Gregory the Dialogist

But it should be known that the more hearers advance in charity and understanding, the greater grace of the Spirit is given to the holy preachers. Hence, when the prophet had first said: "The spirit took me up, and I heard behind me the voice of a great commotion," after the voice of the great commotion of wings and wheels, and again of a great commotion, he immediately adds: "The spirit also lifted me up and took me."

Why does he who had said he was already taken up by the spirit narrate that he was again elevated and taken up? But the mind of preachers advances to higher things when through them the senses of their hearers are moved to desire for almighty God. These holy preachers advance for this reason: that through their ministry the gifts of grace may be multiplied in holy Church, as it is written of this same holy Church: "Making its channels drunk, multiply its generations; in its drops it shall rejoice when it springs forth." For the channels of the Church are the holy preachers, who water the earth of our heart. But when the channels are made drunk, the generations of the Church are multiplied, because when preachers receive a more abundant grace of the spirit, the number of the faithful increases. Holy Church rejoices in its drops. For in a drop, water falls from the roof to the earth, which had fallen from heaven onto the roof. Now the roof of the Church is the holy preachers, who protect us by interceding and fortifying us with admonitions. But because their heart is divinely poured upon in preaching, water comes, as it were, from heaven onto the roof. Because we are watered by their words, water flows down, as it were, from the roof to the earth. Therefore holy Church, when it springs forth, rejoices in its drops, because when it is born in faith and good works, it considers the gifts it has received and exults in the words of preachers. Therefore, because grace is also multiplied for their preachers when hearers rise to better things, the prophet says: "The spirit also elevated me and took me up." For the preacher is elevated and taken up more and more from the very source by which the hearer is changed to a better life.

"For the hand of the Lord was with me, strengthening me."

We cannot perfectly rise to good things unless the Spirit both lifts us up by going before and strengthens us by following after. But we must ask, since it was written above concerning the scroll that he had received: "And it became in my mouth sweet like honey," for what reason is it said afterwards: "I went away bitter in the indignation of my spirit"? For it is indeed very strange if sweetness and bitterness should come together. But according to the sense given above, we must understand that when the word of God has begun to be sweet in the mouth of someone's heart, without doubt his soul becomes bitter against himself. For the more subtly he learns in it how he ought to reproach himself, the more harshly he chastises himself through the bitterness of repentance, since he displeases himself all the more, the more he sees in the sacred volume about almighty God that he should love. But because man cannot advance to these things by his own strength, it is rightly now said: "The hand of the Lord was with me, strengthening me." For the hand of the Lord in sacred Scripture is sometimes also called the only-begotten Son, because all things were made through him. And concerning his ascension the almighty Father speaks through Moses, saying: "I will raise my hand to heaven." This hand, which strengthens the hearts of his elect, said to the disciples: "Without me you can do nothing." In everything therefore that we think, in everything that we do, we must always pray that we may think by his inspiration and act by his help, who lives and reigns with the Father in the unity of the Holy Spirit, God forever and ever. Amen.

Among the other miracles of prophecy, the books of the prophets also have this wonder: that just as in them things are explained by words, so sometimes words are explained by things, so that not only their sayings but also their deeds are prophecy. Hence it is now said: "I came to the captivity, to the heap of new fruits, to those who dwelt by the river Chobar." When the occasion required that he should have indicated that he was coming to the captivity, what necessity of speaking was there to express the place also through fruits, saying "to the heap of new fruits," unless it is that often causes are signified through things and places? For many years of captivity had already passed while Ezekiel was prophesying, and of those who had been led into captivity, many had already died in the death of the flesh, to whose children the prophet was coming to speak. Hence it is also said to him above: "Son of man, I am sending you to the children of Israel, to apostate nations who have departed from me. Their fathers transgressed my covenant until this day, and the children are of stiff neck and indomitable heart, to whom I am sending you." Because many of these were going to believe and through obedience were going to arrive at the fertility of good work, they are called a heap of fruits. For that good souls are called the fruits of God, another prophet testifies, saying: "Israel is holy to the Lord, the firstfruits of his fruits." For the Gentiles converted to the faith also became the fruits of the Lord afterward. But because Israel first believed in the Lord, this prophet rightly called him the firstfruits of his fruits. Therefore, because the prophet was sent not to the earlier people but brought words to the children of that same people, he came to a heap of new fruits. But what is designated by the river Chobar, we have already said above; we do not repeat these things now, lest by repeating we generate tedium.

It should be noted with what great compassion the holy prophet joins himself to the captive people, and by sitting and grieving unites himself to their sorrows, because the root of the word is the power of the work. And that speech is willingly received by the hearer which is brought forth by the preacher with compassion of soul. Thus when iron is joined with iron, it is first liquefied, so that afterwards it may be held fast by itself in turn. For if it does not first become soft, it cannot afterwards hold firmly. Thus the prophet sat with the captive people, and stood grieving in their midst, so that while through the grace of charity he rendered himself softer to them by condescending, he might immediately hold them through the strength of the word. But if the Israelite people, who are called the house of exasperation, because they did not recognize their faults even amid scourges, did not depress their spirit with any grief, the prophet took care to sit grieving among those who were rejoicing, so that by being silent he might show what he had come to teach by speaking. And before he spoke words, in this that he was silent in grief he took on the form of words.

In that he sat mourning for seven days, and after the seventh day received the words of the Lord's command that he ought to speak, he clearly indicates that during those same days he had been silent while mourning. Now he had been sent to preach, and yet sitting for seven days he was silent. What is it that the holy prophet suggests to us in this silence of his, except that he truly knows how to speak who has first learned how to be silent well? For the discipline of silence is, as it were, a kind of nourishment for speech. And rightly does he receive the gift of speaking through increasing grace, who first keeps silent in an orderly manner through humility. Hence it is said through Solomon: "A time to be silent, and a time to speak." For he did not say, "A time to speak, and a time to be silent," but he puts the time for silence first, and afterwards adds that for speaking, because we ought to learn to speak not by speaking but by being silent. If therefore the holy prophet who had been sent to speak was first silent for a long time, so that afterwards he might speak rightly, we must consider how great a fault it is for him not to be silent whom no necessity compels to speak.

It should be noted that He whom the Lord sends to preach, He declares to be a watchman. For he to whom the care of others is committed is called a watchman, so that he may sit in the height of the mind and draw the meaning of his name from the power of his action. For he is not a watchman who is in the lowest place. Indeed, a watchman always stands in a high place, so that he may see from afar whatever is to come. And whoever is appointed as a watchman of the people ought to stand on high through his life, so that he may be able to benefit them through his foresight. Hence another prophet admonishes the watchman, saying: "Get up onto a high mountain, you who bring good tidings to Zion." So that evidently he who has undertaken the office of preaching may ascend to the height of good action; may pass over to lofty things and transcend the works of those who have been committed to him; so that he may see the life of his subjects all the more keenly, inasmuch as he does not subject his mind to the earthly things which he looks down upon.

Oh how harsh to me are these words that I speak, because in speaking I strike myself, whose tongue neither maintains preaching as is worthy, nor does my life follow my tongue to the extent that it is able to maintain it. I am often entangled in idle words, and I cease from exhortation and the edification of my neighbors, being sluggish and negligent. I have become mute and verbose in the sight of God—mute in necessary things, verbose in idle ones. But behold, the word of God concerning the life of a watchman compels me to speak. I cannot be silent, and yet I fear to strike myself by speaking. I will speak, I will speak, so that the sword of God's word may pass even through me to pierce the heart of my neighbor. I will speak, I will speak, so that the word of God may sound against me even through me. I do not deny that I am guilty; I see my sluggishness and negligence. Perhaps before the merciful Judge the very recognition of fault will be an obtaining of pardon.

