Gregory the Dialogist

16. When Satan has a desire to tempt the holy man, and yet tells the Lord that He must put forth His hand against him, it is very deserving of notice that even he, who is so especially lifted up against the Maker of all things, never claims to himself the power to strike; for the devil knows well that he is unable to do any thing of himself, for neither in that he is a spirit does he subsist by himself. Hence it is that in the Gospel, the legion, which was to be cast out of the man, exclaimed, If Thou cast us out, suffer us to go away into the herd of swine; [Mat. 8, 31] for what wonder is it if he, who could not by his own power enter into the swine, had no power without the Creator's hand to touch the holy man's house?
17. But we must know that the will of Satan is always evil, but his power is never unjust, for his will he derives from himself, but his power he derives from God. For what he himself unrighteously desires to do, God does not allow to be done except with justice. Whence it is well said in the book of Kings, the evil spirit of God came upon Saul. [1 Sam. 18, 10] You see that one and the same spirit is both called the Lord's spirit and an evil Spirit; the Lord's, that is, by the concession of just power, but evil, by the desire of an unjust will, so that he is not to be dreaded, who has no power but by permission; and, therefore, that Power is the only worthy object of fear, which when It has allowed the enemy to vent his rage, makes even his unjust will serve the purpose of a just judgment. But he requires that His hand should be put forth a little; they being external things, of which he seeks the hurt. For Satan even does not consider himself to accomplish much, unless he inflicts a wound in the soul, that by so smiting he may bring one back from that country, from which he lies far removed, laid prostrate by the weapon of his own pride.
18. But why is it that he says, if he have not blessed Thee to Thy face? [so Vulg.] We look, it means, toward that we love, but that we would be quit of, we turn away our face from it. What then is the face of God, unless the regard of His favour is set before us to be understood? Accordingly he says, But put forth Thine hand a little [Vulg. paullullum, E.V. now], and touch all that he hath, and he will curse Thee to Thy face. As if he had said in plain words, Withdraw the things which Thou hast given him, for if he lose Thy gifts, he will no longer seek the regard of Thy favour, when his temporal good things are taken away. For if he no longer has the things in which he takes delight, he will despise Thy favour even to cursing Thee. By which crafty address The Truth Whom he challenges is in no wise overcome; but that is permitted the enemy to his own undoing, which may be reckoned to the faithful servant for the increase of his reward.

19. We should mark in the Lord's words the dispensations of heavenly pity, how He lets go our enemy, and keeps him in; how He looses, and yet bridles him. He allows him some things for temptation, but withholds him from others. All that he hath is in thy hand, only upon himself put not forth thine hand. His substance He delivers over, but still He protects his person, which notwithstanding after a while He designs to give over to the tempter; yet He does not loose the enemy to every thing at once, lest he should crush His own subject [civem] by striking him on every side. For whenever many evils betide the elect, by the wonderful graciousness of the Creator they are dealt out by seasons, that what by coming all together would destroy, may when divided be borne up against. Hence Paul says, God is faithful, Who will not suffer you to be tempted above that ye are able, but will with the temptation also make a way to escape, that ye may be able to bear it. [1 Cor. 10, 13] Hence David says, Examine me, O Lord, and prove me. [Ps. 26, 2] As if he said in plain words, ‘first examine my powers, and then, as I am able to bear, let me undergo temptation.’ But this that is said, Behold, all that he hath is in thy power, only upon himself put not forth thine hand, is also capable of another sense, viz. that the Lord knew well, indeed, that His soldier was brave, yet chose to divide for him his contests with the enemy, that, though victory should in every case be sure to that staunch warrior, yet that from one conflict first the enemy might return to the Lord defeated, and that then he might grant him another encounter to be again worsted, so that his faithful follower might come forth the more incomparable conqueror, in proportion as the vanquished foe had repaired his forces again for fresh wars with him. It follows,
So Satan went forth from the presence of the Lord.
20. What is this, that Satan is said to go forth from the presence of the Lord? For how is it possible to go forth from Him, Who is every where present? Whence it is that He says, Do not I fill heaven and earth? [Jer. 23, 24] Hence it is written concerning His Spirit, For the Spirit of the Lord filleth the world. [Wisd. 1, 7] Hence it is that His Wisdom saith, I alone compassed the circuit of heaven. [Ecclus. 24, 5] Hence it is that the Lord says again, The heaven is My throne, and the earth is My footstool. [Isa. 66, 1] And again it is written of Him, He meteth out heaven with the span, and comprehended the dust of the earth in a measure, [Is. 40, 12. Vulg.] for He abides both within and without the seat, whereon He rules. By His ‘meting out heaven with a span, and comprehending the earth in a measure,’ He is shown to be Himself on every side beyond the circuit of all things which He has created. For that which is enclosed within is from without held in by that which encloseth it. "By the throne, therefore, whereon He is seated, it is meant that He is within and above; by the ‘measure,’ wherewith , ‘He comprehends,’ He is represented to be beyond and beneath; for whereas the same Being abides within all things, without all things, above all things, beneath all things, He is both above by virtue of His Dominion, and beneath by virtue of His Upholding; without, by His Immensity, and within, by His Subtlety; ruling from on high, holding together from below; encompassing without, penetrating within; not abiding by one part above, by another beneath, or by one part without, and by another part within, but One and the Same, and wholly every where, upholding in ruling, ruling in upholding; penetrating in encompassing, encompassing in penetrating; whence He ruleth from above, thence upholding from beneath, and whence He enfoldeth from without, thence filling up within; ruling on high without disquietude, upholding below without effort; within, penetrating without attenuation, without, encompassing without expansion. So that He is both lower and higher, without place; He is wider without breadth; He is more subtle without rarity.
21. Whither then is there any ‘going forth’ from Him, Who being through the bulk of a body no where present, is through a Substance unlimited no where absent? Still, so long as Satan, kept down by the power of His Majesty, was unable to execute the longing of his wickedness, he, as it were, stood in the presence of the Lord, but he ‘went forth’ from the presence of the Lord, because, being freed from above from the pressure of an inward withholding, he went to the execution of his desire. He went forth from the presence of the Lord, forasmuch as his evil will, long bound by the fetters of a severe control, did at length proceed to fulfilment. For, as has been said, whilst that which he desired he had no power to fulfil, in a manner, he ;stood in the presence of the Lord,’ because the Supreme Providence restrained him from the execution of his wickedness, but ‘he went forth from His presence,’ because in receiving the power to tempt, he arrived at the goal, at which his wickedness aimed

