Gregory the Dialogist

39. It despises, as though they were not its own, those whom it discovers to be living otherwise than it has itself taught, and, as its cruelty becomes obdurate, it applies terrors, and exercises itself in torturing them, and, inflamed by the firebrands of envy, it labours that they should perish, for whom it laboured not that they should live. And, when it persecutes the members of the Lord, it suspects that by this it is pleasing God. Whence also the Truth says to the same eggs of the ostrich, The hour cometh, that whosoever killeth you, thinketh that he doeth God service. [John 16, 2] Because, therefore, when the synagogue is led by cruelty to persecution, it thinks that it is acting thus by the impulse of divine fear, it is rightly subjoined;
She hath laboured in vain, no fear compelling her.
40. For not fear, but cruelty, has compelled it to pant in the labour of persecution. But because vices, when tinged with the colour of virtues, are commonly the more abominable, the less they are known even to be vices; the synagogue was more harsh in persecution, as it believed that it was becoming more religious by the deaths of the faithful. And therefore it could not at all discern what it was doing, because it shut out from itself the light of understanding, by putting pride in the way.

42. The ostrich raiseth her wings on high, when the synagogue opposes its Creator, not as before by dreading, but by now openly withstanding, Him. For being changed into the limbs of the devil, and believing the man of lies to be God, it exalts itself the higher against the faithful, the more it boasts also, that it is itself the body of God. And because it despises, not only the Manhood of the Lord, but also His very Godhead, it scorns, not merely the horseman, but the rider of the horseman also. For, without violating the unity of the Person, it can be understood that the Word of God then mounted the rider, when he created for Himself a living Body within the womb of the Virgin. He then mounted the horseman, when, by creating Himself, He brought under the yoke of Divine worship a human soul, possessing power over its own flesh. For the Godhead assumed the flesh, by the intervention of the soul, and by this means He held together the whole horseman; [S. Aug. de Fid. et Symb. §. 10.] because He joined together in Himself, not that only which was ruled, but that also which ruled. Judaea therefore, because, having been caught in the snare of seduction, by the coming of haughty Antichrist, it scoffs at our Redeemer, for having been lowly among men, scorns the horseman. But because it, in every thing, denies His Godhead, it scorns equally his rider also. But our Redeemer is, in one and the same person, both the horseman and the rider of the horseman; and, when He came into the world, He set forth mighty preachers against the world; and when, in the end of the world, He endures the craft of Antichrist, He supplies strength to those, who contend in His behalf: that so, when our ancient enemy is set free in that liberty of his which is speedily to be terminated, our faithful ones may receive so much greater strength, the more they have to fight against an adversary who has been let loose. Whence in this place, when the ostrich is described as raising her wings, and scorning the horseman and his rider, the mention of mighty preachers is immediately subjoined.

27. For what do we understand by the wings of this ostrich, except the thoughts of the hypocrite, kept close at this time as if folded together? But when the time shall come, he raises them on high; because when an opportunity is found, he makes them manifest by his pride. To raise the wings on high, is to disclose his thoughts with unbridled haughtiness. But now, because he pretends that he is holy, because he confines what he thinks to himself, he folds, as it were, his wings on his body, by humility. But it must be observed, that He says not, The horse and his rider, but, The horseman and his rider. For the horse is the body which belongs to each holy soul, which it knows in truth both how to restrain from unlawful pursuits by the bit of continence, and again to let loose by the impulse of charity, in the exercise of good works. By the name, therefore, of ‘horseman’ is expressed the soul of a holy man, which keeps the body, its beast of burden [‘jumentum corporis.’], under good control. Whence also the Apostle John, in the Apocalypse, having beheld the Lord, says; And the armies which are in heaven, were following Him on white horses. [Rev. 19, 14] For he rightly calls an army, the multitude of the Saints, which had toiled in this war of martyrdom. And they are said, for this reason, to sit on white horses, because their bodies doubtless were brilliant with both the light of righteousness, and the whiteness of chastity. The hypocrite therefore scorns the horseman, because, when he has burst forth in open iniquity, he despises the sanctity of the Elect; and in his pride calls those fools, whom he used to imitate with cunning art, when kept down by the peace of the faith. But who else is the rider of this horseman, but Almighty God, Who both, foreseeing, created those things which were not, and possessing, rules over those which are? For he surely mounts the horseman, because He possesses the soul of every holy man, who possesses his own members aright. For this hypocrite then to scorn the horseman, is for him to despise the saints: but to scorn the rider of the horseman, is for him to leap forward even to do wrong to the Creator.
28. For since in every lapse, men always begin with the smallest faults, and as defects secretly grow up, attain to more grievous sins, the iniquity of this hypocrite is rightly distinguished by a statement of his losses, so that he is said first, to set himself forth as the good thing, which he is not; that he afterwards openly scorns the good; and lastly, that he leaps forth even to do wrong to his Creator. For a soul never lies in the spot where it has fallen; because having once fallen of its own accord, it is carried on to greater sins by the weight of its own iniquity, so that, as it sinks into the deep, it is ever overwhelmed still deeper. Let the hypocrite then go, and seek for his own praises, let him afterwards oppress the life of his neighbours, and exercise himself at last in deriding his Creator: in order that, as he ever cherishes prouder thoughts, he may overwhelm himself thereby in more awful punishments. O how many such does Holy Church now tolerate, whom open temptation makes manifest, when the time has suddenly arrived. But because they do not now put forth their wills against her, they meanwhile press close, as it were, the folded wings of their thoughts. For since this life is passed in common by the good and the evil, the Church is now visibly made up of a number of each of these. But it is distinguished in God’s invisible judgment, and, at its end, is separated from the society of the wicked. But at present the good cannot exist therein without the wicked, nor the wicked without the good. For at this time the two parts are necessarily united and fitted to each other, in order that both the wicked may be changed by the examples of the good, and the good be purified by the temptations of the wicked. And therefore, the Lord, after having introduced under the image of the ostrich many remarks on the rejection of the hypocrites, immediately turns to speak of the lot of the Elect, in order that they who had heard in those what to fly from and endure, might hear in these what to imitate and love.

29. But perhaps before we discuss this strength and neighing of the horse, some persons are desirous of having both the strength of the rhinoceros, and the folly of this ostrich explained in another way, putting aside their moral meaning. For the word of God is manna, and gives, in truth, that taste in the mouth of the eater, which the wish of him who partakes it rightly desires. The word of God is the earth, which produces fruit more abundantly, the more the labour of the enquirer demands. The meaning, therefore, of Holy Scripture should be sifted with manifold enquiry, for even the earth, which is often turned by the plough, is fitted to produce a more abundant crop. We therefore briefly touch upon our other view of the rhinoceros and ostrich, because we are hastening onward to unravel those questions which are more complicated. This rhinoceros, which is called also the ‘monoceros’ in Greek copies, is said to be of such great strength, as not to be taken by any skill of hunters. But, as those persons assert, who have striven with laborious investigation in describing the natures of animals, a virgin is placed before it, who opens to it her bosom as it approaches, in which, having put aside all its ferocity, it lays down its head, and is thus suddenly found as it were unarmed, by those by whom it is sought to be taken. It is also described as being of box colour, and whenever it engages with elephants, it is said to strike with that single horn, which it bears on its nostrils, the belly of its opponents, in order to easily overthrow its assailants, when it wounds their softer parts. By this rhinoceros, or certainly monoceros, that is, the unicorn, can therefore be understood that people, who when it adopted, not good works, but merely pride among all men, at its reception of the Law, carried, as it were, a singular horn among other beasts. Whence the Lord, foretelling His Passion by the voice of the Prophet, says; Save Me from the lion’s mouth, and My humility from the horns of the unicorns. [Ps. 22, 21] For as many unicorns, or certainly rhinoceroses, existed in that nation, as many as were those who with singular and foolish pride confided in the works of the Law, in opposition to the preaching of the truth. It is said therefore to blessed Job, as a type of the Church.

43. In Holy Scripture there is sometimes expressed under the term ‘horse,’ the slippery life of the wicked, sometimes temporal dignity, sometimes this present world itself, sometimes the preparation of right intention, sometimes a holy preacher.
