On the Education of the Inner Man (De eruditione hominis interioris)

Richard of St. Victor

JP Migne, 196 1229D-1366A, Paris, 1855.

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Book 1.
Book 2.
Book 3.

FIRST BOOK.

CHAPTER ONE.
On the mystical dream of King Nebuchadnezzar, and the main intention of the whole work.

What that Nebuchadnezzar's dream signifies according to the letter, that most important exposition of Daniel teaches. But he must not be displeased if a tropological discussion from the same material produces something that builds up the reader to the knowledge of truth, or the discipline of manners. So that I may sum up the sum of his intention in a few words, It seems that the prophet is indicating in this place from a mystical vision how it happens to men of virtue to gradually decline, and by certain degrees of loss to sink to the bottom, and through visiting grace sometimes to rise again to their former, or rather to a better, state of mind. But this corruption of exchange, or the remedy of reparation, of course usually happens in both lives, namely, both active and contemplative. And of both, if I am not mistaken, the type is expressed in this one vision, if properly weighed. For what is it that Nebuchadnezzar received a mystical vision, lost it, and afterwards recognized it again more fully? For he deserved to receive it with his own interpretation to the last. What, I say, is hinted to us in all this, except that the grace of contemplation is sometimes divinely given, sometimes withdrawn, and finally restored in a more complex manner. But the active losses of life are indicated in the statue, which begins with gold and ends in a shell, at the top is gold, in the middle is silver or copper, and at the bottom is iron or shell. Behold, as you see, the more inferior, the more inferior itself is always found. In the various exchange of metals are signified the various losses of kingdoms, and in both manifold defects of character, or of merit. But behold, after the manifold failure of kingdoms, that kingdom is raised up, which will not be destroyed forever. Thus often the human mind, after a manifold fall, returns to justice, chastened by divine inspiration, and, educated and humbled by its very accident, rises up the more educated and the humbler, the stronger it is. It should also be noted that the grace of a contemplative life slips away rather than an active one, but it is much more difficult to repair it. Hence it is that Nebuchadnezzar regained the vision of his dream, which he had so easily lost, with so much difficulty. Hence it is that the loss of kingdoms is more widely described, and is distinguished by degrees, and the inexhaustible under-introduction of the kingdom it is shriveled by a few, and suddenly, indeed, and without any degradation. And it may be that what is said of the grace of each twin's life is given to be understood of both. For the Holy Scriptures often say one thing and imply another. It is usual, therefore, that both things happen in turn, and that a man trained in active activity falls suddenly and unexpectedly; But appropriately enough in this passage, where the fall or repair of both lives is treated of, he has appropriately expressed, as I say, the properties of both, and has shown in what proportion they correspond to him. For we fall more easily from the contemplative, and rise more easily to the active. But this vision of King Nebuchadnezzar (as well as his others) shows quite clearly how aptly it is he received such a name. For there is no doubt that the dream which he saw was a premonition of things to come. And that, nevertheless, which he foresaw the future by means of a prophecy, was a sign of other things: for he expressed the accidents of manners. See, then, how correctly such a name is drawn. For Nebuchadnezzar, prophesying, interprets such a sign. Did not Nebuchadnezzar prophesy through a mystical vision, whence also his vision was a prophecy, which portended the failure of various kingdoms? But who does not know that all things happened to them in shape? Therefore, that exchange of kingdoms was a figure because it signified something else through the mystery; and it was a sign of spiritual things. He therefore prophesied a sign, which foresaw the figures of spiritual things in the foretelling of the future. But what kind of sign? A sign of this kind, this is a sign of such a kind that, as to its quality, or how true it is, can be proved by experiment, and can be shown as it were to the eye, or a sign of that kind, like that which can be shown with the finger. For if in the loss of kingdoms the loss of morals is said to be understood, in which place or time, I pray thee, this cannot be shown, this cannot be seen. And indeed this interpretation of the name is quite in accordance with what happened to him. For there is another no less appropriate according to what he did: for Nebuchadnezzar is interpretedsession in recognition of distress.What is sitting, but to humble oneself? Now consider how much this king humbled himself, who worshiped Daniel, the servant given to him from captivity, when the overthrow of his kingdom (which he could not know without distress) he acknowledged by the exponent himself. He therefore sat down in recognition of his distress, who, hearing of the impending danger, humbly prostrated himself at the prophet's feet. Now these things which have been said about the interpretation of the name seem to allude to history, but nevertheless it must be considered how they fit into the mystery. For what else does this great person, who seems to be both a king and a prophet, signify, if not a twin soul endowed with grace and fully trained in both active and contemplative life? Does it not seem to you that the human mind bears in itself a royal person in a certain way, when it begins to preside over its affections and passions (both from the right of free will, and from the contribution of grace), and to rule with authority, and that which is within us to manfully claim the kingdom of heaven? Does it not seem to you that he possesses a kind of gift of prophecy, when he has already received from the office of providence the ability to foresee and foretell imminent dangers, and especially when he has already begun by the grace of contemplation to delve deep into the mysteries, and through the excess of the mind, and as if through a dream to wonder at the mysteries of the divine judgments? And Nebuchadnezzar is rightly said to be endowed with the gift of foresight, and then he who is such a sign prophesies truthfully, when he foresees from previous causes the harms of character. For the loss of merit always represents the loss of rewards. I have no doubt as to how much is deducted by merit, so much is always deducted and rewarded. He therefore prophesies a sign, and a sign of that kind, who foretells a sign of that kind, or a sign of that thing, which, such as they are, can in a certain way be shown with the finger, and proved by experiment. But often the lack of good desires portends the lack of good works. For, with a dull will, it is necessary to warm the mind afterwards by good study. And it usually happens the other way around. But to him who is given the ability to foresee imminent dangers and evils yet to come, if he takes care and endeavors to bring them into consideration with pain and anguish of mind, and humbles himself in their expectation, the same name may be appropriate to him according to another interpretation. For Nebuchadnezzar, as has been said, is interpreted session in recognition of distress. But no one should be surprised that by an unjust king a manly soul is said to be understood, and a man of virtues. For who does not know (unless ignorant of sacred literature) how often in the Scriptures Christ is signified by a serpent, a poisonous animal, and a lion by a most ferocious animal? And if we believe the expositor of blessed Gregory, Christ is meant by the mystery of the adulterous David, and that treacherous Jewish people is meant by the innocent Uriah. What wonder, then, if by an unjust king whom we disapprove, we understand a just thing which we approve? And indeed in the unjust king, although the will was disordered, yet his power was ordered. For there is no power except from God.But those things are from Godwitness the Apostlethey are organized (Rom. 13). Rightly, then, the royal power of the virtues designates the mind which claims that internal kingdom for itself by its morals, or the free will by which the mind commands its affections and passions out of cooperative grace.

CHAPTER II.
How the grace of contemplation is given to some in a certain way, it is withdrawn in a certain way, and in the meantime what is lost is recovered.

In the second year of the reign of Nebuchadnezzar, Nebuchadnezzar saw a dream, and his spirit was crushed, and his dream fled from him (Dan. 2). The first study must be of the manly mind, that it may be controlled by the affections; according as he can command his thoughts; then the third mind is spiritual, and the conquering soul of its vices begins to have in its kingdom, when it prevails over its own excesses, to command not only its affections, but also its thoughts, so that both can restrain them from illicit concupiscence, and the latter from foolish wandering. But what is the purpose of seeing a dream and predicting the future, or foreseeing hidden mysteries, if not to receive the grace of divine contemplation, and through the transcendence of the mind to perceive the knowledge of divine judgments from divine revelation? But in the second year the king saw this dream, because every spiritual person, after the desire of the Edomites and the discipline of knowledge, at last finds time to devote himself to the study of contemplation. prevails and becomes accustomed. And it often happens that, while the human mind is led to contemplate the subtlety, or even the dispensation, of the divine judgments, from the very consideration of the divine dispensation which it perceives, it is suddenly shaken with fear. For while a crude mind, less trained in heavenly disciplines, still presumes everything from its own energy, rather than from divine grace, it easily falls into this fear from the contemplation of the divine severity, and from the consideration of that equity. For a presumptuous mind, while it perceives with surprising subtlety how much it is beyond human power to respond to divine favors, and divine severity for the right of equity as it is able, or ought to act towards us in a strict manner, often leads to immense fear. (even almost to the point of despair) he usually throws himself down. But while the anxious mind is confounded by this kind of fear (not to mention how justly without any doubt, both mercifully and usefully) under this article of necessity, the grace of contemplation is withdrawn, lest by the excess of its subtlety it should be thrown altogether into the pit of despair. The dream, therefore, seems to flee from him, while he loses the light of contemplation which he is accustomed to see through the excess of the mind.

And the king commanded that the Ariols, and the magicians, and the sorcerers, and the Chaldaeans, should be called together, that they might tell the king their somms.He certainly wears a kingly mind, who is wont to rule over his desires, and to arrange his studies and exercises for the purpose of deliberation. His royal mind, therefore, causes all the wise men of Babylon to gather together, and in a certain way forces the different sects into one by scrutiny, when he devotes all his concern and investigation (which he used to scatter through various studies and exercises) to one and only the business of heavenly doctrine. But from such sages, and as if coming together as one, we require, as it were, our lost dreams, when the spectacles of our contemplation taken away, we endeavor to repair by the manifold and untiring insistence of our studies.When they had come, they stood before the king. Behold what is said; Behold, what sort of summons is made to stand before the king. You do not even consider yourself to have a royal mind, if that is the subtlest of your thoughts You are not yet able to gather spikes from wherever you wish, and for the freedom of your will, to fix immovably in the pursuit of any intention.And the king said to them: I have seen a dream, and my mind is confused and I do not know what I have seen. We address the convocation of our sages when we rebuke the wandering of our inquiries inwardly, or when we inflame the search for the sublime. But let us endeavor, in accordance with this similitude, not to neglect the damages of our progress, but rather to incite our efforts to repair them. Of course it should be noted that above he says that he was terrified, but here he was confused. But it must be known that the human mind, while to the divine equity to contemplate the steeps more clearly, he is relieved from the reverberation of his weakness, under one and the same time from which he is frightened, from which he is confounded. For there is no doubt that in the consideration of divine justice, and in comparison with human infirmity, man is horrified at his own weakness, and at the same time ashamed.And the king of the Chaldeans answered in Syriac: O king, live for ever.Tell your servants the dream, and we will tell you its interpretation. In the first place we must consider to whom and how they answered. Of course, to the Chaldaic king, Syriac is indeed the same, as Jerome defined this same place as Chaldaic. What, then, is the answer to the king in one's own language, except to insinuate expressly and clearly what must be known? For every one has something in it a foreign and unknown language is spoken, indeed the noise of the voice reaches the ears, but the sense of it does not even enter the mind. It is as if, therefore, it is answered in one's own and familiar language, when that which the occasion demands is suitably intimated. But if we resort to the interpretation of the name, we are undoubtedly brought back to the same opinion. For Syria is interpretedsublime What, then, will it be to answer in Syriac, if not to answer sublimely? and what will it be to answer sublimely, if not to answer appropriately and sufficiently? But the mind recognizes nothing better, nothing more certain, and nothing more sublime than what it has learned by experience, and perhaps this is the proper and most important, and absolutely the most sublime way of learning for the human soul, when something is learned by its own experience we try Do not your thoughts or occupations answer you both properly and clearly, and train you to the truth quite sublimely when they teach from their own failure, and speak as if by experience, how vainly or haphazardly something above human mode is assumed by one's own effort? Of course, the whole answer of these seems to contain mainly this (that is to say, that which the king demanded violently, it was not possible at all). In the case of such wise men as we have shown you above, this will be, as I think, their answer to the impossibility of teaching by their own experience. Let us go through the details of their answer, and let us see first of all.

CHAPTER III.
In all that we do, we must study with a good intention and rely on divine grace.

King,they saylive forever (Dan. 2). So that we may compare the external with the internal, the corporeal with the spiritual, if we have that internal family, both disciplined and disciplined, we have recognized this external. We have heard what they replied to their king in the first place, and perhaps this very thing he himself taught them, let us also teach us (in all our endeavors) to give a very similar answer: King, live forever. But what will this be, I pray thee, a wish, or a warning? An exhortation, that this may be valid, or an admonition, that he should devote himself to this very thing? But what is the life of that internal prince, and the internal ruler of that family? What, I say, is the life of that chief in the soul (that is, of the human mind) but a good intention? Whatever a man does, even if it is good, will still be useless unless it is done with a good intention. But then the mind of man dies even in the midst of good works, when the intention is perverted. The attestation of truth is: For if thine eye be evil, thy whole body shall be dark (Matthew 6). What, then, will it be to live forever, except to have a good intention in every good work? Would that to all our endeavors, to every good work begun, this answer would meet us first, that all our thoughts would sigh and strive for this, that we might live forever, which then indeed will happen. if we do nothing but good, and without good intentions. For let us be silent about the rest, O whenever we seek the truth itself, not for the sake of truth, but for vanity, and we love the truth found, not in truth, but to vanity, and what is most miserable, we trade in the words of life for the gains of death, or at least of the inner man we understand life correctly as divine grace! For as the body can do nothing without its life, that is, without the soul, so our inner man can do nothing good without divine grace.God's grace says the ApostleI am what I am (Cor. 15). And the truth itself about itself: Without me you can do nothing (John 15). What, then, is it to say, to live forever, except to cling to grace without ceasing? Whatever you arrange is not of your own energy, but of divine grace presume Whatever you do to him, you must not ascribe this to the king, and at that time it was especially necessary to say that what he had received from God was sought by a human being, and that he was hoping for something else, relying rather on human energy than on divine grace. But it is very strange (indeed, astonishing beyond human means) that we often speak these things silently to ourselves, and feel them intimately, nevertheless, and at the same time rely on our own energy, as if we were completely ignorant of cooperating grace. Often when we praise God's grace, we speak something with precision to our neighbors, and we boast to ourselves about the precision of our speech. O infinite folly of man, and indeed you say rightly that man can do nothing without grace? But if you speak the truth, why do you boast? Let us therefore teach the subtlest probings of the hidden, that is to say our thoughts, so that in all our study, in all business, they strive for this first, this especially, instill in us this concern first, so that we endeavor to presuppose all that we propose to grace, and to ascribe all that we accomplish to divine grace, and this pertains to eternal life.

CHAPTER IV.
How, according to the various successes of their studies, some either depreciate themselves energetically, or exalt themselves vainly.

saysays,the dream of your servants, and its interpretation we will tell him (Dan, 2). Pay attention to what they say. They demand one thing, and promise another. They demand a vision from the king, and promise his interpretation. And yet, as vainly as they demand, so falsely do they promise. But there was one thing that they could truthfully say, if they wanted to confess the truth, that they did not know the vision at all, nor could they have known it completely by themselves. Those who confess falsehoods, why do they not at least confess the truths? Common modesty, general modesty. Common modesty to conceal one's impossibility, general modesty to presume beyond possibility.And the king answering, said to the Chaldaeans: The word is withdrawn from me. Unless you tell me the dream and its interpretation, you will perish and your houses will be published. But if a dream, and a conjecture You will be told of it, and you will receive rewards and gifts and much honor from me.Who, I pray thee, will not freely reproach the king, Nebuchadnezzar, for committing his wise men to destruction for such a cause, when perhaps he himself will do the same, or worse? For what is the purpose of further destroying one's wise men, if not to completely abandon the pursuits of wisdom, and to no longer wish to exercise those most subtle points of one's intellect in the research of any one's doctrine? But what is the wisdom of publicizing the houses and reducing them to the common use of all? And houses, we are accustomed to call that place of our dwelling, to which we always return after many labors and discussions for the grace of rest. What, then, is given more correctly to be understood by the house of the wise? how private and secret are the leisures of their rest, in which the studious and those who are accustomed to devote themselves to the study of learning? The houses of our sages, therefore, are in a way publicized, when those studious leisures of our quietness are exposed to all the wanderings of dissipation, and the innermost secrets of doctrine are prostituted to all care or curiosity. How many do we see, after the splendid distinctions of their studies, and their great knowledge, when they have perhaps been promoted to any degree of honor, or perhaps they have undertaken the care of any administration, immediately despise all the discipline of their doctrines, and devote themselves only and always to worldly affairs, to destroy in one day all the worshipers of wisdom, and their to publish hidden secrets? What would they do if Nebuchadnezzar took over the kingdom? How many we see likewise, after the insistence of many spiritual exercises, after having finally received the grace of contemplation, when perhaps they have been thrown from that state of their sublimity by some temptation, or by some fatigue, and cannot return to that state of their exaltation without some, or perhaps without great effort let them see that they should lay down, or condemn, all direct energy for spiritual studies, and expose themselves at every hour to all the vagaries and vain discourses. See that they not only do not repeat those leisures of their contemplation, but also completely omit every instance of meditation or reading. What? What else do these people kill their wise men, who obscure all spiritual understanding in themselves by the various fluctuations of their desires? Behold, we have heard of the threats, let us see of the promises.But if the dreamsays,and you will tell his conjecture, rewards and gifts, and you will receive much honor from me. It is a reward when we receive what we deserve; a gift, when we receive it, which we have not yet earned; and when we obtain honor, we are less qualified to earn it. It is therefore a reward that is given by merit, a gift that is freely spent, an honor that is conferred from dignity alone: ??rewards, he says, and gifts, and honor you will receive from me a great deal. Nothing, brothers, is truer than that we gladly give our wise men the wages of their merits we spend, how gratefully do we bestow upon them the honor due or gratuitous? And in order that I may more fully absolve from this what I feel, I expect nothing more certain, I fear nothing more than that too much honor and greater reverence than should be paid to such wise men, let each strive, when perhaps they have satisfied their desires, and answered their wishes in return. Who does not ascribe to his studies and disciplines more than Truth itself dictates? Who, I pray thee, will not extend the opinion of his knowledge and wisdom, not only according to the measure of equity, but also beyond, nay above, the duty of equity? Whenever, therefore, the mind gladly insists on its studies, and thereby promises itself the expansion of fame and glory, it speaks in a certain way to its sages, both rewards and gifts; and you will receive much honor.

CHAPTER V.
How many ways the mind deceives itself, and hides its own vice unwillingly.

When the reward was proposed, the king immediately obeyed, and said: So tell me the dream and its interpretation (Dan. 2). He seeks two things, the dream, and its interpretation. It is one thing to know the secrets of divine judgments from divine revelation, and it is another thing to be able to assess or penetrate the same reason. This pertains to the knowledge of the dream, the other to its interpretation. How many divine judgments we know, the reason of which we do not penetrate by any of our discussions.They answered the second time, and they said: Let the king tell his servants the dream, and we will tell you its interpretation.What is there to answer again, but to teach his impossibility more fully and perfectly by repeating his failure of heart? Oh, how difficult it is for human impudence to be repressed by its own presumption. Behold, after many trials the impossible is still demanded, the impossible is still promised. But let us see what follows: The king answered and said: I certainly know that you redeem the time, knowing that the word has withdrawn from me. If, therefore, you did not tell me the dream, it is one opinion of you, that you also composed a false interpretation and full of deception, so that I may speak to you until the time has passed. So tell me the dream, so that I may know the interpretation I also spoke his truth. Behold, the king did not make any progress at his own request, who at last discovered their duplicity at one time, and indeed you do not think that you have made a little progress, since you will be able to detect the duplicity of your heart to the liquid. How much we often pretend, how much we conceal. We willingly disguise our infirmities, and we pretend to be able or to have good things which we cannot at all: and it is very surprising that the mind willingly deceives itself, and hides its own vice against itself unwillingly. Behold, the king detected both vices of pretense and dissimulation in his subjects, and of dissimulation indeed in what he says: I know for certain that you redeem the time. In what he adds a little later, there is one opinion of yours, that of the interpretation you have also composed a false one. They concealed their ignorance, and were willing to confess it openly, and redeem it at this time, and yet they promised false interpretations of dreams. But the king proved the evil of dissimulation in them by experience, but he knew the evil of dissimulation by reason, while he gathered one vice from another. For if they could not even that which was less, how could they have that which was greater? From these you judge, as I think, and notice that we prove some things in ourselves by experiment, and of course we infer others from reason.Then the Chaldaeans answered before the king and said: There is no man on earth who can fulfill your words, O king.Behold, they answer already for the third time, and at last sometimes they clearly teach their failure. And so let us distinguish the three alternations of response by degrees, see that perhaps the first response is one of doubt, the second of fear, and the third of despair. And at the very first attempt, when we begin something, but do not finish it, we often begin to doubt the completion of what we have begun. But to fear the second more. But at the third attempt, when we obtain no result, we usually despair completely.

And note that doubt and fear have an ambiguous answer, but despair has a clear answer. Thus, of course, in the first and second cases they diminish their ignorance more than they speak. As for the third, the light is now clearly revealed. Let us hear how falsely they speak the truth: No there is, they say, a man on earth who can fulfill your speech. They do not simply say, we cannot, which was certainly true, but there is no man on earth who can, which was undoubtedly false. For Daniel was also a man, and he was on earth, who could do this, as the outcome of the matter later proved. He was able, however, not by his own energy, but by divine grace. Who is to say that he could not obtain what he could by praying? See how many ways and how often the human mind deceives itself, but who is sufficient to fully explain this? How often do we assume that we can do many things that we absolutely cannot, and how many things that we cannot do at all do we think that no one can do? What is it, please? that the human mind does not at all preach others according to the good which it finds in itself, and yet it adds others according to the evil which it finds in itself? Behold, these wise men, what they assumed about the interpretation of dreams, did not, however, attribute equally to all in common. Nevertheless, because they could not recover the dream, they confirm that no one can. But in order to consider all this according to one and the same mind, we must certainly not presume anything in ourselves, or despair of being reckless. For often what we cannot do in one way, we easily explain in another. How often we obtain by prayer what we cannot do by acting.

CHAPTER VI.
How recklessly, or in vain, we assume from human effort what we should expect from angelic revelation alone, or from divine revelation.

Let us see, however, what these still add, discussing in detail what they say falsely, or what they may say truthfully. For both carelessly spoken words are effective for our caution, and rightly spoken words have the effect of shaping our desire for imitation.But none of the kingsthey saya great and powerful word of this kind is known by every Ariolian, and magician, and Chaldaean (Dan. 2). A king is rightly said to be one who ascends to the kingdom. But what does that king say, truly the King of kings and the Lord of lords?kingdom of heaven says,it is within you (Luke 17). To this of course we can sublimate the kingdom, if we want it perfectly. Indeed, this kingdom existing within us has many inhabitants and infinite inhabitants. But the more each one expands such a kingdom, administers more faithfully, governs more closely, arranges more wisely, the more powerful he becomes, the more he is judged. But to this kingdom poverty of spirit is more advanced and conducive than abundance of sense.Blessedforpoor in spirit, because theirs is the kingdom of heaven (Matthew 5). He who receives such a kingdom sings confidently, when he says: But I was appointed king by him (Psalm 2). But it is well said of such kings. But no great and mighty word of this kind is known among all the kings, and the magus, and the Chaldaeans. But in this the said kings are great, and their own they defend power, because they presume nothing of their own power, how much less of that which is above man? Certainly the king had received that word from God, and it was absolutely such that it could not have been known except by the revelation of God. What, then, could not be known except by God, with what rashness is it assumed by an Arian man, a magician, or a Chaldean? What, then, is a word of this kind that any wise man of this kind would not, nor ought, to know, except that he ought to assume those things which are above man from no human effort or skill? This is why it is added when it is said: For the matter which thou, O king, seekest is grave, and none shall be found to tell it in the presence of the king, except the gods, who have no conversation with men.Certainly that which was above man, the king ought not to demand from man. But what is more serious, and what is more troublesome than to demand impossible things from man, from man, and to wish to wrest from human possibility those things which are beyond human means? But what is impossible with men is possible with God. Except, they say, the gods with whom there is no conversation with men. Rightly in this place we understand the angels by the holy gods. For if men were called gods because of their participation in an image, or even a similitude, how much more rightly than angels?I said: You are gods and sons of the Most High (Ps. 81) , and indeed the angels at every hour, nay, at almost every moment, converse among men, and yet they do not converse with men, because even then, indeed, when they are among men, not human, but heavenly, and truly divine. Who denies or does not know that angels have been able to reveal to men many things that are above men, and are wont to reveal them? But as we still draw from externals to our inmost likeness, so we often recognize from divine revelations and inspirations what we do not penetrate by our own investigation. But if by gods one wishes to understand not angels, but divinely aspired men whose conversation is no longer with men (this is human to the wise), then they can say truthfully: our conversation is in the heavens, nothing can be said more truly. For they recognize many things from divine inspiration, which are beyond human investigation. But if that higher sentence be adapted to this sense, nothing in it seems to sound right where it is said. There is no man on earth who can fulfill your speech, O king, as if it were said: None of those who are on earth, except only those who ascend to the heavens in heavenly conversation.

CHAPTER VII.
How, after the illustrious nature of his studies, a distinguished mind lays aside the care of both secular and spiritual doctrines; and exposes himself entirely to external affairs only.

Hearing this, the king, in great rage and anger, ordered that all the wise men of Babylon should perish. And when the verdict came out, the wise men were put to death (Dan. 2). Behold what we have spoken above. After the king despaired of the recovery of his dream, in a rage and his wrath determined to destroy all his wise men. As we have already said, this is to destroy one's own wise men, to seek no further knowledge and wisdom through those sharp and subtle understandings according to the former custom and accustomed training, and to pay no attention at all to the studies of any doctrine, or to spend any care. It is as if the sight of a dream is lost, when that grace of contemplation, by which the mind was frequently lifted to the sublime, is withdrawn, and then indeed we despair of its recovery, when we have labored long and much, and without making any progress, we trust that we can no longer recover the delight of our spiritual spectacles. But it often happens that, as long as she the mind which had been accustomed to love the contemplation of divine revelations loses its mind, now broken by long weariness, not only in the repair of which it has failed, but it lays aside the care of the studies of all, and disposes in some way to destroy all its wise men. In fury, he says, and great anger. Madness is a disturbance of the mind, the complete destruction of reason. Anger is a great disturbance of the mind, but it is not entirely alien to reason. It is as if we are agitated and driven by rage, when, without regard for reason, we give ourselves headlong into that which ought not to be done. When we are often moved by anger, we understand what must be done, when, however, it cannot be controlled if it is great. Therefore, in the first attack of our disturbance, we often do not at least look to reason, but afterwards to reason indeed we see, but we cannot follow, but at last we look and follow. It is right, then, that fury is first, and anger afterwards.

It must be noted, of course, that the wise men of Babylon are called those who are commanded to perish in this place. I think that some are wise men of the Babylonians, and others are wise men of the Jews. Of course, they are occupied with earthly things, these with divine things. They indeed follow the wisdom of the world, which is foolishness with God; these also search the deep things of God, being spiritual, and comparing spiritual things with spiritual ones. What, then, by the wise men of the Babylonians, but secular knowledge? and what do we mean by the wise men of the Jews, but spiritual doctrines? It is as though we add the wise men of Babylon to damnation, when we receive secular instruction from ours let's cut off the studies. Our conscience acquiesces more easily in the amputation of these, and consents to their abdication the more readily, by which it considers them (although useful for some purpose to human salvation) to be in the least necessary. First, then, the wise men of Babylon were slain, whence it is said of them: And the wise men were slain after the judgment had gone forth. A decision is made when what each one had deliberated and decided in his mind finally manifests itself in action. It is as if it is still internal, that which is still engaged, and is hidden in the mind, and as if it is already beginning to be an army, when it already appears in the work. It continues: And Daniel and his companions sought to perish. Behold, how evil treads. We have heard above how the wise men of Babylon were slain; here are the wise men Jews are sought to be killed. Behold, by what degrees the studious mind is often dissolved from its vivacity, and from the highest is gradually relegated to the worst, first lays aside the care of worldly, then spiritual learning, and exposes itself entirely to external affairs only, and kills in itself, as it were, all the worshipers of knowledge and wisdom, while after He despises the human arts, and completely abandons the insistence of contemplation, meditation, reading, and prayer.

It should be noted, however, that it is said of the wise men of the Jews, that they were sought for destruction. What, I pray thee, is the place where such wise men can be found to perdition, but an opportunity to seek or even to seize the opportunity of some one's excuse, how more safely and freely, and with a more secure consciousness of sacred learning, can a dissolute mind throw off the pursuits of learning? for we often pretend to be infirmities of the body, when we discard spiritual exercises. We often imagine this to be charity, because, abandoning the contemplative life, we completely expose ourselves to external affairs. In this manner the occasion, and as it were the opportunity of the place, is sought, where Daniel is to be found with the rest of the wise men of the Jews to be put to death. If we consult the deeds of this Daniel, what more rightly than the devotion of the heart shall we find to be represented in him? See how, under every adversity, and under every need, he always returns to the Lord and consults, implores and receives divine help. But who does not know that true devotion is under every necessity, to take refuge in the divine protections, and, both in doubtful and adverse situations, humbly ask for advice from one side, and from another for help, and effectively obtain it? Now we know that the mind never prays intimately and devoutly, which does not first arouse itself to devotion by diligent premeditation. For these are the inseparable companions of true devotion, circumspect, discreet, and prudent thoughts. For without partners and co-workers of this kind, any devotion of ours does not know or is able to pray as it should.

CHAPTER VIII.
How in every purpose or institution we ought to consult the rule of equity, and to recall unwise statutes to a more sound opinion.

Then Daniel inquired about the law, and the sentence from Arioch, the captain of the king's army, who had gone out to kill the wise men of Babylon, and he asked him who had received power from the king, why such a cruel sentence had come out of the king's face. When Arioch had told the matter to Daniel, Daniel went in and begged the king to give him time to tell the king the solution. (Dan. 2). As in Daniel is understood the fervor of devotion, so by the captain of the army we rightly, as I think, understand the zeal of righteousness and the rigor of the severity of the district. Certainly, without the rigor of a just severity, not even that kingdom may be possessed in peace or security, in which men are wont to rule over men, and in which men are wont to possess to disturb the peace Which of the rulers could ever enjoy a long peace, or be happy, who, when he could and had to judge the adversaries of peace decisively, and refused to strike with strength? But how much more in that kingdom, in which we do not struggle against flesh and blood, but against spiritual wickedness in the heavenly places, how much more, I say, in such a kingdom must we act bravely, and all the tumult of noisy thoughts or emotions, and any Disturbers of the internal peace strike the districts with notice? Of course, this commander of the military is good (strictness, that is, and severity of justice), to whose laws or disciplines anyone does not obey, he is removed from the company of that heavenly military it alienates But rightly, as I think, he is called Arioch, the commander of the army. For Ariochreducing to solitudeis interpreted We know that the kingdom of heaven is within us. Therefore this commander of the army must overthrow whatever kingdom or country he sees rise up against this kingdom, or rebel against, and do not obey the laws of the eternal king, and reduce it to eternal desolation, and if possible, destroy it forever. If, therefore, we are to understand by Daniel's devotion, by Arioch's zeal for righteousness, what is Daniel to seek from Arioch concerning the law, and the opinion of the king, but to consult with a contrite mind the judgment of equity, and to discuss vehemently out of great devotion, whether perhaps he is just or unjust, because he remembers himself had he first determined the attack by his own spirit? For in the time of remorse and prayer the mind of man finds many things to be evil and unjust, which he had previously determined by impulse of the mind, and as it were rashly, which, however, he did not perceive to be unjust at the time, and many things often from the same impulse of his spirit a man dictates against his conscience The same precipitancy of his mind, he afterwards moderates under the time of his prayer and devotion, and reforms it to a more wholesome opinion. We must, therefore, decide things rashly, rather than prudently, and which we fear to be evil, afterwards carefully to discuss, and to inquire whether they are just or unjust, useful or useless, by shrewd reflection, and in this way, as by Daniel's office Arioch is required of a given law or sentence, while of any less deliberate intention of the mind it is consulted out of great devotion, at last sometimes the rule of true equity, and the utmost discretion. But what it means to go out to kill the wise can be easily judged from the above. But it must be known that we often discover the definition or quality of a sentence without consulting it more easily then, and fear it more, when we already prove its quality by the work itself and, as it were, by experiment. It is for this reason that Arioch is then consulted for the first time in this place about the giving of the sentence, when he is now and then going forth to meet his occasion.