69. As if He said in plain words; ‘I give thee so to try the good that is in each one of Mine Elect by temptation from without, that thou mayest acquaint thine own self that I keep him holding on to Me by the inward root of the mind; and hence it is rightly added, "So Satan went out from the presence of the Lord."
70. For in that he is not suffered to prevail so far as to withdraw the heart, being thus shut out from the interior, he roams without. Who, even if he very often work confusion in the virtues of the soul, herein does it without, in that, through God's withholding him, he never wounds the hearts of the good to their utter ruin. For he is permitted so far to rage against them as may be necessary, in order that they, thus instructed by temptation, may be stablished, that they may never attribute to their own strength the good which they do, nor neglect themselves in the sloth of security, loosing themselves from the bracings of fear, but that in keeping guard over their attainments they may watch with so much the greater prudence, as they see themselves to be ever confronting the enemy in the fight of temptations.

48. We have said that the sons and daughters of blessed Job were a representation either of the order of the Apostles, or of the whole multitude of the faithful. Now the Lord Incarnate first chose a few out of Judaea unto faith, and afterwards He gathered to Himself the multitude of the Gentile people. But who was the eldest son of the Lord, unless the Jewish people is to be understood, which had been a long time born to Him by the teaching of the Law which He gave? and who the younger son but the Gentile people, which at the very end of the world was gathered together? And therefore whereas, when Satan was unwittingly contributing to the welfare of the human race, and having corrupted the hearts of those persecutors was demanding warrant for the Passion of the Lord, the Holy Apostles were as yet ignorant that the Gentile world were to be gathered to God, and preached to Judaea alone the mysteries of the Faith. When Satan is said to have gone out from the Lord, the sons and daughters are described to be feasting in the house of their elder brother. For it had been commanded them, Go not into the way of the Gentiles. [Mat. 10, 5] Now after the Death and Resurrection of our Lord, they turned to preaching to the Gentiles, for which reason too in their Acts we find them saying, It was necessary that the word of God should first have been spoken to you, but since ye put it from you, and judge yourselves unworthy of everlasting life, lo, we turn to the Gentiles. [Acts 13, 46] And thus these children of the bridegroom, of whom it is declared, and that by the voice of the same Bridegroom, The children of the bridechamber shall not fast as long as the bridegroom is with them, [Matt. 9, 15] are feasting in the house of their elder brother, for this reason, that the Apostles still continued to be fed with the sweets of Holy Scripture in the gathering of the single people of the Jews.

22. We ought to observe what times are suited for temptations; for the devil chose that as the time for tempting, when he found the sons of the blessed Job engaged in feasting; for the adversary does not only cast about what to do, but also when to do it. Then though he had gotten the power, yet he sought a fitting season to work his overthrow, to this end, that by God's disposal it might be recorded for our benefit, that the delight of full enjoyment is the forerunner of woe. But we should observe the craft with which the losses that were inflicted by him are themselves related; for it is not said, ‘the oxen have been carried off by the Sabeans,’ but ‘the oxen, which have been carried away, were ploughing,’ with the view doubtless that by mention of the profit of their labour, his cause for sorrow should be increased; for the same reason also [LXX. ai yhlei-ai onoi] among the Greeks it is not only asses, but asses with young, that are reported to have been taken away, that while such insignificant animals might less hurt the mind of the hearer from their value, they might from their productiveness inflict the sorer wound; and as misfortunes afflict the mind the more in proportion as, being many in number, they are also suddenly announced, the measure of his woes was enlarged even through the junctures at which the tidings arrived.