And indeed while I was stationed in a monastery, I was able both to restrain my tongue from idle words and to keep my mind almost continuously fixed on the intention of prayer. But after I placed the shoulder of my heart beneath the pastoral burden, my mind cannot collect itself upon itself regularly, because it is divided among many things. For I am compelled now to examine the affairs of churches, now of monasteries, often to weigh the lives and deeds of individuals; now to bear certain business matters of citizens, now to groan over the attacking swords of barbarians, and to fear wolves lying in wait for the flock entrusted to me; now to take care of material concerns, lest resources fail those very ones who are held by the rule of discipline, now to endure certain plunderers with equanimity, now to oppose them while striving to preserve charity. Therefore, when my mind is led torn and mangled to think upon so many and such great matters, when does it return to itself, so that it might gather itself wholly for preaching and not withdraw from the ministry of speaking the word? Moreover, because by the necessity of my position I am often joined with secular men, sometimes I relax the discipline of my tongue. For if I keep myself in the constant rigor of my strictness, I know that I am avoided by the weaker ones, and I never draw them to what I desire. Hence it happens that often I patiently hear even their idle talk. But because I myself am also weak, being drawn along a little in idle conversations, I now begin to speak willingly those things which I had begun to hear unwillingly; and where it was wearisome to fall, it becomes pleasant to lie there. Who then or what manner of watchman am I, who do not stand on the mountain of action, but still lie in the valley of weakness? Yet the creator and redeemer of the human race is powerful to grant to unworthy me both the height of life and the efficacy of speech, for whose love I do not spare even myself in speaking his word.

The life of a watchman, therefore, must always be both lofty and circumspect. Lest he succumb to the love of earthly things, let it be lofty; lest he be struck by the darts of the hidden enemy, let it be circumspect on every side. Nor is it sufficient for a watchman to live loftily, unless he also continually draws his hearers to lofty things by speaking, and kindles their minds by speaking to the love of the heavenly homeland. But he does these things rightly when his tongue blazes forth from his life. For a lamp that does not burn in itself does not ignite the thing beneath which it is placed. Hence Truth says of John: He was a burning and shining lamp. Burning, that is, through heavenly desire, shining through the word. Therefore, that the truth of preaching may be preserved, the loftiness of living must necessarily be maintained. Hence it is also rightly said in the voice of the Bridegroom of holy Church in the Song of Songs: Your nose is like a tower of Lebanon. What kind of praise is it, my brothers, that the bride's nose should be compared to a tower? But since we always distinguish pleasant and foul odors through the nose, what is designated by the nose except the discernment of watchmen? This nose is said to be both like a tower and of Lebanon, because indeed the discernment of overseers must always be fortified with circumspection and established in loftiness of life—that is, not lie prostrate in the valley of feeble work. For just as a tower is placed on a mountain for watching so that enemies who approach may be seen from afar, so the life of a preacher must always remain fixed on high, so that in the manner of nostrils he may distinguish the stench of vices and the fragrance of virtues. Let him look far ahead at the assaults of malignant spirits, and render the souls committed to him cautious through his foresight.

Behold, again the prophet is warned not to presume to speak what he has not heard, but first to open the ear of his heart to the voice of the Creator, and afterward to open the mouth of his body to the ears of the people. Hence another prophet says: I will incline my ear to a parable, I will open my proposition on the psaltery. For he who preaches rightly first, as has been said, inclines the ear of his heart to the inward speaking, so that afterward he may open the mouth of his body in the proposition of admonition.

In these words, what should we note, what should we carefully consider, except that the subject does not die because of the fault of the superior, nor is the superior without fault when, not hearing the words of life, the subject dies by his own fault? For death is owed to the impious, but the way of life must be announced to him by the watchman, and his impiety must be rebuked. But if the watchman is silent, the impious man himself will die in his iniquity, because it was the merit of his impiety that he was not worthy for the watchman's word to reach him. But the Lord requires his blood from the hand of the watchman, because he himself killed him, because by remaining silent he betrayed him to death. In both of these cases, we must weigh how closely connected are the sins of subjects and superiors, because where the subject dies by his own fault, there the one who is in charge, because he was silent, is held guilty of death. Consider therefore, dearest brothers, consider, because the fact that we are not worthy pastors is also due to your fault, over whom we have been placed as prelates. And if at times you slide into iniquity, this is also due to our guilt, since you do not have us resisting and crying out against your wicked desires. Therefore you spare both yourselves and us if you cease from wicked work. We spare both you and ourselves when we do not keep silent about what displeases. Oh how free from the blood of those committed to him was that excellent preacher who said: I am clean from the blood of all; for I did not shrink from announcing to you the whole counsel of God. For if he had not announced it, he would not be clean from blood. But because he strove to announce the whole counsel of God to them, he was clean from their blood. By this voice we are summoned, we are bound, we are shown to be guilty, we who are called priests, who on top of the evils that are our own also add the deaths of others, because we kill as many as we see going to death daily while we remain lukewarm and silent.

But when it is said: "His blood I will require at your hand," if by the name of blood in this passage the death of the body is designated, our fear regarding our silence is greatly increased, because if he who is set over others as a watchman is held so gravely guilty even for the bodily death of those who will someday die anyway, by what guilt is he bound for the death of the soul of his subjects, which could have lived forever if it had heard words of correction? But sins can better be signified by the name of blood. Whence a certain one, when he was lamenting the sins of the flesh, said: "Deliver me from bloodguilt, O God, God of my salvation." Therefore the blood of the dying is required at the hand of the watchman, because the sin of the subject is imputed to the fault of the superior if he has remained silent. There is therefore something he can do, so that even when his subject dies he may render himself free. Let him rise up, keep watch, oppose evil deeds, as it is written: "Run about, make haste, rouse your friend; give no sleep to your eyes, nor let your eyelids slumber."

For then your subject dies without you, when in the cause of death he has endured you as one who does not speak against it. For you are joined to the death which you do not oppose. And it should be noted what things ought to be preached by the watchman, namely faith and works. For he says: "But if you have announced to the wicked man, and he has not been converted from his wickedness and from his wicked way." For wickedness pertains to unbelief, but the wicked way pertains to depraved action. And every watchman ought to have this zeal: that he first draw people to the piety of faith, and afterward to the pious way, that is, to good action.

But since the discussion has turned to exhortation, we ought briefly to make known how great should be the order and consideration of speech in the mouth of a pastor. For a teacher ought to weigh what he speaks, to whom he speaks, when he speaks, how he speaks, and how much he speaks. For if one of these is lacking, the speech will not be fitting. Indeed it is written: "If you offer rightly, but do not divide rightly, you have sinned." We offer rightly when we do a good work with good zeal; but we do not divide rightly if we neglect to have discretion in the good work. For we ought to consider what we speak, so that according to Paul's words, "Let our speech always be seasoned with grace as with salt."