For under the term ‘horse’ is signified the slippery life of the wicked, as it is written; Be ye not as the horse and mule. [Ps. 32, 9] And as is said by another Prophet, They were made wanton horses, and stallions, every one was neighing after his neighbour’s wife. [Jer. 5, 8]
By the name ‘horse’ is understood temporal dignity, as Solomon witnesses, who says, I have seen servants upon horses, and princes walking as servants upon the earth. [Eccles. 10, 7] For every one who sins is the servant of sin, and servants are upon horses, when sinners are elated with the dignities of the present life. But princes walk as servants, when no honour exalts many who are full of the dignity of virtues, but when the greatest misfortune here presses them down, as though unworthy. Hence it is said again; They have slumbered who mounted horses. [Ps. 76, 6] That is, in the death of the soul, they, who trusted in the honour of the present life, have closed the eyes of their mind to the light of truth.
Under the name of ‘horse’ is designated this present world, as is said by the voice of Jacob; Let Dan be a serpent by the way, a horned snake in the path, that biteth the horses’ hoofs, that his rider falleth backward. [Gen. 49, 17] In which testimony we set forth more plainly what ‘horse’ signifies, if we consider the circumstances somewhat more minutely. For some say, that Antichrist is coming out of the tribe of Dan, because in this place Dan is asserted to be a serpent, and a biting one. Whence also, when the people of Israel were choosing their position, in the partition of the camp, Dan most rightly first pitched his camp to the north; signifying him in truth, who had said in his heart; I will sit upon the mount of the testament, in the sides of the north; I will ascend above the height of the clouds. I will be like the Most High. [Is. 14, 13. 14.] Of whom also it is said by the Prophet; The snorting of his horses was heard from Dan. [Jer. 8, 16] But he is called not only a serpent, but a horned serpent, (cerastes.) For keVata in Greek are called ‘cornua’ in Latin. And this serpent, by whom the coming of Antichrist is fitly set forth, is said to be horned: because, together with the bite of pestilent preaching, he is armed also against the life of the faithful with the horns of power. But who can be ignorant that a path is narrower than a way? Dan therefore becomes a serpent in the way, because he compels those, whom he flatters by seeming to spare them, to walk in the broad way of the present life: but he bites them in the way, because he destroys with the poison of his error those on whom he confers liberty. He becomes a horned serpent in the path, because those whom he finds to be faithful, and to be confining themselves to the narrow paths of the heavenly precept, he not only assails with the wickedness of crafty persuasion, but also oppresses with the terror of his power. And, after the kindness of pretended sweetness, he employs the horns of his power in the torture of persecution. In which passage, the ‘horse’ signifies this world, which foams through its pride in the lapse of passing times. And, because Antichrist strives to seize the latter end of the world, this horned serpent is said to bite the horses’ hoofs. For, to bite the horses’ hoofs, is to reach the ends of the world by striking them; That its rider falleth backward. The rider of the horse, is every one who is exalted in worldly dignities; who is said to fall backwards, and not on his face; as Saul is said to have fallen. For, to fall on his face, is for each one to confess his own faults, in this life, and to bewail them with penitence. But to fall backward, where one cannot see, is to depart suddenly out of this life, and to know not to what punishments he is being led. And because Judaea, entangled with the snares of its own error, is looking for Antichrist, instead of Christ, Jacob, in the same passage, rightly turned round suddenly in the language of the Elect, saying; I will wait for Thy salvation, O Lord; [Gen.49, 18] that is, I do not, as the infidels, believe in Antichrist, but I faithfully believe Him, Who is about to come for our redemption, even the true Christ.
By the name ‘horse’ is understood the preparation of right intention, as it is written, The horse is prepared against the day of battle, but the Lord giveth safety; [Prov.21, 31] because the mind prepares itself indeed against temptation, but contends not healthfully, unless it he assisted from above.
By the name ‘horse’ is understood each holy preacher, as the Prophet witnesses, who says; Thou sentest Thine horses into the sea, disturbing many waters. [Hab. 3, 15] For the waters, in truth, lay quiet, because the minds of men were lulled to rest a long while, beneath the torpor of their sins. But the sea was disturbed by the horses of God; because, when holy preachers had been sent, every heart which was benumbed with fatal security, was alarmed by the shock of wholesome fear. In this place, therefore, a holy preacher is understood by the name ‘horse,’ when it is said to blessed Job; Wilt thou give the horse strength, or with thou surround his neck with neighing?
44. But what is meant by the Lord’s saying, that He first gives strength to this horse, and afterwards surrounds his neck with neighing? For by neighing is set forth the voice of preaching. But every true preacher receives, first, strength, and afterwards neighing, because, when he has first extinguished sin in himself, he then attains to the voice of preaching, for the instruction of others. This horse hath strength, because he firmly endures adversity. He hath neighing, because by blandishment he invites to heavenly things. The Lord declares, that He gives both strength and neighing to this horse, because unless both life and teaching meet together in His preacher, the virtue of perfection will never appear. For it avails not much, though he is supported by the doings of an exalted life, if he is yet unable to rouse others by his words to his own sentiments. Or, what avails it to kindle others by his speaking well, if he makes it plain that he has himself become slothful by living ill. Because therefore it is necessary for both these to meet together in a preacher, for his perfection, the Lord confers on His horse both the neighing of voice, with boldness of action, and boldness of action, with neighing of voice. And we must observe, why neighing, which is doubtless uttered inwardly through the throat, is said to be placed round the neck of the horse, that is, to be drawn in a circle outwardly. Because, namely, the voice of preaching emanates from within, but encircles from without. For as it rouses others to good living, it binds also the conduct of the preacher to good deeds, in order that his conduct may go not beyond his words, nor his life contradict his speech. The neighing then is placed round the neck of the horse, because the life of a preacher is restrained, even by his own words, from breaking forth into deeds of wickedness. Hence is it, that a collar is given as a reward to men who fight with all their power; in order that they may ever perform greater deeds, because they bear the tokens of valour; and may fear to incur the charge of weakness, while that, which they display on themselves, is already the reward of their bravery. Whence it is rightly said by Solomon to every hearer, in praise of wisdom; Thou shall receive a crown of grace for thy head, and a collar of gold for thy neck. [Prov. 1, 9]

45. By the name ‘locusts’ is sometimes signified the Jewish people, sometimes the converted Gentiles, sometimes the tongue of flatterers, but sometimes, by comparison, the Resurrection of the Lord, or the life of preachers.
For, that locusts express the people of the Jews, the life of John points out to us; of whom it is written; He did eat locusts and wild honey. [Mark 1, 6] For John proclaims, even in the kind of his food, Him, Whom he foretells with the authority of prophecy. For in himself he designated the Lord, Whom he preceded. And He, doubtless, coming for our redemption, ate wild honey, because He took of the sweetness of the unfruitful Gentiles. But, because He partly converted the people of the Jews, in His own body, He took locusts for food. For the locusts, which give sudden leaps, but fall immediately to the ground, signify them. For they were leaping, when they were promising to fulfil the precepts of the Lord; but they were falling speedily to the ground, when, by their wicked works, they were denying they had heard them. Let us behold in them a kind of leaping of locusts; All the words, which the Lord hath said, will we both do and hear. [Ex. 19, 8] But let us see how they speedily fall to the ground; Would we had died in Egypt, and not in this vast wilderness. Would we may perish, and that the Lord may not lead us into that land. [Numb. 14, 2] They were therefore locusts, because they used to leap in their words, but fall in their doings.
46. By the name of ‘locusts’ is the Gentile people also designated, as Solomon witnesses, who says; The almond tree shall flourish, the locust shall become fat, the caper tree shall he destroyed. [Eccles. 12, 5] For the almond shows its blossom before all other trees. And what are designated by the flower of the almond, except the beginnings of Holy Church? which expanded the primitive flowers of virtues in her preachers, and, in order to bring forth the fruits of good works, preceded the saints which were to come, as shrubs which were to follow. And in this was the locust soon made fat; because the dry barrenness of the Gentile world was watered by the fatness of heavenly grace. The caper tree is destroyed; because when the Gentile world attained, on its call, the grace of faith, Judaea, remaining in its barrenness, lost the course of good living. Hence it is said again by the same Solomon; The locust hath no king, and they go forth, all of them, by their bands. [Prov. 30, 27] Because, namely, the Gentile world was forsaken, while it continued estranged from the Divine government, but yet, afterwards marshalled in order, it proceeded to the battle of faith against opposing spirits.