71. In the hearts of the Elect wisdom is first engendered, before all the graces that follow; and she comes forth as it were a first born offspring by the gift of the Holy Spirit. Now this wisdom is our faith, as the Prophet testifies, saying, If ye will not believe, surely ye shall not understand [E.V. be established]. [Is. 7, 9] For then we are truly wise to understand, when we yield the assent of our belief to all that our Creator says. Thus the sons are feasting in their eldest brother's house, when the other virtues are feasted in faith. But if this latter be not first produced in our hearts, all besides cannot be good, though it may seem to be good. The sons feast in their eldest brother's house, so long as our virtues are replenished with the good of holy writ, in the dwelling place of faith; for it is written, without faith it is impossible to please God [Heb. 11, 6]; and so our virtues taste the true feasts of life, when they begin to be sustained with the mysteries [sacramentis] of faith. The sons feast in their eldest brother's house, in that except the other virtues, filling themselves with the feast of wisdom; do wisely all that they seek to do, they can never be virtues.
72. But observe, while the good that we do is fed with the rich fare of wisdom and of faith, our enemy carries off the oxen that are plowing, and the asses feeding beside them, and kills the servants with the sword. What are the oxen plowing, except we understand our serious thoughts, which while they wear [conticiunt] the heart with diligent tillage, yield abundant fruits of increase? and what do we take to be the asses feeding beside them, but the simple emotions of the heart, which, whilst carefully withheld from straying in double ways, we feed in the free pasture of purity? But oftentimes the crafty enemy, spying out the serious thoughts of our heart, corrupts them under the cloak of that beguiling pleasure which he insinuates; and when he sees the simple emotions of the heart, he displays the subtleties and refinements of discoveries, that while we aim at praise for subtlety, we may part with the simplicity of a pure mind; and though he has not the power to draw us to a deed of sin, nevertheless by secret theft [subripiens] he spoils the thoughts of good things through his temptations, that while he is seen to trouble the good that is in their mind, he may seem as though he had completely made spoil of it. By the oxen ploughing may also be understood the intents of charity, whereby we endeavour to render service to others, when we desire to cleave the hardness of a brother's heart by preaching; and by the asses also, for that they never resist with a mad rage those that are loading them, may be signified the meekness of patience, and oftentimes our old enemy, seeing us anxious to benefit others by our words, plunges the mind into a certain sleepy state of inactivity, that we are not disposed to do good to others, even though our own concerns leave us at liberty. Accordingly he carries away the oxen that are ploughing, when, by insinuating sloth that causes negligence, he breaks the force of those inward purposes, which were directed to produce the fruit of a brother's welfare, and although the hearts of the Elect keep watch within the depths of their own thoughts, and, getting the better of it, take thought of the mischief, which they receive at the hands of the tempter; yet by this very circumstance, that he should prevail over the thoughts of good things though but for a moment, the malicious enemy exults in having gotten some booty.
73. Now oftentimes, when he sees the mind in a readiness to endure, he contrives to find out what it loves the best, and there sets his traps of offence; that the more the object is beloved, our patience may be the sooner disquieted by means of it. And indeed the hearts of the Elect ever return heedfully to themselves, and chastise themselves sorely, even for the slighest impulse to go wrong, and whilst by being moved they learn how they should have stood fast, they are sometimes the more firmly established for being shaken. But the ancient enemy, when he puts out our purposes of patience, though but for a moment, exults that he has, as it were, carried off the asses from the field of the heart. Now in the things which we determine to do we carefully consider, with the watchfulness of reason, what is proper, and to what cases. But too often the enemy, by rushing upon us with the sudden impulse of temptation, and coming unawares before the mind's looking out, slays as it were with the sword the very servants that are keeping watch, yet one escapes to tell that the rest [alia] is lost; for in whatsoever the mind is affected by the enemy, the discernment of reason ever returns to it, and she doth in a certain sense show that she hath escaped alone, which doth resolutely consider with herself all that she has undergone. So then all the rest perish, and one alone returns home, when the motions of the heart are in the time of temptation put to rout, and then discernment comes back to the conscience; that whatever the mind, which has been caught by a sudden onset, calculates that she has lost, she may recover, when bowed down with heartfelt contrition.

49. What else do we take the oxen to mean in figure, but well-doers; what the asses, but certain men of simple ways? These are properly described to be feeding beside the oxen, because simple souls, even when they are incapable of comprehending deep mysteries, are near to the great, inasmuch as they account the excellencies of their brethren to be their own also by force of charity; and while envy of the knowledges [sensibus] of others is a thing unknown, they are never divided at pasture. The asses then take their food in company with the oxen, in that duller minds, when joined with the wise, are fed by their understanding. Now the Sabeans mean by interpretation ‘captivators;’ and who are signified by the name of ‘captivators,’ but the impure spirits who lead all men captive to infidelity, whom they make subject to themselves? These too strike the youths [pueros] with the sword, in that they inflict grievous wounds, with the darts of temptation, upon those whom the constancy of manhood does not yet maintain in freedom and hardiness. These indeed enter fairly upon well-doing, but while still in the delicate state of a first beginning, they are prostrated beneath the unclean spirits that take captive; these are stricken with the sword of the enemy, in that he pierces them with despair of life eternal.
50. But what is this, that the messenger comes with these words, and I only am escaped alone? Who is this messenger, who, when the rest are destroyed, ‘escapes alone,’ but the prophetic word, which, whilst all the evils happen, which it foretold, alone returns as it were unharmed to the Lord? For when it is known to speak the truth concerning the fate of the lost, it is in a certain sense shown to live among the dead. It is hence that the servant is sent to bring down Rebecca, on the occasion of Isaac's marrying; doubtless because the intervening Prophecy does service in espousing the Church to the Lord. So when the Sabeans made their assault, one servant alone escaped to give the tidings, because by means of malignant spirits leading captive weak minds, that declaration of Prophecy was confirmed, which, in foretelling the same captivity, saith, Therefore My people are gone into captivity, because they have no knowledge. [Is. 5, 13] The prophecy therefore is in a manner preserved safe, when the captivity, which it foretold, is brought to light. It proceeds,

