the Jewish people went before, and the Gentile followed. And because all the elect, whether those who were able to be in Judea or those who now exist in the Church, believed and believe in the Mediator of God and men, those who go before and those who follow cry out Hosanna. But Hosanna in the Latin tongue is said to mean "save us." For from Him both the earlier ones sought salvation and those present seek it; and they confess blessed is He who comes in the name of the Lord, since there is one hope, one faith of the peoples who precede and follow. For just as they were healed by His awaited passion and resurrection, so we are saved by His past passion and resurrection continuing through the ages. For He whom our forebears from the Jewish people believed and loved as coming, we both believe has come and love, and we are kindled with desire for Him, that we may contemplate Him face to face. Therefore His chambers are on this side and on that, because the hearts of those who love embrace the faith that is in Him both from the earlier part of the age and from the last.

And a border before the chambers of one cubit. And one cubit the border on each side.

As we have often said, the chambers are the hearts of the elect, burning with love for almighty God. What then is expressed by the border before the chambers, if not faith? Because unless this is first held, one can by no means attain to spiritual love. For charity does not precede faith, but faith precedes charity. For no one can love what he has not believed. Therefore the border is before the chambers, faith before the ardor of charity, because, as has been said, unless you believe what you hear, you will in no way be inflamed with love for what you have heard. But the border before the chambers is of one cubit, because faith joins the hearts of hearers to God in love when it is not divided through errors and schisms, but endures in unity, so that evidently a border of one cubit may lead the soul of the hearer to the chamber, because the beauty of the heavenly bridegroom which it proclaims here it afterward displays in the heavens. Where it is also well added: And one cubit the border on each side.

On both sides, however, is said as if it were said "to both," namely to the threshold and to the gate. For we have said that the Old and New Testament are designated by the width of the threshold and the length of the gate. At the end, moreover, it is added that one cubit is the boundary on both sides, because indeed both the Old Testament announced to us one Mediator of God and men, and the New Testament announces to us that the same one will come in eternal glory, whom we have already known to have become incarnate for us. Therefore one cubit is the boundary of both, because both he whom the law foretold appeared in the flesh, and he himself of whom the New Testament now speaks will appear in the glory of majesty. And then will be the end of both, when, having been seen in the power of his divinity, he will have fulfilled all things that were foretold. For it is written: "Christ is the end of the law for righteousness to everyone who believes." The end, that is, not one who destroys, but one who perfects. For he perfected the law when, as the law had foretold, he appeared incarnate. But the New Testament still speaks many things about his judgment, still narrates many things about his kingdom, which we do not yet see fulfilled. Behold, the Gospel is read daily, the life to come is preached. Therefore there will also be an end of the New Testament when the Lord will have fulfilled the things he promised concerning himself.

The new testament will indeed come to an end, because it will be perfected. For when He of whom it speaks shall have been seen, the words of that same testament will cease. Hence also to holy Church, awaiting the day of true light as if it were springtime, it is said through the voice of the Bridegroom: "Arise, make haste, my love, my dove, my beautiful one, and come. For now the winter has passed, the rain has departed and gone away, flowers have appeared on the earth." For whether it be holy Church or each elect soul, she is the beloved of the heavenly Bridegroom through love, a dove through the Spirit, beautiful through the beauty of her conduct. When she is now led forth from the corruption of the flesh, the winter without doubt passes for her, because the torpor of the present life departs. The rain also departs and recedes, because when she is led forth to contemplate almighty God in His own substance, drops of words will no longer be necessary, so that the rain of preaching need not be poured forth. For what she was less able to hear, she will more fully see. Then flowers appear on the earth, because when the soul has begun to taste beforehand certain first-fruits of sweetness from the life of eternal blessedness, as if already going out she smells the fragrance in the flowers, what she will have more abundantly in fruit after she has departed. Hence it is also added there: "The time of pruning has arrived." In pruning, indeed, barren branches are cut away, so that those which prevail may bear fruit more abundantly. Therefore the time of our pruning arrives when we abandon the unfruitful and harmful corruption of the flesh, so that we may be able to attain the fruit of the soul. This fruit will be most abundant for us: the vision of the One. Therefore there is one cubit at the end on each side, because He is the one who said: "I am alone until I pass over." He who alone with the Father and the Holy Spirit presides in heaven, like a solitary sparrow in a building. Just as He fulfilled the law through the mystery of His incarnation and perfect humanity, so He will fulfill the promises of the new testament through the revealed glory of His brightness.