47. By the word ‘locust’ is expressed the tongue of the flatterer; as the plagues of Egypt, displayed from heaven, attest; which were once inflicted in a bodily manner, as their deserts demanded; but signified spiritually, what evils smite day by day the minds of the wicked. For it is written; A burning wind was bringing up the locusts, which went up over all the land of Egypt, and covered the whole face of the earth, laying waste all things. The herb of the land, therefore, was devoured, and whatever fruit was on the trees. [Ex. 10, 13-15] For Egypt was affected by these plagues, in order that being roused, and smarting thereby from an outward blow, it might consider, what losses of devastation it was enduring by inward neglect, and that, while it beheld things most trifling, but more highly esteemed, perishing without, it might feel, through looking at them, the heavier losses it had sustained within. But what do locusts, which injure the fruits of men more than any other smaller animals, portend by their signification, but the tongues of flatterers, which corrupt the mind of earthly men, if they ever observe them producing any good fruits, by praising them too immoderately? For the fruit of the Egyptians is the doings of the vain-glorious, which locusts destroy, when flattering tongues incline the heart of him who does them to seek for transitory praises. But the locusts eat up the grass, whenever any flatterers extol with applauses the words of speakers. They devour also the fruits of the trees, when by empty praises they weaken even the doings of some who now seem to be strong.
48. By the name ‘locust’ is designated by comparison the Resurrection of our Redeemer. Whence it is said also by the Prophet in His voice; I am cast out as the locust. [Ps. 109, 23] For He submitted to be held by His persecutors, even unto death, but He was cast forth as a locust, because He flew away from their hands by the leap of a sudden resurrection.
49. Which can be referred also to the body of preachers. For He was cast out in them as a locust, because, while Judaea was raging in its persecution, as they fly into different directions, they leaped, as it were, into their retreat. But because that preacher is raised to the height of perfection, who is made firm, not only by the active, but also by the contemplative life; this very perfection of preachers is rightly expressed by ‘locusts,’ which, as often as they endeavour to raise themselves into the air, first impel and raise themselves with their legs, and afterwards fly with their wings. Thus doubtless are holy men, who, when they aim at heavenly things, rely in the first place on the good works of active life, and afterwards raise themselves in flight to sublime truths by the spring of contemplation. They plant their legs firmly, and spread their wings, because they strengthen themselves by good doings, and are exalted to lofty things by their way of life. But, while dwelling in this life, they cannot remain long in divine contemplation, but, as if like locusts, they catch themselves on their feet from the leap they have given, when, after the sublimities of contemplation, they return to the necessary doings of active life; but yet are not content to remain in the same active life. But when they eagerly spring forth to contemplation, they again, as it were, seek the air in flight: and they pass their life, like locusts, soaring up and sinking down, while they ever unceasingly endeavour to behold the highest objects, and are thrown back on themselves by the weight of their corruptible nature.
50. There is a still further resemblance which locusts bear to holy preachers. For, in the morning hours, that is, at the time of moderate heat, they hardly raise themselves from the earth. But, when the heat has blazed forth, they soar aloft, the higher the more cheerfully they fly. But every holy preacher, when he beholds quiet periods of the faith, appears lowly and contemptible, and, like a locust, hardly rises, as it were, from the earth. But if the heat of persecution should wax warm, clinging in his heart to heavenly things, he soon shows how great is his sublimity: and he who seemed before to have quietly sunk to rest below, now flaps his wings, and is hurried aloft. Of that horse, therefore, that is, His preacher, the Lord says to blessed Job, Wilt thou rouse him as the locusts? Thou understandest, As I, Who by exciting raise him up to higher objects, as I suffer him to be tortured by a fiercer fire of persecution; in order that his virtue may be more strong and wakeful, when the cruelty of unbelievers dashes itself against him more furiously.
But when a holy preacher suffers many things without, when he is tortured by the dire assault of persecutions; who can discern what it is that he beholds within, who feels not his many losses without? For were there not wonderful encouragements to supply him with health within, those torments, which are applied outwardly, would doubtless reach to his heart. But his mind raises itself aloft on the citadel of hope, and therefore it fears not the weapons of the siege which has been laid to it. Whence also in this place, the Lord, in order to show what sweet odours this horse inhales within, when suffering outwardly so many adversities, rightly adds,
The glory of his nostrils is terror.
51. In Holy Scripture by the word ‘nostrils,’ is understood sometimes folly, sometimes the instigation of the ancient enemy, but sometimes foreknowledge. For folly is sometimes designated by ‘nostrils,’ as we have already taught before, on the evidence of Solomon; who says; A ring of gold in a swine’s nostril is a beautiful and foolish woman. [Prov. 11, 22] By the name ‘nostrils’ are understood the exhaling snares and instigation of the ancient enemy; which the Lord witnesses concerning him in this very book, saying; From his nostrils proceedeth smoke. [Job 41, 20] As if He said, From his perverse instigation arises a mist of most wicked thought in the heart of men, by which the eyes of those who see are darkened. Foreknowledge is also designated by ‘nostrils,’ as is said by the Prophet; Cease ye from man, whose breath is in his nostrils; because he himself is counted lofty. [Is. 2, 22] For we often detect by the smell that, which we see not, so that some things, even when lying far off, become known to us by the fragrance of their nature. And, when we draw our breath through our nostrils, we frequently foreknow some things, even when not seen. The breath of our Redeemer is, therefore, said to be in His nostrils; in order, namely, that His knowledge might be pointed out to exist in foreknowledge; because whatever things He declared that He knew in the nature of His Manhood, He doubtless foreknew before all ages by His Godhead. And, whence He possessed the breath in His nostrils, He immediately subjoined by the Prophet, saying; Because He Himself is counted lofty. As if He were saying; He foresaw from above, what would come to pass below; because He came from heaven to earth. Holy men likewise, because they have believed what they heard from Him, foresee themselves also what things are to come; and, while they faithfully obey His precepts, wait for His coming with certain hope. Whence also in this place, by the nostrils of this horse are designated the foreknowledge and expectation of a holy preacher. For while he seeks for the last judgment to arrive, for the heavenly country to be manifested, and for the rewards to be paid to the righteous, he draws, as it were, through his nostrils a breath from what is to come.
52. But the glory of his nostrils is terror; because the unrighteous dreads the coming of the vision of the strict Judge, which the righteous earnestly expects. For he, considering his labour, looks for the reward of retribution, and, knowing the merit of his cause, seeks for the presence of his Judge; and most ardently desires Him to come in flame of fire, inflicting vengeance on the ungodly, and granting the godly, in recompense, the sight of His contemplation. But he, who calls to mind his unrighteousness, shudders at coming to judgment, and dreads the examination of his actions: because he knows, that, if they are inquired into, he is convicted. The glory, therefore, of his nostrils is terror; because the righteous glories on the same ground as the sinner is convicted. Let us behold the horse, how he already draws through his nostrils a breath from those things which as yet he sees not; let us behold with what glory he is elated, when he is waiting for things that are yet to come. Behold the illustrious preacher, in looking at his labours, exclaims; I am now ready to be offered, and the time of my dissolution is at hand. I have fought a good fight; I have finished my course; I have kept the faith. Henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous Judge, will give me in that day. [2 Tim. 4, 6-8] Where also he fitly subjoins; But not to me only, but to those also who love His coming. As if he said; But to all also, who are conscious to themselves of good works. For none love the coming of the Judge, except those who know that they have in their cause the merit of righteousness. Because, therefore, the righteous boasts for the same reason, that the unrighteous is alarmed, let it be rightly said; The glory of his nostrils is terror. But let us hear, how this holy preacher meanwhile acts when placed in this life, whilst he is waiting for the coming glory, whilst striving to come before the face of his Judge, and whilst he is still put off from the reward of his labour.