51. All, who held the office of preaching in the Synagogue, were rightly named, 'the heavens,' plainly because they were supposed to be imbued with heavenly wisdom; and for this reason, when Moses was urging the Priests and the people to take heed of his words of admonition, he exclaimed, Give ear, O ye Heavens, and I will speak; and hear, O earth, the words of my mouth; [Deut. 32, 1] evidently signifying by the Heavens the order of rulers, and by the earth the people under them. There is then in this place no unfitness in interpreting the Heavens to mean either the Priests or the Pharisees, or the Doctors of the Law, who, to the eyes of men, while they attended on heavenly duties, seemed as it were to shed light from on high. Now because they were greatly stirred up in opposition to our Redeemer, it was as though ‘fire fell from heaven;’ whilst from those very men, who were accounted teachers of the truth, the flames of envy burst out, to the deceiving of the ignorant people. For we know from the testimony of the Gospel, that through envy at the truths which He taught they sought an opportunity for His betrayal, but that from fear of the people they dared not make known what they went about. Hence too it is therein written, that in order to dissuade the people they say, Have any of the rulers or of the Pharisees believed on Him? but this people, who knoweth not the Law, are cursed. [John 7, 48. 49.] But what do we understand by the sheep and the servants, save all inoffensive, but still as yet fainthearted persons, who, while they feared to undergo the persecution of the Pharisees and the Rulers, were devoured by the fires of infidelity. So let it be said; The fire of God is fallen from Heaven, and hath burned up the sheep and the servants; i.e. the flame of envy hath come down from the hearts of the rulers, and burnt up all that there was of good springing up in the people; for while the wicked rulers are claiming honour to themselves in opposition to the Truth, the hearts of their followers are turned from every right way. And here too it is well added, And I only am escaped alone to tell thee; for whereas the predicted case of wickedness is fulfilled, that word of prophecy escapes the extinction of falsehood, wherein it is said, yea, the fire of thine enemies shall devour them [Is. 26, 11]; as though it were plainly expressed, ‘not only are the wicked afterwards tormented by fire sent in vengeance, but even now they are consumed therewith through envy;’ in that they who are hereafter to be visited with the punishment of just retribution, inflict upon themselves here the tortures of envy. And thus the servant flies and returns alone, and announces that the sheep and the servants have been destroyed by fire, when Prophecy in forsaking the Jewish people shows that she has declared the truth, saying, Jealousy has taken hold of a people without knowledge; as though it said in plain words, ‘when the people would not make out the words of the Prophets, but gave their belief to the words of the envious, the fire of jealousy consumed them, seeing that they were burnt in the fire of other men's envy.’

23. Lest the loss of his property might not stir up sufficient grief at the hearing, he urges his feelings to exceed by the very words of the messengers. For it is to be remarked how craftily it is said, the fire of God, as though it were said, thou art suffering the visitation of Him, Whom thou desiredst to appease by so many sacrifices: thou art undergoing the wrath of Him, in Whose service thou didst daily weary thyself! For in signifying that God, Whom he had served, had brought upon him his misfortunes, he mentions a sore point on which he may break forth; to the end that he might recall to mind his past services, and reckoning that he had served in vain, might be lifted up against the injustice of the Author. For the godly mind, when it finds itself to meet with crosses from the hands of man, finds repose in the consolations of Divine favour; and when it sees the storms of trial gather strength without, then seeking the covert of trust in the Lord, it takes refuge within the haven of the conscience. But that the cunning adversary might at one and the same moment crush the bold heart of the holy man, both by strokes from man and by despair in God, he both brought tidings at first that the Sabeans had made an irruption, and announced immediately afterwards that the fire of God had fallen from heaven, that he might as it were shut up every avenue of consolation, whereas he shows even Him to be against him, Who might have solaced his spirit amidst his adversities; so that considering himself in his trials to be on every side forsaken, and on every side in a strait, he might burst into reviling with so much the more hardihood as he did it in the greater desperation.

74. What is signified by sheep but the innocency of our thoughts? what is signified by sheep, but cleanness of heart in the good? Now we have said a little above that we speak of the aerial ‘heaven,’ whence too we name the birds of heaven. And we know that the impure spirits, that fell from the ethereal heaven, roam abroad in the mid space between this heaven and earth. These are the more envious that the hearts of men should mount up to the realms of heaven, that they see themselves to have been cast down from thence by the impurity of their pride. Forasmuch then as the glances of jealousy burst forth from the powers of the air against the purity of our thoughts, ‘fire fell from heaven upon the sheep;’ for oftentimes they inflame the pure thoughts of our minds with the fires of lust, and they do as it were consume the sheep with fire, when they disorder the chaste feelings of the mind with the temptations of sensuality. This is called the fire of God, for it owes its birth, though not to the making, yet to the permission of God. And because by a sudden onset they sometimes overwhelm the very cautions of the mind, they slay with the sword as it were the servants that are their keepers. Yet one escapes in safety, so long as persevering discernment reviews with exactness all that the mind suffers, and this alone escapes the peril of death; for even when the thoughts are put to rout, discretion does not give over to make known its losses to the mind, and as it were to call upon her lord to lament.