This one cubit the measure of the ark has also declared to us. For the ark, which was commanded to be made three hundred cubits in length, sixty in width, and thirty in height, was completed in one cubit. For what is figured by the ark except the holy Church, which is broad below and narrow above? Which is gathered from three hundred, sixty, and thirty cubits to one cubit, because from that breadth which the holy Church has in its still weak members, being gradually narrowed and advancing upward, it tends toward one. For reason itself demands that we believe that in that breadth of the ark all beasts, all quadrupeds and reptiles were in the lower parts, while humans and birds were certainly in the upper parts. For near the upper part there was a window in the side, from which the man released the raven and the dove, so that he might know whether the waters of the flood had now passed. And because that same ark was completed in one cubit, humans and birds were near the cubit. Rightly therefore by the ark the universal Church is designated, which is still broad in its many carnal members, narrow in its few spiritual ones. And because it is gathered to one man, who is without sin, it is completed, as it were, in one cubit.

For we see many within the bosom of this same holy Church lifted up in pride, dissolved in carnal pleasure, gaping after the acquisition of earthly things, crossing seas at the command of avarice, enslaving themselves to wrath, giving themselves to quarrels, and injuring their neighbors whenever they can. But because the holy Church still tolerates them so that they may be converted, the beasts, as it were, dwell below in the breadth of the ark. We see others who now seek not what belongs to others, bear injury inflicted upon them with equanimity, are content with their own possessions, and live humbly. But because these are now few, the ark grows narrow. Moreover, we behold others who even abandon what they possess, give no attention to earthly things, love their enemies, subdue the flesh from all pleasures, suppress all impulses under the judgment of reason, and are lifted up by the wing of contemplation through heavenly desire. But because such persons are exceedingly rare, the ark is now brought to a cubit, where men and birds are contained. Yet let it be asked whether anyone among them can be without sin, and none is found. Who therefore is without sin, except He who was not conceived in sins? Therefore the ark is completed in one cubit, because the one Author and Redeemer of the holy Church is without sin, to whom and through whom all advance who know themselves to be sinners. Let it therefore be said of the threshold and the gate: "And one cubit, the end on both sides," because when the one Mediator of God and men, the man Christ Jesus, shall appear in His majesty, He will fulfill all things of both testaments that have been foretold and promised.

If indeed in this place he mentions both the border and the chambers, neither does this disagree with this meaning, because when the majesty of our Redeemer shall have been shown to us, faith comes to an end, since man will then have begun to see what he believed. And the chambers reach their end, because the hearts of the faithful are perfected in love of Him incomparably far beyond what they are now. Therefore one cubit is the end on each side, because the vision of the one Lord and Savior in His elect brings faith to an end and perfects charity.

It is pleasing to consider who we are who treat these matters. Certainly we came from the Gentiles, certainly our parents were worshippers of wood and stone. Whence then is this for us, that we search out such profound mysteries of the prophet Ezekiel which the Hebrews do not know even now? Let us therefore give thanks to the One who fulfilled by deed all the things that were written about Him in sacred Scripture, so that what could not be understood when heard might be revealed when seen. For there His incarnation is contained, there His passion, there His death, there His resurrection, there His ascension. But who among us would have believed these things when heard, unless he had known them when accomplished? Therefore the sealed book, as is read in the Apocalypse of John, which no one could open and read, the lion of the tribe of Judah opened, because He revealed to us all His mysteries in His passion and resurrection. And through the fact that He bore the evils of our weakness, He showed us the good things of His power and glory.

For he was made flesh, that he might make us spiritual; he graciously stooped down, that he might lift us up; he went out, that he might bring us in; he appeared visible, that he might show forth invisible things; he endured scourges, that he might heal; he bore reproaches and mockings, that he might free us from eternal reproach; he died, that he might give life. Let us therefore give thanks to him who gives life and who died, and all the more for giving life, because he died. Whence Isaiah, contemplating our salvation and his passion, well says: "That he might do his work, his strange work; that he might perform his work, his work is alien to him." For the work of God is to gather the souls which he created, and to call them back to the joys of eternal light. But to be scourged and covered with spittle, to be crucified, to die, and to be buried—this is not the work of God in his own substance, but the work of sinful man, who merited all these things through sin. But he himself bore our sins in his body upon the tree. And he who in his own nature remains always incomprehensible, in our nature deigned to be apprehended and scourged, because unless he had taken upon himself the things that belonged to our weakness, he would never have raised us up to the power of his strength. Therefore, that he might do his work, his strange work; and that he might perform his work, his work is alien to him, because God incarnate, that he might gather us to his righteousness, deigned to be beaten for us as if he were a sinful man. And he did a strange work that he might do his own, because through this, that in weakness he bore our evils, he brought us who are his creatures to the glory of his strength, in which he lives and reigns with God the Father in the unity of the Holy Spirit, God, through all ages of ages. Amen.