CHAPTER IX.
That whatever usually happens against us, according to the quality of merit, according to the disposition of God, the free will of the mind.

But if by Arioch the district of equity is rightly understood, perhaps it will seem strange, and not undeservedly, to any one, how the execution of such a sentence is said to look upon the office of Arioch, when of course the same sentence is judged just, neither according to history, nor according to mystical intelligence. Or perhaps, according to history, the king believed that he was righteous when he was troubled by rage, which in truth was not just, because he was then able to say truthfully: My eye was troubled by rage? Thus indeed some, according to the type of this similitude, indeed generating zeal for righteousness, but not having according to knowledge, what is right they believe that they are, or imagine, that they are killing their wise men, proposing or promising to acquire greater gains of merit from bodily exercises than from spiritual exercises, in which meanwhile they cannot progress as much or as lightly as they wish. But if we look still more deeply, and have recourse to the divine judgments, we shall at once see that many things which man arranges or does unjustly, God only permits to be done justly. Why, then, are they not also said to belong to the duty of Arioch, which, according to this consideration, from the equity of the divine dispensation, are proved to answer to our merits? And he asked, he says, him who had received power from the king. Consider, then, that this Arioch received power from the king, because whatever It happens around us usefully or unhelpfully, it descends from merit or vice of free will. And Arioch receives the power of decision from the king, sometimes from the knowing and willing, sometimes from the knowing and unwilling, sometimes from the unknowing and willing, sometimes from the ignorant and unwilling, to be exercised in a useful way, in a useless way. For as it has been said, what usually happens to each one, when God dispenses, the discretion of freedom corresponds to the quality of merits. Therefore, whatever is done around us for the retribution of merits and the right of equity, is moderated by the just judgment of God. But that prudent man, blinded by his mind, often under the influence of his great disturbance, acknowledges and acquiesces in the good pleasure or judgment of the Almighty. Sometimes he acknowledges, and sometimes he does not agree but the effect is thus that he desires the will of God alone to be done around him, although he does not fully understand it in the meantime, but he is affected in such a way that he cannot completely acquiesce in the will of God, even if he could have fully known it (which he cannot know in the meantime). But what wonder if the human mind cannot always acquiesce even to the known divine will, when indeed it often cannot acquiesce to its own interest? For often through impatience he dictates an opinion which he does not completely know to be contrary to his own interest. Not only then, then, does the said commander of the army receive from his king the power of decision to be exercised, when such a king arranges something justly and advantageously, but even now, indeed, when something is done through impudence or even through impatience he orders that he should respond to the disposition of God, to his previous merits, with the retribution of equity, nay, even when he does something for which he incurs an odious, though just, sentence.

CHAPTER X.
With these considerations we must weigh what happens around us.

Let us now see what it is that Daniel inquires of Arioch again. For this reason so cruel a sentence came out of the king's face. The appropriate order, and to be carefully observed, is first to ask about the law and the sentence, and afterwards about the reason for the same sentence. I have no doubt that it must be carefully investigated, and to discuss vehemently (in doubtful and especially dangerous matters) first about the quality of the action, and consequently indeed about the quality of the intention. For often the guilt which is contracted from the action is somewhat mitigated by the quality of the intention. However, what he inquires about the cause of the decision, I think we can and must refer to two things, namely, with what intention it is done, or by what disposition of God it happens to be done. And in regard to an action it is indeed asked whether it is convenient or inconvenient, just or unjust. As for the intention, whether it may be pious or impious, discreet or indiscreet. But concerning the disposition of God, let every one seek this chiefly in the search of a cruel or harsh sentence, whether he strikes us for benefit or for vengeance. Indeed, when it strikes us or he allows himself to be struck, only for our learning, only for our correction, only for rebuke, only for condemnation, or he does it in any other way. All these things must be carefully investigated and discussed in detail. All these things inspire a good fear, and unite the mind in prayer. All these things humble the mind, and excite our devotion, and inflame us to supplication. You certainly see how rightly, how discreetly Daniel inquires into all these things before he insists on prayers, or bends over to entreaty. Hence it is said, when it is submitted: When then Arioch had told the matter to Daniel, Daniel went in and begged the king to learn from Arioch what had been foretold, unless he had carefully and devoutly consulted the district the rule of equity, at last, at some time after much discussion of the sought opinion, and the quality of the cause, to be more fully recognized by the devoted mind.

CHAPTER XI.
How in our time of perplexity we ought to have recourse to the remedies of prayer, and to bring such a vote into use.

It remains only to ask what it means for Daniel to enter the king. Rightly, perhaps, by the king who presides and commands in all, we understand in this place a violent movement of the mind, and a strong impulse of the free will, to which every other affection easily yields or obeys. And how many (when they are strongly affected, or keenly moved) do not at all occur to consult reason or discretion, how much less to take refuge in prayer, or to admit any devotion? But what else do we say that this is, than that no wise man dare appear before the king? Often, however, those who are of this kind, after the impulse of the mind has calmed down, when they return to themselves, resort to the judgment of discretion and the duty of devotion, endeavoring to correct those in which they have transgressed during the time of disturbance. But if we are diligent about the discipline of the heart as we ought to be, let us teach and accustom our minds to take refuge in the counsel of discretion under any impulse and time of disturbance, and this is to lose the wise before the sight of the king. But because it often happened that, with no attestation of reason, the rash attack of his perturbation occurred to be able to soothe, the mind must, under such an article of necessity, resort to the aids of devotion, and to pacify the violence of its disturbance, obtain the votes of divine mercy, and the remedy of such devotion must be brought into use, and this is to enter Daniel to the king. For it is as if he goes to King Daniel, when, to pacify the impulse of the mind, devotion is supported under the very impulse of precipitation. It should be noted that above it is said to have been introduced, but here it is simply stated that he entered. But I think that it is one thing, and another thing to be introduced by another, or to enter by oneself, as is clear from the above, to have a vote available under every strong impulse of the mind of devout prayer, this is that Daniel should not be absent from the presence of the furious king. But, as we all do in common and with concern, we obtain other things by praying and beseeching God with prayers. When, therefore, by human ingenuity and by the exercise of devotion he is accustomed to guard against the onslaught of his mind, that Daniel of ours is, in a manner, introduced into the presence of the said king, by a foreign office. But when this is accomplished not so much by meditating as by praying, Daniel without a doubt goes to the king by himself. We must, therefore, by diligent and skilful premeditation, arouse our minds to devotion, and this will be to introduce Daniel into a strange office. Also, because often even when necessity demands and urges, we cannot pray devoutly, at the time of the divine visitation and our remorse let us pray, that we may pray in time of need. If, therefore, the ability to pray is obtained by prayer, Daniel certainly enters by himself. But even that is not to be neglected, which is read at the time of the king's disturbance and fury. For at the time of the introduction we certainly receive no indication of any royal disturbance. For it is not to be believed that this king was always angry, and disturbed by some fury. It is one thing to be violently impulsive, it is another thing to be reckless. It is one thing, I say, to be strong and invincible, and another to be full of wrath and madness. Finally, one is invincible and almost immovable, the other is intolerable and completely unreasonable. But who, I pray thee, would presume upon Daniel in the time of the king's fury, or dare to bring him before the king? I judge that it is beyond human energy and courage to devote oneself to prayer at a time of so great and so intimate a disturbance, when it scarcely, or rather in no way, happens at that time to at least remember it. It is therefore necessary, as we have said above, that Daniel should enter by himself before the king in a state of confusion, if he wishes to resist the danger of so great a necessity. Therefore, a mind that is anxious and concerned about its safety, which still, when it is disturbed, does not know how to resist its disturbance by prayer, and has not yet obtained this kind of practice, or grace, prays and obtains that in a time of tranquility God will give it the grace to pray in a time of disturbance. In this way, perhaps Daniel will sometimes be given access to the king by himself, and still furious with himself, and then perhaps he will be able not only once, but often and constantly to ask for and obtain inducements to postpone the bad decision, in order to be able afterwards to completely destroy it. When the devout mind humbly begs and pleads at the time of its inmost disturbance, lest, under the impulse of excited fury, divine mercy would allow him to do something through impatience, so that afterwards he would have to repent, if he obtains what he desires, what else does our devotion, Daniel, seem to you to do, than to moderate the madness of the enraged king ? But when he feels himself drawn to something by the sudden vehemence of his affection, whether in the meantime under the cloud or the whirlwind of his great disturbance can he not fully recognize that it is right, if he asks for patience in the meantime, until he can more correctly discern what is to be done in his time of tranquility, by accepting what he asks, what else does it seem to you to accomplish, than to induce him to ask and receive? Daniel, he said, went in and asked the king to give him time to tell the king the solution. Surely you see that pious and useful devotion often presupposes the Lord's piety, which no human ingenuity can bring about, and how justly we presuppose a great deal of the Lord's piety, if we overcome our magnanimity for his love, with his helper.

CHAPTER XII.
By what meditations we ought to inflame the mind to devotion, or how we ought to reform the order of our studies.

But let us see what Daniel did after this, or what is written about him: And when he entered his house, he told Ananias, Mishael, and Azaria to his companions, that they should seek mercy from the face of the God of heaven upon this sacrament, and that Daniel and his companions, together with the rest of the wise men of Babylon, should not perish. (Dan. 2). By these three, Daniel's individual partners and inseparable companions, we understand circumspection, discretion, and deliberation, without which we prove by daily experience that the duty of true devotion can in no way be fulfilled. For if we wish to pray intimately and devoutly, the first thing is to take care of our lives let's look around. Let us see what studies or exercises we have been accustomed to engage in, or in which we are still to be engaged, or what purpose we have in these for the future. But what is the use of bringing these things into consideration, unless we strive with the same concern to discern each and every thing by a strong examination, and to separate the good from the bad with the sagacity of the watchman, so that we may know for which we ought to beseech the Lord, or even give thanks? Now that we have known our good things or our evils, it still remains to inquire by what preoccupation or care we may take, and to make satisfaction for past evils, and to explain ourselves about the present, and to show caution more curiously about the future. The first is circumspection, the second is discretion, the third is deliberation. Survey it is to bring into consideration the mode of our manners; it is discretionary to make judgment in all things; but the resolution is to seek counsel, and to find it. The survey says: I will remember you all my years in the bitterness of my soul (Isa. 38). Discretion admits: I have done judgment and justice (Psalm 98). The resolution speaks: What shall I repay the Lord for all that he has repaid me? (Ps. 115.) The study of the survey is recalled, to which it is said: Lift your eyes around (Isa. 49) , and then see where you are prostrated, harlot. He wished to encourage us to the examination of discretion, who said: If we were to judge ourselves, we would certainly not be judged (1 Cor. 11). The duty of deliberation is enjoined, or even commended, when it is said by the wise: Do everything with a plan and you will not regret it forever (Eccl. 32). But who does not see that these services are certainly necessary to true devotion? For who could ever pray intimately and devoutly, if he put off looking around, discussing, arranging his life? Whenever, therefore, necessity urges us to devote ourselves more vigorously to devout prayer, we must resort to the offices of circumspection, and discretion, or even deliberation, and by such studies and busy meditations inflame our minds to devotion, and this is to obtain Daniel the votes of his companions in the use of his prayer. Daniel therefore returns, as it were, to the interior of his house, and in order to carry out the business of his prayer more perfectly, he seeks, as it were, co-operators, when, already at the time of prayer, or even urgent In an article of necessity, the devout mind resumes the usual opportunity of its rest, necessary for that duty, and endeavors to animate or inflame its devotion with meditations suited to the use of certain provisions. He told his friends about the business. It is as if a task is indicated by Daniel to Daniel's partners, when it is done out of devotion that an imminent task is brought into consideration, examination, and consultation. But mercy is proposed to be obtained, if the contrite mind rests in what it devoutly executes, not on its own merits, but on divine mercies.

It must be noted, of course, according to history, that the prophet Daniel calls that business a sacrament, so who doubts that a mystical understanding of things is hidden in it? And they would not perish, says Daniel, and his associates with the rest of the wise men of Babylon. According to the example of this matter, when we see that our mind, after the contempt of secular studies, becomes numb to spiritual exercises as well, and gradually fails, and the danger of our wise men threatens, we must also ask for it from the Lord in every way, so that we can repair or strengthen the usual insistence of our studies. Now, as we both know, both in the study of prayer and meditation, the labor is overwhelming, and the mind wanders and is restless, almost intolerable. But in contemplation the delight is wonderful and almost unique. When, then, the grace of contemplation is given to studious minds the labor of other studies is conferred by its sweetness, in so far as it is sweetened, softened, or tempered. If, therefore, we have not yet received such a grace, or we grieve that it has been withdrawn, we must seek it from the Lord for the confirmation or reformation of our studies. Therefore, when we do these things, what else, please, do we seem to have done but to seek the dreams of divine revelations, so that we may have where we can preserve those wise men of ours who have been appointed above in their integrity? Then the mystery was revealed to Daniel in a night vision. The revelation of the mystery is perceived as in the night, when the illumination of the truth is dimly seen, and partly, and as if by the light of the moon. We perceive the revelation of a mystery as in the night, when about something We ourselves indeed understand what is to be felt about the mystery of divinity, but we do not yet have the means by which we can prove it to others. The light of revelation appears as it were in the night, and as it were in the midst of darkness, when one is unable to explain the revelation of the mystery which he sees through intelligence, and, as it were, to bring it out into the open light. But when we afterwards act by a long retraction, so that we may declare to others by a clear demonstration the accepted understanding of the truth which we ourselves could scarcely or dimly see before, what else do we bring forth under the light of day than what we perceive at night? Rightly, then, there is no mention afterwards of the night, when Daniel at last speaks openly in the king's presence of what he received earlier in the night.

CHAPTER XIII.
How we must always to the innovation of intelligence magnify not our own energy, but the magnificence of the Lord.

But after receiving the revelation of the mystery, let us see what Daniel does or says: And Daniel blessed the God of heaven, and said: May the name of the Lord be blessed from age to age, for wisdom and strength are his, and he himself changes times and ages, transfers kingdoms and establishes them. (Dan. 2). Let us learn by example what we ought to do when we receive the light of revealing grace. Let us, therefore, follow the example of Daniel, to bring back to him glory, honor, and thanksgiving, from whom we have wisdom. and to understand, and to possess whatever is good. There are many who, when they receive the light of truth, immediately ascribe this to their own merits or studies, magnify and exalt themselves, and look down upon all others in comparison with themselves. Such a soul speaks to itself, I understood myself above all teachers. He endeavors to draw that Solomonic word to himself both unwittingly and vainly: I surpassed in wisdom all who were before me (Eccl. 1). On the contrary, let us give glory to him from whom we have received understanding. Let us always endeavor immediately at the very outset of the revealing grace, at the very innovation of enlightened intelligence, to report praises worthy of God. Blow the trumpet on the solemn day of your solemnity. Neomenia, the new moon, the new moon renewed by the intelligent, and divinely aspirated We know that the moon has no light of its own, but receives from the sun that it may shine. In this way, of course, human intelligence received divinely, so that it can resist the rays of the light of truth. Whenever, therefore, we receive new rays of divine enlightenment, and we know something that exceeds human intelligence from divine revelation, we must immediately rise up in thanksgiving, and resound the trumpet of magnificence in the announcements of divine goodness: Magnificatsays,the Lord with me, and let us exalt his name in the same (Psalm 33). Behold how the trumpet was personified; behold how he animated himself and others at the sound of the trumpet. He wished to make such a sound of trumpets at the new moon, or promised to do so, when he said: I bless the Lord who gives me understanding (Psalm 15). Thus Daniel, when he received the light of the revealing grace, sounded as it were a trumpet of magnificence at the rising of the new moon, when he said: May the name of the Lord be blessed from age to age, for wisdom and strength are his.

CHAPTER XIV.
This is a threefold duty of true devotion.

It must be noted, of course, that the duty of true and perfect devotion is threefold. The first is the confession of the crime, the second is the request for mercy, the third is the glorification of the merciful. The first is the accusation of guilt, the second is the supplication of forgiveness, the third is the magnification of the divine bounty. All this our Daniel executes magnificently, as is known from his words. It is a confession and accusation of guilt, where in another place it is to the Lord he speaks in prayer: We have sinned, we have committed iniquity, we have acted impiously, and we have gone back and turned away from your commandments and judgments (Dan. 9). It is a supplication and imploration for pardon, where you read the same saying: Hear, Lord; appease, Lord; pay attention and do it (ibid.). The glorification and magnification of one's Creator and one who is merciful to oneself is beyond doubt what you read in this place: May the name of the Lord be blessed from age to age, because wisdom and strength are his, and he changes times and ages, transfers kingdoms, and establishes (Dan. 2). Wisdom and fortitude are of course the good of the receiver, but they are without doubt the good of the giver of God, for those who have wisdom and fortitude have certainly received from him as a gift. whosoever could act wisely and bravely.what do you have says the apostleWhat did you not receive? (1 Cor. 14). He himself, he says, changes times and ages. We know that everything has a time, and that everything under heaven passes through its periods. A time to plant, and a time to pull up what is planted. According to this method, and in other matters can be considered. We therefore take advantage of the opportunity of the time, so that we may be able to act in this way, in that way, more usefully or expediently. Therefore, according to our usages, the times change, when now it adapts the expediency to the exercises of these and those virtues. But what, I pray thee, is the benefit of having received the opportunity to exercise it, unless we receive from the same generosity the gift and the ability to exercise it? But we know because different ages are more suited to other things, and to other effects. Certainly what we learn in childhood we retain more deeply, and bring it forth more readily. In the age of youth the strength of the body is stronger, and the mind more daring, and therefore that age is more effective for the use of exercise. Until an advanced age, both multiple learning and multiple experience of things increases knowledge by daily advances, and therefore that age prevails above all other plans, prudence will prevail. The first of these ages is for learning, the second for training, and the third for discernment. According to the similarity of years and merits, so to speak, we consider ages, and according to the difference of different advances, we know that we have the efficacy of different virtues. Therefore, the ages are different in effectiveness, different abilities in a way. Therefore, the modes of the merits of the times and ages are alternated by that excellent director, who now administers both the capacity and the opportunity of these virtues, now of those, by the dispensation of his piety. He transfers kingdoms and establishes them, when he overthrows the vices and makes the virtues rule by tyranny. It is mystically written about these peoples of vices and virtues, and both about the destruction of the former and the exaltation of the latter, when it is said through the Prophet: You brought the vineyard out of Egypt, drove out the nations, and planted it (Ps. 79). A vine is planted when a good purpose is fixed in a good intention. Gentiles are cast out, when by the edict of confession, by the vow of profession, the sins and vices are renounced. He runs into the same opinion, which the same Prophet gave to others about the rooting out of vices, or the planting of virtues: You drove out the nations and planted them, you afflicted the peoples and drove them out (ibid.). That hateful people of vices is driven out by the greatness of the affliction, when at last, both by the breaking of the body and by the remorse of the heart, the soul, long and much oppressed, is freed from the dominion of carnal desires. In this manner, therefore, the author and protector of our salvation, while he destroys the dominion of vices in us, and restores the virtues in their place, transfers the kingdoms, and establishes them. And rightly indeed, because the kingdom is the Lord's, he will rule over the nations: givessays,wisdom to the wise, and knowledge to the intelligent, instruction. He reveals himself deep and hidden, and he knows that he is established in darkness, and the light is with him.Let no one, therefore, presume upon his own talent, and let no one ascribe knowledge of the interior or exterior to his studies or merits. For he is the one who gives wisdom to the wise, and he is the same one who gives knowledge and instruction to the intelligent. Undoubtedly, he continues in the same opinion, who says: All wisdom is from the Lord God, and has always been with him, and has been before the ages (Eccl. 1). He agrees with both, who says: Every best gift, and every perfect gift, is from above, coming down from the Father of lights (James 1). He reveals the deep and hidden things, and knows what is set in darkness. For those things which are truly profound and exceed the limits of human understanding, the apostle exclaims, when he says: O the height of God's wisdom and knowledge, how incomprehensible are his judgments, and how unsearchable are his ways! (Rom. XI.) However, concerning these very sublime and profound things, he certainly reveals through his Spirit as much as needs to be known, or is expedient for us. He reveals, then, the deep and secret secrets of his own secret, and not only these, but also the secret plans of others, which the malice of others hides from us, so that he may more easily deceive us. You have heard what we should hope or hope for from his revelation, hear again what we should fear from his knowledge. He knows that things are set in darkness; indeed he knows our inmost things and every secret of our hearts, and not only those things which we alone know about ourselves, and which we wish to hide from others, but also those which we are not sufficient enough to penetrate into the hiding places of our conscience. He therefore reveals his own, reveals foreign, he knows ours. He reveals his secrets, he reveals the frauds of others, he knows our secrets. He reveals the depths of his dispensation, he reveals the hidden secrets of diabolical fraud, he knows the darkness of the human conscience. He reveals his deep things, so that we know what to believe about him, what we should expect from him. He reveals the hidden things of others, so that we may know what to fear and what to beware of. He knows our darkness, so that we do not believe that he can hide anything, and deceive ourselves with vain hope. He reveals the deep and hidden things, and knows what is set in darkness: You have revealed to me the uncertain and hidden things of your wisdom (Ps. 5). Behold the revelation of the deep, and elsewhere he prays to the same thing: Open my eyes, and I will consider the wonders of your law (Ps. 118). He was afraid of hidden strangers who said: Educators they have hid me from this snare (Psalm 30). He refers to the same thing that he sings elsewhere: They acted deceitfully with their tongues, the poison of the asp under their lips (Psalm 13). Did they want to hide the poison they carried under their tongues? Our Latebrosa believed that he could not pass him, who said: But all things are naked and open to the eyes of God (Hebrews 4). Solomon's opinion is that he alone knows all things, or that he knows all the hearts of the children of men (Wisdom 9). Whose sentence he sings, who says: God searching hearts and minds (Psalm 12). But he meant what he says, and the light is with him. Without a doubt, God is light, and there is no darkness in him. Why then does he not say what he could truly say, because God is light, but he says, and with him there is light? Or perhaps he wanted to teach us this because where he himself has remained through indwelling grace, cannot the light of necessary knowledge be lacking? For the light that it is, as it is, we certainly cannot see in this life in the meantime; but we are accustomed to receive the light which is with him, not only for comfort, but also for suffrage. But what kind of light do we say is this, by which we discern what to do, what to avoid, what to love, what to hate, what to believe or hope for? What kind of light, I pray thee, is that which knows the deep and the hidden, by the very revealing, and finally by the very inspiring, which gives wisdom to the wise, and knowledge to the intelligent, instruction? Hitherto Daniel had glorified God for the common good, but now for a special benefit to himself and his companions in particular I spendto yousays,I acknowledge the God of my fathers, and I praise you, because you have given me wisdom and strength, and now you have shown me what we asked of you, because you opened the king's speech to us.As he said above, he gives wisdom to the wise. Now he says: Because you have given me wisdom and strength; and again: Because you opened the king's speech to us. The main order of charity is to prefer common goods to private ones. For charity does not seek what is its own, but what belongs to others. He, therefore, instinctively put the common goods of charity before his own, what wonder if he first offered the sacrifice of praise for those which he loved more?

It should be noted that the three things which we assigned to Daniel's office above are also in this one verse we can note Note the voice of confession and glorification in what you read: To you, God of my fathers, I confess and praise you; and he shows that he offered himself prayers of supplication in what he says: And now you have shown us what we asked of you. And in these three, if I am not mistaken, the duty of true devotion is contained or fulfilled.

CHAPTER XV.
How we ought to consult more closely the rule of equity, especially at the time when it is necessary to fulfill any high office.

After these things, Daniel went in to Arioch, whom the king had appointed to destroy the wise men of Babylon, and he spoke thus to him: Do not destroy the wise men of Babylon; bring me before the king, and I will tell the solution to the king (Dan. 2). If by Daniel the fervor of devotion is rightly meant, by Arioch is meant the division of equity, what else will it be to want to enter Arioch, but to seek more deeply the secret secrets of equity, and what does the division of justice require, to want to see through inmost scrutiny? Now this business is rightly ascribed to Daniel, when the human mind is urged upon it by a great devotion of soul. So Daniel goes in to Arioch, when he asks for the devotion of justice. There is still another reason for going in to him (and perhaps no less necessary), when we want to pour out compassion on him, which we have recognized from divine revelation to be corrected in his senses. There we enter into him, that by much investigation and examination of justice, we may recognize what is right; here to him we enter, that we may press the divinely recognized right more closely with the zeal of righteousness. We therefore enter there for the purpose of learning, here for the purpose of teaching; or there the cause of inquiry, here the cause of persuasion. But we notice the cause of the invasion more quickly, if we pay attention to what he says: Do not destroy the wise men of Babylon. Behold, what the king ordered to be done, being disturbed, Daniel prevented from being divinely enlightened, and it often happens, that when we are disturbed, and by the impulse of the mind, we discern it as right, and, like Arioch, we presume that it can be done or ought to be done by duty; enlightened by divine tears, we found that what we had previously thought right was unjust. Thus devotion often finds that it is unjust, and defends it from being done, as if by a violent attack of the mind under the wrath of the king he determined to be done: "Do not destroy the wise, says he, of Babylon." And he adds: Bring me before the king, and I will tell the king the solution. Why, I pray thee, does he seek to be introduced in this place by another, who has already entered before the king's presence by himself? But he entered above to plead with the king; here, however, to teach the king. This was of humility, this of great sublimity. I say that it was of great sublimity to teach the king that which he could not have learned from anyone else. Therefore he willingly engaged himself in the obedience of humility, and refused to immodestly engage in the duties of nobility. Let us learn by example what we ought to do in such cases. When looking up the place of teaching either by order or by duty the mind must first enter into Arioch. He requires the consultation of justice, and in order that a good work may be well and justly executed, he foresees a careful examination. Do well, he said. Then good is done, when a good work arises from a good intention, and proceeds in an appropriate manner. It is easy for ambition or cenodoxia to push us to a conspicuous and excellent work. It is easy for the leaven of the Pharisees to spoil the whole mass of our good work. We are in no way introduced by Arioch, when we are driven to a good work by a left intention. Whenever, therefore, we undertake a teaching position, let us anticipate how justly, how orderly we shall fulfill the task undertaken. Let us see to it that we do not say anything false or frivolous, that we do not say anything foolish or disorderly. This, if I am not mistaken, is the rule of learning or teaching guards, to whom the Psalmist could have said: A pleasant man, who shows mercy and lends, arranges his words in judgment (Psalm 111). And perhaps this will be to consult Arioch outwardly, to guard ourselves against the faults of speech or work by counsels of rectitude. Then, as it were, the interior is consulted, when it is asked about the interior, and against the corruption of thoughts or afflictions, the soul is protected by the institutions of justice. Most of all at that time we must enter Arioch, and seek his manumission, and do nothing without the premeditation or defense of justice; especially, I say, at the time when we must appear in a place of highness, or fulfill the office of highness. Bring me, said he, into the presence of the king, and release I will tell the king. And then our Daniel uses the manuduction of the truly said Arioch, when the mind is chastened by the remembrance of the divine judgment, and by the true consideration of justice. And then he is introduced as if before the royal presence by such a leader, when under any impulse of the mind, and as if under the presence of royal power, by the respect of the district examination, the heart of a man is easily inflamed to devotion.

CHAPTER XVI.
By these degrees the knowledge of the mysteries advances, and to what perfection of knowledge the mind often ascends by the merit of devotion.

And the solution, he said, I will tell the king. What is the solution of this mystical vision, if not the easy and prompt ennobling of the divine sacraments and mysteries? explanation? But if we must understand the power of free will by the king, what else will there be for such a solution to reach the royal knowledge, than to have the account of the divine mysteries open and readily available? If, therefore, we are free, ready, and in our power to bring forth the enodation of the hidden in the common when we will, we have no doubt that the knowledge of the divine mysteries and the enodion are already at our disposal, and as if it had already reached the royal power. And this great expansion of knowledge or doctrine is rightly ascribed to Daniel, when such grace is acquired and possessed by the merit of devotion. Let us see, then, by what degrees of advancement the knowledge of the divine is expanded. First of all Daniel's knowledge of a mystical vision from divine revelation he received Afterwards, of course, the same thing became known to his associates, but at last the knowledge of the same thing reached the knowledge of the king. Of the first it is said: Then the mystery was revealed to Daniel in a night vision. Later on, both for himself and for his companions, Daniel confesses: Because the conversationsays,the king opened for us.And now he himself promises the same about the information of the same thing being made known to the king. Bring me into the presence of the king, and I will tell the king the solution. And to briefly explain what I think about these, some in their speech, others in their meditation. but others, in their very utterance, often receive divine revelation, and know every sublime and profound thing from divine inspiration. Nevertheless, not only that by praying, but also that by meditating or we penetrate by speaking with precision, then we also rightly attribute to Daniel, when we acquire any of these by the merit of devotion. There are some who can never, except after inmost remorse, and as it were after the cleansing of the heart, ascend to contemplate or penetrate the sublime, such a person as Job expressed in himself, when he says: Before I eat I sigh, and my roar is like the overflowing waters (Job. 3). Before he eats he must sigh, who, except through the grace of remorse, and after the shedding of tears, can in no way reach the inmost refreshment of the soul, and the food of truth. Others, in their meditations, abundantly divine revelations they flock in, and perhaps there are still such, who, without premeditation, either cannot penetrate subtleties, or cannot discuss them in detail at all. The former, therefore, with their prayers, and the latter with their meditations, light the fire of divine revelation for themselves: And in my meditation the fire will burnsays the Psalmist (Psalm 38). The fire kindles in meditation, when the soul, and by its own researches, advances to the light of the divine revelation, and to the manifestation of the mysteries. The fire kindles in meditation, when the mind is kindled by its own search for the knowledge of truth and love. It is certain that they have advanced to such an extent that they are able to discuss every hour about subtle matters and in detail, and to every question (without premeditation) some) to almost always answer sufficiently, always ready, as it is written, to satisfy every reason that asks, and that which is in us by faith and hope (1 Peter 3). But some of them who are of this kind of divine revelation, have such a familiar light, that many things are revealed to them even while they are speaking, of things which they themselves were ignorant of before. So long as the soul obtains divine revelation through contrition of the heart alone, it is as if Daniel alone still had the knowledge of the mysteries. But when such a divine revelation meets our meditations, the recognition of the mystical vision has already reached Daniel's companions. But when the mind has already begun to enlighten the grace so familiar, and as if to have at hand, that according to his discretion and will, he can, when he pleases, be sufficient to discuss, plot, and defend any matter at almost every hour; already the ennobling of the secret begins to spread itself even to the royal notice. Is not a region possessed by a certain right in the faculty of profound knowledge, or learning, when at the discretion of the will all mystical and profound things are discussed easily and without any difficulty? Behold, to what perfection of knowledge the mind is often led by the merit of devotion; behold, what fruit often follows true devotion. Before obtaining this fruit of his devotion, a well-provided mind often and prudently foresees it, and confidently waits for it. Hence it happens that he devotes himself more strongly to devotional studies. I will tell the king the solution, he said. And it is added: Then Arioch hastily brought Daniel to the king, and said to him: I have found a man from among the sons of the exile of Judah, who signifies a solution to the king. Behold, as you hear, having received the promise of that payment which the king longed for, he brought Daniel Arioch to the king. As has been said above, Daniel is led to Arioch, when the fervor of devotion is kindled at the sight of the district's equity. But in many ways and respects the human mind is afflicted. But almost the best method of compunction arises from the consideration of the district examination. Daniel, therefore, is introduced not by anyone, but as it were by Arioch, when, from the consideration of true justice less observed, the mind is deeply chastened. To the king it is introduced, and is assisted as if by royal power, when true devotion is possessed by virtue, and the mind uses it for discretion. It is introduced hastily, when it is easy, and without delay when it is necessary, the mind is softened to the breaking of the heart. Let him, therefore, strive to have such a faculty, or facility, of remorse and devotion, who desires to attain to that expansion of knowledge which we assigned above. For it is sooner that Daniel should enter through Arioch, and with haste, than to make known the desired word to the king.