75. Every one, who follows God, is, at his beginning, roused as a locust, because, though in some of his doings he clings to the earth, like the locusts, with bended knees, yet in some of them he raises himself up into the air with expanded wings. For the beginnings of conversions are a mixture of good and evil habits, whilst both the new life is carried on in intention, and the old life is still retained from habit. But we are so much the less injured by the evil being meanwhile mixed up with us, the more we daily contend against it without ceasing. Nor does the fault, whose evil habit our mind anxiously opposes, claim us any longer as its own. And therefore, worldly pursuits injure us less, when beginners; because they are forbidden to remain any longer within us. Accordingly, because the Lord mercifully tolerates some weaknesses in us in the very beginning of our conversion, that He may lead us at length to heavenly things, by perfection, He rouses us at first as locusts; because though He raises us aloft by the flight of virtue, He yet despairs not at our falling by worldly doing. It follows;
The glory of his nostrils is terror.
76. Because a thing, which is not seen, is detected by its smell, by the word ‘nostrils’ are expressed, not improperly, the thoughts of our hope; by which we already foresee in hope the coming judgment, though we as yet behold it not with our eyes. But every one, who begins to live righteously, on hearing that the righteous are, by the last judgment, summoned to the kingdom, is joyful; but because he considers that some evils are still remaining within him, he dreads the approach of this very judgment, about which he is beginning to rejoice. For he beholds his life to be a mixture of good and evil, and confuses his thoughts, in a measure, with hope and fear. For when he hears what are the joys of the kingdom, happiness immediately elevates his mind; and again when he considers what are the torments of hell, fear immediately disturbs his mind. The ‘glory of his nostrils’ is therefore well called ‘terror:’ because being placed between hope and fear, whilst he beholds in his mind the future judgment, he dreads the very thing, from which he glories. His own glory is itself his terror; because, having commenced good deeds, he rejoices in hope at the judgment, and, not having yet put an end to his evil doings, he is not entirely free from anxiety. But he meanwhile anxiously turns back to his own mind, casting away the storms of so great strength, and, composing himself in the calmness of peace alone, endeavours with all his powers to be found free by the strict Judge. For he counts it slavish to dread the presence of the Lord; and, that he may not fear the sight of his Father, he does those things, by which He may recognise him as His son. He learns therefore, to love his Judge with full expectation, and, so to speak, through fear he casts away fear. But he considers, that fear arises in the heart, by reason of carnal conduct, and therefore, before all things, he chastens his flesh with firm discipline.

77. For to dig the earth with the hoof, is to tame the flesh by strict abstinence. But the more the flesh is kept down, the more fearlessly does the mind rejoice, from the hope of heaven. And hence, when the earth has been dug out, it is fitly subjoined; He exulteth boldly. For since he firmly represses that which contends against him, he exults boldly at those things, which he longs for in everlasting peace; and his mind is the better disposed to seek for heavenly objects, the more strictly the body is restrained from unlawful pursuits. Whence it is rightly said by Solomon, Diligently cultivate thy field, that thou mayest afterwards build thine house. [Prov. 24, 27] For he rightly builds the house of his mind, who first cleanses the field of his body from the thorns of vices; that the whole fabric of virtues may not be destroyed within, as the famine of good works increases, if the thorns of desires make head in the field of the flesh. But any one, who is engaged in the very height of the battle, discerns more skilfully the fraud of the enemies, the more strictly also he keeps under his own body, as though it were a confederate of the foe. Whence also after the bruising of the body, after the joy of the heart, it is rightly subjoined;
He goeth on to meet the armed men.
78. Armed enemies are unclean spirits, girded with count- less frauds against us. For, when they cannot persuade us to what is wrong, they present it to our sight under the guise of virtues, and cover themselves, as it were, under certain arms, that they may not appear before us in their own naked wickedness. And we proceed to meet these armed men, when we foresee their stratagems afar off. To go forth, therefore, to meet the armed enemies, after the earth has been dug up, is, after the pride of the flesh has been tamed, to search out wonderfully the crafts of unclean spirits. To go forth to meet the armed enemies, after the earth has been dug up, is, after the wickedness of the flesh has been overcome, to engage in contest with spiritual vices. For he, who as yet contends but feebly with himself, vainly rouses against himself contests from without. For how does he, who subjugates himself to sins of the flesh, contend against those of the spirit? Or how does he seek to triumph from the labour of an outward contest, who still gives way in himself to the inward battle with lust?
79. Or certainly we go out to meet armed enemies, when, by zeal of exhortation, we prevent their stratagems even in the heart of another. For we go, as it were, from the place in which we were, to another place, to meet our enemies, when we put aside the care of ourselves in regular course, and keep off the approach of evil spirits from the mind of our neighbour. Whence it is frequently the case, that crafty enemies tempt the more terribly, concerning himself, the soldier of God, who is already victorious in the contest within, the more they see that he is mightily prevailing against them even in the heart of another; in order that, when they call him back to defend himself, they may the more freely attack the hearts of others, which were protected by his exhortation. And since they cannot overcome, they endeavour, at least, to employ him, so that, while the soldier of God is staggered about himself, not he himself, but he, whom he had been wont to defend, may perish. But his mind, immovably fixed on God, despises the darts of temptations, and fears not the shafts of any terror. For, relying on the aid of grace from above, he so tends the wounds of his own infirmity, as not to neglect those of others.

53. By the ‘hoof of the horse,’ the strength of labour is usually understood. What then is designated by the ‘hoof,’ except the perfection of virtues in a holy preacher? And with this hoof he, in truth, digs up the earth, when, by the example of his own works, he ejects worldly thoughts from the heart of his hearers. With his hoof he digs up the earth, because, when a good teacher shows by his conduct that the world is despised, he empties the minds of his hearers of secular cares. Let us see Paul, with what hoof of displayed virtue he digs the soil of the hearts of his hearers. For he himself says to his disciples; Think on these things, which ye hate received, and heard, and seen in me, do these things; and the God of peace shall be with you. [Phil. 4, 8. 9.] And again; Brethren, be ye imitators of me, as I also am of Christ. [1 Cor. 11, 1] He therefore, who corrects others by the example of his own conduct, doubtless digs up the earth with his hoof. We have another point, to treat still more minutely, concerning the digging of this hoof. For though holy men watch with the eye of their mind intent on heavenly things, though they spurn with the foot of hard contempt all things, which flow by and sink beneath: yet from the corruption of the earthly flesh, to which they are still bound, they frequently endure in their heart a thick dust of thoughts. And when they persuade others without to seek for the things of heaven, they ever examine, with searching enquiry, themselves within, that they may not be polluted by any degrading thought long abiding in them. This horse, therefore, digs up the earth with his hoof, when every preacher examines with bold enquiry earthly thoughts within him. The horse digs up the earth with his hoof, when he, over whom the Lord now rules, considers the mass which is heaped on him from his former thoughts, and ceases not to empty himself of it by tears. Whence also Isaac is well described, as having dug wells in a strange nation. [Gen. 26, 18] By which example we learn, in truth, when dwelling in the sorrow of this pilgrimage, to penetrate the depths of our thoughts; and that, until the water of true wisdom comes in answer to our efforts, the hand of our enquiry should not desist from clearing away the soil of the heart. Yet the aliens lying in ambush, fill up these wells, because doubtless, when unclean spirits behold us studiously digging into our heart, they pile upon us the accumulated thoughts of temptations. Our mind must accordingly be always emptied out, and unceasingly dug up, lest the soil of our thoughts, if left undisturbed, should be heaped upon us, even to a mound of evil deeds. Hence it is said to Ezekiel; Son of man, dig in the wall: [Ez. 8, 8] that is, break through hardness of heart by frequent blows of examination. Hence the Lord says to Isaiah; Enter thou into the rock, hide thyself in a ditch in the ground, from the face of the fear of the Lord, and from the glory of His Majesty. [Is. 2, 10] For we enter the rock, in truth, when we penetrate the hardness of our heart; and we are hid in a ditch in the ground from the face of the fear of our Lord, if, casting out worldly thoughts, we are concealed from the wrath of the strict Judge in the humility of our mind. For the more the earth is thrown out by digging, the lower is the surface always laid open beneath. Whence also, if we carefully cast out from ourselves earthly thoughts, the humbler spot do we find, in which to lie hid within ourselves.