We must consider to whom we are speaking, because often a word of rebuke that one person accepts, another does not accept. And often the same person becomes different according to their deed. Hence Nathan the prophet struck David after his adultery with a strong sentence of rebuke. When he spoke about the one who seized the sheep, saying "The man who did this is a son of death," he immediately responded to him, saying: "You are that man." Yet when he spoke to him about Solomon's kingdom, because there was no fault, he humbly prostrated himself before him in adoration. Therefore in one and the same person, because the circumstances were different, the prophetic discourse was also different.

When we ought to speak must also be considered, because often even if reproof is delayed, it is afterwards kindly received. And sometimes it grows weak, if it has lost the time when it ought to have been brought forth earlier. For the wise woman also, seeing Nabal drunk, did not wish to reprove him for the fault of his avarice, but when the wine was digested she profitably struck him with the words of her reproof. And the Prophet announces that the tongues of flatterers are not to be deferred to a subsequent time, who says: "Let them immediately be confounded with shame who say to me, Well done, well done." For flattery, if it is patiently endured even for a time, increases, and little by little soothes the mind, so that it grows soft from the rigor of its rectitude in the delight of speech. But lest it should increase, it must be struck immediately and without delay.

We must also consider how we speak. For often the words that call one person back to salvation wound another. Hence the apostle Paul, who admonishes Titus, saying: "Rebuke with all authority," exhorts Timothy, saying: "Reprove, entreat, rebuke with all patience and teaching." Why does he prescribe authority to one and patience to the other, unless because he perceived that the one was of a gentler spirit, while the other was of a more fervent spirit? Upon the gentle one, severity of speech had to be enjoined through the authority of command, but he who burned with fervor of spirit needed to be tempered through patience, lest if he grew more heated than was right, he would not lead the wounded back to salvation, but would wound the healthy.

We must also be careful how much we speak, lest if we draw out a word of exhortation or reproof too long for one who cannot bear much, we lead our hearer to weariness. Hence the same excellent preacher speaks to the Hebrews, saying: "I beseech you, brethren, that you bear with the word of consolation, for I have written to you in very few words." This is especially fitting for the weak, that they hear few things indeed, and things they are able to grasp, but things that pierce their mind with the sorrow of repentance. For if a lengthy discourse of exhortation is spoken to them all at once, because they cannot retain many things, they lose everything together. Hence physicians of bodies also apply cloths to ailing stomachs with suitable medicine, but they apply it thinly, lest if they are filled with much medicine, they not help the weakness of the stomach by strengthening it, but burden it by oppressing it.

It should be known, however, that even if at times a rather lengthy discourse exceeds its proper measure, this is not dangerous for the hearers. But if how something is said, and to whom it is said, is not carefully considered, it is very dangerous. For modest minds, if they have perhaps committed some faults, should be reproved gently, because if they are rebuked too harshly, they are broken rather than instructed. On the other hand, harsh and shameless minds, if they are reproved gently, are provoked by that very gentleness to greater faults.

We learn this well in the same distinguished preacher, who when he knew that the Corinthians were divided into schism out of love for personalities, being considerate of their modesty, began his speech to them with thanksgiving and praises, saying: "I give thanks to my God always for you in the grace of God, which was given to you in Christ Jesus, because in all things you have been made rich in him, in all speech and in all knowledge, just as the testimony of Christ has been confirmed in you." He adds further and says: "So that you lack nothing in any grace, as you await the revelation of our Lord Jesus Christ." I ask you, Paul, if they already lack nothing, why do you weary yourself writing to them? Why do you speak while positioned at a distance? Let us consider then, dearest brothers, how much he praises them. Behold, he asserts that the grace of God was given to them, he says they were made rich in all things in all speech and in all knowledge; he declares that the testimony of Christ, that is, what he testified about himself by dying and rising, has been confirmed in their life, and he attests that they lack nothing in any grace. Who, I ask, would believe that shortly after he rebukes those whom he praises so much? For after other things he adds: "But I beseech you, brothers, by the name of our Lord Jesus Christ, that you all say the same thing, and that there be no schisms among you." For how could schism creep in among those so perfect and so praiseworthy? "For it has been signified to me about you, my brothers, by those who are of Chloe, that there are contentions among you. But this I say, that each one of you says: 'I indeed am of Paul, but I am of Apollo, but I am of Cephas, but I am of Christ.'" Behold, those whom he had praised in all speech and in all knowledge, those whom he had said lacked nothing in any grace, speaking a little while, coming gently to rebuke, he reproves as divided among themselves; and those whose health he had first described, he afterward laid open their wounds. For a skilled physician, seeing a wound that must be cut, but perceiving the patient to be fearful, stroked it for a long time, and suddenly struck. First he placed the soothing hand of praise, and afterward he drove in the blade of rebuke. For unless modest minds are reproved with gentle stroking, so that they hear from other matters what they might take for consolation, through rebuke they immediately fall into despair.

But did Paul lie, so that he first said they lacked nothing in all grace, when afterward he was going to say they lacked unity? Far be it: who, even if foolish, would believe such things of him? But because there were among the Corinthians some filled with all grace, and there were some cut off by favoritism toward persons, he began with praises of the perfect, so that by modest rebuke he might arrive at reproof of the weak. And in this too he drew upon the practice of bodily medicine for the healing of the heart. For when a physician looks at a wound to be treated, he first touches those parts around the wound that are healthy, so that afterward he may gently reach by touching those that are wounded. Therefore when Paul praised the perfect among the Corinthians, he touched the healthy parts near the wound; but when he reproved the weak for their division, he struck the wound in the body.

Let us see, however, how this same man who is led with such modesty and gentleness to correct the Corinthians conducts himself against the Galatians, who had departed from the faith. For without any patience of modesty offered beforehand, without any sweetness of speech granted in advance, those whom he knew had departed from the faith he rebukes with invective from the very beginning of his epistle. For after the greeting, he began thus: "I marvel that you are so quickly being transferred from him who called you in the grace of Christ." To whom also, after other things, he adds in open rebuke: "O foolish Galatians, who has bewitched you?" For hard minds, unless they were struck with open rebuke, would in no way recognize the evil they had done. For often those who are shameless feel they have sinned only to the degree that they are rebuked for the sins they have committed, so that they consider their faults to be lesser when a lesser invective chastises them, and those which they see are vehemently reproved they perceive to be greater. Hence it is necessary that the speech of the preacher must always be formed according to the quality of the hearers, lest he speak harshly to the modest or gently to the shameless. But what is surprising if the dispenser of God's word does this, when even the farmer who casts seeds into the ground first considers beforehand the quality of the soil, which seeds it seems suited for, and after he has considered the quality beforehand, then he scatters the seeds? But because we have drawn out the discussion about the quality of teaching too long, it is fitting that we return to the order of exposition which we had begun.

Because the preacher remained silent toward the just man who fell into sin, he is held guilty of his blood. And he who did not strive to be diligent in preaching has become a participant in damnation. But when it is said: "He will die in his sin, and his acts of justice which he performed will not be remembered," we must especially consider this: that when we commit evil deeds, we recall our past good deeds to memory in vain, since in the perpetration of evil there should be no confidence in past good deeds. But it can be asked whether preaching should be done to the just man after he has fallen, or also before he falls? The preacher must be vigilant lest he come to a fall—without doubt, even before he falls.