CHAPTER XVII.
That he reaches the highest peak of devotion, who attributes to his own merits whatever troubles happen to him, even apart from merit.

I found, says Arioch, a man of the sons of the transmigration Judas, who will announce the solution to the king. It is found by Arioch that by the judgment of equity it is found to be just and right. Arioch therefore found Daniel suitable, and worthy to receive so great a grace, to perceive the revelation of mysteries from God, and to announce the solution to the king. And perhaps the fact that he was one of the sons of Judah's transmigration, which he patiently endured during the long captivity, added to Daniel's merit in himself, and made him fitter to receive so great a favor. This Daniel had certainly been taken captive from Jerusalem to Babylon, and perhaps he had committed no such thing as to incur such a captivity, unless a common accident involved him, and the malice of another unjustly oppressed him. Nevertheless, he attributed the capture to his own merits which he endured without fault.we have sinnedsays,We have committed iniquity, we have acted impiously, and we have gone back and turned away from your commandments and judgments (Dan. 9). Therefore it is rightly said of the sons of the transmigration of Judah, who humbly confesses to the Lord even amid the scourges of undeserved oppression. For Judas alsoconfessing is interpreted See, then, how rightly he deserved to be glorified by God who sought divine glory (not his own) by living and confessing in such and such affliction. How many, not so much through their own fault as through the malice of others, incur the mark of suspicion, and pass, as it were, from Jerusalem to Babylon, and as it were from a place of peace and quiet to a place of confusion and captivity. for Jerusalemvision of peaceBabylonconfusion is interpreted What, then, about Jerusalem in To pass through Babylon unjustly captive, unless under a left, but still false, suspicion to suffer? It is always the duty of the wicked to destroy the lives of the good, and when they cannot tell the truth, they attack with false accusations, and when they fail to slander their works, they cover, if they can, with evil suspicion, that simple eye of their intention. It is as if, therefore, in the manner of Daniel, the mind of the righteous is held under unjust captivity at Babylon, when, suffering from false suspicion, he is afflicted with the reproach of unjust confusion as shamelessly as irreverently. Was he not, so to speak, groaning under Babylonian affliction, who said: All the day my shame is against me, and the confusion of my face covers me (Psalm 43). Think about it yet that captivity of his confusion which he endured at that time, which he bore without fault at that time, who could say with a clear conscience: All these things have come upon us, and we have not forgotten thee, and we have not done iniquity in thy will (ibid.) But when, in the midst of the scourging, we do not at all discover the fault present in us, we must not even then be secure. To this he taught us by his example, who says: I am not aware of anything, but I am not justified in this (1 Cor. 4). Indeed, we are often struck with guilt for what has gone before, often for what is present but hidden, and for such as we believed to be entirely non-existent, or perhaps extinguished by satisfaction. And indeed, as it must be admitted, we are not always struck for correction, or for purification. But just for learning as a trial, or in any other way we are flogged. But it is true and perfect devotion to attribute the punishment which he suffers always to his own merits, and to secretly fear the fault which he has not detected in himself. That fervor of devotion has already reached, as it were, the highest pinnacle of perfection, who ascribes to his own merits every unjust reproach of confusion, and whatever happens to him even without merit, who glorifies the Lord in all his affliction, and accuses himself in all things without simultaneity. How rightly is that fervor of devotion assigned among the children of the transmigration of Judah, who always humbly confess to the Lord in the midst of every unjust and humiliating reproach. But there are often those who seek divine glory above all others, those who are self-righteous they see the inglorious, and do not shrink from being seen; they perceive divine favor above the rest. I have found, he said, a man of the sons of the transmigration, who will announce the solution to the king.

CHAPTER XVIII.
That we often assume less of the power of devotion than we ought, and that the function of mystical intelligence is one thing, and the function of mystical doctrine another.

The king answered and said to Daniel, whose name was Balthasar: Do you really think you can tell me the dream I saw and its interpretation?To answer King Daniel, and to show his distrust, is nothing else than the vice of such a mind, that true devotion cannot hide. For often certain faults which we cannot at another time in the hour of our remorse, and among the tears of our devotion, we find it easy. Perfect devotion, indeed, disposes of all things, judges all things. For the spiritual judges all things, and he himself is judged by no one. It must be noted, of course, that while Daniel requires the deep and mystical, when he promises the sublime and subtle, he is called Balthasar, whichthe hair of the headis interpreted But the hair of the head, as you know, is very long and fine. What, then, is the hair of the head, but a subtle depth, and a deep subtlety of the mind? And perfect devotion certainly enlightens the mind to the depth and sharpens it to every subtlety. And the hair of the head is also adorned, and certainly the mind of a man from true devotion in so far as it is cleansed from vices, in so far as it is enlightened to truth, in so far as it is inflamed to virtue, to that extent it is undoubtedly decorated or adorned. Note, then, that even he distrusted the promise of Balthasar, who had given him such a name. For he certainly received such a name from the king. And indeed it happens that the mind feels and understands itself sharpened to a wonderful subtlety by much devotion, and yet in times of necessity it presumes less than it is capable of, or ought to be, of the power of devotion. Do you really think, said he, that you can tell me the dream that I saw, and the interpretation of it? And Daniel above: Bring me before the king, and I will tell the king the solution. Behold, whence Daniel presumes, and confidently promises, royal He distrusts concern. All this is often done with one and the same mind, and is varied by almost as many sentiments as it is touched by. He only hopes for the same thing, he only despairs of it, and according to different results or respects, he alternates his judgments of estimation. But this fluctuating of alternating vicissitudes, at last concludes with a useful outcome and an excellent end, when that which despairs of human energy, at last sometimes the mastery of devotion is assumed entirely of divine grace. For what is the answer of Daniel, if not a teacher of true devotion?And answering Daniel said before the king: The mystery which the king is asking the wise men, the magi, and the magicians, and the soothsayers cannot tell the king. But there is a God in heaven revealing mysteries, who told you what Nebuchadnezzar said they are to come in the last times. But since Daniel had already recognized the mystical vision which he was still searching for with royal concern, he wished that someone might show him more clearly how one and the same thing can be known by the same mind near something, and near something unknown. But it is one thing to grasp the depths of mysteries by intelligence alone, but it is another thing to be able to easily explain and explain them as often as you wish. See how rare are those who are able to penetrate the mysteries of the Scriptures without the work and exposition of others, yet much fewer who are able to spread their interpretation in words or in writing to the knowledge of others. Therefore, as I think, you are correct, because the function of mystical intelligence is one thing, and the function of mystical doctrine is another. Some predominate in one, others in another, but others excel in both. If we consult the words of Moses on this matter, we know that he was pre-eminent in wisdom, and his brother in eloquence. If we look to David, we will be able to find both in one: You have revealed to me the uncertain and hidden things of your wisdom (Ps. 5). Here is about one. Also for another: I would open my mouth in parables, I would speak propositions from the beginning (Ps. 77). Some, however, have already perceived the first, and are indeed thoroughly distrustful of the second. Jeremiah had already recognized the mystical vision, who, being questioned about this very thing, said: I see the watchful staff; and again: I see a burning pot, and his face from the north face (Jer. 1). Behold, you already hear him professing one duty, hear him still distrustful of another: A, a, a, Sir, I do not know how to speak.Of course, such distrust is expressed when the vision is already said to be known. Do you really think you can tell me the dream I saw? Such distrust is reproved, and whence it is shown that such grace is to be despaired of, or should be hoped for, when it is said: The mystery which the king inquires of the wise men, the magi, and the magicians, and the soothsayers cannot tell the king. But there is a God in heaven revealing mysteries. Therefore, in these words, our Daniel teaches us, those things which are above man, and exceed human understanding, to completely despair of human effort, and to wait only on the Lord's revelation. But what he says, when he was shown what is to come in the last times, seems to refer to that without any doubt which is added at the end of the vision after the rest: And the stone which had struck the statue became a great mountain, and filled the whole earth. How great, how deep, and how worthy of veneration are the things which this vision speaks of in an allegorical, nay, almost in a historical sense, no expert in the holy Scriptures is permitted to ignore. But in this way we discuss these things for our own edification or for the edification of others, according to the moral sense, so that we do not presume to diminish or diminish anything from the authority of such a mystery, according to a more sacred understanding. It is surprising, therefore, and worthy of much wonder, how it is so widely open to the eyes of contemplation, which, by the cooperation of divine revelation, expands itself even to the survey of those things which take place in the last. He who told you, king Nebuchadnezzar, what will come in the last times, does not say what will come to you, but what will come in the last times. It must be sought, therefore, that there may not be something hidden in these words which may agree not with one person only, but with many, or even with almost all the officers. For the kingdom of heaven is raised nowhere else than among the elect. The kingdom which, according to Daniel's opinion, is not destroyed forever, the kingdom which is said to be within us: the kingdom says the Lordthe heavens are within you (Luke 17). Surely this kingdom the Lord raises up in his chosen ones in their latter days, in whatever way he wavers them in their beginnings through various trials allow

CHAPTER XIX.
That which we have lost the grace of contemplation, we recover better by devotion than by research, and that we also obtain for free that which we acquire by virtue of devotion.

But now Daniel approaches the narration or exposition of the vision, when he adds: Your dream, and the visions of your head in your bed, are of this kind (Dan. 2). Because the bodily sense is put to sleep through a dream, we rightly understand through that transcendence of the mind, and through a dream, those things which we see through the transcendence of the mind. The head is the highest and most important member of the body, and the mind is the main part of man interior The visions of the head are therefore the contemplations of the mind. But we are accustomed to rest in bed, and therefore we rightly understand rest in the rest itself. In this bed, as it were, our inner man is placed to rest, when the mind is composed for the utmost tranquility. In this bed, then, in a way, a dream appears, when the mind is relieved to contemplate the sublime in the midst of its intimate rest, and the leisure of its utmost tranquility. Your dream and the visions in your head are like this, he says. It is nothing else to say these things to our Daniel, and to recall the lost dream, and to teach the king, than to recall to memory a devout mind often after it has lost the grace of contemplation, such as it once was in it, and through many instances of remorse. to repair it again, and finally to possess it more firmly and more perfectly. For the king knew his vision more firmly and more perfectly through the service of Daniel than he had received before through himself. For for this reason grace of this kind is often given to some in their beginnings, and is taken away, so that they may recognize by experience what they ought to desire with what eagerness. For this again (and yet not without great effort) it is given to be recovered, so that from it it may be better known how strictly it ought to be kept. But in order to pass on to what follows, behold, Daniel, before he explains the vision, tries to anticipate two things, namely, how the king first obtained it, or how Daniel himself can afterwards recover it. And indeed of the first: you kingsays,you began to think in your bed what was to come after you. And he who reveals mysteries shows you what is to come.And if he should say plainly: Because you inquired diligently about the future, you deserved to receive the revelation of the future. Of the second also he adds: To meHoweverand not in the wisdom which is in me more than in all the living, this sacrament was revealed, but that the interpretation might become clear to the king, and that you might know the thoughts of your mind.And if he should say more openly to the king: It was revealed to me also, not through my own sense, not because of my merit, but for your advancement. But I think it is clear to everyone that this very fact, as much as it pleases history, is in no way ascribed to anything else that he had obtained by his prayers, his industry, or his own merits. "Thou, the king," said he, "thou hast begun." And you think, and think, if you are able, how much the thought of the future is worth with God, which is usually rewarded by the revelation of the future. Hear a man anxious about the future, and greatly occupied in such thoughts: Shall God cast out for ever, and not add that he may be still more complacent? Or in the end will he cut off his mercy from generation to generation? (Ps. 76.) Hear that he himself was taught of such things, and deeply enlightened concerning the things which he had sought: The merciful and merciful Lord, long-suffering and greatly merciful, will not be angry forever, nor will he threaten forever (Ps. 100). Perhaps then he had lost the revelation of what was to come, and he was sorry to have lost it, when he said: He is no longer a prophet and he will know us no more (Ps. 73). And again: And the light of the eyes, and he himself, is not with me (Psalm 37). To the former, if I am not mistaken, he aspired to grace, who said: Who will grant me that I may be near the former days? (Job. 29.) He repeated the usual revelation of the mysteries, which he demanded from the Lord: Open my eyes, and I will consider the wonders of your law (Ps. 118). You too who hear or read these things, if you feel that you have fallen from such grace, pay careful attention to what you do silently with yourself, think about what thoughts you are intensely occupied with. If you meditate only in vain, only on instants, what wonder if you are deceived by the revelation of the deep, if the future? At the beginning of your conversion, when you thought only of the eternal, only of the spiritual and the future, when only of the sublime you sighed, what wonder if you deserved to be comforted according to your desire? The Lord heard the desire of the poor. You have already stopped sitting at the Lord's feet and resting, like Mary. You are already troubled by many things, like Martha. Remember therefore whence thou art cut off, and do penance, and do the former works. If you desire to reform that former grace, if you seek to recover the visions of your head in your bed, turn to Daniel, renew your devotion. Of course, you make better progress in the renewal of the heart, in the reformation of lost grace, you advance more quickly by intimate devotion than by deep research, unless perhaps your research is about your losses and the remedies for those losses. This sentence is in harmony with these words of Daniel. I, too, am not in wisdom which is in me more than in all the living, this sacrament has been revealed. Surely every word of wisdom, and the understanding of the wise king, tenfold over all the ariols and magicians, he found in Daniel. Nevertheless, a man of so much wisdom obtained what he sought, not so much by search as by prayer. Therefore let no one seek by human wisdom those things which are above human understanding. Perhaps he calls us to a deeper understanding, because Daniel does not ascribe to himself that which he had obtained by the merit of devotion. But that the interpretation, he says, should be made clear to the king. Perhaps that also is freely obtained, which is acquired by the merit of devotion. For we do not have devotion itself from ourselves, but we receive it from the gift of the giver: what do you have says the apostlewhich is not did you receive (1 Cor. 4). Therefore, both with devotion, and indeed with grace: freesays,You received it, give it free (Matthew 10). If, therefore, we receive freely with devotion, it is gratuitous and that which we obtain by its merit. When grace is given for grace, as the first, so also the second gift is freely obtained. Therefore, we do not receive God's gifts because we have earned them, but so that we can benefit from them. And indeed we receive the understanding of the truth for our progress; and the teaching of truth for the advancement of others. From both, however, free will is aided for good, and for the cooperation of good, both are divinely devoted to it. But through the king, as we have said, we receive freedom of choice. Daniel was therefore perplexed the interpretation, the reason of the divine judgments, is given, as it were, for this purpose, that it may be manifested to the king, when devotion to the truth is enlightened for this purpose, that he may have free will, and recognize in what he should exercise himself, what he should beware of, what he should choose.

CHAPTER XX.
A concise recapitulation of the foregoing with an attestation of similarity.

It is useful at this point to bring into consideration how this reading, and the Gospels, seem to fit themselves with a mystical expression. Luke the evangelist reports how the Lord wanted to present his presence to the itinerant disciples in a foreign form, and afterwards to withdraw, but to remain with those who ask, to enter to those who compel, and at last some time among the feasts to show the appearance which they would recognize (Luke, 24). What is it, then, to have Christ, that is, the wisdom of God, present in a strange form, but to see the truth not in its simplicity, but through a mirror, or an enigma? But this vision is shown outside the house and as if on a journey, when the contemplation of the sublime appears through the excess of the mind and as if in transit. It is as if there are two going out, who, walking, behold the same, when reason and intelligence, surpassing the human mode, indeed stealthily and rapturously pass through the spectacles of the sublime. Then the Lord pretends to go further, and yet does not withdraw completely. when he is wont to expend the grace of contemplation mercifully, he no less usefully withdraws it for a time, that he may better teach by experience with what eagerness it is required, or ought to be withheld. But he is compelled to remain and to enter into them, when in many instances the lost grace is repaired, that he may draw inward the vision offered outwardly, and seen through the excess, the mind, having returned to itself, may retain it in memory, and may acquire the grace of contemplation more familiar than the rest. When we praise, honor, and magnify him for the recovery or accumulation of grace in the voice of exultation and confession,in the voicesays,of exultation, and the sound of confession (Psalm 41). Among these often hymns of exultation and our confession, the bay of the mind is widened, the senses are sharpened, and the intelligence is enlightened to penetrate the mystics, and even to the mysteries of the Divinity which are often searched: Sacrificesays,He will honor me with praise, and there will be a way in which I will show the salutation of God (Psalm 49). The bread before us is without a doubt broken by the Lord, when the depth of the mysteries is opened by mystical interpretation, and is known by the revealer himself. From this breaking of bread, and the revelation of mysteries, it is done, so that the Lord may be recognized in his proper form, and the Truth itself (as the veil of figures removed) may be seen in its simplicity. it is measured by the infusion of his grace. But the Lord (who is also the wisdom of God) disappears from the eyes of those who look on, when from the contemplation and wonder of the divine wisdom he becomes known to the mind of the one who contemplates and wonders, as much as his incomprehensibility exceeds all human intelligence: O height says,of the riches, wisdom, and knowledge of God, how unfathomable are his judgments, and how unsearchable are his ways (Rom. 11). For the human soul, the more subtly it is enlightened to contemplate the wisdom of God, the more powerfully is it reflected upon itself by the immensity of that light, which is to disappear from the eyes of the beholder, and to subdue itself as if by showing it. From these, therefore, it may be judged, in what proportion of similarity this twin reading appears to answer for himself For the fact that the Lord showed himself in a strange form is that Nebuchadnezzar received the revelation of the truth under a mystical veil. The fact that there the Lord imagined a longer journey for himself, this is because the vision shown to the king for a little while, he distanced himself from his memory. That he who had appeared there is compelled to remain and to enter, this is because here the elongated vision many instants are sought, and at last Daniel's concern is much more deeply, much more perfectly perceived or retained. The fact that he who had appeared there, is at last known by a clear vision, means that in this place the prophetic truth, clouded by the removed vision, is finally revealed by interpretation. In these, and in some others, they recite this twin lesson to each other He will see if there is anyone who wishes to examine these things more deeply. However, that reading has certain characteristics of its own, and those about which it is not necessary to speak in detail. With these, therefore, shaken out of excess, and given for the attestation of similitude, let us return to the explanation, or interpretation, of the vision.

CHAPTER XXI.
How ought every one to be dismayed from the height of his presumption, who wishes to remain fixed in true stability for some time.

You, the king, saw, and behold, as if it were a great statue, that great statue, and of lofty stature, stood before you, and the sight of it was terrible. The head of this statue was of the finest gold. And the breast and arms are of silver. Moreover, the belly and thighs are of brass, and the pipes of iron. Some of the feet were of iron, and others of clay. You saw thus, until the stone without hands was cut off, and struck the statue on its feet of iron and clay, and broke them in pieces. Then the iron, the shell, the brass, the silver, and the gold were crushed together, and they were reduced as if to embers in the summer fields, which were carried away by the wind, and no place was found for them. And the stone that struck the statue became a great mountain and filled the whole earth. This is a dream (Dan. 2). Behold, as you can see, that image, which is seen by vision, is always led to the worse by various changes, and which in sleep begins with the most precious matter, runs through multiple losses, and finally ends in the cheapest matter. For that which begins with gold, ad the last is finished in the mud. So that I may sum up briefly what I feel about these things, according to a certain general consideration, I think it necessary for each one, according to the proposed form of the vision shown, to decrease with himself from his own estimation, and to fail more and more from his confidence, and to control his presumption, if he desires the kingdom of heaven within himself to be built, and certainly that kingdom which can never end. Every man naturally loves and approves of himself, and, of course, in so far as he loves, it matters so much. And the measure of esteem always depends on the greatness of love, because the manner of love is without manner, and the greatness of its esteem is without measure. O how rare that man can be found who, contrary to the Apostle's opinion, does not think that he is something, when he is nothing! But is it at least something small? Yes, really great, and very great beyond measure, and, to speak figuratively, almost more than gold, when in truth it is cheap clay, so that the proud earth and ashes?If you were exalted like an eagle, and if you placed your nest among the stars of heaven, from there I will bring you down, says the Lord (Abd. IV). It is therefore necessary for him who still swells with himself to an immeasurable extent, to shrink from that enormous height of his own esteem, and to descend step by step to the bottom of true humiliation, and at last at some time to regard himself as nothing and empty: to be trodden down as vile dirt, and as embers and ashes every hour to look, if that kingdom of eternal stability wishes to rise within itself. He concurs in this sentence to whom there was no like on earth: I am compared to clay, and I am likened to embers and ashes (Job 30). But would you like to hear more clearly how completely he was cast down from all self-confidence, who appeared great among all the Orientals?I despairedsays,by no means shall I live any longer (Job 7). He says that he has despaired, but do you perhaps doubt about which, the Lord or himself? Hear then what he says elsewhere, and recognize how strongly he remained fixed in the confidence of the Lord: Even if he kills me, I will hope in him (Job 13). He therefore hoped, but from the Lord. He despaired nevertheless, but of himself. Oh, what a perversity to presume on oneself, and to despair of the Lord's mercy! If you have much confidence in your power, you will raise yourself high there, and as if you swelled up like a mountain, where you should have submitted yourself, and made like a valley. It is good, then, to say to this mountain, 'Take it up, and cast it into the sea.' Because of such mountains the earth will be disturbed, and the mountains will be transferred into the heart of the sea. On the other hand, if you distrust the Lord's protection, there is no doubt that you are creating a valley quite perversely and perversely, where you should have had a hill, indeed a mountain, and a very high mountain. So that there may be crooked in the straight, and rough in the plain, every valley of this kind will be filled, every mountain and hill will be humbled, and at that time the mountain of the Lord's house will be raised above the top of the mountains. Oh, what a height of mind! Oh, what strength or firmness to trust in the Lord's piety alone, and in the like confidence to stay fixed! This is that mountain which, after the casting down of the statue and the diminution or extermination of one's own confidence, grows from a little to an immense one, so that it cannot be moved forever: He who trusts says,in the Lord as Mount Zion, he that dwelleth in Jerusalem shall not be moved for ever (Ps. 124). This is the mountain which must fill the whole surface of the earth, so that man dares to presume nothing on his own strength, nothing at all except on the strength of the Lord. I think that the city situated above this mountain cannot be hidden. If you believe me, you will build for yourself on this mountain that structure which is being built as a city, whose participation is in itself, that it may be a firmament on the earth on the top of the mountains. In this, of course, the eminent metropolis, and the seat the government must have the kingdom of charity, and there will be no end to its kingdom. Indeed, the kingdom of charity, if I am not mistaken, is that kingdom according to the opinion of Daniel which will not be destroyed forever. Behold what the erection or the casting down of this statue proposes to thee, Behold what kind, or how much it represents to thee by likeness.

CHAPTER XXII.
On the nature of human condition, or of human corruption, and that in every height of the virtues it is necessary to fear the fall of morals.

What is a statue but a human likeness? What then is a statue, this is to see a human likeness by vision, if not the mode or order of human life, as if through a mirror, and in an enigma to look with the eye of contemplation?you kingsays,you looked, and behold, as it were, one great statue (Dan. 2). If you wish to examine the mode or quality of human life, if you turn to the dignity of the condition, if you turn to the facility of repair, to any of these, you will find that you fail in every detail, and cannot fully comprehend any of them. See, therefore, in the eyes of the beholder, how great it is, which cannot be comprehended at all by his sight: statuesays,she was great, and of lofty stature, standing opposite you, and her sight was terrible.Well, after he had said something great, and perhaps he added something sublime. For it is one thing to be great, and another to be high. For even a field is called great, which, however, is raised to no height. So of course some things are almost incomprehensible there are, which, however, are not worthy of much investigation or admiration. But what we have heard of this great, lofty, and terrible statue, we can properly adapt to a threefold consideration. Indeed, the condition of human life, which is figured in this statue, although each is found according to something in each individual, yet more specifically and more expressively, it is found in one great, in another sublime, and in another terrible. There is therefore one consideration of the human condition and of the monstrous, from that part in which it is subject to corruption; and it is sublime from that part which is reserved for repair; and terrible from the point of view of destruction. Would you like to hear the extent of the cruelty of corruption?To whom shall I compare thee, or to whom? I will liken you, daughter of Jerusalem; to whom shall I comfort thee, and comfort thee, O virgin daughter of Zion? Great as the sea is your breach. Who will heal you? (Tren. II). Do you want to recognize how sublime the repair is?For those whom he foresaw and predestined to be conformed to the image of his Son, that he himself might be the firstborn among many brothers. Those whom he predestined, these he called, and whom he called, these he justified; but whom he justified, he also magnified them (Rom. 8). Do you also wish to know how great is the terror of the divine strike?Who,says,does he know the power of your anger, and to count your anger before your fear? (Ps. 89). For the wrath of God is revealed from heaven against all ungodliness and the injustice of those men who hold back the truth of God in injustice. Pay attention then to the size of the statue in consideration of our faults; height, in consideration of grace; terror, in consideration of punishment. Find the magnitude of the fault, both according to the original fault and according to the actual fault. And for the original fault, hear what is said of man to man: When man was in honor, he did not understand, he was compared to foolish beasts, and became like them (Psalm 48). And of the actual fault, take the voice of reproach: On every lofty hill, and under every leafy tree, you prostrate yourself a harlot (Jeremiah 2). Whence it is said to her: Lift up thine eyes round about, and see where thou art now a prostrate harlot. O truly the depth of grace, both in terms of justifying grace and in terms of confirming grace and in terms of glorifying grace! Measure, if you are able, the height of sublimity, according to justifying grace: For as far as the east is from the west, he has made our iniquities far from us (Ps. 100). Receive also the height of eminence, according to the confirming grace. For according to the height of heaven the earth strengthened its mercy upon those who feared it. Appreciate, if you can, the sublimity of dignity, according to glorifying grace: For all who are moved by the Spirit of God, these are children of God. But if children, and heirs. Heirs indeed of God, but joint heirs with Christ (Rom. 14). Oh, the appearance of our statues is truly terrible, according to the addiction of punishment; terrible, according to the judgment of corruption; terrible, according to the judgment of reprobation; terrible, according to the judgment of damnation! Oh look of terror, according to the judgment of corruption! Because the evils of which there is no number surrounded me, my iniquities took hold of me, and I could not see. They are multiplied upon the hairs of my head. O look full of horror according to the judgment of condemnation!And as they did not like it,says the apostleTo have knowledge of God, God gave them over to a reprobate mind, to do those things which are not fitting, filled with all iniquity, malice, fornication, covetousness, iniquity (Rom. 1). O look full of terror, full of horror, according to the judgment of damnation! For terrible, according to the same Apostle, is a kind of expectation of judgment, and the rivalry of the fire which will consume it is the adversaries. For their fire shall not be quenched, and their worm shall not die. Certainly of those who lead their days in good, and in a point descend to the hells. From all this, I think, you judge how terrible it is to fall into the hands of the living God. What can be said more terrible than these, what can be imagined more terrible than these? And his sight, he said, was terrible. But what is said of the statue, which stood opposite you, does not need much explanation. Then without a doubt a statue of this kind is erected against each one, when the ugliness, weakness, and calamity of the beholder's soul are brought before his eyes, and what he is, or what he may yet be, is shown to him by revelation, so that his impudence, pride, and hardness may be confounded, humbled, and crushed.I will argue yousays,and I will stand before your face (Psalm 49). The divine is accused, when the soul, already touched by divine inspiration, is confused by the accusation of its own conscience. And it is as if the transgressive soul is set against its own face, when, in consideration of its ugliness, it seems to serve itself against itself by rebuke. The mind of the beholder is thus set in a certain way against the statue, when, to his own confusion and humiliation, the image of his corruption is presented to him with a kind of nod to the divine. Learn therefore, man, learn to lay down your confidence (if you cannot suddenly and once, at least gradually and at intervals of time), try to lay it down; always try to feel more and more humble about yourself, so that you can achieve true and perfect humility reach late These are the perfect and unshakable foundations of charity, these are the firm bulwarks of the eternal security of the reigning soul. Put down your arrogance, suppress your pride, crush that perverse confidence in your strength, cast your care on the Lord. Count all your strength, all your strength, all your energy as ashes and embers. What else did the embers notice but to yield to every storm, nay, to any one, or to scatter at a thin breath, and to leave its place of rest? It is quite suitable for our distorted form, and the image is suitably expressed in ashes and embers. See, whoever you are, that it may be necessary whether you like it or not, sometimes inwardly or outwardly such may happen, inwardly with you in your estimation, or outwardly even before others in your activity. Inwardly, I say, from purpose and effort of the will, or outwardly from failure and the wave of human corruption, and how many there are who in no way descend from the height of their own estimation, except then first when outwardly they fall shamefully in action. For this, without a doubt, some are allowed to fall ugly in action, and change their gold into silver, silver into brass, brass into iron, iron into shell, so that they may learn from their own failure, and as if by trial, what they ought to feel about their own valor and strength. Let us see, then, how it happens to some, according to the form of the image which has been shown, as if from the highest goods almost to the extreme evils through various corruptions to fall into failure, and to end like a golden head at the feet of a witness, that we may learn to fear the fall of character at every height of virtue, that we may strive always and everywhere to keep the form and manner of true and perfect humility.