54. For behold, because the day of divine judgment is imminent, the very face of His fear is already visible; and it is the more necessary for every one to fear Him with greater dread, the more the glory of His Majesty is now approaching. What then must be done, or whither must we fly? For which way can any one be concealed from Him, Who is every where? But behold we are commanded to enter the rock, to be concealed in a ditch in the ground; in order, namely, that breaking through the hardness of our heart, we may escape the invisible anger, as we withdraw, in our heart within ourselves, from the love of visible objects: and that, when the soil of evil thought is cast out, our mind may be concealed within itself, the more safely, the lower it is. Hence the people of Israel were commanded by the Lord through Moses, to place a paddle in their belt, when they went out for the necessities of nature, and to cover in a ditch in the ground, whatever had been voided. For burdened as we are by the weight of a corruptible nature, certain superfluities of thought burst forth from the womb of our mind, like the heavy burden of the belly. But we ought to carry a paddle under our belt, in order, namely, that being always ready to reprehend ourselves, we may have about us the sharp sting of compunction, to pierce unceasingly the soil of our mind with the pain of penitence, and to conceal the fetidness which breaks forth from us. For the voidance of the belly is concealed by a paddle, in a ditch in the ground, when the superfluity of our mind, examined with minute conviction, is concealed, before the eyes of God, by the sting of its own compunction. Because, therefore, holy men cease not to blame, and to sentence whatever useless thoughts they entertain, let the Lord say of His horse; He diggeth up the earth with his hoof, that is, whatever earthly thought he beholds dwelling in his mind, he doubtless breaks, with the hard blows of superinduced penitence. But when they judge themselves within with strict minuteness, there is no longer any thing for them to fear without. For they are less alarmed at present evils, the more fully they provide themselves with future goods. Whence it is also added;
He exulteth boldly, he goeth on to meet the armed men.
55. He exults boldly; because he is not broken by adversity, just as he is not elated by prosperity. For adversities cast not down him, whom no prosperities corrupt. This horse is, therefore, both bold and under the rein; he has the strength of boldness, so as not to be weighed down by adversity; he has the weight of a rider, so as not to be elevated by prosperity. For times pass on, but they are therefore unable to draw along the righteous man, because they cannot raise him up. They, doubtless, lead those along, whom they elevate: they cast down, in their wrath, those whom they exalt by their blandishments. But a man, who is thoroughly subject to God, knows how to remain fixed, among transient things, knows how to plant firmly the footsteps of his mind, amid the lapses of passing years, knows how to be neither elated at victories, nor to be afraid of opposition. But frequently, because he knows that he is more profitably exercised with the pains of his contrition, he is cheerful in adversity, and while he endures them with firmness, for the truth’s sake, he rejoices that the merit of his virtue is increased. Hence it is that we read, that the Apostles then rejoiced, when it befel them to have endured scourges for Christ’s sake, as it is written; They departed from the presence of the council, rejoicing that they were counted worthy to suffer shame for the name of Jesus. [Acts 5, 41] Hence, when Paul had been oppressed by hard persecutions in Macedonia, in insinuating that he had been afflicted, he proves that he had also been filled with joy, by saying; For when we had come into Macedonia, our flesh had no rest. [2 Cor, 7, 5] As if he were plainly saying; because my spirit had rest, when my flesh endured the punishments of persecutions, through the advancement of the soul. Against this horse, therefore, there are prepared swords, by the adversaries of Holy Church, from the agony of punishments; there are prepared arms, from the patronage of secular powers. For heretics are wont to protect themselves, with the defences of the powerful of the world, as if by a kind of arms: all unbelievers are wont to impugn the preaching of the faith, by rousing also the powers of the world. But the horse of God exults boldly, and fears not outward torments, because he seeks inward delight; he dreads not the wrath of the powers of the world, because, by the rapture of his mind, he tramples down the desire even of the present life itself. Hence it is said by Solomon; Whatever shall befal the just, it will not make him sad. [Prov. 12, 21] Hence it is again written of him; The righteous, confident as a lion, will be without fear. [Prov. 28, 1] The lion is therefore not afraid in the onset of beasts, because he knows well that he is stronger than them all. Whence the fearlessness of a righteous man is rightly compared to a lion, because when he beholds any rising against him, he returns to the confidence of his mind; and knows that he overcomes all his adversaries, because he loves Him alone, Whom he cannot in any way lose against his will. For whoever seeks after outward things, which are taken from him even against his will, subjects himself, of his own accord, to outward fear. But unbroken virtue is the contempt of earthly desire, because the mind is both placed on high, when it is raised above the meanest objects, by the judgment of its hopes, and is the less affected by all adversities, the more safely it is fortified by being placed on things above.
56. This horse, therefore, not only fears not those who come against him, but even goes forth to meet them. Whence it is here properly added; He goeth on to meet the armed men. For we frequently are left in peace, and unassailed, if we are not eager to oppose the wicked in behalf of righteousness. But, if the mind has ever glowed with the desire of eternal life, if it beholds already the true light within, if it kindles in itself the flame of holy fervor; we ought, as far as the place admits, as far as the cause requires, to expose ourselves in defence of righteousness, and to oppose the wicked, who are breaking forth into deeds of unrighteousness, even when we are not sought after by them. For when they assail in others the righteousness which we ourselves love, they wound us equally with their assault, even if they seem to reverence us. Because then a holy man opposes himself to the wicked and evil doers, even when he is not sought after, it is rightly said of the horse of God; He goeth on to meet the armed men.
57. Let us behold him urged on, by the spurs of his rider, against the armed enemies; what fervour had inflamed Paul, when the flame of zeal was hurrying him on at Ephesus to break through the crowds of the theatre. For it is written, They were full of wrath, and cried out, saying, Great is Diana of the Ephesians, and the city was filled with confusion; and having caught Caius and Aristarchus, Paul’s companions, they rushed with one accord into the theatre. [Acts 19, 28. 29.] And it is immediately subjoined; And when Paul would have entered in unto the people, the disciples suffered him not. But some also of the chiefs of Asia, which were his friends, sent unto him, desiring him that he would not adventure himself into the theatre. [ib. 30. 31.] In which words we, doubtless, learn with what fury he would rush against the opposing array, unless the reins of love had restrained him, by means of his friends and disciples.
58. But if we ought to go to meet our enemies, of our own accord to seek the contest, and always to abandon ourselves in the course of our zeal, why is it that this same illustrious preacher confesses of himself, saying, At Damascus, the governor of the nation under Aretas the king was guarding the city of the Damascenes, in order that he might apprehend me; and through a window in a basket was I let down by the wall, and so escaped his hands? [2 Cor. 11, 32. 33.] Why is it, that this horse attacks at one time, of his own accord, the ranks of armed men, and at another retires, as if through fear, from the armed enemies; except this, that it is necessary for us to learn, from his cunning valour, both at one time resolutely to seek for battle with our adversaries, and at another prudently to avoid it? For it is necessary for us, during every thing we do, to consider that there is placed in the balance of our mind on one side the weight, and on the other the fruit of our labour, and that when the weight outweighs the benefit, any one may innocently decline the labour; provided he employs himself on other pursuits in which the weight of the labour is outweighed by the gain of the benefits. But when the amount of labour is either equalled, or outweighed, by the subsequent amount of benefits, the labour is not avoided without great blame. Whence the holy preacher, when he perceived that the minds of his persecutors at Damascus were grievously obstinate, was unwilling to engage with their opposition; because he saw that he himself, who, he knew, would be profitable to many, could fall, and that he could be of use to none or but few there. He, therefore, sought for a retreat from the contest, and reserved himself for other battles, to fight with greater success. For courage was not wanting to the opportunity, but an opportunity for his courage; and therefore the most courageous soldier sought, from the closeness of the siege, the field of battle. But, wherever he beheld many necks of his adversaries to be brought into subjection to his own King, he feared not to engage in battle even with death, as he himself, (when he was going to Jerusalem, and the disciples were hindering him, having foreknown his suffering by prophecy,) witnesses to himself, saying, I am ready not to be bound only, but also to die at Jerusalem, for the name of the Lord Jesus. [Acts 21, 13] Neither count I my life dearer than myself. [ib. 20, 24] He therefore who sought undauntedly, in this place, the ranks of the enemy, even when he foreknew his suffering, taught in the other that it was of dispensation, not of fear, that he fled.