But in all these things which have been said about the just man turned to iniquity, this is difficult to speak of, this is greatly to be feared: that the Lord says, "I will place a stumbling block before him." For He says: "If the just man, having turned from his justice, shall commit iniquity, I will place a stumbling block before him." For we say that if he commits iniquity, he stumbles, and what we say is entirely true. Why then does almighty God place a stumbling block before him whom He already sees to have struck against it and fallen through the iniquity he has committed? But the judgments of almighty God are strict; and He who long waits for the sinner to return, places before the one who does not return and who shows contempt yet another place where he may stumble more grievously.

For indeed a sin which is not quickly wiped away through repentance is either a sin and a cause of sin, or a sin and a punishment for sin, or a sin that is simultaneously both a cause and a punishment for sin. For everything that is first committed is a sin. But if it is not quickly cleansed through repentance, by just judgment almighty God permits the bound mind of the sinner to fall into yet another fault, so that the one who refused to amend what he had done through weeping and correction begins to heap sin upon sin. Therefore the sin which is not washed away by the lament of repentance is simultaneously a sin and a cause of sin, because from it arises that by which the sinner's soul is bound still more deeply. But the sin which follows from sin is simultaneously a sin and a punishment for sin, because, as blindness increases, it is generated from the retribution of the prior fault, so that the very increases of vices become, as it were, certain punishments in the sinner. Indeed it sometimes happens that one and the same sin is both a sin and a punishment for sin, and simultaneously a cause of sin. For let us place before our eyes someone who coveted a neighbor's property, which because he could not obtain openly, he seized by theft, but when accused of the theft, he denied under oath that he had taken it. For this man, covetousness was a sin and a cause of sin, because through it he arrived at robbery. But the very theft by which he seized the coveted property both became a sin for him and a punishment for sin, because from the retribution of the concupiscence that was not repressed, it came about that he proceeded to theft, and the fault of the heart grew into action through the vengeance of blindness. But because he took care to cover the theft with perjury, from sin he again begot sin. Therefore the theft which proceeded from covetousness and produced perjury became both a sin and a punishment for the preceding fault, and a sin and a cause of sin for the subsequent fault, because having been born from the former, it generated the latter. This Paul rightly suggested concerning certain ones who understood God but did not honor him, saying: "Although they knew God, they did not glorify him as God or give thanks, but became vain in their thoughts." Behold, there is a sin and a cause of sin. What follows from this cause he adds: "And their foolish heart was darkened. For claiming to be wise, they became fools; and they exchanged the glory of the incorruptible God for the likeness of an image of corruptible man, and of birds, and of four-footed beasts, and of serpents." Behold, there is a sin and a punishment for sin. But it would be only a sin and a punishment for sin if yet another sin did not follow from this sin. For after their unbelief it is added: "Therefore God handed them over to the desires of their hearts, to uncleanness, so that they dishonor their own bodies among themselves." Those therefore who, knowing God, did not glorify him as God, from that sin which was also a cause of sin were brought to this point as well, that they slipped into the worship of serpents and birds. But because through this blindness they also fell into uncleanness and the disgraces of the flesh, their very blindness of unbelief is both a sin and a punishment for sin in relation to their preceding understanding, but in relation to the subsequent uncleanness it became a sin and a cause of sin. But because these matters have been treated at length in the books of the Morals, we must not linger on them longer now.

But this we must consider with trembling: how the just and almighty God, when He is angry at preceding sins, permits the blinded mind to fall also into others. Hence Moses says: "The sins of the Amorites are not yet complete." David also says: "Add iniquity upon their iniquity, that they may not enter into Your justice." Another prophet also says: "Cursing and lying and murder and theft and adultery have overflowed, and blood has touched blood." For blood touches blood when sin is added to sin, so that before the eyes of God the soul is bloodied by accumulated iniquities. The Apostle Paul says: "That they may fill up their sins always." To John also it is said through the angel: "Let him who does harm do harm still; and let him who is filthy be filthy still." Hence now also the Lord says: "If the just man turns from his justice and commits iniquity, I will place a stumbling block before him." As if He were saying openly: Because he was unwilling to see through repentance where he had already stumbled, I, abandoning him by just judgment, will cause him to stumble elsewhere as well. Yet this placing by the Lord is by no means to press him toward sinning, but to be unwilling to free him from sin; just as it is said of Pharaoh: "I will harden his heart." For the Lord does not harden the heart of the one sinning, but He is said to harden when He does not free from hardness. For the merciful God grants us time for repentance; but when we turn the patience of His grace toward an increase of guilt, that very time which He mercifully arranged for sparing us He turns more strictly toward striking us, so that when someone has been unwilling to return even after receiving a space of time, through this very thing he increases his evils to his condemnation, through which he could have washed them away if he had been willing to convert. Hence it is written: "Do you not know that the kindness of God leads you to repentance? But according to your hardness and impenitent heart, you are storing up wrath for yourself on the day of wrath and of the revelation of the just judgment of God." Therefore from the kindness of almighty God the reprobate stores up wrath for himself on the day of wrath, because while time is received for repenting and is used for sinning, he turns the very remedy of grace into an increase of guilt. Hence also almighty God, because He sees that the remedies He has bestowed are being drawn toward an increase of guilt, turns that very kindness which He bestowed into the strictness of judgment, so that afterward He may strike more heavily from the source whence He now waits more patiently. And because man is unwilling to abandon evil that he may live, he increases the means by which he may die. But whether the just man falls into guilt or the sinner into death, the watchman must fear lest the guilt of those sinning equally entangle him through his silence.

If, therefore, the preacher freed his soul because he warned the just man not to sin, when the just man has fallen into sin while the preacher remained silent, the preacher is held guilty because he was silent. But who among us, I ask, is sufficient for these things, not only to zealously rebuke sinners, but also to watch over the just lest they fall? For we, conscious of our own weakness, when we behold just men, do not presume to admonish them to hold to the way of justice, which we see they already hold; and yet it is the duty of a preacher to admonish even the just. Hence the distinguished preacher said: I am a debtor both to the wise and to the unwise.

But meanwhile, while I speak, I want to turn my eyes away from myself, and behold, again the divine word drives me back upon myself, that I may see my own negligence and fear that these things I hear are spoken to me. For as I said above, whose heart, scattered among innumerable cares, can gather itself back to itself? For when am I able both to attend carefully to all things around me and to behold myself with a unified mind? When am I able to correct the wickedness of the wicked by pursuing them, to guard the actions of the good by praising and admonishing them, to show terror to some and gentleness to others? When am I able both to think about what is necessary for the brothers and to bear anxiety for the watches of the city against hostile swords, to take care lest citizens perish from a sudden attack, and amid all these things to devote myself fully and effectively to the word of exhortation for the custody of souls? For to speak about God belongs to a mind that is very quiet and free. For then the tongue is rightly directed in speech when the mind has rested securely in tranquility, because agitated water does not return the image of one looking into it, but the face of one gazing is seen in it only when it is not moving. What exhortation, then, dearest brothers, can your watchman offer you, whom the confusion of so many things disturbs? Certainly the prophet of whom we speak, seeing the temple in his final revelation, narrates among other things what he beheld in that same temple, saying: "Earth up to the windows, and the windows were closed." The apostle Paul also says: "For the temple of God is holy, which you are." Now in this temple the windows are the priests and watchmen, who pour forth the light of holy preaching among the faithful people. But when earth reaches up to the windows, the windows are closed, because when earthly thought grows up in the hearts of priests, the windows do not pour forth light, because the priests fall silent from the office of preaching.