CHAPTER XXIII.
That from the great summit of the virtues my human nature is wont to sink gradually to the bottom.

who standssays the apostlelet him see that he does not fall (1 Cor. 10). From any lofty summit it is easy to fall to the bottom, or to sink into the depths; indeed, the higher the level, the worse the chance. This dream of Nebuchadnezzar must always make us wary and anxious. See, please, vision his statue; See, I say, from what sublimity it begins, and to what end it is brought at last. Of course it has a golden head and a golden end. What is more precious in gold, what is cheaper in shell? Observe also how it gradually turns to the worst, and sometimes ends in a most disgusting end. The first part is described as gold, the second as silver, the third as brass, the fourth as iron, and the fifth as gold. In gold is meant charity, in silver is truth, in brass is simplicity, in steel is cruelty, in a clay shell is fragility. For the shell is easily broken, and by it the fragility of impatience is rightly represented. Iron, which crushes and subdues all other metals, aptly signifies the violence of cruelty, which every resistance presses down to crush. But brass imitates silver in sound, but greatly disagrees in price. Thus the pretense has a sweet tinkle of flattery in speech, and gently reboats, and sweetly manifests itself in work; but as much as by word and exercise he softens the exterior, so much by counsel and desire he softens the interior. And silver, too, the more often it is worn by use, the clearer it is rendered: thus the more truth is commended to vigorous discussion, the better, if the counsels of truth are made more certain by the use of experience, the clearer they are rendered. The brightness of charity expresses the brightness of gold, which blazes with the fire of heavenly desire; and as gold is preferred to other metals, so charity surpasses the other virtues. Oh, how much there is between the shell and the gold, between the end of the statue and the beginning of the statue! The statue, which begins with gold, ends with shell. I think because no one suddenly becomes very ugly. But he who neglects the smallest things, gradually falls away. Just as by certain stages of progress he ascends to the high, so he descends again by degrees to the lowest. Observe how in this statue first gold, then silver, after these, in the middle, brass, followed by iron. Oh, what a difference between gold and iron! Oh, how much charity and cruelty differ in themselves! But what does Truth say about these?will abound says,iniquity, and will cool the charity of many (Matthew 24). See, I pray thee, whence we come from the abundance of charity to the abundance of iniquity. Charity belongs to gold, iniquity to iron. O wonderful (nay detestable) conversion from charity to iniquity!If he turned awaysays, a righteous man by his righteousness, and he has done iniquity, all his righteousnesses that he has done will not be remembered (Ezek. 18). A work detestable and worthy of confusion, which is begun in gold, and finished in shell and iron. For thus is described the iron part of the feet, and some of the leather. O confounded workmen, who, at the beginning of their conversion, begin their work with gold, and at last finish it with clay. We know that often when an unclean spirit has gone out of a man, seeking rest and not finding it, taking with him seven more evil spirits, he returns to his own house, and enters and dwells there, and the last things of that person become worse than the first. How many we see at the beginning of their conversion rejoicing in hope, fervent in spirit, patient in tribulation, anxious in work, studious in reading, devout in prayer. What do these seem to you, but to work in gold, and to be initiated in charity?for charityas it is writtenHe is patient, he is kind, he suffers all things, he believes all things, he hopes all things, he endures all things (1 Cor. XIII). Does it not seem to you to work in gold, to which it was said by the Lord: Do I know your works, and your charity, and your faith, and your service, and your patience? (Rev. VIII.) But there are many who believe for a time, and in the time of temptation fall away. And yet those who are of this kind do not immediately sink into the lowest, but first fall from good to worse, then from less good to evil, and finally from evil to worse. For the falling mountain gradually sinks down, and the earth is consumed by the flood. For things of this kind begin little by little from the former desire to grow lukewarm, and to fail more and more with the former fervour.

CHAPTER XXIV.
How or by what degrees of corruption the human mind often falls from the highest to the lowest.

And yet they do not immediately abandon what they have begun, but continue to do what good things they can. For in cooling and in charity, good things are of course worked out of deliberation. But what do we suppose to be the difference between that former state and this second? A lot in every way. It is one thing to pursue good from desire, and another from mere purpose. It is one thing, I say, to work well with great pleasure, and another from mere deliberation. That's good, but that's the best. This belongs to silver, that to gold. Precious indeed, the metal in silver, although it is far cheaper than gold. Let him therefore endeavor to work in silver, who perhaps lacks plenty of gold. But would you like to know the work that is made of this kind of silver, how it shines, or how much it pleases, and how rich or secure it makes its possessor?everyonesays,he who does truth comes to the light, that his works may be made manifest, because they are good (John III). It is good, therefore, to abound in silver of this kind, but it is no less foolish to change one's gold into silver. For every man that putteth his hand into the plough, and looketh back, is not fit for the kingdom of God. But if you wished to know how the divine word struck him by way of rebuke, who had exchanged gold for silver?I know says,your works and your labor and your patience (Luke 9). Behold the good work, behold the arms, behold the silver breast. But let us see what follows, when it is subsumed afterwards: But I havesays,against thee, because thou hast forsaken thy first charity (Revelation 8). He who still does good is accused, therefore, of having left his first charity, and bent his golden head to a silver breast. Whosoever thou judgeest to be of this kind, remember from whence thou art cut off, and do penance, and do the first works. In any case, fear what follows, which is not at all threatened by the divine word of repentance: But ifsays,I am coming to you, and I will remove your lampstand in its place, unless you do penance (Revelation 2). Fear, then, unless you quickly return to your former good, lest you still fall into worse things. Choose what is evil; to go up or down For a man cannot stand fixed in the same place any longer. For it flees like a shadow, and never remains in the same state. Keep it in mind, and do not fear in moderation, because he who does not return to his first charity, his candlestick is quickly removed from its place. What is the light-carrying candlestick, if not good work, the work of truth? A candlestick of this kind stands in its proper place, when a good work arises from a good intention. But a candlestick of this kind is moved from its place, when the good intention of a good work is changed into an evil one. Thus the work of silver passes into brass. And it is indeed frequent this evil among the children of men. For often what a man formerly acted from the truth, resolved to praise men, afterwards acts for human favor.people says,my, those who call you blessed, they themselves deceive you, and destroy the way of your steps (Isaiah 3). He, therefore, who presents himself as flattering in speech, kind in deed, but wrong and perverse in thought and will, surely he is already working with cast-off silver in the air. For the air tinkles softly on the outside, but with the perversion of the will it pales on the inside. Does it not seem to you that such is the work of those who speak peace with their neighbor, but evil is in their hearts? In a work of this kind, as I think, he was disobedient, whom the Lord rebukes when he says: I know your works because you have a name, because you live, and you are dead (Revelation 3). But whoever you are of this kind, do not think that you can stay away for long.But if you were exalted like an eagle and placed your nest among the stars, from there I will bring you down, says the Lord (Abd. 1). And sometimes you must listen to the prophetic voice of the Lord.Strip off your shame, bare your shoulders, reveal your legs, cross the rivers. And then your shame will be revealed, and your shame will be seen (Isa. 47). But when your naked belly and thighs have already begun to appear, you will begin to be defiled by your praisers, nay, by your ridiculers, and day by day you will become more and more despicable. Already then you will begin to be angry with them, to be indignant, to detest them and to persecute them cruelly You tried to please me a lot earlier. And as gentle as you were before, you will be so rough and hard afterward. Thus shall thy brass be changed into iron, and it shall be said unto thee: How are you turned into the bitterness of a foreign vine? (Jer. II.) There is no doubt that the work of brass changed into iron. Gentleness into severity, whose mouth is full of cursing and bitterness, who formerly acted deceitfully with their tongues, the poison of the asp under their lips. Who formerly showed you so flattering, so kind, whence now wars and quarrels among you? You already have bitter jealousy and strife within you. You killed and jealous, quarreled and warred, and whence this savage cruelty and iron hardness in you? What do you think is the reason why they are so fast on their feet? theirs to shed their blood, except that they have pipes and iron plants, who rejoice when they have done evil, and exult in the worst things? But this is most wonderful about them, nay, above all pitiable, that as they are ready and bold to inflict evil, so they are petty-minded and exceedingly impatient to endure what is brought upon them, so that you may rightly wonder how it is possible to combine the iron with the shell, so much cruelty with such impatience Behold, to what end our statue ends, which received behind its golden head clay plants. The sons of Sion, glorified, and clothed with the first gold, how are they regarded as vessels of witness, the work of the hands of the potter? What is more precious than gold, what is cheaper than shell? How, then, is the gold darkened, its best color changed? What is more malleable than gold, what is more fragile than shell? How can charity withdraw itself; how does it allow to diminish, which suffers all things, believes all things, hopes all things, endures all things? But what is more contemptible to the will, what is more despicable to the delicate mind, which is resolved upon and in prosperity by concupiscence, and broken in adversity by impatience?Woe to those who have lost their endurance, who have forsaken the right ways and turned into crooked ones (Ecclesiastes 2). For there is brokenness and unhappiness in their ways. Crushing on account of the perishability of the shell, and unhappiness on account of the hardness of iron, by the fact that some part of the feet is shell, and another part is iron. But what is the matter, that men of this kind are again turned to their desires, which after the works of air and iron to they are drawn to the work of the potter, except that they have not (except in their concupiscences) where they are to be delighted, because through pretense they first lost the joy of a good conscience, and afterwards through cruelty the glory of fame. But in order that we may sum up what we have already said at length, in the head of gold is meant devotion, in the silver members discretion, in the brazen members dissimulation, in the iron ones indignation, and in the witnesses dissolution.

CHAPTER XXV.
Of the aforesaid difference of degrees, and of the quality of each.

It is to be noted, of course, what is said about which members, and what kind of things are described. It is described but the head was of gold, the breast of silver, the arms of silver, the belly and thighs of brass, the pipes of iron, the feet of iron, or shields for the part. The whole body is governed by the head, whence through it the right intention is designated, because through it all the body of our action is brought to a good or to an evil end. The plan has to do with the heart, and the heart is hidden under the chest. We unfold our works with our arms when we want something to be done by us. The belly is the most tender part of the body and the cover of the stench represents the submission of compassion. The thigh is subject to shame, and it wants to appear perfect in humility, which inclines to the base and unworthy. The bones of the other members of the tibiae are longer and stronger, and hence they rightly denote the rigor of severity. We touch the ground with our feet, even when we stand awake, and no matter how much the mind reaches out to heavenly things, without the support of this life it does not support its needs. By the head, as has been said, is meant intention, by the breast deliberation, by the arm exercise, by the belly compassion, by the thigh humility, by the thigh severity, by the foot necessity, by the head the desire of intention, by the breast the study of deliberation, by the arm the exercise of action. through the belly the obedience of piety, through the thigh the service of subjection, through the pipe the whip of severity, through the foot the support of necessity. If, then, the head is attention, and gold is devotion, what else is a golden head but devoted attention? If the chest is deliberation, the arms are action, and silver is discretion, what else will the chest and arms be of silver? discrete plans and actions? Compassion in the belly, subjection in the thigh, and pretense in the air. What else, then, are the bellies and thighs of air, but false piety and humility? If severity by a pipe, if cruelty by iron, what else is meant by iron pipes but cruel severity? The foot is a necessity, the shell is a pleasure. The testa plant therefore represents a voluptuous excess. Now the foot is described as partly iron, and partly leathery, because the delicate mind is now hardened in their hatred, by whom perhaps it is restrained from its desires, but now, when they have what it desires, it is dissolved in their luxury. What, then, is the luster of the golden head, but the fervor of heavenly desire? The clarity of the silver breast and the silver arm, the certainty of the right design and the correctness of the work. Loudness the air of the belly and the thigh, the flattery of false piety and false humility. The strength of an iron pipe, the rigor of an immoderate discipline, the fragility of a testicle's foot, the unrestrained excess. A golden head, they make holy desires, a silver breast and arm, right plans and works. Brazen belly and thigh, feigned obedience and service, iron pipes savage whips, delicate support plant shields.

CHAPTER XXVI.
It has been said how a man often falls from good to evil, but now it is said how he often falls from evil to evil and from vice to vice.

But if any one wants to accept all that is said about the statue as evil, his assertion is without doubt easy I give Nevertheless, let him who is of that kind endeavor to approve his sense, so that he dare not in the least condemn what has been said, because the Holy Spirit is wont to indicate many things in one thing that he speaks. For just as there is something in this writing which is more easily adapted to that reading, so also something is found in the same which is more easily applied to this one. For of course the gold of this statue, when read as the best, seems to be able to be more easily taken into the better part. But, just as this according to the aforesaid reading is rightly taken according to the truth of the matter, so in this reading it can be adequately referred to his estimation of the self-proud soul. Thus, because the statue is not described as an animal, this is what is seen through revelation, more enthusiastically for this second lesson he smiles, when he likes to take all that is said in a bad way. For what else is a statue of this kind but a human figure, or human life? And what else is a human figure without a reasonable soul, if not a suitable action without a right intention? So often I will not say that an animal is nourished, but a statue is made in the likeness of a human, whenever a man in order regulates his conduct according to the prudence of the flesh (which is hostile to God). Let us see, therefore, what kind of statues of this kind the divine word describes, when he says, the head of this statue was of the finest gold, etc. Accordingly, according to this reception, in which we refer to the whole in the bad part, by gold can be understood arrogance. by silver boasting, by brass obstinacy, by the cruelty of the iron, the impatience of the shell. Indeed, gold precedes all metals in its value, and a proud mind despises all others in comparison with itself. Silver has a sweet and very sweet sound, and the boasting in the proclamation of its praise presents itself as sweet and delightful. Brass, because it is very durable, rightly represents a stubbornness that can hardly or never be deflected from its plan or purpose. Iron, which tends to subdue other metals, appropriately shows enough ferocity, which tends to oppress others. But by a shell which is easily broken, impatience is rightly enough denoted. And so he fashions a golden head for himself, who arrogates to himself sanctity. He seems to have a silver chest and silver arms around him, which is about design and work He boasts of his righteousness. It is as if he has a belly and thighs that are in a certain way airy, and he persists stubbornly in these, which he should be ashamed of because of his baseness, or because of his dishonesty. He shows that he has iron pipes, who raises himself against the superiors by boldness, and oppresses the inferiors by cruelty. He rests on the testicles of the plants, who, leaning more immoderately to the love of the earth, is restrained to impatience.

It must be noted, of course, by what degrees of corruption our want of evil takes its growth, how it descends step by step to the worst, until it descends to the bottom. See how arrogance is followed by boasting, boasting by stubbornness, stubbornness by cruelty, cruelty by impatience. Arrogance, of course, precedes boasting; he never boasted so impudently of knowledge or sanctity. But since what he feels in himself about his knowledge or sanctity, he also believes that others are convinced, why is it any wonder if he persisted in his plan or purpose? But unless he had previously persevered in his plan or purpose, he would never have raged so impiously on others for their defense. Cruelty breeds impatience, because the less each one loves his neighbor, the less he tolerates the weak and the more troublesome. Now we know that the more the channel of love is blocked from the outside towards the neighbor, the deeper it swells towards oneself internally. And how much more wretched is every one by private love in himself he is sick, certainly the more he endures his troubles, and the more difficult it is to restrain his desires. Hence it is that he is severe towards others, and resolute in himself, as long as he rages at others, he is only numb in himself, walking on one side with iron feet and on the other with leathery ones. And indeed often some of the great efforts which they boldly assumed at the beginning of their conversion, fail so enormously, that in such a dissolution in which they finally live so enervatingly, they can patiently hear the word of not even a slight reproach, but neither a correction, nay, a gentle admonition: Woe to the wretched. What, I pray thee, can be done of these, or what further hope can be had of them, who, because of their arrogance, can in no way be cast down from their swelling nor because of his obstinacy was he convinced of his error, nor because of the hardness of iron was he deflected from his hardness, nor because of the fragility of his bones was he rebuked from his body?

CHAPTER XXVII.
At these stages of reparation, the mind often rises from the divine operation, which falls among the great goods at the bottom.

But neither should we despise the iron or stony hardness of these, for the Lord is able to raise up the sons of Abraham from these stones. For what is impossible with men is possible with God. For see what follows: you saw says,thus, until the stone without hands was cut off, and struck the statue on its feet of iron and clay. and crushed them (Dan. 2). Behold, the stone is cut off without hands, so that the hardness of iron may be crushed, and indeed rightly so. For what hand could cut down such a stone, or even cut it off, who was able to crush or crush iron? But what human works or any human energy cannot do, is done by the divine will alone. It is certainly God alone who can work whenever and whatever he wants, without any effort, without any movement of his own, and, remaining stable, allows all things to be moved. But what, I pray thee, is it, who was able and willing to do this with his own hands, least of all did he want to accomplish these things? Is it perhaps that in iron and hardened minds of this kind it works better with inspiration than with blows, and is often corrected by internal enlightenment, which whips cannot correct?hit says,your children, and they did not grieve, they refused to receive discipline (Jer. 5). But since it is much easier with us to say than to do, yet often even in those minds, in which it seems that the works of the hand of the striker have failed, he indeed works in a wonderful and incomprehensible way with his internal word or hiss.the word says,that which shall go forth from my mouth shall not return to me empty, but shall do whatever I will, and shall prosper in those for whom I sent it (Isaiah 50). So the Holy Spirit breathes where he wills. For by the word of the Lord the heavens were established, and by the spirit of his mouth all their strength. The stone therefore being cut off without hands, the fear of the Lord being divinely inspired, at the blow of this stone the statue is thrown down, and the monstrous work is destroyed. Just as through fear the mind is thrown from a good purpose, so it is certainly shaken from an evil purpose through fear. For as pride is the beginning of all sin, so is the fear of the Lord the beginning of wisdom. A statue of this kind is therefore shaken with a stone, so that the confused mind may be confounded and humbled. What is a blow of this kind, but an internal remorse? But what is the crushing of a smitten statue, but the breaking and humiliation of a contrite heart? But we know that God will not look down upon a broken and humbled heart. It is better, therefore, to be crushed on this stone than to stand erect and proud. He struck, he says, the statue on its feet of iron and clay, and broke them in pieces. In its lower and worse states the statue is certainly shaken, when the mind is exalted and perverted by the spirit of the fear of the Lord to the consideration of his iniquity and weakness. This pious stroke of the Lord is as mercifully intended as it is usefully completed in us in this life, when it is said: I will argue with you, and I will stand against your face (Psalm 49). He had been thrown back in this manner, and had been struck in his weakest part, and by such a blow he had set himself against himself, who said: For I know my iniquity, and my sin is always against me (Ps. 5). But after the iron and the shell are shaken, the rest will also be broken.Then they were brokensays,as well as iron, shell, brass, silver, and gold. You have seen above, by what degrees goodness failed, and wickedness increased. Now see how step by step Let humility be the foundation of all goodness: first we are ashamed of true evils, then of false good. Last but not least, true goods are also imperfect and unfinished. Thus, of course, first the iron and shell are crushed, then the brass members, and finally the silver and gold. In evil we are more easily ashamed of iniquity than of weakness. But in good things we are more ashamed of imperfection than of interruption. Hence it is that in the lower limbs the iron is crushed before the shell. Above, however, the silver members are broken more quickly than the golden members. First, therefore, we condemn in the breaking of iron the evils which we have committed through iniquity. But in the breaking of the shell, those things which we have contracted through weakness. And the air What is a breach but the rejection of a pretended good? This is what pleases us least about silver members, and what should please us least, not that they are good, but that they are not the best. For in the work of gold this alone is certainly found to be reprehensible, that the beginning of the best work is not carried through to a worthy or worthy end. In the breaking of the silver, then, the imperfection of the good work. But in the breaking of the gold, the interruption of the best work is alleged. Now we have already said this about the breaking of this statue, according to that lesson which we first set down, where we received partly in good and partly in evil.

CHAPTER XXVIII.
At these stages of advancement, the mind which slides from great evil to worse is often divinely restored.

Now, according to that reading, which is placed in the second place, let us speak something. As we are more easily ashamed of nothing than malice, so we find nothing more difficult to recognize or be ashamed of than arrogance. For arrogance clouds or blinds the eye of the mind, so that it is not able to recognize itself. For such as he imagines himself to be, when his mind is exalted by his estimation, such he undoubtedly truly believes himself to be. See, then, how difficult it is for her to criticize us, and to accuse us, and to crush us by rebuke and rebuke, in which for a long time we have believed that we ought truthfully and to please others. But since boasting, while it seeks to spread its glory abroad, will mix truths with falsities, and not only what he knows to be true about himself, but also what he knows to be false, convinces others of his self-esteem. There doubtless he is more easily thrown into confusion, where he is convinced of the false display, even by his own testimony of conscience. Hence it is, of course, that the silver of boasting is more easily and quickly worn away than the gold of arrogance. But just as arrogance is much more difficult than boasting, so it is much more difficult for us to shame boasting than obstinacy. We have no doubt that our fame has often grown from boasting, but that it has always declined from obstinacy. For we say nothing else of obstinacy, except when we impudently persist in our opinion against the counsels of others. But who is not more easily ashamed of that evil, in which he has also greatly displeased others does he not know at all? Therefore it is rightly described that brass is broken before silver, because, as has been said, the mind is more easily confused by obstinacy than by boasting. But it belongs to the breaking of the shell, the confusion about the consideration of one's own weakness and impatience. But when the perverted mind reaches such a weakness and impatience that it cannot resist its passions, even when it wants to, who does not see how easily it is ashamed at this consideration of its frailty? Now, as has been said above, we excuse those things which we have contracted through weakness more easily than those which we commit out of malice alone, whence we are more quickly put to shame. Rightly then, as it is read, iron is crushed before the shell, as well as after these, the copper, silver, and gold are rightly described as crushed. Therefore the order of this kind of breaking is described, when it is said: Then iron, shell, brass, silver, and gold were broken together. Where he is broughtand reduced as it were to embers of the summer fields, which were carried away by the wind; and no place was found in them.

CHAPTER XXIX.
How or to what degree of perfection does man often rise again after a multiple fall from divine action.

What do we understand by the summer season but the fervor of the spirit, and what by the area but the prudence of the spirit? So what is the summer area but spiritual intelligence? In this area of ??truth the grains from the figures the straws are shaken by the crushing of the violent discussion. In this area the virtues of virtue are separated from the virtues of the vices by a district examination fan. We labor in this area, and as it were we separate the grain from the chaff, whenever we separate true and eternal goods from falsities and transients. And it is not enough for us to shake off the straw, but let us endeavor also to turn their heap into embers with supposed fire, and to change the luster of the passers-by into blackness, and to transform our affection into their contempt or hatred. Anyone who wants to be a spiritual person sweats in this area. For the spiritual judges everything, and he himself is judged by no one. Hear some spiritual work in this area: I proposedsays,to search in my heart, and to inquire wisely about all things which are made under the sun (Eccl. I.) Behold the field, behold it is threshing, and where is the chaff, where is the ear?Vanitysays,vanity, and all vanity. Behold the strawand I saw that in allsays,it would be vanity and affliction of the spirit (ibid.). Behold the straw with the ear. But where is the spark?Who thensays the apostleHave you had fruit in which you are now ashamed? (Rom. VI.) What is the blackness of the embers, but the confusion of shame? See, then, how they turned the luster of the stalks into the blackness of an abomination, who were already ashamed of those in whom they had once been accustomed to delight. Hear also him who turned the chaff of vanity not only into blackness, but also into a stench, when he said: I thought of all things as dung, that I might make profit of Christ (Philip III). But it is the pain of repentance that fire with which spiritual men are wont to burn the edges of vanity, and to turn them into embers of abominations. Of course, we tolerate these embers in the area of ??our conscience, as long as we are confused or suspicious of past sins; but, blown by the wind, the embers are removed, when, at the inspiration of the Holy Spirit, all our guilt is fearfully absorbed, and through the hope of forgiveness the area of ??our conscience is cleansed from the blackness of all confusion, so that we can truly sing to the Lord: You have thrown all my sins behind. Were not the other members of iron or brass reduced to a ember, but his head was also reduced to gold, when the Prophet said: And the confusion of my face covered me (Psalm 43). Is it not for the occurrence of sparks? He will plead with the Lord, proclaiming to the Lord in prayer: I hoped in you, I would not be disappointed forever (Psalm 30). Had not those black embers of his confusion been carried away by the wind, when, through the presumption of pardon, having been cleansed of the stains of his guilt, he burst forth into a confession of praise, saying: Bless, O my soul, the Lord, and do not forget all the rewards of him who is propitiated for all your iniquities (Ps. 100). See, therefore, that by the resources of corruption it is reduced to a ember, and afterward it is carried away by the wind; because, unless the transgressing soul first recognizes its confusions, and is ashamed, and burns and consumes with the pain worthy of penitence, the area of ??its conscience will not be freed from the stains of its faults He cleanses himself, and never lifts himself up to the full security of forgiveness. But being carried away by the wind, there is no place for them; because after a long-sought, but hardly obtained, pardon against such temptations, the mind is not only made more cautious, but also more robust; Of course, no place can be found for them, since neither the senses can be deceived nor the affections can be corrupted to such a corruption. But what does this mean that the stone in which the statue is struck, and is broken to pieces by being struck? What, I say, is that a stone does not grow into a rock but is changed into a mountain, nor does a stone become a large stone but rather grows into a large and lofty mountain? But we know that perfect charity casts fear. For he does not know the perfection of charity it increases fear, but changes and magnifies it into a mountain of confidence. Those who trust in the Lord like Mount Zion will not be moved forever who lives in Jerusalem. Do you see, please, how the prophetic sentences agree with each other, how David agrees with Daniel, the truth with the figure, the prophet's sentence with the prophetic vision?But the stone he saidHe who struck the statue became a great mountain and filled the whole earth.How great, I pray thee, is the mountain which filled the whole earth, which shall not be moved for ever? Do you want to hear how big, how firm, how great, how immovable? Hear another holding this mountain of confidence, and proposing its greatness, or its immobility: I'm sure says,because neither death etc., untilwhich is in Christ Jesus our Lord (Rom. 8).

CHAPTER 30.
What freedom we have by nature, and what power we receive by grace, and what is freedom or power.

Behold, we have heard a dream. But do we still need an interpretation? As I have already said above, it is one thing to know the mysteries of the divine judgments, and to know by divine revelation, and it is another thing to be able to assess, or to be able to penetrate, the same reason. It is one thing, I say, to see with clear contemplation what is usually or ought to happen in the universe of things; contingere. Unum quasi ad somnii visionem, aliud pertinet ad somnii interpretationem, et quid regi Nabuchodonosor datum est ex divina revelatione per similitudinem videre, ex quanto sublimitatis fastigio contingat hominem in ima corruere, et iterum ad integritatis statum, perfectionisque culmen resurgere, sed non aequa accepit qualitatem personae agnoscere cui debeat tale aliquid accidere. Sed quod per semetipsum videre non potuit, ab alio accepit, cum per Danielem audit: Tu es caput aureum, et post te consurget aliud regnum minus te. Alia itaque est gratia per quam cognoscimus judicia divina, atque alia est illa per quam dijudicamus merita propria vel aliena. Illud est contemplationis, that is meditation, or rather devotion. For that meditation is rightly ascribed to devotion, by which the manner of our life and the quality of our merits are judged. And indeed we never know the corruption of our weakness better, we never perceive it more fully, than when we pour out our whole heart to the Lord amid tears of remorse. If, therefore, devotion is rightly understood by Daniel, that grace is rightly ascribed to him by which the state of our life, or corruption, is detected. Now it often happens that one is perfect in one of those graces I have mentioned, and another in another grace, and that each cannot by himself learn from the other. And sometimes one and the same person will receive the fullness of both graces, and yet in one and the same person in his mind it is as if one consults another, when he learns that which he could not through one state of mind, through another. For many things which we cannot do by the grace of contemplation, we obtain by the merit of devotion. This is what Daniel is consulted by the king, this is what the king is taught by Daniel: This issays,we will tell the dream and its interpretation before you, king. Happy to whom this vision is shown at that time, and its interpretation is revealed. While he is still a king, he can be controlled by his passions: yousays,You are the king of kings. We know that the movement of the body is presided over by the bodily sense, by the sense of the appetite, by the affections of the appetite, and to all of these the rational consent, according to what is written, because the higher is another higher, and above these also are more eminent others, moreover, the king of the whole earth commands a servant. Therefore, the king of kings is the rational consent, which presides over all the movements of the heart and body, and controls within the rights of his domain (however received by divine power). For hear what is said, and understand by whom this power is given: yousays,thou art the king of kings, and the Lord of heaven has given thee kingdom and strength and dominion and glory.The free will of man has received the kingdom in him, and has that which must preside over all other things that are in man; He received strength, and has it as long as he is able to resist his passions bravely; He received the government, and has it as long as he exercises his actions and wills and thoughts in good, or is able to exercise them. He received glory, and has it as long as he still enjoys a good conscience.glorysays, This is ours, the testimony of our conscience (2 Cor. 1). We know who says: Without me you can do nothing (John 15). So we can only do as much as we have received. For what do you have that you did not receive, for there is nothing else to have such power and strength as to have cooperating grace. Your power, cooperating grace. As much as you have grace, you have as much power; and as much as the received grace increases, so much does your power advance; and as much as your grace is diminished, so much is your power diminished; and if grace is ever withdrawn, power perishes at the same time. It is therefore clear from these that the power of will is one thing, and the freedom of will is another. For it is one thing to have great power, and another to be free to be. You can be both free and weak, just as, on the contrary, you can be healthy and be a slave. If you are healthy and robust, you can do many and great things; but if you are free, you cannot, or must, be forced to do anything. And if you lose your health, you lose your former power, but not your freedom. So power is that we can do good as long as we are able to do it. But of freedom we can be forced to do nothing, either good or bad against our will. How many err in the definition of free will, because they do not know or conceal the distinction between power and freedom. But see what matters when a man often loses power, but can never lose his liberty. Again, no one receives power for all good things, but every man receives freedom for all things good or bad. For, as has already been said, no good or evil can be forced unwillingly. But, since he is free to all, he does not have power over all, otherwise he would be omnipotent. But there is much in every way when he receives power to those things which are sufficient for his salvation. But what if those things are available which are sufficient for perfection? As it is said here, and all things in which the children of men dwell, and the beasts of the field, and the birds of the sky, he gave into your hand, and placed all things under your dominion? All things in which the children of men dwell He holds as it were in His hand, since He has grace cooperating with them which, from His helper, usually underlies human plans and studies. He owns the beasts of the field among the rights of his power, and the desires of the world the attack is able to be controlled strongly within the bounds of equity. He powerfully commands the birds of the sky, whose thoughts he occupies whenever he wishes with good meditations and spiritual theories. In this manner, therefore, he deserved to be established under his dominion over all things, who received the grace of God for each of these things which we have said.