75. By the camels, which have a clean mark, in that they ruminate, and an unclean, in that they do not cleave the hoof, are meant, as we have already said above, the godly stewardships of temporal things, in which in proportion as the charge is more extensive, the more doth the enemy multiply his plots against us. For every man who is set over the management of temporal affairs, is the more largely open to the darts of the hidden foe. For some things he aims to do with an eye to the future, and often whilst, thus cautious, he forecasts future events with exactness, he incautiously neglects to regard present evils. Often while his eye is on the present, he is asleep to the anticipation of coming events. Often in doing some things slothfully, he neglects what should be done with energy. Often in showing himself overactive in the execution, by the very restlessness of his mode of acting he hurts the more the interests of his charge. Again, sometimes he strives to put restraint upon his lips, but is prevented keeping silence by the requirements of his business. Sometimes, whilst he restrains himself with excessive rigour, he is silent even when he ought to speak. Sometimes, while he gives himself more liberty to communicate necessary things, he says at the same time what he should never have given utterance to. And for the most part he is embarrassed with such vast complications of thoughts, that he is scarce able to bear the mere things, which with foresight he ponders in his mind, and while he produces nothing in deed, he is grievously overburdened [insudat] with the great weight upon his breast. For as that is hard to bear which he is subject to within his own bosom, even while unemployed and at rest from work without, he is yet wearied. For very frequently the mind as it were views coming events, and every energy is strung to meet them; a vehement heat of contention is conceived, sleep is put to flight, night is turned into day, and while the bed holds our limbs which are outwardly at rest, the cause is inwardly pleaded with vehement clamours in the court of our own heart. And it very often happens that nothing comes to pass of the things foreseen, and that all that thinking of the heart, which had so long been strung up in preparation to the highest degree of intensity, proves vain, and is stilled in a moment. And the mind is so much the longer detained from necessary concerns, as it thinks on trifles to a wider extent. Forasmuch therefore as the evil spirits one while deal a blow against the charges of our stewardship by a slothful or a headlong mode of action, at another time throw them into disorder by a backward or an unchecked use of speech, and are almost always burthening them with excessive loads of care, the Chaldeans in three bands carry off the camels. For it is as it were to make three bands against the camels, to spread confusion amidst the business of earthly stewardship, now by unwarranted deed, now by overmuch speech, now by unregulated thought, so that while the mind is striving to direct itself effectually to outward ministrations, it should be cut off from the consideration of itself, and know nothing of the injuries which it sustains in itself, in the same proportion that it exerts itself in the affairs of others with a zeal above what is befitting. But when a right mind undertakes any charge of stewardship, it considers what is due to self and what to neighbours, and neither by excess of concern for others overlooks its own interests, nor by attention to its own welfare, puts behind the affairs of others. But yet it very often happens that while the mind is discreetly intent upon both, while it keeps itself clear for the utmost precautions, both as regards itself and the things which have been entrusted to it, still being thrown into confusion by some unexpected point in any case that arises, it is so hurried away headlong, that all its precautions are overwhelmed thereby in a moment. And hence the Chaldeans strike with the sword the servants that were the keepers of the camels. Yet one returns; for amidst all this the rational thought of discretion meets the eyes of our mind, and the soul, taking heed to herself, is led to comprehend what she has lost within by the sudden onset of temptation.

52. Knowing that the Chaldeans are to be interpreted ‘fierce ones,’ who else are represented by the name of Chaldeans but the stirrers of that of the persecution, who burst out even in open cries of malice, saying, Crucify Him! Crucify Him! [Luke 23, 21.] These made themselves into three bands, when the Pharisees, Herodians, and Sadducees came severally to put questions. [Mk. 15, 13. 15.] Assuredly they were vanquished by the mouth of Wisdom, but forasmuch as we must suppose that they drew some foolish ones after them, having made themselves into bands, they carried away the camels; for each set of them poisoned the hearts of the foolish according to the evil notions, with which it was itself embued; and while by their persuasions they drag them to destruction, it was as if they led captive the crooked [tortuosas] minds of the weaker sort. Thus when the Lord preached in Samaria, there were many of the Samaritans that were joined to the heritage of that our Redeemer. But did not they, who, on the ground of the seven husbands of one woman that were dead, tempted the Lord against the hope of resurrection, do their best to bring back the believing Samaritans from their faith, who plainly knew nothing of the hope of a resurrection? Who, while they receive some things out of the Law, and disregard others, do as it were, after the manner of camels, ruminate indeed like a clean animal, but like an unclean animal do not cleave the hoof. Though camels which ruminate, yet do not cleave the hoof, are likewise a representation of those in Judaea, who had admitted the historical fact after the letter, but could not spiritually discern the proper force thereof. Upon these the Chaldeans seize in three bands, in that the Pharisees, Herodians, and Sadducees, by their evil persuasions, turn them aside from all right understanding. And at the same time they smite the servants with the sword; for though there were those among the people who were now capable of exercising reason, yet these they met not with force of reasoning, but with authoritativeness of power; and while they desire to be imitated as rulers by their subjects, notwithstanding if their followers can understand somewhat, yet they drag them to destruction by the prerogative of assumed authority. And it is fitly that one servant escapes from them to bring the tidings, in that when the Pharisees, Herodians, and Sadducees do wickedly, that word of Prophecy, whilst forsaking them, is established sure, which saith, And they that handle the Law knew me not. [Jer. 2, 8]