There is also another thing very grave in the order of priests, because they are not able to remain fixed in their own meditation like those who lead a quiet and secluded life. For these, as we said above, who are far from a position of governance, are able both to wash the stains of their sins with weeping and after weeping to persist in the same sorrow of mind, just as it is written of a certain good woman who had prayed at the tabernacle and did not change her mind from its purpose after the grace of compunction, when it says: "And her countenance was no longer changed in various ways." In this we must consider that if a woman who was seeking a son lamented thus, how ought a soul that seeks God to lament? But a priest, even after compunction and tears, is compelled to learn whatever needs of his children there are, and to hear patiently those things from which his mind shrinks, and after sighs for heavenly things to bear the burdens of any carnal men whatsoever, and often to pour out his heart into various states with those who come upon him. For sometimes he rejoices over spiritual gains, but when someone grieving comes upon him, unless he takes that person's grief into himself, he is not compassionate toward his tribulation. And sometimes he mourns over the loss of souls, and suddenly there come upon him those who are rejoicing over certain prosperities of theirs; if the priest does not rejoice together with their joy, he is believed to love less those children in whose joy he does not exult, especially since Paul says: "Rejoice with those who rejoice, weep with those who weep."

I see nothing, therefore, so burdensome to the order of priests as to bend the rigor of the mind through compassion, and to change one's disposition according to the persons who come before them; and yet this is greatly necessary. For when a sinner is brought back to the grace of good works through his preaching, what if the preacher himself appears ungracious? Hence through this same prophet it is said in the latter part: "And when the priests minister within, they shall not use woolen garments." Concerning which it is added: "And when they go out to the outer court to the people, they shall put off their garments in which they had ministered, and lay them up in the treasury of the sanctuary." Woolen garments are indeed coarser. But when the priest approaches the sacred ministry, when he enters within through compunction, it is necessary that he be clothed as if with a linen garment of more refined understanding. But when he goes out to the people, he ought to put away the garments in which he had ministered within, and appear before the people clothed in other garments, because if he holds himself in the rigor of his compunction, if he persists in the grief he had at the time of prayer, he does not allow himself to receive words about external matters. And what shall the flock do about necessary things, if the Pastor refuses to hear and consider even what the present time demands? Therefore let the priest going out before the people put on coarser garments, so that he may dispose the habit of his mind for the benefit of his children even to tolerating earthly matters. Consider, I ask you, dearest brothers, how great a labor it is for the watchman both to stretch his heart toward sublime things, and suddenly to call it back to the lowest things, and to refine his soul in the sublimity of intimate knowledge, and on account of the external concerns of his neighbors, so to speak, to suddenly become thick in thought.

It is therefore not now necessary for me to expound the words of the prophet, but to bewail my own misery before you. Wherefore I ask that your prayer may make me such that I may be able to profit both myself and you. He who out of His own loving-kindness deigned to become weak for us is able to grant these things to me, unworthy and weak, through your intercession. For the power and wisdom of God, who took upon Himself our weakness in order to strengthen us by His own strength, is Jesus Christ our Lord, who lives and reigns with God the Father in the unity of the Holy Spirit, through all ages of ages. Amen.

With the truth of history preserved, the divine utterances sometimes designate causes from time, sometimes from place, which they do not indicate by open speech. From time indeed, as when the Lord was preaching to the Jews it is said through the evangelist: "It was winter." For among those mysteries which the Truth was speaking, what was the reason for adding the name of winter, unless to show through the quality of the time the coldness of heart? Because even when they were receiving the words of truth, the hearts of the Jews remained cold. Sometimes indeed from place, as when to the carnal Israelite people, with Moses descending from the mountain, the law was given in the plains; and to the holy apostles the Lord sitting on the mountain spoke the highest and spiritual precepts, so that from the places it might be shown that to those as carnal ones the least commandments were given in the valley of the earth, and these as spiritual and holy ones might hear the heavenly commandments on the mountain, so that it might be openly shown that those ascending in heart to heavenly things would leave behind the lowest things of the world and would stand on the summit of the mind. Hence now the prophet Ezekiel describes what he did in places at God's command, so that through the qualities of places he might indicate what would follow in the future concerning the mysteries of the prophecy. For behold he says: "The hand of the Lord came upon me, and he said to me: Arise, go out into the plain, and there I will speak with you."

What is the meaning of this, that previously the Lord had spoken to His prophet in the midst of the Israelites, and yet afterward He says: "Go out into the plain, and there I will speak with you," unless that He deigned both to pour out the grace of His prophecy first upon Judea, and afterward to demonstrate it in the breadth of the Gentiles? For not without reason is the Gentile world designated by the plain, which extends far and wide, that is, throughout the entire world.

For what is it that the prophet is commanded to go out to the plain, except that everyone who preaches, on account of those placed outside himself whom he corrects and restrains from iniquity, goes out to the plain by speaking? And there he sees the glory of the Lord, because he receives the grace of teaching all the more abundantly as he extends himself in the labor of preaching out of love for his neighbors. Therefore by going out he is led into a lofty vision, because from that source by which he illuminates the blindness of ignorance in the hearts of others through the ministry of his speech, from that same source heavenly grace exalts him to a higher understanding.

"And the spirit entered into me and set me upon my feet."

When we humble ourselves before God, when we recognize that we are dust and ashes, when, weighing the weakness of our own condition, we do not maintain a state of rigidity and pride, almighty God lifts us up through His Spirit and sets us upon our feet, so that we who have lain and lie humbly within ourselves from the thought of our weakness may stand upright, as it were upon our feet, in good works afterward. Why is this done to the prophet in a plain, unless to specially designate that the Holy Spirit was also to be given to the elect of the Gentiles, who would first cast down from their state of pride those whom He would take up, and afterward establish them upon their feet, that is, upon good works? As it is said through Paul: "Lift up the hands which hang down, and the feeble knees, and make straight paths for your feet."

"And He spoke to me and said to me: Enter and shut yourself in the midst of your house."

What does it mean that the prophet is led out from the midst of the Israelite people to the plain, and afterward called back from the plain to the house, except that the grace of preaching was taken away from the Jewish people and spread abroad in the breadth of the Gentiles? Yet at the end of the world, when the Jews return to faith, the prophet is, as it were, led back to the house, so that preaching may again dwell among his people—preaching which now shines forth among diverse nations as if in a plain. For it is written: "Until the fullness of the Gentiles should enter in, and so all Israel should be saved." And through another prophet it is said: "If the number of the children of Israel be as the sand of the sea, a remnant shall be saved." Therefore let the prophet go out from the midst of the people to the plain, and let him return from the plain to the house, so that the preaching which was done in Judea may go forth to the Gentiles, and when the Gentiles have been filled with faith, let Judea receive back the gifts of spiritual teaching which she lost. Moreover, the prophet is commanded to be shut in the midst of his house, because in the time of Antichrist the converted people of the Jews will be constrained by harsh persecutions from those Gentiles who remain in unbelief. Hence it is written: "But the court which is outside the temple, cast out and do not measure it, because it has been given to the Gentiles, and they shall trample the holy city for forty-two months."