59. On which subject we must consider that he, who boldly endures other greater labours for God’s sake, laudably declines certain labours, through the judgment of dispensation. For feeble fear is often called, by men, cautious dispensation; and they declare that they have avoided the onset as if through prudence, when, flying disgracefully, they are wounded in their backs. Whence it is necessary in a cause of God, when a question of dispensation is discussed, for the fear of the heart to be weighed most accurately in the balance; lest fear should steal in through infirmity, and feign itself to be reason, through a semblance of dispensation; lest a fault should term itself prudence, and the mind should return no more to penitence, when it calls that which it does wrong, a virtue. It remains, therefore, for every one involved in doubts, when any adversity hangs over him, to contend first within himself against fear and precipitation; in order that he may neither withdraw himself through fear, nor yet precipitately oppose himself. For he is very precipitate, who always opposes himself to adversities; and he is very cowardly, who always hides himself.
60. But we learn these things the better in contests of the spirit, if we adopt our form of exercise from contests of the body. For he is not a wise leader, who always precipitately advances his army against the ranks of the enemy; nor is he a bold leader, who always withdraws it, through caution, from the face of the enemy. For a general ought to know how, at one time carefully to withdraw his army from the assault of the enemy, and at another, to press him close by drawing his wings around him. And perfect preachers doubtless carefully exhibit this skill, when at one time, avoiding the rage of persecution, they know how to retire, wisely, but not weakly; and when at another, despising the assault of persecution, they know how to meet it boldly, but not precipitately. But, because a holy man, when he sees it fitting, exposes his breast to blows, and beats back, even when dying, the shafts that are coming against him, it is righty said, He goeth on to meet the armed men.

80. He mocketh at fear, because he is not so far alarmed by fear of any temptation, as to keep silence. And he yieldeth not to the sword; because though violent temptation assails him, it yet drives him not away from the care of his neighbour. Whence also Paul, teaching us an example of resolute conversation, both states what swords he endures from the enemy, and shows how he yields not to these same swords. For he had endured from the enemy the sword of carnal temptation, after every contest with the works of the flesh had been already overcome, who said; I see another law in my members, warring against the law of my mind, and leading me captive to the law of sin, which is in my members. [Rom. 7, 23] But to that sword, which he had overcome in himself, he yielded not in others also, when saying in truth, to those about him; Let not sin reign in your mortal body, to obey the desires thereof. [Rom. 6, 12] And again; Mortify your members, which are upon the earth, fornication, uncleanness, lust, evil concupiscence. [Col. 3, 5] There smote him more heavily the sword of those temptations, of which he himself says, In more numerous labours, in prisons more abundantly, in stripes above measure, in deaths oft. Of the Jews five times received I forty stripes save one, thrice was I beaten with rods, once was I stoned, thrice I suffered shipwreck, by night and by day I have been in the deep of the sea. [2 Cor. 11, 23-25] And other sufferings, which he was able to endure, and we are weary of enumerating. But how, from love to his neighbour, he yields not to this sword, after stating many things, he himself subjoins; Besides those things that are without, that which cometh upon me daily, the care of all the Churches. [ib. 28] The horse of God is therefore smitten with the sword, and yet is not, by this blow, kept from his course, whilst the bold soldier in the spiritual contest both receives himself wounds from the enemy, and yet binds [or ‘smites.’ (strength)] others, for their salvation. But, against this so hard breast of the heavenly soldier, the ancient enemy seeks the more for sharper weapons, as he beholds himself more resolutely despised.

62. In Holy Scripture by the word ‘quiver’ is designated, sometimes the just and hidden counsel of God; but sometimes the clandestine machination of the wicked. By ‘quiver’ is expressed the just and hidden counsel of God, as this same blessed Job in a former part bears witness, saying, Because He hath opened His quiver, and afflicted me. [Job 30, 11] That is, He has disclosed His hidden counsel, and has wounded me with an open blow. For as arrows lie hid in the quiver, so do sentences lie hid in the secret counsel of God: and an arrow is drawn, as it were, from the quiver, when God launches forth an open sentence from His secret counsel. The machination of the wicked is also designated by the word ‘quiver,’ as is said by the Prophet, They have made their arrows in the quiver, that they may shoot in darkness at the upright in heart. For when the wicked conceal by secret machinations the schemes, which they plan against the good, they prepare, as it were, arrows in the quiver, and in this gloom of the present life, as if in darkness, they strike the upright in heart; because their malicious shafts can both be felt by their wound, and yet cannot be discovered as they are coming. Because therefore the horse of God is alarmed by no adversity, and the more he is opposed, the more ardently is he led against the armed enemies by the power of his intention; his persecutors, who perceive that they are defeated even when striking him, being confounded, have recourse to skill, prepare stratagems, and conceal, as it were, their wounds by launching them from a distance; whence it is now rightly said, Over him will rattle the quiver; that they may strike him from a distance, by secret machination, whom they approach in vain with open onset. This quiver had rattled over the horse of God, when forty men who had conspired for his death, were seeking for Paul to be brought out of prison; that they might kill him, with the blows of their designs, as though secretly, by the craft of arrows, whom they could not at all overcome by the attack of public persecution. The quiver therefore rattled; because the cause of secret machination came to Paul.
63. Although if we attentively enquire, we find a still deeper meaning in the sound of the quiver. For adversaries frequently enter into designs against the good, rely on wicked inventions, betake themselves to devise schemes; but yet themselves engage, themselves send persons, who should disclose these same schemes to the good; in order that, while the preparation of punishment is secretly, as it were, made known to the credulous, it may be the more dreaded; and that wounds suspected may the more disturb the mind of the bearer, than if inflicted. For, while arrows are concealed, and rattle in the quiver, they threaten death even though unseen. The quiver, therefore, rattles against the horse, when the hidden machination of the wicked against a holy preacher discloses, even more fraudulently, the design which it fraudulently conceals; in order that, by launching its threats beforehand, it may frighten, as if by the sound of the quiver, when the preacher of God fears not open insults, as weapons which strike him close at hand. But when he is not alarmed by these same threats, the cruelty of persecutors soon proceeds to open punishments. Whence, after it is said, Over him will rattle the quiver, it is immediately rightly added;
The spear will shake.
64. The spear is shaken against the preacher of God, after the rattling of the quiver, when, after terrors have been displayed, open punishment is now brought forward, striking near at hand. But holy preachers, when they are undergoing punishments in defence of the faith, cease not, even in the midst of blows, to seize those, whom they are able, to the same faith. And when they patiently receive wounds, they skilfully return the arrows of preaching against the hearts of unbelievers. Whence it is sometimes the case, that the very persons who are raging in persecution, grieve not so much, because they do not soften the heart of the preacher, as because, by his words, they lose others also. Because then they do not overcome him by striking him, lest others who hear him should forsake them, they soon prepare, against the words of the speaker, the shield of reply. Whence when He was saying, The spear will shake, He rightly subjoins;
And the shield.
65. For, after the raging persecutor smites with punishment the body of the preacher, he protects the heart of his hearers with the words of his disputation, as if with a shield. The spear, then, is shaken, that the holy man may be smitten; but the shield is placed in the way, that he may not be heard. For the defenders of God have their own arrows in the battle, which they launch more speedily into the hearts of their hearers, as they draw them from the bow of the spirit, that is, from the inmost tension of the heart. For Paul had armed himself with these, in the contest of faith, when saying, I suffer, even to bonds, as an evil doer; but the word of God is not bound. [2 Tim. 2, 9] As if he were saying; I am struck indeed with the spear of punishments, but yet cease not to launch forth the arrows of my words. I receive the wounds of cruelty, but I transfix the hearts of the unbelievers, by speaking the truth. Let it be said therefore; Over him will rattle the quiver, the spear will shake, and the shield. For the quiver rattles against the horse of God, because the counsels of the wicked resound about him; because open punishment is sought for, the spear is shaken; but because he is opposed by disputation also, the shield is wielded before him. But is he at all restrained from his warmth by these means? For with the greater persecution a holy man is oppressed, the more eagerly is he urged on to preach the truth; and, while he submits patiently to his persecutors, he eagerly hastens to attract his hearers to himself.