And he measured the gate from the roof of one chamber to the roof of the other, a width of twenty-five cubits.

We have often said already that the gate can signify faith, and through that same faith our Lord and Redeemer himself, the Mediator of God and men, Jesus Christ, because through the faith that is in him the entrance to life lies open. But we also not undeservedly take sacred Scripture, which opens for us that same faith into the understanding of our Redeemer, as the gate, because when it is known as it ought to be, we enter into understanding invisible things. If therefore in this place, as we have said before, the gate is understood as Scripture, we must ask what is signified by the roof of the bedchamber, what by the roof of the gate. But the bedchamber has a roof, because the mind of lovers is hidden, and the fervor of love is still in secret. The gate also has a roof, because all of Scripture indeed was written for our sake, but not all of it is understood by us.

For many things in it are written so openly that they feed the little ones; but certain things are veiled with more obscure meanings, so that they may exercise the strong, inasmuch as things understood with effort are more pleasing. Some things, however, are so closed in it that while we do not understand them, recognizing the weakness of our blindness, we advance more toward humility than toward understanding. For there are certain things that speak so of heavenly matters that they lie open only to those supernal citizens remaining in their homeland, and are not yet revealed to us who are pilgrims. For if someone journeying to an unknown city should hear many things about it along the way, some things indeed he gathers by reason, but other things, because he does not yet see them, he in no way knows; but the citizens themselves who are in that city both see what is left unsaid about it and understand what is said about it. We therefore are still on the way; we hear many things about that heavenly homeland; some we already understand through spirit and reason, but certain things not understood we venerate. Whence also it is written concerning that same sacred Scripture: Stretching out the heaven like a skin, who covers its upper parts in the waters. For heaven is stretched out like a skin, because through the mouths of mortals Sacred Scripture is unfolded to us in expositions. But there are waters in heaven, namely the higher multitudes, that is, the hosts of angels, in whom the upper parts of that same heaven are covered, because those things which are higher and more obscure in sacred Scripture lie open only to angelic spirits, and remain as yet unknown to us. Therefore the bridal chamber has a roof, because the neighbor does not yet know how much he is loved by his neighbor. The gate also, that is, sacred Scripture, has a roof, because we cannot yet penetrate with our understanding all the things we hear concerning heavenly matters.

It remains therefore that in those things which we understand, we should walk in daily progress of charity. And although our neighbors do not see in us how much they are loved by us, and although we humbly venerate in sacred Scripture those things which we do not yet understand, nevertheless in those things which we have attained by understanding, we ought to be enlarged through good works. Hence it is also said: "And he measured the gate from the roof of one chamber to the roof of the other, a width of twenty-five cubits." For we are endowed with five senses of the flesh, namely sight, taste, smell, hearing, and touch. This same number five, multiplied by itself, rises to twenty-five. Moreover, we cannot perform anything outwardly from the heavenly commandments without these five bodily senses. For the mind as judge presides inwardly over these its functions, and recognizes what it can do outwardly in justice or mercy, as if these functions were reporting and serving it. When therefore the mind is filled with fear of the Almighty Lord, it is necessary that our five senses serve us as subordinate functions in good works. When through them we begin to do something mercifully, mercy itself opens wider daily, and expands as a kind of bosom of good work. Therefore the five senses are multiplied in themselves, when what is done through them in good work is multiplied daily through progress. Hence the width is said to be twenty-five cubits, because fear, stinginess, and sloth are narrowness. For whoever fears to give bread to the needy lest he himself lack it, is still in the narrowness of fear. Whoever does not extend a garment to one who is cold, because he desires to have it for himself alone, is still constrained by the narrowness of his own stinginess. Whoever does not do good because he grows lazy through lukewarmness of spirit, his very torpor is narrowness for him. But to look upon the needy, to hear their prayer, to bestow alms, to provide defense, and not to fear the enmities of any adversary for the sake of defending that poor person—this is great breadth of mind. Let therefore that width which lies between the chamber and the gate be measured at twenty-five cubits, because in the operation of the external senses it is proved and known what generosity of goodness is held within. For what you have already learned from Sacred Scripture and how much you silently love your neighbor, you show in the breadth of good work.