But because a preacher must always return to his mind, guarding humility and purity within, after the plain it is necessary that he return to his house, so that in those things which he says he may also recognize what kind of person he himself is within his conscience. For if he either fails to keep what he says, or seeks temporal glory from those things which he speaks, he indeed goes out to the plain by speaking, but by not thinking he scorns to return to his house. For having received the Spirit, we are enclosed in the midst of the house, when through his grace we are called back to examine the secrets of our mind, so that the soul may rest in God within itself, and may no longer run about through exterior desires in pursuit of praise and glory through the restlessness of thought.

Concerning this house of the heart, Truth Himself says to a certain man who was healed: "Take up your bed and go to your house." For by the bed in which the flesh finds rest, the flesh itself is signified; by the house, however, the conscience is represented. And because when we are dead in mind we lie in vices, we rest in the delight of the flesh, and when sick we are carried on a bed; but when we have been healed in mind, so that we may now resist the vices of the flesh that assail us, it is necessary that we also endure the insults of temptations from our flesh. Therefore it is commanded to the sick man restored to health: "Take up your bed," that is, carry the bed in which you were carried, because it is necessary that everyone who has been healed carry the insult of the flesh in which he previously lay sick. What then does it mean to say: "Take up your bed and go to your house," except: carry the temptations of the flesh in which you have lain until now, and return to your conscience, so that you may see what you have done? Therefore the prophet, after the plain, is commanded to be enclosed in a house, so that the preacher may always, after the grace of teaching which he ministers to his neighbors, return to his conscience and examine himself with careful scrutiny, lest concerning those things which he preaches outwardly he himself inwardly seek any passing praise.

Hence it is also said through Solomon: "Drink water from your own cistern, and the streams of your own well. Let your fountains be dispersed abroad, and divide your waters in the streets; have them for yourself alone, and let not strangers be partakers with you." But what he says seems very contradictory: "Let your fountains be dispersed abroad, and divide your waters in the streets," when he immediately adds: "Have them for yourself alone, and let not strangers be partakers with you." For how will he be able to have the water of knowledge alone, if he divides it in the streets? How are strangers not partakers of his water, if his fountains are dispersed abroad? But when we preach to the people, we certainly divide the waters in the streets, because we spread the words of knowledge to the multitude of hearers. But when, with divine grace assisting, we guard ourselves inwardly, and with watchful care look around lest the evil spirits—who are rightly strangers to us because they have lost the lot of blessedness—steal upon us through pride, we alone have the waters that we divide in the streets, so that strangers may not be partakers with us in them. These indeed are they of whom it is written: "Strangers have risen up against me, and the mighty have sought my soul." Therefore he both divides the waters in the streets and has them alone, who through the fact that he preaches to many does not exalt himself in the thought of temporal glory. For then a man possesses what he teaches, when he rejoices not in being known, but in being of benefit. Therefore the prophet is led back from the field to the house, so that he who speaks from God, after he has gone forth by speaking for the benefit of his neighbors, may always be called back through humility to examine the secrets of his own heart.

"And you, son of man, behold, chains have been placed upon you, and they shall bind you with them, and you shall not go out into their midst."

If we follow these words through the order of typological exposition, the prophet receives bonds in his house and is bound, because in the last days, when Judea shall have believed, she will experience the most grievous persecutions in the time of Antichrist, so that the ministers of iniquity will not receive his preaching, but by resisting will press it down with the bonds of sorrows. And he does not go out into their midst, because preaching does not reach the hearts of the wicked, while the tongue of the good, bound by tribulations, is silent. For there will be at that time many of the unbelieving Jews who will persecute those very ones from among the Jews who shall have believed. Hence it should be noted that here too it is said that the prophet endures bonds in his own house: so that it may be signified that Judea, even from her own people, when she shall have become faithful, will bear the tribulation of persecution. For as long as it is not believed that the Only-Begotten of the Most High Father, having become incarnate and died, rose again and ascended to the heavens, as is preached through the pages of Sacred Scripture, prophecy will certainly be bound among the Jews. If it had flowed into their understanding just as it was spoken, it would have had, as it were, the free steps of its preaching.

Hence it is also added: "And you, son of man, behold, bonds are placed upon you, and they shall bind you in them, and you shall not go out into the midst of them."

For when any preacher is brought back to the conscience of his own house, bonds are placed upon him, and he is bound in them, because the more he examines himself in thought, the more the soul of the just man recognizes how many infirmities of his mortality it is bound by. For unless Paul had seen himself bound, he would never have said: "Having a desire to be dissolved and to be with Christ." Hence it is said through the Psalmist: "That he might hear the groaning of those in bonds, and loose the children of the slain." And again: "Let the groaning of the fettered come before your sight." Often, however, when the soul now desires to go forth to contemplate the appearance of its Redeemer, when it sighs to be present among heavenly joys, it beholds and groans at the very bonds of its mortality by which it is still held bound in the present world. Hence it is that Jeremiah, beholding the subtle judgment of almighty God, says: "He has built against me so that I cannot go out; he has made heavy my fetters." For we have fetters, the very weakness and corruption of our mortality; but when tribulation and groaning are added to us, our very fetters are made heavier. And indeed, as long as the just man endures delays in this life, by speaking good things he hastens to benefit others; but when he beholds hardened minds and considers them occupied with contentions, he withholds the word of preaching. And he does not go forth in the midst of them, because he falls silent from the good things he could have spoken, as it is said through Paul: "Nothing through contention." And again: "If anyone wishes to be contentious, we have no such custom."

For what more is commended to us through the very words of the history than the virtue of obedience? When the prophet is commanded now to proceed to the transmigration by the river Chobar, now to go out to the plain, now to return from the plain to his house? So that first going forth by command, and a little later going out, and again returning home, and shutting himself in, he might always break the judgment of his own will according to the precept of the divine word, so that, suspended in the heavenly command, he might fulfill not his own will, but that of his Creator? To whom it is said: "And you, son of man, behold, bonds have been placed upon you, and they will bind you in them, and you will not go out in their midst." In this matter it should be noted that the prophet foreknows adversities, so that he may be prepared against all things. For evils prevail less against the mind which do not come unexpectedly; and yet while contrary things are foreknown, how great is the virtue of obedience in him is shown, who both knows that he is about to suffer adversities, and yet is not disobedient to the Lord's voice.

"And I will make your tongue cleave to the roof of your mouth, and you shall be mute, not like a man who rebukes, because it is a rebellious house."

Therefore, the knowledge of the preachers is then compelled to be silent to the reprobate. Hence it is also added here: "And I will make your tongue cleave to the roof of your mouth, and you shall be mute, and not as a man who rebukes, because it is a provoking house." But because, when Enoch and Elijah preach, many of those who then remain from the Jews in unbelief return to the knowledge of truth, just as it is said of the same Elijah: "Elijah will come, and he will restore all things," who are both called through Zechariah two olive trees, and through John two candlesticks, rightly here also it is added: "But when I shall have spoken to you, I will open your mouth, and you shall say to them: Thus says the Lord God."

Hence here also it is fittingly added: "And I will make your tongue cling to your palate, and you shall be mute, and not as a man who rebukes, because it is a provoking house."

Sometimes indeed the Lord also kindles the hearts of preachers with zeal for Himself against the tongues of those who resist, so that they may not be silent, but may press down the sayings of the deceitful with words of truth.

But the words which are immediately added require great consideration: "And I will make your tongue cleave to your palate, and you will be mute, nor like a man rebuking, because it is a provoking house." For we must discern whether the word of preaching is withdrawn only on account of evil hearers, or sometimes also on account of the fault of the one preaching.