53. We have said a little above that by the sons and the daughters we understand the Apostles that preached, and the people under them; who are said to be feasting in their eldest brother's house, for that it was in the lot of the Jewish people still that they were fed with the sweets of the sacred truths preached. And, behold, there came a great wind from the wilderness. The wilderness is the heart of unbelievers, which being forsaken by the Lord is without an inhabitant to tend it. And what is the great wind, but strong temptation? Accordingly there came a great wind from the wilderness; for at the Passion of our Redeemer there came from the hearts of the Jews strong temptation against His faithful followers. The wilderness may likewise not unaptly be taken for the forsaken multitude of impure spirits, from whom came a wind and smote the house, in that they were the source whence the temptations proceeded, and overturned the hearts of the persecutors.
54. But this house wherein the sons were feasting was builded on four corners. Now we know the three orders of Rulers in the Synagogue, viz. the Priests, the Scribes, and the Elders of the people; to whom if we add the Pharisees likewise, we shall have found the four corners in this house. There came then a wind from the wilderness., and smote the four corners of the house; in that temptation burst forth from the unclean spirits and stirred up the minds of the four orders to the wickedness of persecution. That house fell and overwhelmed His children, forasmuch as when Judaea fell into the cruelty of persecuting our Lord, it overwhelmed the faith of the Apostles with fears of despair. For they had only to see their Master laid hold of, and, lo, they fled every way, denying Him. And though the Hand within did by foreknowledge hold their spirits in life, yet meanwhile carnal fear cut them off from the life of faith. They then who forsook their Master, when Judaea raged against Him, were as if killed by the house being overthrown, when its corners were smitten. But what do we think became of the flock of the faithful at that time, when, as we know, the very rams took to flight? Now in the midst of these events one escaped to bring tidings, in that the word of Prophecy, which had given warning of these things, approves itself to have been confirmed in saying of the persecuting people, My beloved one hath done many crimes in Mine house [Jer. 11. 15. Vulg.]; of the preachers, who though good yet fled at the Passion, My neighbours stood afar off; [Ps. 38, 12] saying again of the whole number, who were greatly afraid, Smite the shepherd, and the sheep shall be scattered. [Zech. 13, 7]

76. As we have before said, ‘the wilderness’ is the deserted multitude of impure spirits, which when it forsook the felicity of its Creator, as it were lost the hand of the cultivator. And from the same there came a strong wind, and overthrew the house; in that strong temptation seizes us [n] from the unclean spirits, and overturns the conscience from its settled frame of tranquillity. But this house stands by four corners for this reason, that the firm fabric of our mind is upheld by Prudence, Temperance, Fortitude, Justice. This house is grounded on four corners, in that the whole structure of good practice is raised in these four virtues. And hence do four rivers of Paradise water the earth. For while the heart is watered with these four virtues, it is cooled from all the heat of carnal desires. Yet sometimes when idleness steals on [o] the mind, prudence waxes cold; for when it is weary and turns slothful, it neglects to forecast coming events. Sometimes while some delight is stealing on [p] the mind, our temperance decays [q]. For in whatever degree we are led to take delight in the things of this life, we are the less temperate to forbear in things forbidden. Sometimes fear works its way into the heart and confounds the powers of our fortitude, and we prove the less able to encounter adversity, the more excessively we love some things that we dread to part with. And sometimes self-love invades the mind, makes it swerve by a secret declension from the straight line of justice: and in the degree that it refuses to refer itself wholly to its Maker, it goes contrary to the claims of justice. Thus ‘a strong wind smites the four corners of the house,’ in that strong temptation, by hidden impulses, shakes the four virtues; and the corners being smitten, the house is as it were uprooted; in that when the virtues are beaten, the conscience is brought to trouble.
77. Now it is within these four corners of the house that the sons are feasting, because it is within the depths of the mind, which is carried up to the topmost height of perfection in these four virtues especially, that the others like a kind of offspring of the heart take their food together. For the gift of the Spirit, which, in the mind It works on, forms first of all Prudence, Temperance, Fortitude, Justice, in order that the same mind may be perfectly fashioned to resist every species of assault, doth afterwards give it a temper in the seven virtues, so as against folly to bestow Wisdom, against dulness, Understanding, against rashness, Counsel, against fear, Courage, against ignorance, Knowledge, against hardness of heart, Piety, against pride, Fear.