Let the width between the chamber and the gate be twenty-five cubits, because between charity and knowledge good work is the witness. If perhaps this should be lacking, it is certainly established that you have neither known God nor loved your neighbor; that is, you have neither the gate of sacred eloquence nor the chamber of love. And it should be noted that it is said to have been measured from the roof of the chamber to the roof of the gate. For through those things which are covered from us in sacred Scripture, our humility is proven, because whatever we do not understand in it, we ought not proudly to criticize but humbly to venerate. Hence it is also written of the Lord: His eyelids question the sons of men. For his eyelids are judgments which close something to us and open something. By opening they question us whether we are not exalted by understanding. By closing they question us whether we do not despise what we are unable to understand. Moreover, through those things which we do not speak to our neighbors concerning our charity, we are more truly proven in the sight of God. For in the mouth of some charity is feigned, but in the hearts of others it is true. And often concerning charity what is not is displayed, and what is is not demonstrated. Therefore good work speaks our love toward our neighbor more than the tongue, so that in the good work itself our neighbor may see himself loved. And when we cannot accomplish as much as we wish, let the hidden things of our love suffice for almighty God. Therefore let there be great width from the roof of the chamber to the roof of the gate, so that from the hidden things of our charity on account of our neighbor up to the humility of knowledge and on account of God, insofar as we understand and are able, we may always do good works.

The gate itself can also be understood as the entrance to the heavenly kingdom. Now the chamber has a roof, and the gate also has a roof, because both how great our charity is toward God and neighbor is not known, and when we shall be led from this world to the rest of eternal life is unknown. For our Creator willed the day of our death to be unknown to us, so that, while it is always unknown, it may always be believed to be near; and each person may be all the more fervent in action, the more uncertain he is about his calling. Hence also a width of twenty-five cubits extends from the chamber to the gate, because through the charity which we have once conceived toward God and neighbor, we ought to work manifoldly and unceasingly in every way we can until we enter the kingdom. Therefore from the roof of the chamber to the roof of the gate there is great width, because from the grace by which we begin to love God, up to that very love which opens for us the entrance to the heavenly kingdom, we ought to expand ourselves in the great performance of good works: to suffer adversities patiently, to bestow good things willingly, to love even those whom we suffer, to give away what we have, not to covet what we do not have, to love our neighbors as ourselves, to consider their goods as our own, to weep over their evils as if they were our own. In such a mind, therefore, there is great width, in which there is no narrowness of hatreds. This width we have indeed conceived from love of God and neighbor, and we have learned it through the sacred commandments. For we understand those twenty-five cubits of width not unfittingly, if we wish to examine them according to sacred Scripture. For he had said that the chambers were measured at six cubits, and on the sixth day man was created; on that day also the Lord is described as having completed His works. Hence the number six is customarily used to signify perfection. And because we have learned every good work through the four books of the holy Gospel, if we multiply six by four, we arrive at twenty-four. To this a unit is added, because there is One through whom all do good works. Therefore this width ought to be expressed as twenty-five cubits, because every good work is known, as we said, through the four books of the holy Gospel, and is completed in the knowledge and confession of the one God.

And door against door.

In this place, "contra" (against/opposite) is not placed in opposition to adversity, but to rectitude. For a door is opposite a door when one arrives by a straight path from the outer entrance to the inner one. In the knowledge of almighty God, our first door is faith, while the second is the vision of Him, to which we arrive by walking through faith. For in this life we enter through the former, so that we may afterward be led to the latter. Therefore a door is opposite a door, because through the entrance of faith the entrance to the vision of God is opened. But if anyone wishes to understand both of these doors as pertaining to this life, neither does this conflict with a sound understanding. For often we wish to consider the invisible nature of almighty God, but we are by no means able to do so; and the soul, wearied by these very difficulties, returns to itself, and makes for itself steps of ascent from itself, so that it may first consider itself, if it is able, and then investigate, as far as it can, that nature which is above it. But if our mind has been scattered among carnal images, it is by no means able to consider either itself or the nature of the soul, because by however many thoughts it is led, it is blinded as if by that many obstacles.