81. For since he sees that the zeal of a holy mind helps others also against him, he labours to wound it with multiplied temptation. Whence it frequently happens, that they who rule over others under them, endure severer struggles with temptations; in order, that when the leader himself is put to flight, after the manner of bodily contests, the associated unanimity of the resisting host may be dispersed without an effort. Therefore the crafty enemy, devising divers wounds of blows against the heavenly soldier, wounds him at one time by stratagem, by an arrow from the quiver, at another brandishes a spear before his face; because, namely, he both conceals some vices under the guise of virtues, and presents others to his sight openly as they are. For where he perceives the soldier of God to be weakened, he there requires not the veil of deceit. But where he observes that he firmly opposes him, he there doubtless contrives stratagems against his strength. For when he sees any one weak in an allurement of the flesh, he openly sets before his sight the appearance of a body capable of being desired. But if perchance he sees that he is mighty against avarice, he importunately suggests to his thoughts the want of those of his family; in order that, while the mind is directed, with seeming piety, to the care of providing for them, it may be secretly seduced and hurried into sin by seeking after wealth. The arrow then insidiously assails the horse of God, when the crafty enemy conceals for him a vice beneath a virtue. But the spear wounds in close combat, when open wickedness tempts him, even aware of it.
82. But the heavenly soldier is often opposed by the enemy in both ways, at one and the same time; in order that he may be destroyed by some one blow. For the crafty adversary endeavours to strike at the same time, both raging openly, and lurking in ambush; in order that while the arrow is dreaded from a secret spot, the spear may be less feared before his face; or that, while he withstands the spear before his face, the arrow may not be observed when coming from a secret place. For he often puts forward the temptation of lust, and suddenly desisting, more craftily suggests pride at chastity having been preserved. And there are some, who when they observe that many have fallen, from the stronghold of chastity, into the pit of pride, neglecting to watch over their life, are plunged into the filthiness of lust. But there are some, on the other hand, who, while they avoid the uncleanness of lust, plunge, through the height of chastity, into the gulph of pride. A fault therefore, which springs from a vice, is, as it were, a spear striking openly; and a fault which springs from a virtue, is, as it were, an arrow from the quiver wounding in secret. But the horse of God both overcomes the spear before his face, when he tramples down lust; and looks round at the arrow on the side, when, in the cleanness of chastity, he keeps himself from pride. Whence also it is well said by Solomon to one engaged in both contests; The Lord shall be on thy side, and will keep thy foot, that thou be not taken. [Prov. 3, 26] For the foot stretches out to things in front. But he, who beholds those things which are on the side, sees not those things which are before him. And again, he, who from looking forward to guard his foot, beholds what are before, gives up keeping watch at his side. But whilst we perform any act of virtue before our face, we look forward, as it were, where our foot ought to be placed; but when a fault secretly rises up from this virtue, whilst we look forward, as it were, our side is laid open to the arrow. But frequently, when we are afraid of a rising fault, we decline the virtue, which ought to be put in act; and when the side is, as it were, looked round upon, we see not how the foot is to be placed in front. It is, therefore, well said, The Lord shall be on thy side, and will keep thy foot that thou be not taken; because the soldier of God, protected by the shield of Divine grace, both observes, by looking round, what dangers can come forth on the side, and, by advancing forwards, ceases not to place his footsteps before his face. And the crafty enemy who envies him, because he sees that he prevails not at all by quiver and spear, opposes to him his shield; in order that, if he pierces not the breast of his opponent by striking it, he may at least obstruct his onward course by some obstacles. For to his efforts he opposes certain difficulties; and when he is unable to overcome, he however resists him.

66. For it was said to the first man when he sinned; Earth thou art, and to earth shalt thou go. [Gen. 3, 19] But the trumpets sound, when the powers of this world awfully prohibit holy men from preaching. Because, therefore, a preacher, inflamed by the zeal of the Holy Spirit, ceases not, even when set in the midst of punishments, to attract any sinners whomsoever to himself, he doubtless in his rage swalloweth the earth, but because he fears not at all the threats of persecutors, he believeth not that the blast of the trumpet soundeth. For what else is the ‘trumpet,’ which announces the peril of the contest, but the voice of worldly powers, which prepares when contemned the contest of death for those who resist?
67. This trumpet had been sounded by the chief priests, when they commanded the Apostles, when scourged, not to speak of God; as it is written; They commanded them, when they had been scourged, that they should not preach in the name of Jesus. [Acts 5, 40] But let us see how the blast of the trumpet frightens not the horse of God. Peter says; We ought to obey God, rather than men. [ib. 29] Who says also to others who were persecuting him; For we cannot but speak the things which we have seen and heard. [Acts 4, 20] The horse of God, therefore, fears not the blast of the trumpet, because the illustrious preacher, having despised the powers of the world, fears not the sounds of any threats.
68. Let us see how another horse of God swalloweth the earth, and how no dread of the trumpet reaches him. For it is written; There came down certain Jews from Antioch and Iconium, and, having persuaded the multitude, they stoned Paul, and drew him out of the city, supposing he had been dead. But, as the disciples stood about him, he rose up, and came into the city, and the next day he departed with Barnabas to Derbe. And when they had preached the Gospel to that city, and had taught many, they returned to Lystrum, and Iconium, and Antioch, confirming the souls of the disciples. [Acts 14, 19-22] Let us consider, therefore, what threats could check this horse, when even death itself cannot keep him from his intention. Behold, he is overwhelmed with stones, and yet is not moved away from the word of the truth. He can be killed, he cannot be overcome. He is cast forth without the city as though he were dead. But he is found within the city another day an uninjured preacher. Oh ! what a noble weakness is there in this man! how victorious his punishment! how triumphant his endurance! He is by repulse stimulated to action: he is roused by blows to preach salvation, he is refreshed by punishment to cast off the weariness of toil. What adversity then can overcome him, whom punishment refreshes. But this horse of God both despises the arrows of the quiver, because he contemns the counsels of wickedness; he overcomes the brandished spear, because he strengthens his breast even against the wounds of open persecution; he breaks through the opposed shield, because he subdues by reasoning the disputation of opponents; he swalloweth the earth, because, by exhortation, he converts sinners into his own body: he believeth not that the blast of the trumpet soundeth, because he tramples down every voice of terrible prohibition. But that which is said of him, that he boldly perseveres in labours, is a smaller matter; he, besides, (which is a greater thing,) exults in adversities.

84. For their own good fortune has more fatally over-thrown many, and a long-continued peace has rendered many slothful; and the unexpected enemy has struck them the more heavily, the more he has found them careless, from being long used to quiet. Whence holy men, when they observe that they are advancing in great prosperity of virtues, rejoice that they are exercised also with temptations, by a kind of adjustment of heavenly dispensation; because they guard the more firmly the glory received in their virtues, the more humbly they acknowledge their own infirmity, from being assaulted with the shock of temptation. The horse, therefore, says, ‘Vah,’ when he has heard the trumpet, because, namely, the warrior of God, when he beholds the force of temptation pressing on him, considering the benefit of the heavenly dispensation, is more firmly confident, from his very adversity. And the assaults of this adversity therefore do not overcome him, because they never attack him unexpectedly. For he marks long beforehand, from each circumstance, of what vice the assault is coming on. Whence it also follows;
He smelleth the battle afar off.
85. For, to ‘smell the battle afar off,’ is to discern from preceding causes, what contests of vices succeed. For because, (as has been already frequently said,) a thing which is not seen, is discerned by its smell, to smell the battle afar off is to search out lurking wickedness, by the looking forward of our thoughts, as if by the breath of our nostrils. Of which power of scent the Lord rightly says in the praise of His Church, Thy nose is as the tower, which is in Libanus. [Cant. 7, 4] We distinguish also by the nose between odours and foul smells. And what is designated by the nose, but the farseeing discernment of the saints? But a watch-tower is placed on high, that the approaching enemy may be seen from far. The nose of the Church is therefore rightly said to be like the tower in Libanus; because while the far-seeing discernment of the saints, being placed on high, looks anxiously on all sides, it discovers a fault before it arrives; and as it watchfully marks it beforehand, so it boldly avoids it. Hence Habakkuk says, I will stand upon my watch. [Hab. 2, 1] Hence Jeremiah, admonishing the soul of each Elect one, says, Set thee up a watch-tower, place thyself bitternesses. [Jer. 31, 21] For, to set one’s self a watch-tower, is to foreknow by lofty considerations the approaching struggles of vices. And the soul of an Elect person places itself bitternesses, when firmly rooted even in the peace of virtues, it consents not to rest secure, on beholding evils in ambush.