78. But sometimes, whilst the mind is sustained with the plenitude and richness of a gift so large, if it enjoys uninterrupted security in these things, it forgets from what source it has them, and imagines that it derives that from itself, which it sees to be never wanting to it. Hence it is that this same grace sometimes withdraws itself for our good, and shows the presumptuous mind how weak it is in itself. For then we really learn whence our good qualities proceed, when, by seemingly losing them, we are made sensible that they can never be preserved by our own efforts. And so for the purpose of tutoring us in lessons of humility, it very often happens that, when the crisis of temptation is upon us, such extreme folly comes down upon our wisdom, that the mind being dismayed, knows nothing how to meet the evils that are threatened, or how to make ready against temptation. But by this very folly, the heart is wisely instructed; forasmuch as from whatever cause it turns to folly for a moment, it is afterwards rendered by the same the more really, as it is the more humbly, wise; and by these very means, whereby wisdom seems as if lost, it is held in more secure possession. Sometimes when the mind lifts itself up in pride on the grounds of seeing high things, it is dulled with a remarkable obtuseness in the lowest and meanest subjects; that he, who with rapid flight penetrated into the highest things, should in a moment see the very lowest closed to his understanding. But this very dulness preserves to us, at the very time that it withdraws from us, our power of understanding. For whereas it abases the heart for a moment, it strengthens it in a more genuine way to understand the loftiest subjects. Sometimes while we are congratulating ourselves that we do every thing with grave deliberation, some piece of chance takes us in the nick, and we are carried off with a sudden precipitancy; and we, who believed ourselves always to have lived by method, are in a moment laid waste with an inward confusion. Yet by the discipline of this very confusion we learn not to attribute our counsels to our own powers; and we hold to gravity with the more matured endeavours, that we return to the same as if once lost. Sometimes while the mind resolutely defies adversity, when adverse events rise up, she is struck with violent alarm. But when agitated thereby, she learns to Whom to attribute it, that on any occasion she stood firm; and she afterwards holds fast her fortitude the more resolutely, as she sees it now gone as it were out of her hand the moment that terror came upon her. Sometimes whilst we are congratulating ourselves that we know great things, we are stunned with a blindness of instantaneous ignorance [q]. But in so far as the eye of the mind is for a moment closed by ignorance, it is afterwards the more really opened to admit knowledge, in that in fact being instructed by the stroke of its blindness, it may know also from whom it has its very knowing. Sometimes while ordering all things in a religious spirit, when we congratulate ourselves that we have in abundant measure the bowels of pious tenderness, we are struck with a sudden fit of hardness of heart. But when thus as it were hardened, we learn to Whom to ascribe the good dispositions of piety which we have; and the piety, which has been in a manner extinguished, is recovered with more reality, seeing that it is loved with fuller affection as having been lost. Sometimes while the mind is overjoyed that it is bowed under the fear of God, it suddenly waxes stiff under the temptations of pride. Yet immediately conceiving great fears that it should have no fear, it speedily turns back again to humility, which it recovers upon a firmer footing, in proportion as it has felt the weight of this virtue by seeming to let it go.
79. When the house, then, is overthrown, the sons perish; because when the conscience is disturbed under temptation, the virtues that are engendered in the heart, for any advantage from ourselves knowing them, are speedily and in the space of a moment overwhelmed. Now these sons live inwardly by the Spirit, though they perish outwardly in the flesh; because, forsooth, although our virtues in the time of temptation be disordered in a moment, and fall from the safety of their seat, yet by perseverance in endeavour they hold on unimpaired in the root of the mind. With these the three sisters likewise are slain, for in the heart, sometimes Charity is ruffled by afflictions, Hope shaken by fear, Faith beaten down by questionings. For oftentimes we grow dull in the love of our Creator, while we are chastened with the rod beyond what we think suitable for us. Often while the mind fears more than need be, it weakens the confidence of its hopes. Often while the intellect is exercised with endless questionings, faith being staggered grows faint, as though it would fail. But yet the daughters live, who die when the house is struck. For notwithstanding that in the seat of the conscience the disorder by itself tells that Faith, Hope, and Charity, are almost slain, yet they are kept alive in the sight of God, by perseverance in a right purpose of mind; and hence a servant escapes alone to tell these things, in that discretion of mind remains unhurt even amid temptations. And the servant is the cause that Job recovers his sons by weeping, whilst the mind, being grieved at what discretion reports, keeps by penitence the powers which it had in a manner begun to part with. By a marvellous dispensation of Providence are we thus dealt with, so that our conscience is at times struck with the smitings of guilt. For a person would count himself possessed of great powers indeed, if he never at any time within the depth of his mind felt the failure of them [see S. Macarius, Hom. xv.]. But when the mind is shaken by the assaults of temptation, and is as it were more than enough disheartened, there is shown to it the defence of humility against the arts of its enemy, and from the very occasion, whence it fears to sink powerless, it receives strength to stand firm. But the person tempted not only learns from Whom he has his strength, but is made to understand with what great watchfulness he must preserve it. For oftentimes one, whom the conflict of temptation had not force to overcome, has been brought down in a worse way by his own self-security. For when anyone awearied relaxes himself at his ease, he abandons his mind without restraint to the corrupter. But if, by the dispensations of mercy from above, the stroke of temptation falls upon him, not so as to overwhelm him with a sudden violence, but to instruct him by a measured approach, then he is awakened to foresee the snares, so that with a cautious mind he girds himself to face the enemy in fight.