CHAPTER XXXI.
Of the different degrees of corruption, and their properties descending from good to evil.

But let us inquire what is meant by that which is subjoined to these: then you aresays,a golden head, and after you another kingdom will arise, less than you (Dan. 2). Pay attention, please, to what he says, what he proposes to teach us by his interpretation: You are, he says, the head of gold. For to say nothing of the rest, I think that this is the only thing in which we need an interpreter, and that we may understand the interpreter, and that we may know this even through the interpreter. Does not one statue represent the person of a single man, and that, as we have explained, represents the transgression of each of the highest rushing into the bottom? If there is one who is like that, having a head of gold and a breast of silver, and the rest of his limbs of brass or iron, why, please, if he to whom this is said, has a head of gold, why should he not also have a chest of silver, and the rest in this manner? Or perhaps in that part where you are golden, you are yourself, and you are not yourself, in that part where you are not golden? Whoever you are then, when you have already begun to have a silver chest behind your golden head, look please, and be careful not to be yourself, you are no longer yourself. If, after much charity and great devotion of soul, you cease to be devout, and cease to be golden, will you not be the same as before?man says,when he was in honor he did not understand, he was compared to foolish beasts, and became like them (Psalm 48). To be like God is a wonderful virtue; to be like cattle, a pitiful disgrace. Therefore another, and another like God and like cattle. Man was made good, and was created for goodness: I just found thissays Ecclesiastesbecause God made man upright, and he himself involved himself in infinite problems (Eccl. 7). If, therefore, you are fervent in charity, and continue in the love of good, you have a golden head, and you are yourself, because that which, and for which you were made, and you must be But, with charity cooling in you, when you have already begun to fail from your former fervour, will you still be yourself, and not rather another less than you? You are, he says, the golden head, and after you another kingdom will arise, less than you. Are you not already less than yourself, when you begin to do from a single purpose, that which before was actuated by a great design, and with much desire? And after thee, says he, another kingdom will arise, less than thee. Is it not a different kingdom when the mind is governed by purpose alone, than when it is also governed by the desire of good? Is not a kingdom without desire a mere plan, than a fervent desire with a prudent plan? Is it not less to do good from mere deliberation than from great love or delight? Therefore it is rightly said: And after thee shall arise a kingdom one thing less you. And afterwards the third kingdom is subsumed, when it is said: And another third kingdom of air which will rule over the whole earth. As to gold belongs that which is made of love, and as to silver that which is made of mere deliberation, so to brass belongs the good which is made of pretense. In the first charity reigns, in the second truth, in the third unity reigns. See, then, please, how rightly it seems to belong to this third kingdom, which is described as ruling over the whole earth. For the emperor of this kingdom has no lot in the kingdom of heaven who exercises his body in good works, but neglects to nourish his heart in good will.kingdom of heaven says,it is within you (Luke 17). Indeed, within the heart, charity reigns, truth reigns within, and neither do these nevertheless, contented with the ends, they burst forth through good work. See, therefore, that the two aforementioned kingdoms may not belong to the kingdom of heaven, if the kingdom of heaven is within us at all, by the fact that both of them can be found within us. But that king and emperor of the third kingdom, having no part in the kingdom of heaven, having been cast down from the highest place and cast out, because he cannot be in heaven, claims the kingdom for himself on earth. For he has thrown his inmost things into his life, and cannot say that our conversation is in heaven. How much more then can his dominion be in the heavens? Yet he rules over the whole earth, exercising his flesh in good work, leaving his mind empty of good intentions.And the fourth kingdom says,it will be like iron. How iron breaks in pieces and tames all things, so he will break in pieces all these things and break them in pieces.What does he say about all these things, except that this kingdom will crush the other kingdoms aforesaid. How does iron crush the other metals, that is to say, gold and silver? As charity is in gold, truth in silver, unity in brass, so, as was said above, cruelty is marked in iron. But who does not know how the rigor of cruelty is wont to dissipate and destroy the holy desire which pertains to gold; the true counsel that pertains to money; but a pious and feigned obedience, which pertains to the work of the air? So it is well said, and the fourth kingdom will be like iron.

CHAPTER 32.
Of the different degrees of corruption, and their properties, descending from evil to evil.

But we must also return a little to the above, and show how this interpretation is also in accordance with another reading. According to that reading, the first kingdom is arrogance, the second is boasting, the third is stubbornness, the fourth is cruelty. Arrogance indeed belongs to the work of gold, boasting to the work of silver, obstinacy to the work of brass, cruelty to the work of iron. Let us see what our interpreter says about the golden head, and what he thinks, or how it suits him: yousays,thou art the king of kings: and the God of heaven hath given thee kingdom and strength and dominion and glory, and all things in which they dwell He gave the sons of men, and the beasts of the field, and the birds of the sky into your hand, and placed all things under your dominion. Often when we receive such and such great grace as we have heard described here, or explained above, it happens that we become proud against God, and therefore we should have been more devoted or more submissive to God. But that, I pray thee, how pious and worthy of wonder, that when our mind is swollen with pride against God, it does not immediately strike us with a stern notice, nor does it immediately withdraw its grace. But first it behooves us by a pious admonition, only internally, only externally; inwardly by divine revelation, outwardly by human exhortation. Inwardly, through internal aspiration, outwardly through human reason, as here first in the hidden through a dream, later in the manifest by word You, he says, are the king of kings, because you can dominate the strongest and the strongest, the strongest, because you still have helping grace, therefore do penance while you can, while you still have cooperating grace. You are still the king of kings, and you can still be ruled by your vices, and you can still be dominated by your passions. For although you have forsaken grace, you have not yet been forsaken by it. Do not, he says, be proud, do not be deeply wise, quickly put down the arrogance of your heart, and do not ascribe to yourself what you can of the gift of God: for the God of heaven has given you a kingdom and strength and dominion and glory. You still have the kingdom in the movements of your heart or body, because you dispose of the good; you have courage because you resist evil; the government, because it is more negligent to enforce; glory, because you can defeat the rebels. Yet there is no reason for your pride, there is nothing for you to ascribe to yourself: for the God of heaven has given you all these things, and all things in which the sons of men dwell, and the beasts of the field, and the birds of the sky He has given into your hand, and has placed all things under your dominion. That you preside over the beasts of the field, that you preside over the birds of the sky, that you can control the appetites of the flesh, that you can control the thoughts of the mind, that you are able to do good things, that you are able to meditate on useful things, is not due to your virtue, but to your divine office. For all things in which the children of men dwell, and which obey reason and right counsels, are brought about by his agency, brought into action by his cooperation, come to pass, and succeed successfully. Therefore, whatever you can profitably from him, and through him you can, who can do nothing, because he can do all things. Therefore, all your possibilities come from the role of him, who established all these things under your control. You, then, says he, are the head of gold, which, still accompanied by grace, can both correct evils and practice good things. Therefore suppress pride, lest you also lose grace: for God resists the proud, but gives grace to the humble. Now we know that the beginning of all sin is pride. But he who commits sin is a slave to sin. What then? Will there not be another kingdom, when sin has already begun to rule, and you to present a servant, than it was then when you were able to suppress sin? so as not to reign in your mortal body? I think, therefore, that when you begin to lose grace through pride, you also lose yourself to destroy, without which you can do nothing; I think, I say, because already another kingdom will rise up less than you, according to what is written: You, he says, are the golden head, and after you another kingdom will rise up less than you. But because every arrogant man gloryeth in himself, and boasting in the favor of another, it may be rightly said, according to something of the golden head, that is, of the arrogant, that he is still himself, that which hath not yet forsaken himself, who hath established his glory in himself. But he departs from himself, when he places glory in another. But think how much less it is to glory in the hiss of another's mouth, and in false praises, than in one's own goods, and often truths, though received from another. Therefore it is rightly said: You have a golden head you are, and after you another kingdom will arise less than you, and it is added, and another third heavenly kingdom which will rule over the whole earth. Brass, because it is very durable, rightly, as we said above, denotes persistence. The belly, therefore, and the thighs which are adjacent to the shame, one has as if airy, when he also stubbornly clings to them, which should also be ashamed. See, then, how fittingly it seems to correspond to this kingdom, which is said to rule over the whole earth. For how does he not rule over the whole earth, extending his tyranny even to ignominious commandments? And fourthly, he says, the kingdom will be like iron. As iron breaks in pieces and subdues all things, so he will break in pieces and crush all these things. If we are to understand cruelty in steel, how I pray thee, may such a kingdom crush and crush other kingdoms? And there is no doubt that however impudent the mind may be, yet the glory which it is wont to have in itself through arrogance, or in another through boasting, completely disturbs and confounds (no wonder). For who, amidst so many open madnesses of his cruelty, either believes himself to be holy, or trusts that this can be believed by another? But the kingdom of obstinacy is so wont to crush and confound those violent laws of cruelty, that the mind cannot persevere in any purpose (however righteous, however honorable) in the time of its fury. But whatever the mind deliberates and arranges for peace or patience in the time of tranquility, even with a vow or a sacrament, in the time of its disturbance, fury comes on. it dissipates and dissolves. What we have said thus far concerning the exposition of this vision, according to a twofold consideration, we have dealt with according to the extent of our intelligence. But the other things which follow both readings converge in the same sentence, and do not require a double exposition (as those which have been preceded). For what is cruelty but cruelty? And impatience, what else but pitiful frailty? Thus we must understand the same thing under different names.

CHAPTER 33.
How the mind is divided into itself, torn, confused, when it reaches the extremes of corruption.

Now let us consider the following: Moreover,says, because thou hast seen both the feet, and the toes part of the pottery, and part of the iron, the kingdom shall be divided, which, however, shall arise from the planter of iron (Dan. 1). But if necessity is meant by the foot, and cruelty is meant by iron, what does it mean that a certain part of the feet is described as being of iron? Is everyone found to be hard and merciless or even inflexible towards their own needs? We know that the miser will not be filled with money, and he who loves riches will not take the fruits of them, and yet he does not cease to work, and his eyes are not satisfied with riches, and he does not think back, saying: For whom do I work, and cheat my soul of goods? Does it not seem to you that an iron plant walks that eats all the days of its life in darkness, and in many cares, and in hardships and in sadness? Truly, as it is written,There is nothing more criminal than avarice (Eccl. 10) , who neither pitied his neighbor nor pitied himself. Why do we wonder that such a man has iron pipes, when he already has plants? Why do we complain that he is merciless towards his neighbors, who is already hardened towards his own interests? He who is wicked to himself, to whom will he be good?

Note, however, that he who is of this kind is first hardened in iron pipes towards his neighbor. Later, even in the iron feet, he is hardened towards himself. Whoever reads these things, take heed lest perhaps after love and the pursuit of wisdom you return to the love and gain of money, that is to turn your golden head to iron feet. The entrails of the greedy are cruel: put them now before your eyes, and consider any of them greedy Please see how anxious they are, how industrious, how spare, how austere they are. But what do they often do the same thing, or will they still do, if they are fed, clothed, and sheltered for free by a stranger? You will certainly see that they want to wear soft clothes, to be drenched in carrion and drunkenness, to lethargy in sleep and leisure, to be angry and indignant when they see that something of the accustomed is lacking. Does it not seem to you that such men walk with feet that are partly iron and partly leathery, when you see that one and the same person is so frugal with his own, so prodigal with others, serving only austerity and only luxury? Furthermore, he says, because you saw the feet and toes part of the potter's bones, and part of iron, the kingdom will be divided, which will nevertheless arise from the plant of iron. The foot is divided into five toes, and the condition of necessity is doubtless divided into five, when it extends to all the senses of the body. But when we eagerly seek or cautiously decline the pleasures of the senses, what else do we lean on with two feet here and there, on the right and on the left, and walk between prosperity and adversity along the path of our desires? But you may often see that these indulge more strongly in one sense, and that in another, and that for the sake of the delights of one of the senses, they willingly endure the troubles of the other senses. How many people spend a lot of time in the labor of a lamb, which they spend under one day, or one hour of drunkenness or drunkenness? How many fears, how many honors, how many torments of the enemy, the night and the cold, the adulterer willingly endures, in order to the momentary flattery of disgusting pleasure reach? Do not all such feet or toes have a leathery part, an iron part, which are so patient and almost insensible in one, and so impatient in the other? Moreover, because you have seen, he says, the feet and toes part of clay, and part of iron, the kingdom will be divided. It will be truly divisive that it has been of this kind. For let us put some of the many into one example, when one and the same person is often avaricious and gluttonous; I pray thee, how much strife or contention must there be frequently in his heart, when he spends one and the same coin over and over again, greed dictates that he reserve it. In this manner, therefore, many times, for a slight cause, the kingdom is divided against itself, disturbed and confused, until it is utterly desolate. Everything for a kingdom divided against itself will be desolate, and house will fall upon house.

It is to be noted, of course, that it is said of this kingdom, that, nevertheless, he says, it will arise from the planter of iron. For when the transgressive mind first returns to worldly desires, the mind is hardened to endure the labors of the world, and at that time, according to the opinion of Job, it counts the pleasures of being under the senses. (Job 22), while he reaches the end of his desires by any means. Oh, how happy they would be, if what they endure for the love of money, or for the attainment of any worldly pomp or glory, they patiently endure for the love of justice! But those who suffer so many troubles, so many injuries, so many insults, are often so patient they tolerate it for the sake of the profit of lust, and they do not listen to even a single word of correction with equanimity for the love of virtue. I think this is what follows, when it is immediately submitted: According to what you have seen, the iron mixed with the clay shell, and the fingers partly iron and partly clay, will be partly solid and partly broken.For strong and patient, as has been said, such men are in that part in which their labor might serve as military strength. But what does he say from shell, from mud? What else is a shell of this kind but a disgusting custom? For it is as if clay hardens in the shell when an abominable action is brought into habit; it is resolved into concupiscence. But, as we have shown concerning the avaricious, it seems that many are willing to satisfy their pleasures when they can do this without spending money, but when they cannot do so without profit and loss, it is strongly contrary. Do they not seem to you to mix iron and a clay shell together?But because you saw says,iron mixed with shells from clay, they will indeed be mixed with human seed, but they will not stick to themselves, just as iron cannot be mixed with shells.What are human seeds but the counsels of carnal prudence? The prudence of the flesh teaches us to seek money necessary for use. He teaches us to draw down the same many of the necessaries of life, and to spare money, lest it should seem to fail in the necessities of life. Behold how it clings to the human seed when it is seen the one seems to require the other by design, yet they are not mixed, because the one often seems to contradict the other. The love of riches dictates one thing, and the love of pleasures another; the heat of pleasure is one thing, the gain of desire is another. But when, in this manner, different vices seize upon a man in different ways, or drive him to opposites, they afflict him miserably, neither allowing him to rest day nor night; , and unless the heavenly clemency looks upon them, they go through temporal tortures to eternal ones.

CHAPTER XXXIV.
How divinely a man is sometimes promoted from the depths of iniquity to the highest pinnacle of charity.

But divine mercy often comes to the aid of salvation, which, as far as it is in them, is a heap of damnation, according to what is written, Where iniquity abounded, grace also abounded. (Matthew 24). For often when divine grace visits men of this kind in the midst of their calamities, it objects to their eyes this same enormity of their misfortune, and in their contemplation it compels them to lamentations of penitence, and brings them out of the lake of misery and from the mire of dregs, by certain degrees of progress from the depths of iniquity to the highest summit of charity. Isn't this what the Bible says? where it is added as a consequence: In the days of those kingdoms, the God of heaven will raise up a kingdom that will not be destroyed forever, and its kingdom will not be given to another people. He will crush and consume all these kingdoms, and he himself will stand forever, according to what you saw, that a stone without hands was cut out of the mountain, and he broke in pieces the shell, and iron, and brass, and silver, and gold. (Dan. 2). In the days of those kingdoms, under the time of so much malice and so much misery, an abundance of grace is given, and a kingdom of charity is raised up which can never perish. For he who remains in love will remain forever. Therefore this kingdom will not be destroyed forever.CharityforHe suffers all things, believes all things, hopes all things, endures all things (1 Cor. XIII). And his kingdom will not be given to another people, for this is that source (as Augustine says) of which no stranger shares: will crushsays,and he will consume all these kingdoms.But if you wish to know how charity crushes and consumes all these kingdoms: charitysays the apostleshe is patient, she is kind, charity does not rival, she does not do wrong, she is not puffed up, she is not ambitious, she does not seek what is her own, she is not irritated, she does not think evil, she does not rejoice over iniquity, but delights in the truth.It is still added about this kingdom, because it will stand forever, andcharitysays the apostlenever fell out according to what you saw, he says, that a stone was cut out of the mountain without hands, and broke the shell, and iron, and brass, and silver, and gold. We know that the kingdom of God begins with fear, but with charity is finished Through the stone of fear, therefore, the work of confusion is cast down, and the kingdom of charity is founded. But the stone is cut off without hands, by which the kingdom of charity is founded: for the impact of fear, and the inspiration of charity, is done in the Holy Spirit, not by human work: charitysays,It is diffused in our hearts by the Holy Spirit who has been given to us (Rom. 5). He will crush, he says, and consume all these kingdoms, according to what you have seen, that the stone was cut off without hands, and crushed the shell, and iron, and brass, and silver, and gold. The destruction of opposing kingdoms begins with fear, and is completed in charity. Through fear they are rooted out of agreement, through charity they are uprooted from achievement. It broke down therefore the fragility of the witnesses, charity, which is patient, crushes the iron hardness, charity, which is kind. What, I pray thee, is there in which the brass of pretense is crushed, but charity which is not rivaled? But what is it that destroys airy obstinacy, but charity which does not do wrong? If boasting is meant by silver, and arrogance by gold, what is so contrary to them as charity, which is not puffed up, nor ambitious, nor seeking what is its own? If in silver that work is meant which is done only from deliberation, but not from love, it is not done both from love and from truth, what is so consistent with charity which pleases the truth? If the golden head is criticized for the lack of the best work, it is because it is not the end of the debt is carried out, what better reason or correction does this work have than perfect charity which never fails? O happy kingdom of charity that remains forever! O happy kingdom that will never be destroyed, when it will be given to another people forever! Blessed is the kingdom in which patience endures, kindness endures! Happy is the kingdom in which no one is rivaled, certainly happy in which no wrong is done, no one is inflated, truly happy in which no one is ambitious who seeks what is his own; no one gets burned! Perhaps in this he hints to us something, because when above in the enumeration of the breaking he put the iron first, then the shell, in this place he certainly puts the shell first, but afterwards the iron. But we know that fear prevails in some, and shame in others. For others are more fearful than shy. others, however, were more shy than fearful. Therefore, those who are more timid are more easily reprimanded from the consideration of their own cruelty than from pleasure. But those who are more shy are more familiarly softened to repentance by the recollection of the disgusting pleasure than of the iniquity. If, therefore, cruelty is meant by iron, and pleasure by shell, what wonder if in other ways, in another and different order, iron and broken shell are read, when they stand for the quality of minds; or does the order or occasion of intimate remorse and true contrition vary in some and others?

CHAPTER 35.
Which is too late, or which is a useful and certain prudence.

Daniel continues still further, and adds: God is great says,He showed the king what was to come afterwards (Dan. 2). God, says he, is great, perhaps he had grown in his thought and love, to whom he had revealed such a depth of mysteries, that his greatness should not undeservedly be magnified above the rest. The great God shows to the king, not to any man, but the Lord shows these things to the king, so that he may recognize that it is his to rule and dispose with royal freedom and authority, who longs for the foreknowledge of the future and such grace. The great God showed the king what was to come afterwards. Oh, what a mercy of God, so that when it is still to come, while it can still be prevented, its downfall is revealed to man, so that he can anticipate with such anxiety and recognize what to fear, what to beware of, to whom must be opposed to danger. It is indeed a slow and too late providence, when the imminent danger cannot be avoided. The great God showed the king what was to come afterwards. Happy is he who can foresee the imminent fall while he is still king, and can control his passions and decline the immediate danger! Now let us see what is subjoined after all this, when it is said: And the dream is true, and the interpretation faithful.Many of the divine mysteries we often penetrate deep with the vividness of reason innate in us, and with the eye of prudence we foresee some things of the future with cautious anxiety before they come. But in these his constancy often wavered, and he did not fully grasp what he held unshaken by the security of certainty. For the thoughts of mortals of our fearful and uncertain providence. On the other hand, what we see in the light of God, what we know from his revelation, we hold with such certainty and confidence that we cannot be overcome by any ambiguity on this point. This is what the Psalmist expresses figuratively when he says: The clouds passed away before his sight (Psalm 17) , To look at the Lord is to illuminate. For when there is true light, it certainly illuminates, kindles, and illuminates, after the manner of the sun, the very thing it regards. Therefore, in regard to the divine, we are so often filled with the splendor of the divine light, that in that which is divinely revealed, every cloud of ambiguity or hesitation is soon removed from the midst. And so the clouds pass away, when those doubts which used to cloud the mind depart. The clouds pass it is to hold the insight of truth, and the serenity of intelligence, without any questioning. He taught himself to have such certainty and certainty in the assertion of his opinion that he asserted with confidence. And the dream is true, and its interpretation faithful. But what the king did to these things, the Scripture relates.

CHAPTER 36.
That humiliation is unstable and indiscreet is indeed worthy of criticism.

Then King Nebuchadnezzar fell on his face and worshiped Daniel, and commanded the sacrifices and incense to be sacrificed to him. (Dan. 2). It is not surprising that he humbled himself a great deal, and he deserved to be humbled when he knew that such and so great a danger threatened him. But in this, who does not justly criticize him, because he shows honor to mortal man who is due only to God? But perhaps, because he found it to be a true temple, he judged it worthy of such honor. But for our edification we must carefully discuss these things, or carefully inquire into what tends to be moved in us according to their likeness: He fell, he says, on his face: by the face a man is known, and that part of a man is considered more decent or worthy than the rest. What else, then, is it to fall on one's face than to look down with deep longing on that which is the most important or the best in itself, and that, of course, from which it is known to others, and used to appear as if it were venerated, as if weak and almost or to regard it as absolutely nothing? Consider how he fell on his face, how he humbled himself, or wished us to be humbled, who compared all our righteousnesses with the cloth of a menstruating woman. But it is not very great, nor very surprising, if we cast ourselves off at a time when we already see our danger imminent. Then, he said, the king fell on his face. Then he fell when, teaching Daniel, he recognized his danger. But it must be known that that humiliation, which is without perseverance, cannot be opposed to imminent danger.

It is also to be noted that often the more imprudently and immoderately a person casts himself off, the more maddened and abnormal his pride afterwards breaks out. Observe in the king the unsteady and indiscreet humiliation, and afterwards pride more than human. For he who first worshiped Daniel, he himself afterwards commanded to worship his statue.

CHAPTER 37.
That in no virtue of ours should we trust or wish to glory.

Victims, he said, and incense he commanded to be sacrificed to him. To kill animals for Daniel, or to burn incense, and to spend any such thing for his use or benefit, would not be guilty at all. But it is culpable to sacrifice these things to him, and to expend the divine honor on a mortal man. In the immolation of the victim, the flesh of brutes and irrationals is slaughtered; when every irrational appetite or affection is mortified in us by the breaking of the flesh, and then we spread the smell of incense more widely, when we spread the opinion of any virtue by praise-worthy proclamations. Therefore, it will not be useless to kill those things that still live bestially in our appetites or affections for our Daniel, and to exercise such mortification in the use and benefit of our devotion without any contradiction. And when we commend the service of Daniel with manifold praise, and spread the fragrance of our speech about the virtue of devotion, and the fragrance of good opinion, we do a good work indeed, if in all these we seek not so much the glory as the benefit of our Daniel. And, to put it more bluntly what should I think, it is certainly good to restrict our life for the sake of the grace of devotion and the urgency of prayer; How many there are who believe that they have obtained some grace through the instance of prayer, who already boast a great deal about their devotion or holiness, and want to be esteemed by others for it. This is because Nebuchadnezzar, after having obtained through Daniel the desire of his vow, heaped him with honor as foolish as vain. Now this is because we criticize this virtue of which we are speaking, in every virtue, or we must beware of grace. Hear clearly, pay careful attention, keep in mind if you trust in any grace, in any energy, if in any power of yours, you presume, you boast, indeed you pay him a divine and quite impious honor, lest I say you are doing God to yourself. He who glories, let him glory in the Lord. Cursed is the man who trusts in man, therefore he who trusts in himself or in any power of his own: my glorysays,I will not give it to another, and I will not give my praise to someone else (Isaiah 42).

CHAPTER 38.
How many seek the knowledge of the virtues, and the learning of morals for display, not for utility.

How many people boast, and want to be glorious in the eyes of men, I will not say about the fact that they have virtues or holiness. But what about the virtues indeed, they should know how to debate wisely, and to debate eloquently. Oh, how much better, oh how much more useful it would be for you not to have the gold of knowledge and the silver of eloquence, than to make an idol out of them! The likenesses of the nations of silver and gold, the work of men's hands. To depict the mode and form of virtues only through intelligence and learning, and to retain the memory, but to be deprived of their effect, what else is it than to bear certain images in the heart? The knowledge of holiness without a good intention, what is it but an image without life? Knowledge alone, without the effect of sanctity, and the feeling of goodness, what is it but a vain image without movement and sense?bonesays,they have and will not speak, they have eyes and will not see; they have ears and will not hear, they have noses and will not smell. They have hands, and they will not feel; they have feet and will not walk; they will not cry out in their throats (Psalm 113). The mouth, as we all know, is the instrument of speech; the eyes, the instrument of seeing; ears, the instrument of hearing, and in this way it must be understood of others. What, then, is it to have a mouth, eyes, ears, or any such thing, and to exercise them to no use, except to have the instruments of duties, and to be devoid of the duties of instruments? You read that with the heart it is believed unto righteousness, but with the mouth confession is made unto salvation (Rom. 10). Confession therefore belongs to the mouth, inspection to the eyes, obedience to the ears, discernment to the nose, operation to the hands, promotion to the feet, supplication to the throat. Behold, that empty knowledge of yours knows very well, perhaps, what the virtue of confession is. He knows that everything is washed away in confession. Perhaps he knows how to confess, and yet he does not confess. Therefore he has a mouth and does not speak. He knows perhaps how he ought to look about his life, yet he conceals how he ought to look about it. You have the means of seeing in a certain way, but you lack the duty of seeing. Perhaps you know what the virtue of obedience is, and what it ought to be, and yet you do not want to obey. This is to have ears, and not to hear. Perhaps you have a spiritual instrument of discernment through knowledge. But while you spend no effort in discerning character, you vainly boast of a useless instrument. You know how you ought to exercise yourself in a good work, and yet you do not want to receive the fruit of a good work by experience, that is, to have hands, and not to palpate. For what is the use of palpating with the hands, if not to prove by trial the fruits of labor? If you have learned how to extend the front legs, you have received your feet through knowledge. But having feet, you do not walk at all, if you do not tend to progress. You have received the doctrine of supplication, and you do not want to plead, that is to have a throat, and do not want to cry.

CHAPTER 39.
In the execution of any virtue it is necessary to observe these seven.

But if we pay careful attention, we must observe these seven in the execution of any virtue. The first thing that pertains to the mouth is to condemn and accuse past evils. According to what ad it belongs to the eyes, to investigate carefully what is to be done, and to know by investigation. The third is that which pertains to obedience, consenting to the counsel found, and willing to obey. The fourth thing is, as it were, a variety, by acting carefully to detect the evils lying in wait for the good, and to discern wisely. The fifth, which also looks to the hands, is to fulfill the deliberate good by work. The sixth is like a kind of promotion of the feet, from a good beginning always tending to better things. But since we are not sufficient for any of these things by ourselves, we must implore divine help for all these things. But if we know these things, and yet do not exercise them by work, what else do we do in the acquisition and cultivation of idle and useless knowledge than empty and empty images? or do we worship while we are satisfied with the knowledge of the virtues alone? See how perverse and reprehensible it is to seek spiritual teaching only for display and not for edification. Surely this is the prudence of the flesh, and which is absolutely inimical to God? What, I pray thee, is the profit, nay, as much as it is hindered with great labor, and with great earnestness, to seek, and to investigate, and to anxiously desire to know, things which you would in no way wish to exercise by work? For it is more clearly evident that the servant, knowing the will of his master, and doing nothing but rather acting unworthily, will be beaten with many stripes. Oh, what kind of advice, and what a useless plan, to seek the plans of life for this only, that you may have by which you may appear wiser than the rest, and obtain the name of a teacher! How sharp prudence, how shrewd providence to insist vehemently in seeking those plans, which, having obtained, you would in no way wish to rest! But we often see it happen to minds of this kind, by the just judgment of God, that what spiritual providences are first to spiritual things, so afterwards carnal providences become to carnal things. As I say that spiritual counsels first exist for the heavenly and divine, such carnal counsels are to be found a little later for the secular and human. For just as in spiritual and soul gains they first see what they can do healthily, and yet they do not want to do it; let them afterwards see in the flesh comforts and temporal gains that should be done usefully, and yet, defeated by concupiscence or overcome by sordidness, they cannot do them at all. But they usually do this very thing to some even to happen advantageously, so that from that very moment they begin to detest and abhor their vices, and on this very ground to implore divine help, when they see that even in the midst of the greatest dangers they cannot control themselves from their excesses, whence is that prophetic imprecation, or demand: Let those who do them become like them, and all who trust in them (Psalm 113). But to return to that from which we digressed, let us at least gather from this how foolish and vain it is to wish to glory in the mere empty knowledge of the virtues, and in some, as it were, images of them, when it is detestable to God for a man to presume upon any of his virtues. Behold, we criticize Nebuchadnezzar, and we must rightly criticize Daniel, although He would have ordered a faithful man to be given divine honor, how much more if he wanted the same to be presented to his image.

CHAPTER 40.
That desire is often corrupted by which intelligence is enlightened.