86. But he takes thought, first, not to commit any evils, and secondly, not to do good things inconsiderately; and, after he has subdued wickednesses, he strives also to subject to himself his very virtues, lest they should be converted into the sin of pride, if they should get beyond the control of the mind. For since, as has before been said, evils frequently spring from good deeds, through the vice of negligence; he observes with watchful zeal how arrogance rises from learning, cruelty from justice, carelessness from tenderness, anger from zeal, sloth from gentleness. And, when he performs these good deeds, he observes that these enemies are by these means able to rise against him. For when he is labouring diligently in acquiring learning, he anxiously prepares his mind for the struggle with arrogance. And when he desires to punish justly the faults of offenders, he most skilfully avoids the severity of punishment exceeding the measure of justice. When he endeavours to restrain himself by tenderness, he carefully provides not to be overcome by any relaxation of discipline. When he rouses himself by the stimulants of right zeal, he specially takes care, that the flame of anger may not kindle him more than is necessary. When he controls himself with great tranquillity of gentleness, he keeps careful watch, not to be chilled by torpor. Because, therefore, in the thought of the spiritual soldier every vice is detected before it can steal in secretly, it is rightly said of the horse of God; He smelleth the battle afar off. For he considers what a crowd of iniquities would rush on him, were he to allow ever so few sins to enter within him. Whence it also follows;
The exhortation of the captains, and the howling of the army.
87. For the tempting vices, which fight against us in invisible contest in behalf of the pride which reigns over them, some of them go first, like captains, others follow, after the manner of an army. For all faults do not occupy the heart with equal access. But while the greater and the few surprise a neglected mind, the smaller and the numberless pour themselves upon it in a whole body. For when pride, the queen of sins, has fully possessed a conquered heart, she surrenders it immediately to seven principal sins, as if to some of her generals, to lay it waste. And an army in truth follows these generals, because, doubtless, there spring up from them importunate hosts of sins. Which we set forth the better, if we specially bring forward in enumeration, as we are able, the leaders themselves and their army. For pride is the root of all evil, of which it is said, as Scripture bears witness; Pride is the beginning of all sin. [Ecclus. 10, 1] But seven principal vices, as its first progeny, spring doubtless from this poisonous root, namely, vain glory, envy, anger, melancholy, avarice, gluttony, lust. For, because He grieved that we were held captive by these seven sins of pride, therefore our Redeemer came to the spiritual battle of our liberation, full of the spirit of sevenfold grace.
88. But these several sins have each their army against us. For from vain glory there arise disobedience, boasting, hypocrisy, contentions, obstinacies, discords, and the presumptions of novelties. From envy there spring hatred, whispering, detraction, exultation at the misfortunes of a neighbour, and affliction at his prosperity. From anger are produced strifes, swelling of mind, insults, clamour, indignation, blasphemies. From melancholy there arise malice, rancour, cowardice, despair, slothfulness in fulfilling the commands, and a wandering of the mind on unlawful objects. From avarice there spring treachery, fraud, deceit, perjury, restlessness, violence, and hardnesses of heart against compassion. From gluttony are propagated foolish mirth, scurrility, uncleanness, babbling, dulness of sense in understanding. From lust are generated blindness of mind, inconsiderateness, inconstancy, precipitation, self-love, hatred of God, affection for this present world, but dread or despair of that which is to come. Because, therefore, seven principal vices produce from themselves so great a multitude of vices, when they reach the heart, they bring, as it were, the bands of an army after them. But of these seven, five namely are spiritual, and two are carnal.
89. But they are, each of them, so closely connected with other, that they spring only the one from the other. For the first offspring of pride is vain glory, and this, when it hath corrupted the oppressed mind, presently begets envy. Because doubtless while it is seeking the power of an empty name, it feels envy against any one else being able to obtain it. Envy also generates anger; because the more the mind is pierced by the inward wound of envy, the more also is the gentleness of tranquillity lost. And because a suffering member, as it were, is touched, the hand of opposition is therefore felt as if more heavily impressed. Melancholy also arises from anger, because the more extravagantly the agitated mind strikes itself, the more it confounds itself by condemnation; and when it has lost the sweetness of tranquillity, nothing supports it but the grief resulting from agitation. Melancholy also runs down into avarice; because, when the disturbed heart has lost the satisfaction of joy within, it seeks for sources of consolation without, and is more anxious to possess external goods, the more it has no joy on which to fall back within. But after these, there remain behind two carnal vices, gluttony and lust. But it is plain to all that lust springs from gluttony, when in the very distribution of the members, the genitals appear placed beneath the belly. And hence when the one is inordinately pampered, the other is doubtless excited to wantonness.
90. But the leaders are well said to exhort, the armies to howl, because the first vices force themselves into the deluded mind as if under a kind of reason, but the countless vices which follow, while they hurry it on to every kind of madness, confound it, as it were, by bestial clamour. For vain glory is wont to exhort the conquered heart, as if with reason, when it says, Thou oughtest to aim at greater things, that, as thou hast been able to surpass many in power, thou mayest be able to benefit many also. Envy is also wont to exhort the conquered heart, as if with reason, when it says, In what art thou inferior to this or that person? why then art thou not either equal or superior to them? What great things art thou able to do, which they are not able to do! They ought not then to be either superior, or even equal, to thyself. Anger is also wont to exhort the conquered heart, as if with reason, when it says, The things that are done to thee cannot be borne patiently; nay rather, patiently to endure them is a sin; because if thou dost not withstand them with great indignation, they are afterwards heaped upon thee without measure. Melancholy is also wont to exhort the conquered heart as if with reason, when it says, What ground hast thou to rejoice, when thou endurest so many wrongs from thy neighbours? Consider with what sorrow all must be looked upon, who are turned in such gall of bitterness against thee. Avarice also is wont to exhort the conquered mind, as if with reason, when it says, It is a very blameless thing, that thou desirest some things to possess; because thou seekest not to be increased, but art afraid of being in want; and that which another retains for no good, thou thyself expendest to better purpose. Gluttony is also wont to exhort the conquered heart, as if with reason, when it says, God has created all things clean, in order to be eaten, and he who refuses to fill himself with food, what else does he do but gainsay the gift that has been granted him. Lust also is wont to exhort the conquered heart, as if with reason, when it says, Why enlargest thou not thyself now in thy pleasure, when thou knowest not what may follow thee? Thou oughtest not to lose in longings the time thou hast received; because thou knowest not how speedily it may pass by. For if God had not wished man to be united in the pleasure of coition, He would not, at the first beginning of the human race, have made them male and female. This is the exhortation of leaders, which, when incautiously admitted into the secresy of the heart, too familiarly persuades to wrong. And this a howling army in truth follows, because when the hapless soul, once captured by the principal vices, is turned to madness by multiplied iniquities, it is now laid waste with brutal cruelty.
91. But the soldier of God, since he endeavours skilfully to pursue the contests with vices, smells the battle afar off; because while he considers, with anxious thought, what power the leading evils possess to persuade the mind, he detects, by the sagacity of his scent, the exhortation of the leaders. And because he beholds the confusion of subsequent iniquities by foreseeing them afar off, he finds out, as it were, by his scent the howling of the army.
Because, then, we have learned, that either the preacher of God, or any soldier in the spiritual contest, is described in the account of the horse, let us now behold the same person under the signification of a bird; that we, who have learned his strength by the horse, may learn his contemplation also by the bird. For since we have heard in the description of the greatness of the horse, how much a holy man endures through patience against the assaults of vices, let us now learn by the appearance of birds, how high he soars by contemplation.