Sometimes, while the mind is sustained with the fullness and richness of a gift so large, if it enjoys uninterrupted security in these things, it forgets the source from which they have come. It imagines that it derives these things from itself in a way that never ceases. Hence it is that this same grace sometimes withdraws itself for our good and shows the presumptuous mind how weak it is in itself. For then we really learn the source from which our good qualities proceed. Only by seemingly losing them are we made aware that they can never be preserved by our own efforts. And so for the purpose of tutoring us in lessons of humility, it very often happens that when the crisis of temptation is upon us, such extreme folly comes down upon our wisdom. Then, the mind being dismayed, it does not grasp how to meet the evils that threaten or how to guard against temptation. But this very foolishness wisely instructs the heart. For whatever causes the mind to turn to foolishness for a moment is afterwards faced as reality. As the mind becomes more humble, it becomes wiser. In this way the very wisdom that seems to be lost temporarily is now held in more secure possession.

25. He who is not laid low by one wound is in consequence stricken twice and thrice, that at one time or another he may be struck to the very core. Thus the blow from the Sabeans had been reported, the Divine visitation by fire from heaven had been reported, tidings are brought of the plundering of the camels, by man again, and of the slaughter of his servants, and the fury of God's displeasure is repeated, in that a fierce wind is shown to have smitten the comers of the house, and to have overwhelmed his children. For because it is certain that without the Sovereign dictate the elements can never be put in motion, it is covertly implied that He, Who let them be stirred, did Himself stir up the elements against him, though, when Satan has once received the power from the Lord, he is able even to put the elements into commotion to serve his wicked designs. Nor should it disturb us, if a spirit cast down from on high should have the power to stir the air into storms, seeing that we know doubtless that to those even who are sentenced to the mines fire and water render service to supply their need. So then he obtained that tidings should be brought of misfortunes; he obtained that they should be many in number; he obtained that they should come suddenly. Now the first time that he brought bad tidings he inflicted a wound upon his yet peaceful breast, as upon sound members; but when he went on smiting the stricken soul, he dealt wound upon wound, that he might urge him to words of impatience.
26. But we should observe with what craftiness the ancient foe busied himself to break down the patience of the holy man, not so much by the loss of his substance as by the very order of the announcements. He, taking pains to announce first the slight disasters, and afterwards the greater ones, last of all brought him intelligence of the death of his sons, lest the father should account the losses of his property of slight importance, if he heard of them when now childless, and lest it should the less disturb him to part with his goods, after he had learnt the death of his children, considering that the inheritance were no more, if he first removed out of the way those who were reserved to inherit it. So beginning from the least, he announced the worst intelligence last; that while worse disasters were made known to him in succession, every wound might find room for pain within his breast. Take notice of the craft with which so many a weight of ill is announced, both separately and at the same time suddenly, that his grief being increased both of a sudden and in point after point, might not contain itself within the hearer's breast, and that it might so much the more inflame him to utter blasphemy, as the fire, kindled within him by those sudden and multiplied tidings, raged in a narrower space.
27. Nor do I think that this ought to be lightly passed over, that the sons when they perish were feasting in the house of their elder brother. For it has been declared above that feasts can scarcely be gone through without transgression. To speak then of our own concerns and not of theirs, the lesson we ought to learn is, that what the younger ones do for pleasure's sake is checked by the control of the elder, but when the elder are themselves followers of pleasure, then, we may be sure, the reins of license are let loose for the younger; for who would keep himself under the control of authority, when even the very persons, who receive the right of control, freely give themselves to their pleasures? And so while they are feasting in the house of their elder brother, they perish, for then the enemy gets more effective power against us, when he marks that even those very persons, who are advanced for the keeping of discipline, are abandoned to joviality. For he is so much the more free and forward to strike, as he sees that they too, who might intercede for our faults, are taken up with pleasure. But far be it from us to suspect that the sons of so great a man were by devotedness to feasts given up to the gorging of the belly. But still we know for certain that though a man, by the observance of self control, may not pass the bounds of necessity in eating, yet the animated earnestness of the mind is dulled amidst feasting, and that mind is less apt to reflect in what a conflict of temptations it is placed, which throws off restraint in a sense of security. In the eldest brother's day then he overwhelmed the sons, for the old foe in compassing the death of the younger, seeks an inlet for their ruin through the carelessness of the elder ones. But as we have marked with what piercing darts the tidings struck him, let us hear how our man of valour stands fast amid the blows.

There are some who account it a high degree of philosophical fortitude, if, when corrected by severe discipline, they are insensible to the strokes, and to the pains of those stripes. And there are some who feel to such excess the infliction of the blows, that under the influence of immediate grief, they even fall into excesses of the tongue. But whoever strives to maintain true philosophy, must go between either extreme, for the weightiness of true virtue consists not in dulness of heart, as also those limbs are very unhealthy from numbness which cannot feel any pain even when cut. Again, he deserts his guard over virtue, who feels the pain of chastisement beyond what is necessary; for while the heart is affected with excessive sorrow, it is stirred up to the extent of impatient reviling, and he who ought to have amended his misdeeds by means of the stripes, does his part that his wickedness should be increased by the correction. Agreeably to which, against the insensibility in the chastised, the words of the Prophet are, Thou hast stricken them, but they have not grieved; Thou hast consumed them, but they have refused to receive correction. [Jer. 5, 3] Against the faintheartedness of the chastened the Psalmist hath it, They will never stand fast in adversity; [Ps. 140, 10. Vulg.] for they would ‘stand fast in adversity,’ if they bore calamities with patience, but so soon as they sink in spirit, when pressed with blows, they as it were lose the firmness of their footing, amidst the miseries inflicted on them. Thus because blessed Job observed the rule of the true philosophy, he kept himself from either extreme with the evenness of a marvellous skill, that he might not by being insensible to the pain contemn the strokes, nor again, by feeling the pain immoderately, be hurried madly against the visitation of the Striker. For when all his substance was lost, all his children gone, he rose up, and rent his mantle, and shaved his head, and fell down upon the ground, and worshipped. In that he rent his mantle, in that he shaved his head and fell down upon the ground, he shows, we see, that he has felt the pain of the scourge; but in that it is added that he worshipped, it is plainly shown that even in the midst of pain, he did not break forth against the decree of the Smiter. He was not altogether unmoved, lest by his very insensibility he should show a contempt of God; nor was he completely in commotion, lest by excess of grief he should commit sin. But because there are two commandments of love, i.e. the love of God, and of our neighbour; that he might discharge the love of our neighbour, he paid the debt of mourning to his sons; that he might not forego the love of God, he performed the office of prayer amidst his groans. There are some that use to love God in prosperity, but in adversity to abate their love of Him from whom the stroke comes. But blessed Job, by that sign which he outwardly showed in his distress, proved that he acknowledged the correction of his Father, but herein, that he continued humbly worshipping, he showed that even under pain he did not give over the love of that Father. Therefore that he might not show pride by his insensibility, he fell down at the stroke, but that he might not estrange himself from the Striker, he so fell down as to worship. But it was the practice of ancient times for everyone, who kept up the appearance of his person by encouraging the growth of his hair, to cut it off in seasons of mourning; and, on the other hand that he who in peaceful times kept his hair cut, should in evidencing his distress cherish its growth. Thus blessed Job is shown to have preserved his hair in the season of rest, when he is related to have shaven his head for the purpose of mourning, that whereas the hand of the Most High was fallen upon him in all the circumstances of his condition, the altered mien of penance might even by his own act overcloud him. But such an one, spoiled of his substance, bereft of his children, that rent his mantle, that shaved his head, that fell down upon the ground.