But let us see among these things what truths he felt or said about God, who wanted to become so empty. Then speaking the king said to Daniel: Truly your God is the God of gods, and the Lord of kings, revealing mysteries, since you were able to open this mystery. (Dan. 2). Behold how truly he feels both about the divine, and also the likeness of idolatry which he practiced through his work. Thus, under one and the same time, Moses was exalted on the mountain to contemplate the supreme and divine, and The people, committed to the crime of idolatry, and the culture of the calf, are thrown into the valley, and it is certainly often done in one and the same mind, in a wonderful and pitiful way, so that whence human intelligence is enlightened to the divine in the highest places, thence the crowd of desires is less corrupted. For who does not know how the greatness of the revelations lifts the unwary mind into pride, when the apostle himself says of himself: Lest the greatness of the revelations should lift me up, there was given to me the stimulus of my flesh, the angel of Satan, who would smite me (1 Cor. 12). Often indeed, some are still placed among the very spectacles of divine revelations, and are quietly proud of themselves, already esteeming highly of themselves, leading to be worthy of great esteem from others, already how to be known to others let the wise men search with anxiety, they catch the air of vain favor, and exchange the true glory which they used to have with God into vain. Of whom the Psalmist: And they changed their glory into the similitude of a calf eating hay (Ps. CV). For when it is written: All flesh is hay, and all its glory is like a flower of hay (Isaiah 40). What else will the calf eating hay be, if not the appetite of human favor, seeking carnal and temporal glory? What else, then, will it be to worship the calf, an animal that is indeed hideous and brute, than to serve an irrational appetite in the ambition of temporal glory, and to establish its glory in temporal and empty glory? And indeed Nebuchadnezzar who, however, we justly criticize, has done something more tolerable, who has given man, of course, an animal, that is, rational, with divine honor. For it will undoubtedly be more unreasonable to worship an irrational than a reasonable animal. Some trust and glory in their own virtue, and others in the estimation of virtue alone. They are concerned with what they have or believe they have, these are concerned with what they are valued by others. Those of the testimony of conscience, not as if with God, these of the testimony of fame as if with the neighbor only. The former is therefore like an irrational animal, the former like a rational animal. Happy is he who boasts of the testimony of his conscience, even so, as it were, in the Lord. Otherwise, it is very unseemly to boast about the role, but not in the author of the role. The better, the more correct the said king worshiped God rather than Daniel, and sacrificed to him, who indeed had taught him (though in Daniel's office) what he sought.

CHAPTER 41.
What we know from divine revelation is one thing, and we gather another from reason.

But since, as we have already said, he did something to be criticized, let us see how rightly he felt about God in what he said: Truly your God is the God of gods and the Lord of kings. Since the royal power is the main and supreme, what is the king to say this, but from the innermost sense of the soul to hold this strongly and immovably? What is the meaning of this hearing Daniel from the king, if not the innermost feeling of the soul, the true devotion of the soul that must not be hidden, nor can it be hidden? Or perhaps in that other Daniel he learns from God, he also heard other things from the king, sacred Scripture hints mystically, because in the use of our devotion there are some things which we learn from divine revelation, and others which we judge from the vividness of reason innate in us. But what yours and ours say in speaking of God, regardeth the respect of grace, and not the condition of nature. For they were in a certain way peculiarly special, who, by the office of his grace, and the singular prerogative of their merits, above all others, had obtained a place of familiarity with him, and the venture of confidence. And without a doubt it is devotion which renders God both merciful and familiar. God, he says, of gods, and Lord of kings. For even if there are those who are called gods, whether in heaven or on earth, according to that: I said: You are gods (Ps. 81) , noun Indeed, they can be said to be so: for what God is naturally and substantially, they cannot be at all. He is therefore the God of gods, and the Lord of kings. Because, as the Apostle testifies: There is no power except from God (Rom. 13). For the fact that some are in charge of others, that men of virtue can be dominated by their vices and passions, they certainly receive from the supreme King as a function. Then he said: Truly your God is the God of gods, and the Lord of kings, revealing the mysteries, and whence he gathers and casts them, he immediately connects them when he says: Because you were able to open this sacrament. For from the fact that he revealed to him the secrets of his heart, and also from the fact that he revealed to him the secrets of the divine plan, one of the past, the other of the future, under one and the same time. with the wonderful vivacity of his genius, he weighed the revelation of the supreme divinity. And from that which he heard of the secret of his heart, and proved the truth, he also gathered that to be true, which in the meantime he could not prove by experience by the plan or design of the divinity. He therefore prudently observed that it was the highest wisdom that could open to Daniel the secrets of an alien conscience in such a dark abyss of the human heart. For, according to Solomon's opinion, it is God alone who knows the heart of all the sons of men. Nevertheless, he shrewdly discovered that it was the highest power that could reveal to Daniel the order and arrangement of what was to come, and what was to be done at his pleasure. For who else but God could reveal to him the divine plan? According to that, what Isaiah said: Who knows the meaning of the Lord, or who was his counselor? (Isa. 40.) For witness the Apostle, as no one knows the things of man except the spirit of man which is in him, so no one knows the things of God except the Spirit of God. Therefore it is rightly said: Truly your God is the God of gods, and the Lord of kings, revealing mysteries, because you were able to open this sacrament.

CHAPTER 42.
It is best to advance our devotion to such an extent that no occupation can interrupt its service.

Then the king exalted Daniel on high, and gave him great gifts and many things. If by Daniel we understand devotion correctly, what else will Daniel in how to exalt the duty of devotion among all other duties as the principal and most important, and to hold it as if in the highest place? But it usually happens, after the mind has proved the great power of true devotion through its experience, that it concentrates more intensely on its studies and insists diligently on its progress, that it seeks by searching, and finds by searching, so that it may advance in itself to better things. What, then, but the great and many gifts of our devotion, does Daniel receive, when, from diligently spent study, he easily discovers certain talents of intelligence and the gains of prudence, from which he can grow to greater heights and expand to many?And appointed himsays,the prince over all the provinces of Babylon, and the commander of the magistrates over all the wise men of Babylon. O that our devotion may progress to such an extent that we may appear superior to all the princes of Babylon, wiser to all the wise men of Babylon, and to all that which pleases us in the world, or seems precious from the judgment of our mind, stand out as more precious, and obtain a higher profit from the decree of our will! This will be, as I think, to take Daniel from the kingship, and the fortress of the master. May it happen that, at last, our devotion reaches that point of perfection, in which no amount of intense affection, no preoccupation, no anxiety, no suggestion or persuasion can in us destroy its pursuit, I will not say dissipate, but not even interrupt it, and that immovable Apostolic will be fulfilled: Without stopping pray! (1 Thess. V.) Would that all the other offices were so disposed, or so ordered, as to prove subservient to the military uses and interests of our devotion!

CHAPTER 43.
That even in the use of our necessity we ought to do nothing rashly, nothing imprudently.

And Daniel demanded of the king, and appointed Shadrach, Meshach, and Abdenago, over the work of the province of Babylon (Dan. 2). To the request of Daniel, the king consents without doubt, when he readily accepts the will of his mind, and accepts whatever his conscience suggests to him during the time of intimate devotion. But what, I pray thee, was that province of Babylon called, or what were the works of that province? Certainly the surrounding province of Babylon God made it: for certainly the walls and buildings were completed by human energy. If, then, Babylon is rightconfusion It is interpreted, if any of his things seem to be subject to confusion, how, please, could it belong to Babylon, or could it be subject to confusion, which God made and instituted? Now we know that God has subjected man to manifold necessity: for to eat and drink, and every one of them has taken the necessity of this kind from the very right of his condition. But if he had continued in that first state of his condition, that man would in no way be ashamed, because he was without all sin would have been able to exercise But now we are justly ashamed of the very duties of necessity, because, overcome by the vice of our corruption, we are unable to perform them without guilt. Therefore it is rightly ascribed to the possession of Babylonia, that broad, and truly much extended, corruption of our weakness, which there is no doubt is subject to confusion. Therefore, in this kind of province, and the necessity of our office, or work, it will be absolutely useful to have the aforesaid men in charge, and to reduce everything under their disposition. As we have already said above, by these three men we must understand circumspection, discretion, and deliberation. Therefore we ought not only in our spiritual studies and exercises, but also in secular affairs and in the uses of necessity, to do nothing carelessly, nothing indiscreetly, to do nothing rashly. And this shall be that Shadrach, Meshach, and Abednego set themselves over all the works of the province of Babylon. Therefore, even in these things, in which we consult human necessity, or abandon it to common weakness, we do nothing without modesty, nothing without measure, nothing without good intention, nothing apart from order, nothing apart from reason, and we obtain the kind of mastery that Daniel wanted us to have in the Babylonian province. Finally, according to the opinion of the Wise, do all things with counsel, and you have such mastery as the prophet indicates to you from the mystery. For in all things we need circumspection, discretion, if we wish to do nothing rashly, nothing unwisely.

CHAPTER 44.
Whatever strikes the mind with thought, ought to arouse the devotion of the mind.

Finally, in the conclusion of the discourse, it is added: Now Daniel himself was at the king's gates (Dan. 2). But we know that because of the piercing the access to the interior is open. Finally, Daniel watches, as if at the king's gates, when our devotion carefully watches over any suggestions, and resists with prayer against any malicious machinations at the very entrance of temptation, lest any infestation, or violence, overwhelm the unwary mind, or surround it with fraud. A happy state of mind, and to be desired with all diligence, when everything that strikes the mind by thought, and at once, without any delay, arouses the devotion of the mind. Devotion is therefore necessary diligently anticipate every agreement of the will of the mind, and guard it by prayer. And this shall be for Daniel to preside over the king's gates. For every suggestion, for every emerging thought, let us ask the Lord not to lead us into temptation, and let us have Daniel presiding over the gates of our city. Hear what the wise man admonishes according to these things, when he says: Bless God at all times, and ask him to direct your ways (Tob. IV). But let him direct our ways to the true life, who lives and reigns without end. Amen.

THE SECOND BOOK

CHAPTER ONE.
On the security of consciousness, or the innovation of progress.

I, Nebuchadnezzar, was quiet in my house, and flourishing in my palace (Dan. IV). What do we understand by the house, but conscience, and what by the palace, but the security of conscience, and the confidence of security? For a palace is a house, but not every house can be called a palace. For a palace is a kind of strong, lofty, and royal house. If by the house we must understand the conscience, then by the palace is rightly understood the security of the conscience. So he sits quietly in his house, which his conscience does not rebuke. It creates a quiet awareness of the past the proper satisfaction of evils, and the cautious and provident decline of evil impulses. He therefore remains quiet in the house, whom his conscience does not rebuke either of past or present guilt. He was quiet in the house, who truthfully said: For my heart did not reproach me in all my life (Job 27). There was a quiet man in his house who could truly say: For I am aware of nothing (1 Cor. 4). Of course he was quiet at that time in the house, and flourishing in his palace, when he said: Our glory, this is the testimony of our conscience (2 Cor. 1). Because fruit is hoped for in a flower, it is rightly represented by a flower a certain expectation of future goods. Because the flower is the beginning of future fruits, rightly so by flower is meant the innovation of processes. In the flower, therefore, is represented either a certain expectation of rewards, or a new promotion of merit. And so he truly flourishes in his palace, who, under the testimony of his good conscience, awaits secure the crown of glory. Hear him resting in his house, and flourishing in his palace: But I will appear before your eyes in righteousness; I will be satisfied when your glory appears (Psalm 16). What he says, "I will appear in righteousness," pertains to the peace of the house. What he says, "I will be satisfied when your glory appears," refers to the efflorescence. Nevertheless he flourished in his palace, who, with a great sense of security, said: I have fought the good fight, I have finished the course, I have kept the faith, for the rest there is laid up for me the crown of righteousness, which the Lord will give me in that day the just judge (II Tim. 6). Does he not also seem to you to flourish in his palace, whose sense is renewed from day to day? He sits in his palace, flourishing, who, among his great works which he does with pleasure, still proposes greater and better things in his heart.

CHAPTER II.
Of the enlightenment of the intellectual sense, or how our contemplation shows, the mind is wont to instill a good fear.

I saw a dreamsays,which terrified me, and my thoughts in my bed, and the visions in my head troubled me (Dan. IV). We sleep before we dream. Because by the dream of the body the corporeal sense is put to sleep, by the dream is rightly understood the alienation of the mind, by which the memory of all external things is completely intercepted. But to see a dream is to pass through the mind in the mystery of divine contemplation. So he sleeps and sees a dream, which through the excess of the mind ascends to the contemplation of the sublime: I saw a dream, he says, which terrified me. Some of these dreams frighten, others soothe, others sadden, others cheer. Of course, the contemplation of eternal joys makes one happy (and not surprising), but the contemplation of divine judgments terrifies. For who can worthily express how How happy is his vision or revelation, to whom God has revealed by his Spirit, what eye has not seen, nor ear heard, nor entered into the heart of man? But how can he frighten him against his own vision, who, with relief of mind through contemplation, sees how wonderful, how hidden the judgment of God that sometimes someone comes out of prison and chains to the kingdom, and another born in the kingdom is consumed by poverty? Whom, please, the abyss of the divine judgments does not frighten, when touched by the divine light the intelligence of the mind sees that there is neither a swift course, nor the war of the brave, nor the bread of the wise, nor the riches of the teachers, nor the grace of the artisans, but time and chance in everything? He had seen certainly the Prophet, because the judgments of the Lord were many, and the visions of his own head had terrified him, when he said to the Lord: For I was afraid of your judgments (Ps. 118). Visions of this kind, however, are wont to terrify, not so much at the time when they are seen through the excess of the mind, as at the time when they are recalled to memory after a shaken sleep, when they are retraced with the silent mind by a subtle examination. From this is what follows, when it is said: And my thoughts on my bed, and the visions of my head troubled me. Indeed, he asserts that he is troubled by two things, by his own thoughts, and by the visions of his head. For when the mind, from divine revelation, contemplates something to be wondered at, nay, and to be feared, and afterwards returning to itself, reconsidering itself she judges with a strong examination, that she may not be worthy, to whom such a thing happens to her, of course, from her own thoughts, that she should be terrified by her own vision. My thoughts, he said, in my bed. What is here meant by bed, but the leisure of inmost rest, but the vision of the head, the illumination of the intellectual sense. And the visions, he said, troubled me in my head. Therefore the thoughts of him in his bed, and the visions of his head, terrify each one then, and disturb him with terror, when from what is with him after the divine revelation he goes through the mystery of his meditation with busy leisure, and awakens to a healthy concern and a useful fear. For when one knows from divine revelation how one usually progresses from good to better, another turns from evil to worse, or how it happens that others fall from the highest goods to the lowest evils, or rise from the lowest evils to the highest of virtues; what wonder, I pray thee, if his vision compels him to fear?He does not know forman his end; But as fishes are taken with a hook, and birds are caught with a snare, so men are caught in the evil time, when it suddenly cometh upon them. (Eccl. 9).

CHAPTER III.
The grace by which we know the divine judgments is one thing, and the grace by which we discern our own merits is another.

But see how astonishing and how terrifying it is that the mind, often irradiated by divine light, sees by contemplation what should befall such a man as he is, and yet does not know that such a person is at that time on whom such a judgment by divine judgment justly falls. Did not the same thing happen to King Nebuchadnezzar, who knew the divine decision about cutting down the tree from God's revelation, but did not know how to draw the likeness of the tree shown to himself? He saw that such a man, by divine decree, should bear the image, or likeness, of such a tree in himself. and yet that such a person himself existed, because he could not through himself, he knew through another. See, then, that there is one grace by which we know the divine judgments, and another by which we discern our own merits. For by contemplating these, we find these by meditating. And so we received this power from the grace of contemplation, and this from the study of meditation and the grace of discretion. And often one and the same person receives both graces at the same time, although he cannot exercise both under one and at the same time. It is as if one person consults another, when what he could not fully do through one and the same state of mind, he learns from another state and at another time what may be sufficient for a full knowledge of himself in the meantime. Hence it is that Nebuchadnezzar through Daniel he learns about those things which he seems to doubt in his own vision. And in a strange way, while the king tells the prophet his vision, the ignorant one teaches another what he can learn from him, and Daniel learns from the questioner and the ignorant one what he ought to teach the learner. In this way, of course, the mind is often brought back by the light of contemplation in a prudent manner, unaware of what it later discovers and understands more fully through meditation. And meditation receives the light of the foreknown revelation, from which it dissolves the knots of doubt. As we have already said above, by the king we mean free will, by Daniel we mean devotion. To such a king therefore belongs that contemplation, which is subject to the will of the mind, when the mind already has it at hand, and exercises it as if from power. So and so meditation it seems to belong to Daniel, who, out of devotion, the religious mind is wont to exercise circumspection of his manners. The appointed king, therefore, seeks with Daniel the interpretation of his dreams, as it were, and finds, when the mind, which has seen the flights of his contemplation among the children, afterwards meditating and looking around at his character, reads and understands more deeply. But let us see how urgently Nebuchadnezzar asked what he did not know.

CHAPTER IV.
How it is necessary to lay aside secular studies, and to turn to the search for spiritual things.

Among these, those who are disturbed by the visions of the head and subsequent thoughts, let them learn from King Nebuchadnezzar example of what they should do: And through mesays,the purpose of the decree was that all the wise men of Babylon should be brought before me, and that they should tell me the solution of the dream (Dan. IV). Look how carefully, look how urgently he seeks what he does not know, unless he first stops until he finds the solution of his dream that he seeks. Hence it is that Job says of himself: I was carefully investigating the cause, which I did not know (Job 29). To propose a decree is to establish something firmly, and which must not be taken lightly at all. See, then, how vehemently he wished it to be done, upon which he proposes a decree. To the wise men of Babylon belongs the wisdom of this world, which is foolishness with God. To the wise Babylon belongs to the prudence of the flesh, which is hostile to God. The wise men of Babylon are therefore the sharp scrutineers of worldly philosophy. The wise men of Babylon are the keen counsels of the prudence of the flesh. What, then, will it be to introduce such sages, and to recall them to the interior, if not to turn that sharp scrutiny of our research, which we used to spend on worldly affairs, to spiritual studies? For they are, as it were, external, which can be perceived by the external sense. But they are, as it were, within which they cannot be comprehended at all except by the interior sense. Inside, therefore, spiritual, outside corporeal. We therefore introduce the wise men of Babylon, when secular, and all external studies to spiritual intelligence and the search for spiritual things we converted To bring in the wise men of Babylon is to put aside the cares of external things, and to devote one's devotion to spiritual exercises alone. He kept his wise men in his heart, who said: I thought of the days of old, and the eternal years were in my mind. I meditated at night with my heart, and exercised, and scoped my spirit (Psalm 76).

It is to be noted that our wise men are only inside and only outside, and yet they are not in our sight. It is as if in the sight of our will, that which is done by intention and by deliberation. But it often happens, from the habit of much of our studies, that the mind incidentally returns to unexpected scrutiny, and before noticing what it intends, incurs a long delay there; this is the wise men. not to have his own people before his sight. But he, without doubt, makes his wise men stand before his sight, who restrains his studies from all wandering, and according to the purpose of his deliberation, spends only on the useful and necessary. His mind holds his wise men, as it were, in his sight, and observes them, when he watches over their studious meditations with such care, that he is not allowed to divert the foot of his investigation anywhere, except where he has directed them by deliberation, so much as the energy of his sagacity, no straying of his investigations, or even a little passing by may

CHAPTER V.
How should he insist, who longs for the revelation of the divine mysteries.

But let us see why he forces his wise men together, or appeals to the interior, so that, he says, the dreams will tell me the solution. As we have already said in the exposition of another vision, it is one thing to see the divine judgments with the eye of contemplation, and as it were through a dream, and another thing to weigh the reason of them, and to judge by the vivacity of their discretion in what equity or utility they result. This applies to the vision of the dream, and this to the interpretation of the dream. Therefore we see a dream in a certain way, when we bring the hidden judgments of God into contemplation and wonder. We seek the interpretation of our dreams, when after our contemplation of the spectacles of what we have seen through the relief of the mind, we seek order and order. Does it not belong to the vision of a dream that astonishing things which we read in the Scriptures to bring into consideration the great things of the divine judgments, and to cling to their wonder longer and more carefully? Does it not belong to the interpretation of dreams to seek their mystical understanding, and to be able to interpret them through exposition? Was he not longing for dreams of this kind, who said in his prayer: Enlighten my eyes, and I will consider the wonders of your law (Ps. 118). But how much he thought it would be great to receive favor from God in the interpretation of such dreams, you can judge from that opinion of his. For when he foretold of the Lord: He who declares his word to Jacob, his righteousness and his judgments to Israel,immediately attached: He did not do so to all nations, and did not reveal His judgments to them (Ps. 147). It was as if he had already seen a dream, which he had discovered by the light of his contemplation, that all things should happen equally to the just and the wicked, to the good and the bad, to the clean and to the unclean, to the sacrificer of victims and to the despiser of sacrifices. He had sought the interpretation of the dream, but had not yet found it, when in another place he said: Behold, I found this said Ecclesiastesone and the other, that I might find the reason which my soul still seeks, and I have not found (Eccl. 7). It is necessary, therefore, to gather his wise men together, and to call back to the interior, who wishes to obtain the favor of such interpretation of dreams as we have already determined.Then came in the Arioli, the Magi, the Chaldaeans, and the Aruspices. Then,says, they were entering What is it then, if not after the decision, after the purpose of deliberation? For many people often propose many things, but do not do them at all, because as easily as they establish something, they just as easily reject the established things.

First, therefore, we must observe, that we may decide what is useful. And secondly, that we may firmly hold the statutes usefully. Observe how firmly he determined that the best deliberator judged to be the best: I swore says,and I determined to keep the judgments of your justice (Ps. 138). You have heard of the establishment of the vow, hear also of the execution of the vow: I will pay my vows in the sight of all his people (Psalm 115). Then came in the Arioli, the Magi, the Chaldaeans, and the Aruspices. Above he proposed in general about the wise men of Babylon, here he expressed some specially. Arioli, he says, the Magi, the Chaldaeans, and the Aruspices. But since it is truly evident that wise men of this kind are not really wise, the Holy Scripture almost never calls them wise except with a determination, but only in the manner of Babylon, only in the way does the king of his kingdom call them wise, or something of the sort. If, therefore, by Arians, magi, Chaldaeans, and Arupskies, we understand perverted studies, frivolous, foolish, and vain studies, see how manfully, see how healthily we turn such studies into spiritual exercises. And so we drive the wise men of Babylon to the interior, when the care and concern which we used to spend on unnecessary things, we spend on spiritual things only. Like the wise men of Babylon we occupy ourselves in the interpretation of dreams, when, completely detached from superfluous studies, we insist singularly on the revelation of the divine mysteries, or judgments.

CHAPTER VI.
How vain it is to fathom the depths of the mysteries, without the teaching of the Holy Spirit.

But when the sages were introduced, the king still adds, and says: And I related the dream in their presence, and they did not tell me the solution of it (Dan. IV). What, I pray thee, is our dreams to tell in the presence of our wise men, but after the contemplation of our spectacles to recall them to memory, to reconsider them with sagacious meditation, to discuss them with studious thoughts, and from the collation of those things which we know to untie the knots of our questions, and to fashion the investigation of spiritual things according to our usual inquiries? Do we not tell our dreams in the presence of our sages and seek a solution, when we confer with each other what we know of the human and what we wish to know of the divine, when, according to the learned traditional disciplines, we presume to discuss and penetrate the complexities of the divine mysteries or judgments? But whatever is presumed in divine secrets by human effort, is attempted in vain, and as long as it is sought in this way, it is labored in vain. According to what is read about this dream, and its solution was not told to me. Of dreams, of course, shown by God Our sages do not find a solution at all, because the training of our sciences, or any human traditions, cannot be sufficient for the discussion and investigation of the divine secrets. For who presumes to think of the depth of the divine counsel from his sense, when he hears the Lord's prophet crying out and protesting: Who knew the meaning of the Lord, or who was his counsellor? (Isa. 40). Who trusts to penetrate that depth of the mysteries and of the divine Scriptures with his sagacity, when he reads the apostle Peter, how can he equally check all from such a presumption?thissays,understanding first, because the prophecy of the Scriptures is not made by the proper interpretation (2 Peter 1). And doubtless never properly of the Scriptures the interpretation of the sacred is done without the mastery of him who inspired them.

CHAPTER VII.
As for the elucidation of mysteries, we make better progress by devotion than by investigation, and it is true devotion to discuss all things, so as to be able to judge all things.

If, therefore, we wish to be trained in the mystical understanding of the divine Scriptures, if we wish to be trained in the knowledge of the divine judgments, we are better at this by praying than by researching; Whence it is that it is immediately connected with those which we have preceded: Until a colleague entered before me, Daniel, whose name was Balthasar the name of my God, who has the spirit of the saints in himself (Dan. IV). Behold, he is said to have the spirit of the holy gods, who is found suitable for the interpretation of dreams. Indeed, in the fact that these gods are called holy gods, they are certainly excluded, of whom the psalm sings: All the gods of the nations, demons (Psalm 113). But certainly those who are designated in this place. They are believed to have the Holy Spirit; because if they did not have the Holy Spirit, they would not be holy gods. From the number of these it is found that there are gods, to whom the voice of Dominic is said: Behold, I have made thee the god of Pharaoh (Exodus 7). The Psalmist therefore expressed such gods, when he said in another place: I said: You are gods, and all children of the Most High (Ps. 81). Of that kind every saint receives the spirit of the gods, that he may be holy. For all our justification, all our sanctification, is without any doubt from this spirit. Without this spirit we do not know what to pray, how we ought, for it is he, as taught by the Apostle, who intercedes for us with inexpressible groans (Rom. 8). So that our devotion may be true, we must have this spirit. If then by Daniel is meant true devotion, it is rightly said of him by Nebuchadnezzar: He who has the spirit of the holy gods within himself. But since he has expressed above certain wise men, and such as it is truly evident, that they are not really wise, it is strange how Daniel is said to be their colleague in this place. For unless he has something in common with them, I do not know how their colleague exists. Now I know that the spirit which Daniel received according to the testimony of the Scriptures, makes them spiritual. But the spiritual judge all things, and he himself is judged by no one. For the spirit is wont to search all things, even the depths of God. If the spiritual judges everything, if the spirit scrutinizes everything, then it is the same as worldly philosophy; therefore the same as carnal prudence. If everything, then everything itself is a perverted doctrine. For he who is spiritual is wont to discuss all things, that he may judge all things. Hear, finally, how that spiritual man tried all things in his wisdom, that he might be able to judge all things: I gave says,my heart, that I might know prudence and learning, errors and folly (Eccl. 1). You see how he searches, how he scrutinizes, not only good manners, but also errors, not only prudence, but also stupidity. Therefore, it is true devotion to bring both good and bad into contemplation, to investigate everything, to discuss everything, so that subsequently he can judge everything. True devotion, therefore, from research and investigation, has something in common with the wise men of Babylon, so that he may rightly be said to be their colleague. They differ, however, in intention. For true devotion does not investigate vain and perverse doctrines in order to adhere to them, or to place any confidence in them, but to convict, refute and condemn them by judging them. Our Daniel, therefore, and the wise men of the world, run the same way through the investigation, however by intention they do not reach the same result. Therefore, Daniel is rightly called their colleague, with whom, in the discourses of his studies, he seems to share some things in part.

CHAPTER VIII.
He who waits for the revelation of hidden things from God must insist on these devotional studies.

Until my colleague Daniel entered in front of me. It depends on these, as I think, in the manner in which this Daniel enters from the exterior to the interior, in the manner in which he departs from the interior to the exterior. It is external, when our devotion, by meditating, judging, and praying, is concerned with external things. It is internal, when the same exercises or she was busy with her studies, and anxious about her inner affairs. For he must necessarily provide goods before God and before men. Face to men in speech and work, before God in thought and will. Therefore, to recall our deeds and words to the judgment, and to plead with the Lord for them, this is to be Daniel outwardly. Thoughts, affections, wills, intentions to be searched with a deep search, and to be composed for such in prayer, this is to dwell within Daniel. Or this is to be Daniel outwardly, to weigh both our inner and outer things according to human judgment, and this is to be Daniel inwardly, to value both these and those according to divine judgment. Sometimes among the good works we do, sometimes among the useful what we say, we consider with a delicate examination, what people would feel about us, what they should feel, if they saw our intentions, if they saw dirty thoughts, if they saw wrong affections; when, I say, we do this, as if we hold Daniel outwardly. But when it is asked in earnest discussion, how our works or words are judged in the sight of God, even when they seem good according to human judgment, when this kind of study, with great devotion, is insisted upon, our Daniel is found within. What, then, is the purpose of Daniel to enter into the interior, except from an intimate devotion to those things which are to be discussed, or to inquire both of the exterior and of the interior, to resort to the divine judgment? And it happens often, while our wise men are in their dreams they fail in interpretation, while studious meditations, while intimate searches of the divine judgments, presume to penetrate deep into the mysteries of the divine mysteries, and they cannot; it often happens, I say, that the mind after a failure of this kind, reminded by its own failure, returns to itself, attends more carefully to its weakness, and recognizes more fully that it can do nothing without the help of God. Then he begins, from the consideration of his weakness, to groan, to sigh, to accuse his own presumptions, and to hope for the Lord's revelation alone, having presumptuously presumed on his own studies, and to insist completely on the pursuit of devotion. And this is to enter Daniel after the wise men.

CHAPTER IX.
How great is the power of true devotion, which makes the Son of God, which unites the human soul to God.

Until a colleague, said he, entered before me Daniel, whose name was Balthasar. Balthasarthe hair of the head is interpreted Therefore Daniel Balthasar is rightly called, because our mind is adorned by true devotion, refined to all depth by true devotion. But in this passage, when Daniel Balthasar is said, something is still attached to the side, from which, as I think, we are challenged to a deeper understanding. Daniel, said he, whose name was Balthasar, after the name of my God. Now we want to warn you at this point, that many passages of the Scriptures sound something foolish or perverse in relation to history. which, however, mystically discussed, speak something right according to spiritual intelligence. For what Daniel is called by the king, according to the name of his God, Balthasar, what else but idolatry seems to ring near the letter? But as blessed Gregory says: "Every thing is often a virtue through history, a fault through meaning, just as sometimes an event in fact is a cause of condemnation, but in writing, a prophecy of virtue." For when he was dealing with the guilt of King David, while he was dealing with the innocence of Uriah, while he wanted to interpret the Jewish people through the adulterous David Christ, through Uriah the innocent, what, he says, is David more wicked, what can Uriah be said to be purer? But again through the mystery, what David is more sacred, what Uriah is more unfaithful, when he also through Does the innocence of life signify the guilt of prophecy, and this person through the innocence of life expresses guilt in prophecy? For the power of the sacred speech, so passed, narrates, so as to express what is to come. Thus in fact he approves of the matter, so as to contradict it in mystery. Thus he condemns deeds, so as to convince them that these things must be done mystically. And so, indeed, in this place, what is reprehensible in relation to history, may express something commendable in relation to mystery. His name, he says, is Balthasar, after the name of my God. If by the royal person, we correctly understand the royal spirit, who, please, says his God but Christ? For although the Father, and the Son, and the Holy Spirit are truly one and the same God, yet, according to a certain manner of speaking, every one who is rightly religious says that Christ is his, by whose name distinguished, whose grace he remembers that he was prevented, and finally whose person he acknowledges to be more intimately attached through the mystery of the Incarnation from the communion of nature. If indeed Balthasarthe hair of the headis interpreted, let us just see how this name seems to correspond to Christ, or how according to this name of his God, the mystic Daniel is deservedly called. Now we know that the head of man is Christ, but the head of Christ is God. We know without doubt that God the Trinity is the principle of all creatures; we know nevertheless that the person of the Father is the beginning of the other persons in the Trinity. And although the principle is said here and there according to one and another manner, yet in both cases it is so congruent how truly can it be said to be a principle. Therefore, because the person of the Father, who is the principle of all things, can rightly be designated from the head. If, therefore, the finger of God is called the Holy Spirit by similitude, why is Christ not likewise called the hair of this head by similitude? A hair springs from the head, and Christ is begotten of the Father. The Lord said to me: You are my son, today I have begotten you (Heb. 1). The head is adorned with hair, and the Father is glorified through Christ: father says,glorify thy Son, that thy Son may glorify thee (John 17). Surely you see how righteous Christ, Balthasar, this is the hair of the head, it is said, whom the Catholic faith truly confesses to be the true Son of God the Father. Do we not also receive according to this name, when from Christ and through Christ we obtain that we should be called the children of God by merit?Brothers,said John the Apostlewe are children of God, and it does not yet appear what we shall be (1 John III). This is why we say in our daily prayer to him who willingly begat us by the word of his power: Our Father who art in heaven (Matthew 6). If, therefore, Christ can be properly called Balthasar, because he is the Son of the Most High Father, why is not a true Christian also called Balthasar according to the said reason of the name, who, according to the grace of adoption, is placed among the children of the same God the Father? However, not every Christian is worthy of this name or honor. Devotion alone is what distinguishes them, devotion alone makes children of God. If, therefore, devotion is understood in Daniel, see how rightly Balthasar is said to be effected. By whom everyone is adopted into the freedom of children. But what else is devotion, but the fervent love of the mind for God?And the charity of God is diffused in our hearts by the Holy Spirit, who was given to us (Rom. 5). Devotion, then, is rightly called the hair of the head, which seems to flow from the top of all heads, while it is procreated by the inspiration of the supreme Father. It is rightly called Balthasar, who seems to stick to the top of everyone's head in the manner of a hair. You judge, as I think, from these how great is the virtue of true devotion, which makes a son of God, which unites the human soul to God, and makes it as it were one spirit with him.Whoforadheres to God, he is one spirit (1 Cor. 6).