The first step, therefore, is for the soul to gather itself to itself; the second is to see what it is like when gathered; the third is to rise above itself and subject itself by directing its attention to the contemplation of the invisible Creator. But it can by no means gather itself to itself unless it has first learned to banish from the eyes of the mind the phantasms of earthly and heavenly images, to reject and trample underfoot whatever from sight, whatever from hearing, whatever from smell, whatever from touch and bodily taste presents itself to its thought, so that it may seek itself within as it is without these things. For when it thinks about these things, it turns over within itself, as it were, certain shadows of bodies. All things must therefore be driven away by the hand of discernment from the eyes of the mind, so that the soul may consider itself as it was created under God and above the body, so that, vivified by what is above, it may vivify the lower realm which it administers. The soul has been infused into the body in such a way that it is not divided into parts according to the parts of the limbs. For if any part of the body is struck in any place, the whole soul feels pain. In a wondrous manner, while presiding over the limbs with one and the same vivification, though it is not diverse in its nature, it nevertheless performs diverse functions through the body. For it is the soul that sees through the eyes, hears through the ears, smells through the nostrils, tastes through the mouth, touches through all the limbs, and by touching distinguishes smooth from rough. And although it performs such diverse operations through the senses, it arranges these not as diverse things but by that one reason in which it was created. Therefore, when the soul thinks about itself without images of the body, it has already entered the first door. But from this door it stretches toward another, so that it may contemplate something of the nature of almighty God. The soul in the body is the life of the flesh; but God, who vivifies all things, is the life of souls. If, therefore, the vivified life is of such magnitude that it cannot be comprehended, who can comprehend with the intellect how great is the majesty of the vivifying life? But to consider and discern this very thing is already in some measure to enter, because from its own estimation the soul gathers what it may perceive concerning the uncircumscribed Spirit, who incomprehensibly governs those things which he incomprehensibly created.

For our Creator presides over His creation in a manner far beyond comparison, and He makes certain things to exist, yet not to live; certain things indeed to exist and live, yet not to be able to discern anything about life; and certain things to exist, live, and discern. And He who is one works all things, but is not divided in all things. For He is truly supreme, and never unlike Himself. But the soul, although by nature it is not different from itself, nevertheless is different through thought. For in that very moment and instant when it thinks about sight, it forgets to think about hearing; and in that moment and instant when it thinks about hearing or taste, it cannot think about smell or touch, because through attention and forgetfulness it always becomes unlike itself, so that now it holds this in thought, now that. But Almighty God, because He is not unlike Himself, sees by the same power by which He hears all things, creates by the same power by which He judges what is created. Therefore His seeing is at the same time to administer all things, and His administering is to behold. Nor does He help the just by one thought and condemn the unjust by another, but by one and the same force of His singular nature, always unchanging in Himself, He disposes dissimilar things. But why should we marvel at this concerning the power of the Creator, when we behold traces of His power even in creatures? For the nature of clay and wax is different. But the ray of the sun is not different, and yet although it is not different, what it works in clay and wax is different, because by one and the same heat of its fire it hardens clay and melts wax. But perhaps this is in the nature of the clay or wax, not in the substance of the sun itself, which seems to work different effects in different natures. But Almighty God has it in Himself to dispose changeable things without change, to do different things without diversity in Himself, to form dissimilar things without alternation of thoughts. Therefore God, who is never unlike Himself, works dissimilar things in a manner far dissimilar, He who both is everywhere and is wholly everywhere. For He says: Heaven is my throne, and earth is the footstool of my feet. And of Him it is written: Who measures heaven with a span, and encloses the earth in His fist.

From which matter it is necessary to consider that He who presides over heaven as His seat is both above and within. And He who encloses heaven in His palm and the earth in His fist is also outside, above, and below. Therefore, to indicate that Almighty God is interior and superior to all things, He declared that heaven itself is His seat. But to show that He surrounds all things, He asserts that He measures heaven with His palm and encloses the earth in His fist. He Himself therefore is interior and exterior, He Himself is lower and higher: higher by ruling, lower by bearing; interior by filling, exterior by surrounding. And He is so within that He is also without; He so surrounds that He penetrates; He so presides that He bears; He so bears that He presides. Therefore, when the soul, lifted up to itself, understands its own measure, and recognizes that it transcends all corporeal things, and stretches from its own understanding toward the understanding of its Author, what else does it behold now but the door which is opposite the door? Whence the Prophet also says to the Author of all: Your knowledge has become wonderful from me, because however much the soul may strive, it cannot suffice to penetrate itself perfectly, how much less the magnitude of Him who was able to create the soul as well? And when he labored in understanding the knowledge of God, growing weary and failing he added: It is strengthened, and I shall not be able to reach it. But when we strive and stretch forward, desiring to perceive something of the invisible nature, we grow weary, are beaten back, are repelled; and if we cannot penetrate the interior things, nevertheless from the outer door we already see the inner door. For the very labor of contemplation is a door, because it shows something of what is within, even if there is not yet the power of entering.