For this matter, when considered, is distinguished by four qualities. For sometimes the word is taken away from good teachers on account of bad hearers. Sometimes, however, the word is given even to bad teachers on account of good hearers. Sometimes, moreover, for the justification of both those teaching and those hearing, the word is given to good teachers, so that they themselves may grow through merit, and their hearers may advance in understanding and life. Sometimes, however, because neither are those worthy to receive to whom the word of teaching is brought forth, nor are those worthy to bring forth the word of teaching who hold the position of teaching, the word of preaching is taken away, so that both parties may be strictly judged. For on account of bad hearers the word is taken away from good teachers, just as it is now said to Ezekiel: "I will make your tongue cling to the roof of your mouth, and you will be mute, not like a man who rebukes, because it is a rebellious house." And as it is said to Paul: "Make haste and go out quickly from Jerusalem, because they will not receive your testimony concerning me." And as when the apostles wished to preach in Asia, it is written that the Spirit of Jesus forbade them. On account of good hearers the word is given even to bad teachers, just as the Lord says of the Pharisees: "Whatever they tell you, observe and do, but do not act according to their works; for they speak and do not act." For the merit of those teaching and the justification of those hearing, the word of teaching is also granted, just as it is said to the holy apostles: "Go and teach all nations." But on account of bad hearers and the unworthy life of those who ought to have taught, the word of teaching is withdrawn, just as Eli did not have a word of strict rebuke for correcting his sons, because both his negligence and the life of his sons demanded that the people should fall along with them, and the ark of the Lord, captured, should pass over to the foreigners. For it is a great grace of almighty God when a harsh word of rebuke is brought forth by teachers against those acting wickedly. Against which it is now said: "And you will be mute, not like a man who rebukes." For he would have rebuked the transgressors if they had been worthy of that grace of rebuke itself.

But since there is such great diversity of merits in teaching and in silence that it cannot easily be known whether the word of teaching is withdrawn because of the fault of the hearer or of him who seems to hold the place of teaching, what else are we commanded but to always preserve humility in doubtful matters? So that when we are able to speak we are not exalted, lest perhaps this very grace of our speaking was bestowed not on us but on our hearers; and again when we are not able to speak, those who have been committed to us should by no means judge us, lest perhaps we are unable to speak not because of our own sin but because of the sin of the hearers. Therefore all things concerning our merits are uncertain to us for this purpose: that we may hold fast to one certain grace—humility—so that when we speak, we may consider this to be from the gift of almighty God and your merit. And when we fall silent from the word of teaching, although it may be our fault, yet you should believe this to be especially yours, so that when we mutually attribute evils to ourselves and goods to others, through this very grace of humility it may come about that the word of teaching which had been taken away may return.

"But when I shall have spoken to you, I will open your mouth, and you shall say to them: Thus says the Lord God: He who hears, let him hear; and he who is silent, let him be silent, for it is a provoking house."

Then, as it were at the end, the mouth of the prophet is opened, when through the preaching of Enoch and Elijah, as the Jews return to the faith, the prophecy of sacred scripture is recognized to have been about Christ. But since we have spoken these things typologically, let us now discuss the same words to your charity in a moral sense.

Whence it is added here: But when I shall have spoken to you, you shall open your mouth, and you shall say to them: Thus says the Lord God.

Often some desire to hear the word of God, but when they observe others turning away their ear, they themselves also deviate from hearing salvation; and frequently many desire to rest and to be free from all the activities of this world, to succumb no longer to any earthly desires, but when they see others advancing by acting restlessly and being exalted in this world by riches and honors, because they are not yet firm in the way of righteousness, they slip into wicked works by the example of others. For hence it is that the Psalmist, speaking in the figure of the weak, said: "But my feet were almost moved, my steps were nearly poured out, because I was zealous concerning sinners, seeing the peace of sinners." Hence again he says: "While the impious man is proud, the poor man is set on fire." Hence to the prophet Jeremiah it is said by the Lord's voice concerning Judah and Israel: "Have you seen what the turning away Israel has done? She went off by herself upon every high mountain and under every leafy tree, and committed fornication there. And I said when she had done all these things: Return to me, and she did not return." Where it is immediately added how Judah, who seemed to stand, also fell through emulation of her. For he says: "And her treacherous sister Judah saw that because the turning away Israel had committed adultery, I had dismissed her and given her a bill of divorce; and her treacherous sister Judah did not fear, but went off and committed fornication herself also." Behold, the merciful God is despised and calls out, to those turning away from him he opens a sign of mercy, because he says to the one sinning: "Return to me," and yet she did not return. But because the Israelite people deserted the almighty God, not wishing to return, she received a bill of divorce. She deserted, that is, by sinning, but she received a bill of divorce by remaining in her iniquities without the scourge. For the soul that sins departs. But if prosperity follows her after sin, no discipline, no rebuke of severity recalls her to heart; in the division she made between herself and the Lord, she also received a bill of divorce, so that now, as if abandoned as a stranger, she may do the evil things she wishes, may not feel the scourges of God's zeal, in order that she may descend more deeply to eternal punishments. But her sister Judah, because she saw the Israelite people dismissed in their pleasures, herself also burned into the uncleanness of fornication. For because she observed the adulteress flourishing in her perversity, she herself also did not fear to sin more grievously and to withdraw from union with the Lord, as if from the bed of a lawful husband. Hence it is necessary that we consider all those sinning to be more wretched when we observe them abandoned in their fault without the scourge. For hence it is said through Solomon: "The turning away of the little ones will kill them, and the prosperity of fools will destroy them." For he who is turned away from God and prospers becomes so much nearer to perdition as he is found more estranged from the zeal of discipline. Let it therefore be said: "Let him who hears hear, and let him who rests rest, because it is a provoking house." As if it were openly said: You who have already begun both to hear the words of truth and to rest from wicked action, do not imitate those by whose conduct you see me provoked.

However, we can also understand this in another way. For some who hear the word do not truly hear, because they lend their ear to sacred speech but do not tear their heart away from worldly desires. And there are some who, while resting, do not rest at all, because though they are idle from wicked deeds in body, they turn over perverse works in their mind out of love for them. For this is why it is written concerning Judah coming into captivity: Her enemies saw her and mocked her Sabbaths. Indeed, enemies mock the Sabbaths when malign spirits cast wicked thoughts into an idle mind, so that even if it rests from work, it does not rest from delight in evil works. Rightly therefore it is now said: Let him who hears, hear—so that the word may sound in the ear of the body in such a way that it resounds in the ear of the heart. And let him who rests, rest—so that desires for wickedness may be driven from thought, since they are now seen to be driven from action. And lest we follow the examples of the wicked, as we have said, it is added: For it is a rebellious house. But though the wicked are tolerated for a long time, they suddenly fall, and the weak behold their punishments, lest they imitate those whose sins they think go unpunished. Hence here too the desolation of that same Judah is added, which is called a rebellious house, when the Lord immediately says to His prophet: And you, son of man, take a brick for yourself, and place it before you, and draw upon it the city of Jerusalem, and arrange a siege against it.

"And you, son of man, take a brick for yourself, and place it before you, and draw upon it the city of Jerusalem."

In these words, indeed, what else is designated according to history but the siege and destruction of the city of Jerusalem, and what else is expressed but the affliction of a sinful people? It is called a provoking house.