CHAPTER X.
It is especially during the time of prayer that the intellectual sense is usually opened to some.

When Daniel enters, the king speaks a dream before him, as is shown in the following words: And the dream says,I spoke before him (Dan. IV). The dream of speaking like that before Daniel is of the mysteries which we desire to be divinely taught, to be touched by memory during the time of prayer, and to be affected by the desire of divine revelation while praying. For as the experienced recognize those who have deserved to be divinely relieved and rejoiced by frequent revelations, during the time of prayer they are most wont to receive the light of illuminating grace, and from its inspiration penetrate deep into the mysteries. For from deep remorse the soul is washed, cleansed, and undoubtedly the purer it is made, the easier it is, the more deeply illuminated. Hence it is that Balaam testifies of himself: Said the hearer of the words of God, who has seen the vision of Almighty God, who falls, and thus his eyes shall be opened (Number 24). What is it that is said, that the eyes are opened by falling, except that during prayer the intellectual sense is often opened. We often prostrate ourselves on the ground with our whole body when we want to pray more attentively. So far as he seems to look at the exposition of the letter, his eyes are opened as if by falling, and he receives the light of the revealing grace, while he prostrates himself in prayer. But if the same letter is discussed mystically, it seems to converge on the same opinion. For what is falling but to humble himself from the remembrance of his sins, and from true contrition to lay down the hardness of his heart? But the mind often, when it casts itself down in this manner, rises again in greater grace, because it recovers the light of its eyes by falling, which it had kept closed by a bad erection. We may say, however, that this is without doubt to fall, to consent to the flattery of guilt. Now we know that there are some who exalt themselves from the multitude of their revelations. But those who are like that are permitted to fall from the worthy judgment of God, that they may cease to be proud. Therefore, while they slip into guilt, they are confused, reproached, the remorseful are cleansed, the cleansed are enlightened. But if the enlightened become proud again, by being proud of the light they had received, they lose it. Illuminated and so the exalted are cast down again and again, the fallen and humbled are enlightened again and again. They often alternate this alternation of falling and rising, and many people frequent these alternating methods for a long time and a great deal. Many, however, conclude this practice of alternation in the worst end, from whom it is evident that they received the grace of spiritual charisms not so much for their own benefit as for the benefit of others. Without a doubt, Balaam carried out the type of these from his works, he expressed the characteristic of these in his own words, when he says: He who hears the words of God said, who sees the vision of the Almighty, who falls, and thus his eyes are opened.

CHAPTER XI.
That secular knowledge should be subordinated to spiritual studies, and to the military gains of true devotion.

But in order to return to that from which we digressed, we take it for certain that many often during the time of their prayer receive the light of revealing grace, and that many advance to such grace by virtue of devotion. This is why the king demands from Daniel the interpretation of his dream with all confidence, when he says: Balthasar, chief of the Ariols, I know that you have the spirit of the holy gods in you, and that every sacrament is not impossible for you. Tell me the visions of my dreams that I saw and their solution (Dan. IV). In which words it should first be noted that, in this place, the leader of the Ariolians, who was mentioned above, is their colleague, and not only theirs, but of other wise men of Babylon. Of course, among secular people we know that certain sciences are useful and necessary for use, while others (such as the art of irrigation) are completely wrong. If, then, these things are without doubt perverse, true devotion can convert them to some use of virtue, and control in them a certain leadership of spiritual warfare, as we can gather here from the art of irrigating, what then is to be thought of these things which can be useful and good? For, to say nothing of the rest, does not Daniel rule then, and is not every perverse knowledge forced to submit to devotion, when from his consideration human error is more fully recognized, when from its reconsideration the mind is humbled, confused, reproved, and to devotion studies are encouraged? Does not every perverse knowledge serve devotion, when the mind demands from itself the times which it is wont to waste in foolish studies of this kind, when it gathers from comparison how much it ought to watch over spiritual studies, who thinks back that he has sometimes indulged himself in so many foolish things? Thus Daniel is to be understood as a colleague of the said wise men, so that they may be believed to hold a certain spiritual leadership of the military by right of equity. They must therefore subordinate all secular knowledge to spiritual studies, and presume nothing in their exercises that does not serve the gains of true devotion. When, therefore, we insist upon worldly sciences unobtrusively, when we interrupt the exercises of our devotion by the obtrusiveness of our studies, surely he who is the ruler we must, that is to say, Daniel, we are compelled to serve. But we must pay attention to how bad it is to abuse even good sciences, and that by their abuse better studies are hindered, when from the duty of devotion every knowledge must be perverted, and is usually diverted into good uses.

CHAPTER XII.
That it is useful to devote the greatest care to the greatest devotion.

By right, devotion is given precedence over good pursuits, but by right it presides over evil, rightly Daniel is granted primacy among all the wise men of Babylon, if it is true that it is said by Nebuchadnezzar: I know that thou hast the spirit of the holy gods in thee, and every sacrament is not impossible for thee. Isn't it? seems to agree with this sentence, if it is rightly considered that what is heard from the mouth of Truth: Amen I say to you, whatever you pray for, believe that you will receive it, and it will be done for you (Mark 6). But there is no true and complete devotion which cannot believe the testimony of the Truth. But if he can believe, he can obtain by asking and believing. Therefore, no sacrament is impossible for the highest devotion, if it can be obtained by faith. Therefore he strives to obtain a right decision of the mind from the power of devotion, which is proved by the testimony of Truth to be impossible for him. Tell me, he said, the visions of my dreams that I saw, and the solutions of them. The best kind of study, therefore, is to devote the utmost care to the utmost devotion, because no sacrament is according to the reason shown it is impossible for him. Therefore, following the example of King Nebuchadnezzar, let us prefer our Daniel to any of our wise men, let us force all our studies, all our exercises to be subservient to the gains of true devotion, and then without a doubt we shall not attempt in vain whatever of the divine mysteries with the helper of God we profitably assume from his office. But now let us pursue the order of vision, and let us examine the sense of spiritual intelligence, at least in terms of moral edification, leaving the greater things to the greater talents.

CHAPTER XIII.
Of the manner, or quality, of contemplation, and the fact that things appear to be one way in their own nature, and another way in their only reason, or in the highest truth.

Visionsays,my head in my bed I looked, and behold a tree in the midst of the earth, and its height was exceeding great. A great tree, and strong, and its height touching the sky, its appearance was to the ends of the whole earth. Its leaves are most beautiful, and its fruit is excessive, and the food of the universe is in it. Animals and beasts dwelt under it, and the birds of the sky dwelt in its branches, and all flesh was fed from it. (Dan. IV). As from the father above, the vision of the head is the intelligence of the mind. But the bed is the tranquility of the heart and the rest of the studious rest. The vision of the head in the bed is divinely perceived, when, amidst the secret leisures of its study, the human mind is relieved by divine aspiration for the contemplation of truth. I saw, he said, and behold a tree in the midst of the earth. It is one thing to see the things themselves as they are, and another thing to see them in their only reason, or in their absolute truth. It is one thing to see them in each one's own essence, and quite another to see them in wisdom alone. It is one thing to see the substance of things in their kinds and species, and another to see each one in its individuals. This is the sense or imagination, but the first is reason and contemplation. When, therefore, the mind is carried away to a certain universal consideration of things, and is divinely relieved to contemplate the beauty of the universe, and is delightfully fixed in such contemplation and the sweetness of contemplation, and wonderfully refreshed, it often sees in the divine light how many, or what kinds of things there ought to be. and he firmly holds that nothing of all these things, which the order of the highest arrangement, and the beauty of the whole, demands, can be completely wanting. For example, he sees that there must be good and bad alike, and that among the good some are better than others, and some are the best; so also in evils, some worse than others, others worst. He sees, nevertheless, that it is necessary for others to be evil, and to persevere in evil, for others to be evil, and to abandon malice for ever; but to abandon others for a time, and to return again to wickedness. Thus, from a different perspective, he sees that some are good and continue to be good, others fall irretrievably, others return to goodness after the fall. It seems to be of this sixth class of things that Nebuchadnezzar contemplates in the light of God, who is shown to him by a likeness, which even after he returned to himself and was surprised, or even pitied. He saw that the beauty of the universe demanded such, and that such could not be wanting at all, and yet he did not know that he himself was such, or that he bore within himself the image of such a man, who would suddenly fall from such greatness, and lie in the depths for a long time, but at last return to his former state. This is because a great tree is first raised high, afterwards it is cut down, and yet its roots are kept in the ground, whence it is again restored. Let us therefore see ourselves, and let us learn from him what kind of tree he sees, or how it fell, or could have fallen, whether it was such or such.

CHAPTER XIV.
Of the greatness of the grace of the mind after the fall, and in such a fullness of grace, what is usually the cause of the fall.

I looked, he said, and behold a great tree in the midst of the earth, and its height was exceeding great. What shall we understand by the greatness of the tree, if not the immense strength of power? Was not that great tree which received the fullness of grace and strength?Stephen, says,full of grace and strength (Acts 6). Behold a great tree in the midst of the earth, and its height is exceeding. Therefore this tree was great, it was high, and it was in the middle of the earth. He extended himself to many and great things by his prowess, he raised himself to great heights by his subtlety, and he stood in the depths by his intention. He extended himself to the forts, raised himself to the highest, and remained fixed in the innermost parts. In the great he was by exercise, in the highest by study, in the inmost by desire. Therefore, because he acted bravely, he was a great tree; because he longed for his innermost goods, he was in the midst of the earth; because he felt subtly about the sublime, his height was great. The tree, he says, is great and strong, and its height touches the sky. Behold a great tree, a strong tree, a tall tree. Great to do good, strong to endure evil, tall to contemplate the sublime. Great in actions, strong in temptations, sublime in researches. Consider how high it was, whose height even touched the sky. His prowess touched the sky, because his research penetrated the sublime heavenly realms. So his stature was high, and his height was tall. Really great height it was that which immersed itself in the highest and the heavenly ones. Choose, therefore, in the consideration of this tree, what you marvel at more, its size, its strength, or its height. A great tree, he says, and strong, and its height touching the sky. It was a great tree, which could truthfully say: I was trained everywhere and in everything. I know how to be humbled, I know how to abound, and how to suffer want. I can do everything in him who strengthens me (Philip IV). It was a strong tree that could confidently say: I will not be afraid of what man may do to me. If the camp is formed against me, my heart will not fear (Psa. 50). If a battle should arise against me, I will hope in this (Ps. 26). She was taller than the rest of the trees, and she did not hesitate to say of herself: And I preceded in wisdom all who were before me in Jerusalem, and My mind contemplated many things wisely and learned (Eccl. 1). His prowess touched the sky, who could truly say: We speak wisdom among the perfect, but not the wisdom of this age, nor of the rulers of this age who are being destroyed. But we speak of the wisdom of God in a mystery, which is hidden, which he predestined before the ages, which none of the princes of this age knew. (2 Cor. 29). But whosoever heareth or readeth these things, take heed, if by any chance your height is great, see, I say, and take heed carefully lest it be too great. This may have been objectionable in the tree described, this may have been the cause of pruning because its height was excessive. And his height, he says, is too great. Perhaps Nebuchadnezzar walked in great and wonderful things upon himself, and this was perhaps the cause of his downfall. Perhaps Nebuchadnezzar was tall, and therefore his height was excessive.don'tsays the apostledeep wisdom, but fear (Rom. 11). For just as he who eats a lot of honey is not good for him, so he who is searching for majesty will be overwhelmed by glory. Therefore do not seek to be higher than yourself, lest perhaps your stature be too high. The examiner of majesty is overwhelmed by glory, and a tree whose height is too high deserves the sentence of pruning. Were not such trees tall, and justly deserved to be cut down, which, when they knew God not like God, glorified or gave thanks: But they disappeared in their thoughts, and their foolish hearts were darkened (Rom. 1).

CHAPTER XV.
On the greatness of the authority of the mind after the collapse.

But let us hear what is further said of this tree in what follows: Its appearance was to the ends of the whole earth. The appearance of such a tree extends to the ends of the whole earth, when the dignity of its name, the similarity of its manners, and the dissimilarity of its manners, are alike feared by those who are near, and by the dissimilarity of its manners, and its authority is loved by the good as much as it is feared by the bad. Did not his appearance stand out to the ends of the whole earth, of which the truth of that sentence was evident: We are the fragrance of Christ to God in those who are being saved and in those who are perishing. In others, indeed, the smell of death death, but to others the fragrance of life into life (2 Cor. 2). Did not the appearance of those trees extend to the ends of the whole earth, of which it is truly said: Their sound went out into all the earth, and their words to the ends of the earth (Ps. 81). But also according to another certain sense the aspect of our tree in ourselves to the ends of the whole earth is clear, since each one of us already has an experience of his own virtue, hidden neither in the great nor in the little. For if we receive knowledge of virtue through a tree, through the sight of a tree, when we have already learned what we can do in each thing by much study and practice, what else but the sight of our tree have we spread to the ends of the whole earth? Is it not his tree? He had spread his sight to the ends of the whole earth, and had already begun to experience his virtue in all things, who had truthfully asserted of himself what we have already stated above. For I have learned in what I am sufficient.I know how to be humbled, I know how to abound everywhere, and I am instructed in everything (Philip. VI).

CHAPTER XVI.
Of the multitude of knowledge of the mind's ruin, and in such a fullness of knowledge what is usually the cause of the ruin.

It is further added about this tree: Its leaves are very beautiful, and its fruit is excessive, and food for all in it. Words are in the leaves, knowledge in the fruit, learning in the meat. Fruit is clothed with leaves, and compound words sentence is decorated: For knowledge adorns the mouth of the wise (Prov. 15). Good fruit tastes good and feeds, and spiritual knowledge gently refreshes spiritual hunger by sacred admonition. Therefore, the most beautiful leaves are eloquent words, abundant fruit, a learned sense, and a complex understanding. The food of the universe is the full education of all, the discreet admonition of each. That tree had beautiful leaves of words, as I think, and abounded with the fruits of good feelings and useful counsels, which she could truthfully say: Those who were listening to me were waiting for my opinion and were silent intently on my advice. They did not dare to add anything to my words, and my speech dripped over them (Job 29). That tree had abundant fruit, which could say in truth: But for me God has given me to speak from a sentence, for he himself has given me the true knowledge of these things, that I may know the arrangement of the world and the virtues of the elements. the beginning and the consummation, and the middle of the times; the changes of vicissitudes, and the consummations of seasons; the changes of manners, and the divisions of the seasons; the course of the year, and the arrangements of the stars; the natures of animals, and the furies of beasts; the force of the winds, and the thoughts of men; the differences of the bushes, and the virtues of the roots; and I learned whatever things were hidden and unexpected (Wis. VII). Was not the food of the universe in him who knew himself to be a debtor in this very thing, when he said: I am indebted to the Greeks and the barbarians, the wise and the foolish (Rom. 1). Is not the food of the universe in him who builds up all by his teaching? can Does he not have the food of the universe in himself, who, by the spirit of counsel which presides over his mind, and by the grace of discretion with which he can rule, is sufficiently able to instruct those beset by any temptation, and oppressed by any tribulation, with wholesome advice, and to raise them up with gentle admonition? Does he not likewise, as regards himself, find in himself the food of all, who knows how to nourish every holy desire and to inflame his mind to every good work by his own meditations and spiritual theories, as often and as much as he wills? But, as we alluded to above concerning the height of the tree, let us see that it is said that it bears too much fruit. For not It is said that its fruit is many, or its fruit is plentiful, but its fruit, he says, is too much, he who says, "Do not search for unnecessary things in many ways" accuses him of too much fruit. It is one thing to obstinately search for the impossible, although they may be useful, and another to curiously investigate the useless, although they themselves are possible. This pertains to excess of height, this pertains to superfluity of fruits. The presumption of the incomprehensible is forbidden when it is said: You should not seek higher things, and you should not search for stronger things, but what God has commanded youetc. (Eccl. III.) Curiosity about superfluous things is reproved in what is said, Do not scrutinize many times in superfluous things, and do not be curious in many of his works. You want to hear about trees which are of this kind, which do not want to control the audacity of presumption and curiosity, how often they incur the opinion of succinctness: For many says,supplanted their suspicion; and in vanity he withheld their sense (Eccl. 3).

CHAPTER XVII.
Of the rigor of discipline which the broken mind often exercises towards others.

We have heard from the previous ones whose knowledge was drawn from this tree, let us hear further from the following whose discipline was. We have heard how by teaching he could educate the uneducated, or instruct the uninformed, let us hear how by teaching he used to oppress the carnal and exalt the spiritual. Animals and beasts dwelt under it, and the birds of the sky dwelt in its branches, and all flesh was fed from it. By animals and beasts, understand animal men, carnal and worldly minds; by means of birds receive the spiritual wings of good studies and holy desires flying to the heavenly places. But we usually see two kinds of carnal. One, indeed, which serves concupiscence, the other which gives way to wrath. By animals, therefore, we mean minds devoted to pleasure; by wild beasts, by angry minds. If by beasts we can properly understand only wild animals, it remains that by the name of animals we must understand here only tame ones. Rightly, therefore, voluptuous minds are designated by the animals which serve the soil of the belly. Rightly, however, the angry minds are designated by the beasts that devour with tooth and nail. Therefore it is rightly said of such: Animals and beasts dwelt beneath her, because minds of this kind, dissolute by concupiscence or anger, must indeed be justly pressed by the rigor of discipline. Right in the branches, and as if in the most sublime, the birds of the sky were conversing, because spiritual men and fired with heavenly desires should be rightly raised to authority, and exalted with worthy honor. Therefore he controlled the bestial in the lowest places, but he relieved the spiritual in the highest. Let our prelates learn, let them learn here what they ought to do; let them learn, I say, to repress undisciplined manners, and to exalt and honor the good. What, I pray thee, is this kind of monster, that the trees, bears, and lions of our time, or any other beastly minds of this kind, bear in their branches; Are the birds of the sky, and every feathered flight against the laws of condition, and the Creator's institutions pressing down on the bottom? As often as I saw myself, I groaned when I saw the wicked exalted and exalted above the cedars of Lebanon. What, I pray thee, is it that ye do, who lift up such brute and beastly hearts on high, and hang them as it were in the air? If you really love them, why don't you spare them? What, I pray thee, dost thou prepare for them but their downfall, while hanging them high, and carrying them, as it were, on branches? What else is each to his sublimator, or rather He is going to say to the subversive in the end, on the very border of ruin, unless you have ensnared me by lifting me up? Let the birds of heaven congregate in the branches, and hold their place in the heights which the wing of sanctity raises. Let the beasts under the branches hold their place in the nether regions, and those whose faces are bowed by the appetite of the flesh, let them feel the chastisement of pious severity and just humiliation. Animals and beasts dwelt under it, and the birds of the sky dwelt in its branches, and all flesh was fed from it. Of course all flesh is nourished by her, by the example of whose virtues all are edified, by whose consolations all are encouraged, by whose benefits all are strengthened and refreshed in learning. O what kind of tree, O of what sublimity, to which it is fitting that so many heralds praise!

CHAPTER XVIII.
Of the rigor of discipline which the broken mind is wont to exercise upon itself.

But we also fulfill this very thing which is said of this tree in ourselves, if we restrain our carnal affections under the rigor of discipline, and occupy our thoughts in the observation of our manners, and by means of spiritual meditations nourish all our senses in good desires. For what do we understand by birds but subtle thoughts, and what by quadrupeds and terrestrials but carnal affections? Through animals, those desires which arise, apart from reason; by beasts, those which are opposed to reason; apart from a vain and frivolous reason; against a perverse and harmful reason. Through the tree, as said that is, we receive the strength of fortitude, and rightly understand the works and exercises of virtue by the branches of the tree. And from such branches of meritorious goods we gather the fruits in due time, according to what we heard through the Prophet: You will eat the work of your hands, you will be happy, and it will be good for you (Ps. 127). From the branches of this kind come the fruits of wholesome counsels and subtle understandings, when through many experiments the exercises of the virtues train a man to the perfection of discretion and knowledge. For many things which we cannot do by research, we learn more fully and more certainly by experience, hence the words of the Psalmist: I understood from your instructions (Ps. 118). He understands the commandments from him what he does leads to greater understanding. Hence it is written elsewhere: He led them in the understanding of his hands (Psalm 67). In the understanding of his hands he leads another, who directs him to the path of truth which he has learned through the experiences of works by certain stages of progress. That knowledge which is not helped and confirmed by the experience of things is small and of little certainty: hence it is said by the Wise: He who has not experienced it recognizes a few things (Ecclesiastes 34). And not only from the good things we do, but also from the evils we endure, we learn to discern, and from the temptations themselves we become more prudent. This is what the voice of the Wise reminds us, which says: He who has not been tempted, what does he know? (Ibid.) A man experienced in many things thought many things, and who he has learned much, he will explain his understanding. Therefore the fruit is gathered from the branches of the tree, because knowledge will be multiplied by much exercise of the virtues. And the more perfect and proven each one is, the more abundant fruits it produces, and the more delicious it restores.and of the perfect, says the apostleit is solid food for those who have habitually trained their senses to discern good and evil (Heb. 5). Good, indeed, are the branches of the tree which bear such fruit, and produce food for souls, which welcome the birds of the sky, and hang lofty thoughts on high, which shelter the beasts, and press down the attacks of the flesh. I think that the Apostle also pressed animals down under branches of this kind, when he said: I punish my body and reduce it to slavery (1 Cor. 9). But who if the birds of heaven will to become accustomed to the branches of such a tree, let his will be in the law of the Lord, and in his law he meditates day and night.

Let us be careful, then, after the manner of certain birds, to make our nests on the earth, or to dwell in waters, and to abandon the branches of trees, and let us be ashamed of worldly cares, and of the desires of the flesh, clinging to the constant importunity of our thoughts.which are above says the apostlemind, not things above the earth (Colossians 3). Our birds must therefore, for a time, be lifted up to the heavenly heavens, and be suspended in the contemplation of the eternal, and return again after their lofty flights to the branches of their tree, and stay there, nay, and converse. For what else is it that the birds of the sky always return to the branches of their tree and dwell there? but to frequently recall the thoughts of his heart to the consideration of his manners and works, and to insist more frequently on their inspection, and to devote himself more vehemently? Hence it is said by Solomon: The sun rises and sets and returns to its place (Eccl. 1) , for the sun of intelligence, after its rise, and its ascent to the lofty heights of contemplation, returns again to its place, and the eye of the heart is recalled to self-survey, so that it may again be raised to higher heights. For the heart, which falls asleep for its own preservation, quickly loses the grace of contemplation which it had received. Therefore it is rightly said of this tree, and in its branches the birds of the sky used to roost, because they must be especially vigilant in the circumspections of the mind in regard to their guarding. Behold now we have heard what we ought to think of a tree of this kind. No one, however, thinks that I believe that Nebuchadnezzar was such a king as he hears me describe from a mystical meaning: for he was not such in his person, but he prefigured such a man in his person, and he designated such a man in the visible tree. But in the meantime let us pursue the mystical description, and perhaps we shall find in it that we are justly astonished, and not only that we ought to be astonished, nay, that we ought to weep with dignity, and that we ought justly to be afraid of ourselves.

CHAPTER XIX.
That in any height of virtue it is necessary always to fear the fall of character.

Let us then hear what he still has to say about this tree, and learn what everyone should fear and groan. I saw in the vision of my head above my bed, and behold, a watchman, and a holy one, came down from heaven, and cried out boldly, and said thus: Cut down the tree and cut off its branches; shake off its leaves and scatter its fruit. The beasts that are under it flee, and the birds from its branches (Dan. IV). Woe to the sons of Adah, woe to the human condition. What, please, no matter how much he has advanced, no matter how much he has ascended, can he be secure about the rest if a man so great and so perfect, and as it were, could fall from such greatness in the space of one hour? Let us recall, then, what kind of mystical tree is described above, which is here ordered to be cut down, and then we better recognize the fall of morals in any summit of virtue established which is justly feared. In the greatness of the tree we marvel at the measure of strength; in its height the depth of subtlety; in the expansion of aspects, the size of the authority. In the beauty of the leaves the eloquence of speech; in the multitude of fruits, the multitude of learning; in the food of the universe, the doctrine of edification; in the subjection of beasts, the rigor of severity; in the cohabitation of birds, the providence of surveying. Who, then, except a madman, promises himself security in such a changeable state, if he really once was such, who afterwards fell cut off? Truly, as the Scripture says: Blessed is the man who is always afraid. For he does not know what the future day will bring forth (Prov. 28).

CHAPTER XX.
Whatever happens around us is administered by God's arrangement and angelic administration.

Yet let no one think that God does not care for human beings, let no one dare to criticize his judgments at random, when he sees or hears that something has happened that is contrary to his estimation, or contrary to reason, as it seems to him. Behold, he is said to have come down from heaven and to have been a saint, by whom the sentence of circumcision is given or administered. Behold, he said, the holy watchman has come down from heaven. Therefore, when you hear that the minister of this work is coming from heaven, understand that it is being done by the arrangement of God, and when you read the holy book, believe that he will execute what is just. Behold, a watchman and a saint came down from heaven. Both the good and the bad angels spend a perpetual concern for the care of men, and neither night nor day from here on they withdraw themselves even a little from anxiety, but watch over the evil to attack, the good to protect, so that both may rightly be said to be quite watchful. But that he is a good angel who either knew from heaven or arranged it on earth is a good angel who is said to have descended from heaven. Oh, how rightly this name suits the good angels, to whom the sleep of error or forgetfulness never creeps in about the affairs of our salvation! O exaltation of angelic piety! Those who are secure about themselves, still take care for us. This apostolic sentence is about the vigilance and watchfulness of the angels concerning our salvation: Aren't all administrators spirited into ministry? sent for those who receive the inheritance of salvation? (Heb. 1) What else is there, then, for such watchmen to descend from heaven, but to take care of the earthly ministers of our salvation, and according to what they learn from the divine at the top, and arrange the human at the bottom? Therefore it is rightly said: Behold, a watchman, and a holy one, came down from heaven, and cried mightily; and he said thus: Cut down the tree. There are, therefore, other things which the good angels do by themselves, and other things which they permit to be done, which are not done anywhere at all without their arrangement. And so good things are done by their cooperation, and bad things by their permission. Good things are then administered by good angels, evils by bad ones. Because he knew that it was evil to subvert the state of righteousness, the good angel did not want to cut down the tree; however, because this is the merit of one or if he knew that the good of the university demanded it, he allowed it to be done. For what he says, cut down the tree, understand permission, not precept. For in this, obedience to evil spirits is not enjoined, but permission is revoked. This indeed he allowed them to do at last, because he was not unaware that he had longed for them for a long time and much. Hence it is that the Lord said to the betrayer of Judah: What you are doing, do it quickly (John 13). For he is not enjoined in this precept, but is granted the ability to act.

Now it is known to all that we are wont to use a loud cry whenever we want to make something known from a distance. But what is more distant from each other than an angelic spirit and an evil spirit, not so much by distance of place as of will diversity? Hence it is that the prodigal son, who is read to have squandered all his substance by living luxuriously with harlots, is reported in the Gospel to have gone to a far country (Luke 15), by the fact that he is estranged by the perversion of the will of the Most High Father. According to this manner, therefore, there are certainly many who are far from each other, so different from each other, and so opposite in fate, distinct and separated: an angel confirmed in good, an angel confirmed in evil, an angel assigned to glory, and an angel assigned to hell. It is rightly said, then, that the watchman and the saint shouted loudly, so that it might be clearly understood from him what kind of angels and how far removed they seemed from the good angel, to whom the sentence of heaven was dictated by the watchmen, not without a loud cry intimated There is, however, even between some good angels a great distance, not a contrary will, but a divinely ordered difference of supreme dignity. Hence it does not seem incongruous if some cry is described between them, by which the difference in their dignity is denoted. Rightly, therefore, the angel who is here introduced as having granted permission to tempt the evil spirits, is reported not only to have cried, but also to have cried mightily. Behold, said the watchman, and the saint came down from heaven, and cried out boldly, and thus said: Cut down the tree.

CHAPTER XXI.
That evil spirits can do nothing in us except by the permission of God.

There are two things that we can clearly gather from the present. The first thing is that evil spirits cannot tempt us, except as far as they are permitted. In the second place, because, if they had relaxed all their strength to our attack, no one would have been able to withstand their attack. For those who can cut down a tree, and want to, and yet do not cut it down except with permission, it is certainly clear that without God's permission they presume nothing in our inspection. But what should they presume on men without God's permission who, testifying to the Gospel, did not dare to invade a herd of pigs without divine permission? (Matthew 8; Mark 5; Luke 8)So much, therefore, in the challenge of the electors, the leave to them is relaxed, as much as the benefit theirs demands, or justice deserves. For what human strength could withstand their onslaught, if they could at once pull down such and such a tree, having received divine permission? But the Apostle Paul comforts us in this: Faithfulsays,it is the Lord who will not allow you to be tempted beyond what you are able, but will also make the result of the temptation, so that you can endure (1 Cor. 10). Unless, therefore, that tree had been too tall, and had swelled up from its power, and had been too presumptuous, it would not have accepted the divine decision to cut it down. Just look at the great tree, and too proud of the abundance of its strength: I said says,in my abundance, I will not be moved forever (Ps. 29). But he learned immediately from the withdrawal of grace and the coming temptation what, or how much he could of himself: you warned says,thy face from me, and I became troubled (ibid.). The tree is therefore cut down, when the virtue of constancy is gradually weakened by temptations, and finally it is completely removed. Was not the strength of that tree cut down, which said: My strength has forsaken me, and the light of my eyes, and he himself is not with me (Psalm 37). Was not his virtue taken away and the tree cut down to the bottom, when he fell into adultery, and from adultery into murder?