From this we are instructed that when we know one thing is fulfilled according to history, and we recognize another thing according to history to be empty of reason, we should hold to both in the sacred word, so that we may believe the siege of Jerusalem, which was later accomplished according to the letter, to be prefigured in the words and deeds of the prophet, and yet through that same siege another siege, that is, an interior one, may be designated.

But first we must inquire why the prophet Ezekiel, whenever he beholds sublime things or whenever he is commanded to perform something mystical, is first called "son of man." For often he is lifted up to heavenly things, and his mind is fed on hidden and invisible realities. It is therefore necessary that among the hidden things which he penetrates, he be called "son of man," so that he may always recognize what he is and never be exalted because of those things to which he is led. For what does it mean to always say "son of man" to a prophet lifted up to spiritual things, except to make him mindful of his own weakness? So that, conscious of his frail condition, he ought not to be elevated in thought because of the greatness of his contemplation.

Because this same prophet, as we have already said above, holds the type of preachers or teachers, it is rightly said to him now: "Take for yourself a brick, and you shall place it before you." For every teacher, when he receives some earthly hearer for instruction in the heavenly word, takes up a brick. When he begins to speak to him about what the reward of the heavenly homeland is, what the vision of supernal peace is, he describes the city of Jerusalem on the brick. He places it before himself, because with attentive mind he considers the quality of the hearer, that is, he observes his progress or deficiency, and according to that person's understanding he moderates the words of his preaching, so that the city of Jerusalem, that is, the vision of peace, may be described in the hearer's mind. Let it therefore be said: "Take for yourself a brick," namely the earthly heart of your neighbor. "And you shall place it before you," that is, so that you may guard his life and understanding with attentive mind. "And you shall describe upon it the city of Jerusalem," so that you may make known to him what the supernal joys are concerning the vision of peace. For it is as if Jerusalem has already been described on the brick when an earthly mind has begun to recognize what are the true joys of that inner peace, and to long to behold the glory of the heavenly homeland. It is as if the vision of peace is being described on earth when the mind, which had previously savored earthly things, is now raised up through love to contemplate the glory of the heavenly kingdom.

But as soon as the soul begins to love heavenly things, as soon as it gathers itself with complete attention toward the vision of inner peace, that ancient adversary who fell from heaven grows envious, and begins to lay more snares, and brings on sharper temptations than he was accustomed to, so that often he tempts the resisting soul as he had never tempted it before when he possessed it. Hence it is written: "Son, when you come to the service of God, stand in justice and fear, and prepare your soul for temptation." Hence also the demoniac who is healed by the Lord is torn apart by the departing demon, as it is written: "And crying out and greatly tearing him, it went out from him." For what does it mean that the ancient enemy, who had not torn apart the possessed man while he held him, tore him apart as he was leaving, except that often when he is expelled from the heart, he generates sharper temptations in it than he had previously stirred up when he possessed it in peace? Hence also the Israelites say to Moses and Aaron: "May the Lord see and judge, because you have made our odor stink before Pharaoh and his servants, and you have given him a sword to kill us." For in Moses and Aaron the law and the prophets are prefigured. And often the weak soul murmurs within itself as if against the sacred utterances, because after it has begun to hear and follow heavenly words, the adversity of the Egyptian king, that is, the temptation of the evil spirit, increases.

"And you shall set the siege against it, and you shall build fortifications, and you shall heap up a mound, and you shall set camps against it, and place battering rams around it."

Therefore the teacher must vigilantly make known to the progressing soul what temptations follow it, so that it may be able to prepare itself cautiously against the snares of the malignant spirit. Hence it is well that now, after the city of Jerusalem has been described on the brick, it is said to the prophet: "And you shall set the siege against it, and you shall build fortifications, and you shall heap up a mound." For when the vision of peace is already being described, it is necessary that the wars of temptations be announced to it. For in order that it may be able to reach those eternal joys of peace, it must without doubt endure here many struggles of tribulations. Of which it is well said: "You shall set the siege against it." For the preacher sets a siege against the soul to be instructed when by forewarning he indicates in what ways vices oppose themselves to virtues, how lust strikes chastity, how anger disturbs the tranquility of the mind, how much foolish joy dissolves the vigor of the mind, how talkativeness destroys the fortification of the heart, how envy kills charity, how pride undermines the citadel of humility, how deceit, when it has corrupted truth in speech, corrupts it also in understanding, so that he who was unwilling to speak the truth that he understood no longer even understands what he might speak. Therefore the siege is set by the preacher when through the words of holy admonition it is shown which vices lie in wait against each and every virtue, and in what ways. And the preacher builds fortifications against the Jerusalem which he describes on the brick when he demonstrates how fortified all evils come against the mind, so that vices hide themselves under the appearance of virtues; so that, as we have often already said, immoderate anger may seek to appear as justice, and relaxation of discipline may wish to appear as gentleness, and stinginess may call itself frugality, and disordered pouring out of resources may call itself benevolence. For there are, as it were, fortifications built against the mind when vices grow up under the appearance of virtues and show themselves on high through an image, though they always lie low through their action.

"You shall also heap up a mound." For when the mind has begun to desire heavenly things, malignant spirits through their temptations heap up earthly thoughts all the more against it. Therefore the prophet heaps up a mound when the holy preacher announces to good minds how earthly desires are accustomed to creep in.

"And you shall set camps against it, and place battering rams round about." The teacher sets camps against the soul, as it were, when he points out the ambushes of malignant spirits gathered and united together against it, so that they may sometimes tempt not only from one vice, but from vices joined together at once.

For there are certain vices that are closely related to one another by a kind of kinship, such as dissipation of spirit, appetite for gluttony, and the uncleanness of lust, as well as excessive talking, deceit, and perjury. For from dissipation of spirit the mind is swept away to the gorging of the belly, and when the belly is distended with food, the flesh is drawn captive to lust through pride. And again from excessive talking deceit is generated, because it is very difficult for one who speaks much not also to lie; and often a lie is even covered by perjury, so that it may be concealed before human judgments. Pride also can in no way exist without envy and vainglory. For every proud person envies others the honor that he himself seeks. And when he has perhaps obtained it, he is raised up in the elation of temporal glory, and what he sees others were unable to attain, he rejoices through vainglory to possess above all others.

It should also be known that often certain vices do not come to the mind simultaneously, but are substituted one for another, so that one succeeds another in temptation. And one comes against the face, while another insinuates itself into temptation from the side, so that while one is being resisted, the mind, deceived, is captured by the other. For those very vices which we mentioned above often stealthily substitute themselves one for another, just as sometimes when we strive to conquer anger within ourselves, gentleness occupies the mind more than necessary, so that it fails to present the severity that ought to be shown to sinners. Often indeed, when incautious gentleness within us displeases us, zeal draws itself into fury and carries the captive soul beyond the limit of patience. Therefore, because vices come against the mind mixed together and united at once, rightly in the mouth of the preacher siege camps are set against the Jerusalem that has been described. And because sometimes individual vices strike the sense from here and there, battering rams are arranged in a circle. Therefore the preacher sets battering rams in a circle when he cautiously declares how softly lust strikes, how harshly impatience kills, how laboriously avarice inflames and destroys, how proudly pride extinguishes. Thus to place battering rams in a circle is to show by preaching which blades of the vices are accustomed to strike the soul from every side.