CHAPTER XXII.
How, or in what order the human mind tends to fall to the withdrawal of grace.

When a tree is cut down, the branches are also cut off; because, when the strength of the mind is lacking, good works are gradually withdrawn. The tree is felled and the branch is cut off, when virtue is in secret, and the work of virtue is lacking in the open. First, then, the strength of the mind is taken away, and afterwards the ability and opportunity to do well is also taken away, and by the force of pruning the tree and its branches are cut off, the leaves are shaken off, and the fruit is scattered; because, when the purpose of the virtues and the exercise of the virtues fail, first the grace of speaking well is taken away, and finally the grace of understanding correctly is also taken away. Indeed, when the study of good work fails, the eloquence of speech is withdrawn, because every chastisement or exhortation of a corrupt preacher, when speaking to him, can offend rather than edify the hearers. let anyone answer in silence: Why then do you not do these things yourself? But God said to the sinner: Why do you declare my righteousness and accept my testament with your mouth? The favor of the leaves is shaken, when, on account of the infamous suspicion, the confidence or authority of speaking is lost. The fruit is scattered, when its doctrine is despised, which, although it may seem useful through sense or counsel, is nevertheless easily trampled on because of a wrong example of life. The fruit is scattered when the study of meditation is dissipated by the unwelcome invasion of various lusts, and the subtlety of investigation and understanding is confused by the wandering of thoughts. Behold, how easily, behold, in what order the mind is cast down from on high, things that require merits from divine grace it is abandoned, which is exposed to the evil executors by divine permission. Therefore it is rightly said of this tree: Shake off its leaves, and scatter its fruit.

CHAPTER XXIII.
How the mind, after a disgusting self-denial, is usually afterwards despised by others, and resolved into itself.

But when a man has begun to lose the branches of virtue, and the fruit of his counsels, and to have neither the honesty of life nor the authority of doctrine at all, who is any longer worthy to obey him either in the carnal, or to adhere to the spiritual by familiarity? It is rightly added, therefore, that what is further said of this tree: The beasts that are under it flee, and the birds from its branches. For the beasts that were before it were under it they were fleeing when his subjects despised his obedience, and those who were carnal and despised his teaching. For the birds of the sky to flee from its branches, it is spiritual and all the men of that life to be horrified by the infamy, and to decline associations. Was it not like that great tree to which, according to Dominic's testimony, he was not similar on earth, in that he was truly a great man among all the Orientals, and the first among the principal ones? Did not I say that the younger men abhorred the great shade of that tree, and were already disdained to be under it by the beasts, when he truly protested about himself?But now the younger ones mock me at the time, whose fathers I did not deign to place with the dogs of my flock. Whose strength was the hands to me as nothing, and life itself was thought unworthy (Job 30). What, I pray thee, did the elders do, if the younger ones, and mocked him so basely, because the tree was so great that it was cut down by the Lord's permission, and was struck from the sole of the foot to the top by a most terrible ulcer? How great was that tree to which the Lord testified that he had found a man after his own heart. Were not the birds of heaven conversing in his branches, when he truly protested about himself: Because the innocent and righteous clung to me? (Psa. 24.) Did they not also escape from its branches at that time when he proclaimed again in his prayer: You have made my acquaintances far from me, they had made me an abomination to them (Ps. 87) ; and again: You have removed from me a friend, and a neighbor, and my acquaintances from misery (ibid.). But then, with every man of virtue, what is written about this tree is fulfilled, so that when the strength of the tree is cut down, the beasts that live under it flee, with the vigor of the soul broken and exhausted by temptations, the mind is no longer able to restrain carnal impulses, or to control any irrational desires under the mastery of reason. We have lost the cohabitation of the birds of heaven, when we are unable to perform the delightful spectacles of sublime researches, disturbed by the encounter of so many phantasms. The tree loses the birds that live in its branches, when it is no longer able to exercise its meditations on the accustomed observation of its behavior. We often regret that we have lost the company of such birds, when we are unable to restrain our thoughts from foolish wanderings, so that each Our blessed Job rightly says this to himself, when he sees that his birds have not flown without their pain: My thoughts were scattered, twisting my heart (Job 7).

CHAPTER XXIV.
For those who have fallen shamefully, and who have been cast down from the sublime, divine mercy often reserves both for repentance and waits for correction.

And how pious, and how much admirable, is that the divine mercy does not often completely abandon such men, nor completely desist after such a fall and such a fall, but still often waits for such men for correction, and reserves them for repentance. Woe to you whosoever you find to be such, if you are rich in his goodness, patience, and long-suffering. you despise Do you not know that the kindness of God brings you to repentance, who has not yet cut off the roots of your hope, but hides it in the secret of his judgments, and as it were in the bosom of the earth? Let us hear, then, how she tempers her judgment of severity with the height of divine piety, when, after the waste of so much dissipation, she adds something more about this tree for our consolation: However, says,let the branch take root in the earth.This is because we cannot, nor should we, pass without marveling at the divine kindness, which commands the branch to be allowed to take root in the earth, so that it can be repaired again and reformed to its former fullness. Nevertheless, he says, let the branch take root in the earth. Then the tree is pulled up as if by the roots, when after having committed evils, he is also thrown into despair. For it is as if a tree loses its roots, when it loses all hope of correction, and falls into despair. That tree had been uprooted, and without reparation the bud had remained falling, which, speaking to the Lord, and despairing of forgiveness, he said: My iniquity is greater than to deserve forgiveness (Gen. 4). For what else are the branch or the root of this kind of tree, but the purpose of correction and the hope of divine propitiation? For every good work springs from a good intention, so that it may grow into effect and strengthen the strength of good habits, and in vain the tree of virtue leans on other things, which are not rooted in the hope of divine propitiation: No for he is willing and not running, but God is merciful (Rom. 9). What, then, is the root of such a tree to remain after the fall, except that everyone after the fall of sin should have the purpose of repentance and hope for the fruit of repentance from divine piety, in so far as he feels good about the Lord and dares to say: Will he not be angry forever, nor will he be threatened forever? (Psa. 100.)For when he is angry, he will remember mercy (Habakkuk 3). How many people we see every day who, amidst the atrocities they constantly commit, do not lose hope and purpose to repent, and not only to forgive their sins, but even to leave all that is in the world, and propose to come to order and religion. What else do these retain but the roots of the good seed? Whence when the time of mercy for the sake of God's good pleasure arrives, they spring up for good study. But others, when they are reminded of conversion, affirm that they will never come to order or religion, even with an oath, and when they are reproved for sins, they assert that they cannot restrain themselves from their pleasures with the sacrament. Those, then, who have lost the hope and purpose of correction, have they not also lost the root of the tree of virtue? On the contrary, it is said of this tree: Nevertheless, let the branch take root in the earth.

CHAPTER XXV.
To what degree of perversity, the mind is sometimes hardened, which, however, is divinely reserved for forgiveness.

Of course it's amazing how to do one thing at once many often fall into despair. Others, even after many, and great, and prolonged evils, do not lose hope, or the purpose of coming to their senses. Of which and that is rightly understood that here of this still tree is subsumed, becauseHe shall be bound with a chain of iron and brass in the grass that is outside, and he shall be drenched with the dew of heaven, and with the beasts his part shall be in the grass of the earth. His heart shall be changed from that of a man, and the heart of a beast shall be given to him (Dan. IV). From these, I think, you judge how great the evils are, but hear still how long they are.And sevensays,times will change upon him.For what is meant more rightly in a chain of iron and brass than the indomitable habit of perversity? Boldness in steel, tenacity in air, lowly goods in the herbs of the earth, earthly goods. For what are these good things but certain herbs of the earth? earthly, which we have in common with beasts. Of which it is rightly said: which are abroad. For they exist outside by the very reason that they are corporeal and carnal, but not spiritual. For internal goods are spiritual, but external goods are corporeal. The former belong to the inner man, the latter to the outer man. The latter therefore are invisible, and the latter visible; that eternal, that temporal: For what is seensays the apostlethey are temporal, but they do not seem to be eternal (2 Cor. 4). The former belong to the mind, the latter to the flesh. But all flesh is hay, and all its glory as a flower of hay. When, therefore, the depraved mind began to incline itself to the lowest goods of this kind, and carnal desires as if to the grass of the earth to satiate himself, and to use such amusements, the wrong habit gradually gaining strength, it often happens at last that he can no longer restrain his appetite from the love or use of them. It is as if, therefore, the depraved mind is tied to the grass of the earth with an iron chain, when it is hardened by the love of carnal pleasures from a perverse habit. Because iron subdues all other metals, it rightly, as has been said, designates boldness, which fears no one and terrifies no one. And since brass is more durable than all others, we have rightly said that tenacity is denoted by it. It is as if, therefore, in the hardness of iron, or even of air, a perverted habit hardens, when the perverted mind insists so stubbornly and boldly on habitual desires. Is it not bound by a chain of iron and brass? Was he ever turned away from his habitual lusts by the terror of anyone, by the warning of anyone? Does he not already feel chains of iron or brass, which neither yields to threats, nor consents to counsels? It is clear, then, that such minds cannot be corrected at all, except in the power of him, who as often as he willed broke the gates of air and broke the bars of iron. Of course we block the passage of those who are advancing with the gates, but with the bars we protect and fasten the gate itself. What, then, do we receive through the gate but contradiction, and what through the bar but rebellion? And we know indeed that it is not enough to contradict the warnings or commands of some of their superiors, but when they cannot repel or avert their institutions by their words, they endeavor also to oppose them by deeds, and to rebel against their works. and, as it were, to fortify the gates of his rebellion with the bars of a contradiction. If, then, as has already been said above, stubbornness is rightly understood by brass, and boldness by iron, what else is an airy gate but obstinate contradiction, and what is an iron bar but bold rebellion? What else, then, does the Lord have to break down the brass gates and the iron bars, than to check stubborn contradiction and daring rebellion by internal aspiration and remorse of heart? Therefore it is only for God, as has been said, to break this great hardness of heart, and to soften it to repentance and humiliation. When, therefore, a man, according to the aforesaid manner, is bound with a chain of iron and brass in the grass which is outside, of such hardness and the resolution of the obligation is to be expected from the mercy of God alone.

CHAPTER XXVI.
How the mind, which is corrupted by manners, is afterwards imbued with errors or frauds.

But still more is added to the increase of evil, which is added: And it is dyed with the dew of heaven. What do we understand by the dew of heaven, but the subtle and hardly intelligible suggestions of the devil? For if the body is adequately designated by the earth, why should not the spirit be properly designated by the heaven? Therefore, in comparison with bodies, those spiritual substances in the demons may be called heavens. And in the Gospel they are called birds of heaven, not because of justice, not because of glory, but because of their angelic and spiritual nature. And so the depraved mind is drenched in the dew of heaven, when it is imbued with various errors by the suggestions of the devil. For from the exultation of his concupiscences, he often encounters such a calamity of errors that he calls evil good and good evil, putting darkness into light and light into darkness, putting bitter into sweet and sweet into bitter. He, therefore, who is tied up in the grass outside the earth, must be drenched with dew: for after the perversion of manners, the sense is also perverted and is easily entangled in many errors. Hence it is that in the overthrow of Jerusalem, the king first lost his sons, and afterwards his eyes (4 Kings 25). He certainly loses his spiritual children, who loses the offspring of virtues, which he had nurtured for a long time. But, having lost the children, the light of the eyes is taken away, because often from the perversion of the wills the sharpness of the intelligence covered and overcast. He, therefore, who loses his heavenly desires, who wraps himself in the love of earthly things, whom the bond of desire binds as grass pasture, must sometimes run into the darkness of errors, and, dripping like the clouds of heaven, infect himself with a kind of dew of seduction. Does he not also seem to you to be drenched in the dew of heaven, who is instructed in every trick by the suggestion of evil spirits, so that he may gladly desire to be like them, and can easily deceive his neighbors and be surrounded by frauds? For there is no doubt that when the love of the earth begins to reign too much, it gradually leads to fraud, but in the end it leads to violence and robbery. Whence it is that it subdues, and when you kill a part of it in the grass of the earth.

CHAPTER XXVII.
How the mind is sometimes restrained to all cruelty, when it is, however, divinely reserved for repentance.

And indeed it is strange, and yet no less true, that the divine disposition permits some to be restrained to the utmost cruelty, whom He nevertheless arranges to reserve for penance, as those whom He has predestined to eternal life. Therefore it is said of such a man: And when you strike his part in the grass of the earth. By the beasts which rage with tooth and nail (whence they are called ferocious, from ferocity) may be understood justly enough cruel people. Of whom the Psalmist: sons of mensays,their teeth, weapons, and arrows and their tongue is a sharp sword (Psalm 56). By the herb of the earth we understand the pleasures of the mortal flesh and the glory of the transitory life. Indeed, all flesh is hay, and all its glory is like a flower of hay. Therefore they seem to have a part with the cruel, and as it were with wild beasts in the grass of the earth, who, because of avarice and ambition, are unbridled to robbery and fraud and to all cruelty. For what is it to have part with the ministers of cruelty, and the boards of savages, except with such companions, as in the similitude of manners, so also in the debt of retributions to receive the lot? On the other hand, the Prophet refused to have associations with such people, or to take part with them, when he said: I hate the church of slanderers, and I will not sit with the ungodly (Ps. C). Whence and other: I did not cling to a wrong heart (ibid.). His heart is changed by a human. The heart of the transgressing soul and rushing to the bottom is changed from a human one, when all feelings of humanity and piety are completely lost, when it is hardened by the love of the temporal and by the vice of avarice to works of mercy, according to it. The entrails are greedy and cruel (Prov. 12). And after so many degrees of corruption, there is still in the increase of evil, and that which is subsumed is added, and the heart of the beast is given to him. The heart of a wild animal is given and taken, when a neighbor pursues his neighbor without any regard for advantage, with the sole instinct of malice, both vainly and cruelly. Hear what the Prophet thinks about such: blood mansays,and the Lord will abhor the deceitful (Psalm 5).

CHAPTER XXVIII.
How evil creeps in those who always slide into worse things.

Pay attention, I beseech you, how evil treads. Good things are lost first, and bad things are committed afterwards. In the shaking of the leaves, and the scattering of the fruits, understand the loss of goods. In the tying in the grass and the hardening of the heart, understand the increase of evils. But it is to be noted, by the degrees by which the accumulation of vices increases, it is first thrown into avarice, but finally through multiple degrees of corruption it is curbed to all cruelty. First, therefore, the transgressive soul is bound by a chain of iron and brass, when, with strong labor and persistent anxiety, it tirelessly occupies itself with the acquisition of earthly possessions. He is dyed with the dew of heaven, when he is imbued with a malicious suggestion to fraud, so that, in order to instigate avarice, he may acquire by fraud what he cannot by industry. But at last he becomes part of the beast among the herbs of the earth, when he desires to acquire what he cannot by industry, nor by fraud, and endeavors to obtain by violence and robbery. Behold how the disease of avarice grows, and brings forth the evil of cruelty. But it is the first degree of cruelty, when, for some benefit of his own, he presumes, or supports (not without remorse of conscience) to be cruel to his neighbor. The human heart is changed when it is moved by no compassion, softened by no humanity, when it is practiced by no rapine with respect to the fear of God, no punishment or no thorough stimulation of the conscience will be bitten. He takes the heart of a beast who has raged gratuitously, who without any cause breaks out into open malice. The first degree of malice is, therefore, when he is harsh towards his neighbor without reason at all. And the second, when in the miseries of his neighbor he is touched with no compassion. The third and worst, when he feeds and delights in his evils.

CHAPTER XXIX.
It often happens that the mind is corrupted in every way, but it is determined that it is reserved for repentance by divine mercy.

But one thing more, and it is added as if in the last place, in which the sentence of severity seems to be concluded. And seven times, he says, will change upon him. The seven seasons change, when the quality of our weakness varies with the various degrees of corruption, while it always turns for the worse. Do we not then encounter another time, and as if the opposite of the first, when we begin to be unable to prevail against the vice which we were able to resist before? Time, therefore, changes in many ways around everyone, when the mode of its corruption varies in many ways. Indeed, the domination of vices gradually softens the mind, and always makes it more and more weak, and gradually pushes it to worse things. But in seven days, as we commonly know, the whole of time unfolds, and therefore the universe is often represented by the seven-day term itself. Also the seven capital faults are read. It is from here that we read in the Gospel that an unclean spirit brings with it seven spirits, and inhabits its house which it has left for a time, because every single vice, when it has already begun to be mastered, usually gradually subsumes that whole detestable college of vices. Hence, on the contrary, a sinful woman is described as cleansed of seven demons, who is freed from all the tyranny of vices by the seventh grace. The sevenfold change of the seasons, therefore, is a manifold, nay, a universal perversion of manners. For it is as if the seven seasons change over him, who is corrupted in every way, and is at last at one time vehemently inclined to all the servitude of vices. But just see that it is wonderful that divine mercy is sometimes of this kind to reserve a man for repentance.

CHAPTER 30.
How often it serves the interests of many that some may fall from the sublime.

In the opinion of the police it was decreed, and the speech of the saints, and the request, until the living know that the Most High rules in the kingdom of men, and to whomsoever He wills He will give it, and He will appoint the humblest man over him. (Dan. IV). As we have already said above, by the guards in this place we understand the holy angels. And from the teaching of the apostle, we have learned that all spiritual administrators are sent for those who receive the inheritance of salvation. Angels are therefore the co-workers of our salvation, and of the divine ordination they arrange human ministers according to what they know to be in accordance with the common interest of men, revealing God. But it is often to the military advantage of many that some may fall from a great height of sublimity, so that others may learn not to be highly wise, but always to feel humble about themselves, and to fear the fall of their manners at every height of their virtues, and to truly acknowledge that it is the Lord alone who works in us to will and to finish for good will. The prophetic speech alludes to this advantage of such a fall, saying: Until the living know that the Most High rules in the kingdom of men.Therefore, by the divine dispensation, when the common advantage demands this, men of great authority are allowed to fall, at that time only by which they are found to be proud of their greatness. Therefore, one and the same judgment is made about the same person, both just and pious, in so far as it is just as far as it is concerned, but pious in so far as it advances the caution of others. For it is very just, that he who insolently swells with divine gifts, learns from his own fall how nothing he is, and how nothing he can do through himself. And the word of the saints is said to be the same decree for this reason, because what is foreseen by some in the light of God for the future is brought together in common. But it is the petition of the saints, because they not only wish to be done, but also desire with desire that which is useful to many, and foretells the military glory of God. And so the judgment of the saints will be decreed, because it is mercifully just. the word of the saints, because it will truly come. A request, because it is just pious.

CHAPTER XXXI.
How can some learn from their own, and some from another's accident, that they ought not to attribute anything to their own strength?

Until the living know that the Most High rules in the kingdom of men. Behold the advantage, that they may know the living. The affections in us certainly live according to God, while they are strong in good, and are strengthened for the works of virtue, while they have cooperating grace, and are able to exercise themselves in spiritual studies. Then they undoubtedly die, when the cooperating grace is withdrawn from them. But it is withdrawn when the impious mind is proud of its good and divine gifts, and ascribes its own merits to itself. Withdrawn grace, affection the good fail and languish in all good, and so the living become dead. For what else is the lack of virtues, than, as it were, a certain destruction of them? Those, therefore, who first pay attention to their weakness and divine grace when they already fail in good, these learn and recognize the mastery or benefit of divine dominion and moderation after death, and as it were through death. What, then, is it to recognize the dominion and principality of the heavenly majesty living in the kingdom of men, but to pay attention to each one's infirmities even at that time, while he is still living in good works, and to ascribe nothing to himself, nothing to his own merits, and not to forsake the guard of humility among all the exercises of the virtues? but truthfully and without pretense to ascribe whatever evil to himself, whatever good to divine grace? And it is indeed usual for divine piety to humble even men of virtue in some cases, and to withdraw their grace, until they learn, among all the marks of character, to think nothing high, and to presume nothing of their own virtue. Blessed are those who, rather than by their own chance, learn the weakness of human frailty, and gain the grace of humility. But it is indeed well done with those who wake up from their own downfall to the guard of humility, when at last some time after the fall of their weakness they rise up stronger. The type of both things is expressed in the fall or restoration of King Nebuchadnezzar, because the same himself is restored to greater glory after his fall, and many through his fall to circumspection caution is learned. Until, he says, the living know that the Most High rules in the kingdom of men. It is, therefore, for the living to have such knowledge, to persevere in a good study leading to a just and heavenly life, and to ascribe nothing to themselves of their goods. The living certainly have this kind of knowledge, when they persevere in a good intention, and presume nothing of their own power, but ascribe all that they can profitably to the Lord, because he is the only one who rules in the kingdom of men, since it is the Lord's kingdom, and he will rule over the nations. Indeed, both that outer kingdom in which men are wont to preside over men, and that same inner kingdom in which they must be ruled by their vices and passions, are arranged and administered by him, and both are from him owned by a gift But it is absolutely necessary to avoid and flee from it, as the teacher truth teaches us by her own example. But this we must long for, and seek, and demand with the utmost desire, and plead with the Prophet: Give your child control (Ps. 85). Is it necessary, please, to believe in a prophetic soul of such ambition that he would ask for the kingdom of Israel from the Lord, and not even shame restrain him from such a request? But if he could not restrain his tongue from asking this, why did he not at least restrain his hand from writing such a thing? But it is far from a soul so holy and so prophetic that anything of this kind should be suspected. But certainly such a kingdom, or dominion, he demanded from the Lord's mercy, from which he hoped for the result of his salvation, or for advancement. Give control says,your child, and save the son of your handmaid.Therefore you also ask for such a government, or a kingdom from the Lord your God, that you can sing for this part: But I was appointed king by him (Psalm 2). For a true and sufficient sentence, he will give it to whomsoever he will. For it is not of the willing, nor of the running, but of the merciful God. For if you have nothing that you have not received, how much more the kingdom?

CHAPTER 32.
From the manner of humility depends the measure of greatness.

And he will appoint the humblest man over him. For he resists the proud, but gives grace to the humble, and certainly the more humble, the more sublime. And there is no doubt that if we think of that internal kingdom, you will be in this kingdom the more humble, the more sublime, and the greater without ambiguity, the less you were in your eyes. Why, I pray thee, can there be any doubt that in that outer kingdom it often happens in a very different way, or on the contrary? But in that inner kingdom the measure of greatness always depends on the measure of humility. Because he will establish the lowly in him, and the lowly over him. He is humble who truly despises himself with himself, but more humble is he who does not shy away from being despised even by others. He is indeed the most humble who not only despises his contempt, but also lusts after it very much. What then, please, can pride do to him, to whom his own contempt comes to contempt? Since then, attesting The Bible says that pride is the beginning of all sin (Eccl. 10), what, I pray thee, can sin do against him to whom the beginning of all sin is far from the victory of pride? He who is of that kind, then, see how strong and powerful he is found in that kingdom, which is established against sin, which is destroyed or dissipated by sin alone. Behold, we already clearly gather from the end of the vision that we have spoken far above, because the common good and the utility of the universe required such a man, perhaps such as is represented in a tree, such, I say, a man who, according to the likeness of a tree, would fall from a certain sublime state and rise again from his own fall, he would instill in those who were standing the fear of falling, and from his repair he would reform those who were lying down in the hope of rising again.

CHAPTER 33.
It is one thing to see the divine judgments by contemplation, and another thing to weigh their reason.

Behold the dream which Nebuchadnezzar saw, but it still requires its interpretation, whence he says: I, King Nebuchadnezzar, saw this dream. You therefore tell Balthasar the interpretation in haste, because all the wise men of my kingdom are unable to give me a solution. But you can, because the spirit of the holy gods is in you (Dan. IV). As I have already said above, it is one thing to see the divine judgments with the eye of insight or foresight, and it is another thing to penetrate and know their reason with the judgment of discretion and the vivacity of intelligence. This applies to the vision of the dream, and this to the interpretation of the dream. It belongs to the vision of a dream to know from a divine revelation what must happen, but to the interpretation of a dream it belongs to understand the quality of the person to whom this should happen, that is to say, to assess the cause which tends to push any person to such an event. This is what Daniel found by searching, and opened it to the king by interpreting it, when he says: You are that tree which you saw. For what is it to say that you are, unless I judge you to be such, I find such a cause in you, whence I do not doubt that such a thing must happen to you? But do you want to know more clearly how after the divinely shown vision we usually, nay, and must seek its interpretation? Behold, perhaps one sees by the light of contemplation how the fall of certain noble men and the common good requires repair. He sees how this commends him to the grace of God, how he informs those still standing to caution, how he restores those who have fallen to hope, how from this the beauty of the universe appears more wonderful, and he is certain that it must be done, because omnipotent goodness does not want, and should not, hinder the common good. But again he begins to wonder how it can be consistent with the highest justice, or how it can be just, that even for the benefit of the whole, some are allowed to fall. For as he who made all things is a debtor to the whole, so he is a debtor to the individuals who instituted each one. And just as it is pious not to hinder the common good, so it is also just there must always be some reason for the slip, because of which he must suffer the imminent fall. He, then, who desires to know the cause of such a thing, and seeks above all the reason of the divine judgments, what else does he seek but the interpretation of the vision shown? And then he demands such an interpretation as if from Daniel, when he does not cease to extort from the Lord what he cannot do through investigation, and with the utmost devotion. This dream, he said, I saw Nebuchadnezzar. You therefore, Balthasar, tell the interpretation of it hastily. You are correct, as I think, because the king sees some things by himself, and others he extorts from Daniel, because there are other things which occur freely and easily to the mind, and others which cannot be known without great effort and great concern. In them the mind is challenged to rise to greater things, it is trained in them and humbled, so that it does not become presumptuous. Now it is hinted that in these things which the king had seen, he was not without fear, which requires an interpretation with haste. And we are admonished to seek the absolution of this matter with all haste, where the suspicion of danger may strike fear.

CHAPTER XXXIV.
We often acquire a knowledge of them by the merit of devotion, which we are unable to penetrate without our sagacity or our diligence.

Of course it should be noted that Daniel Balthasar, this is called the hair of the head, where he is invited to a subtle and sublime absolution. Indeed, in human members, what is higher than the head, and what is finer than the hair? Therefore it is rightly called the hair of the head, from which the subtlety of the sublime intelligence is required. And the true devotion of the mind is rightly called, if I am not mistaken, the hair of the head from its effect, because by it without doubt it is sharpened to all subtlety. By effect, therefore, it is the very hair of the head, the very subtlety of the mind. Let us hear further what he adds to these things: Because all the wise men of my kingdom are unable to pronounce a solution for me. Who, I pray thee, are the wise men of that interior kingdom, except the most acute and acute senses of the human heart? Consider, then, what is the virtue of devotion, which is rightly called the hair of the head, if through it the mind can do what it cannot through all the wise men of his kingdom. Since, then, the mind, which seeks beyond its understanding in many ways, insists on seeking, insisting he fails, he distrusts by failing, what else, please, does he speak silently to himself through distrust but this that King Nebuchadnezzar openly confesses? Because all the wise men of my kingdom are unable to give me a solution. But when Truth says: Amen I say to you, whatever you pray for, believe that you will receive it, and it will be done for you (Mark 11). If, therefore, the mind believes what it hears, if it turns itself to prayer, if it does not trust itself to be able to obtain through true and intimate devotion what it could not through research, what else, I pray thee, through the confidence of hope and the constancy of faith, can it assert with itself but the same thing which the king Daniel: And you can, he said? And he also adds the reason: Because the spirit of the holy gods is in you. We know because in the holy Scriptures holy men are called gods, and the same may be said of angels. Who, then, is the spirit of these gods, but the Holy Spirit? Surely he is the one who intercedes for us with unspeakable groans. He is the one who tells us what to pray for. He who teaches us how we ought to pray. Without this Spirit, our devotion cannot be true, because with Him, and through Him, we cannot be unsuccessful. It should be noted that King Nebuchadnezzar did not ask for useless and unnecessary services through Daniel, but those things that needed to be known in order to avoid danger. But what we ask will also be given to us, if we follow his example with faith and from true devotion we seek what we cannot ignore without danger.

CHAPTER 35.
While the mind is humbled by much consideration of its weakness, it is often divinely enlightened to a sublime intelligence.

Then Daniel, whose name was Balthasar, began to think silently within himself for about an hour, and his thoughts troubled him (Dan. IV). I think that it belongs to Daniel, and because the duty of true devotion exists to return to oneself, to forget externals and to think inwardly, especially at the time when one must consult for one's own safety, or that of others. It is one thing to investigate what is above, and another time to discuss what is within himself. For everything has a time. It is therefore a time to contemplate the great things of God, and it is a time to consider our weaknesses. This is the time to laugh. For the weeping will be delayed even to the evening, and the joy to the morning. Why is there not a time to laugh at the dawn of divine revelation and the contemplation of eternal light? Why is it not time to weep in the evening of a horrible vision, in considering the darkness of human consciousness? The evening is the time when the light of revealing grace emerges before the eyes of the beholder and turns it into his own wonder, and often sweeps him beyond himself through the heights of the mind: issue says,you will delight in the morning and in the evening (Psalm 64). Who are these morning exits, if not the excesses of the human mind to the irradiation of the sun of truth? He says therefore, since they delight in the departure of the morning, why not also the evening, or the entrance of the evening? For in the morning we go from the interior to the exterior, and in the evening to return from the exterior to the interior. But who can worthily wonder how sweet it is, how delightful it is, already fervent in charity, and as if under the summer season to the morning light of the radiant divinity to shake himself from his sleep, and to break out of the constraints of the human mind into the air of freedom, and to pass into that wide field of divine spectacles with the alienation of the mind ? Therefore they delight in the going out of the morning, but they grieve the coming in of the evening, at that very doubtless time when the mind returns to the consideration of itself: to myself says,my soul is troubled (Psalm 41). But in the horror of the nocturnal vision, in the contemplation of the horrified conscience, there is one certain relief of the soul, namely, the memory of one's God, and this is what is added there: To myself, my soul is troubled,therefore I will remember you.This is what he says in other words: I was mindful of God, and I was pleased (Psalm 76). And in this place: Exit in the morning, and you will delight in the evening.You, he says, will delight, not the hour itself, not the very entrance of the evening time. For what, please, can there be pleasure in considering those dark things in the abyss of the human heart? For the heart of man is wicked, and unsearchable, and who shall know it? This is because Daniel, while he is thinking for a long time, his thoughts disturb him with himself. But he who gladly considers his weaknesses, carefully reconsiders, and he humbles himself in their consideration, while he diligently discusses that which he was able to detect in himself by himself, and is often divinely enlightened to that which he could not know by himself. This is because Daniel, while he meditates in silence for a long time, is divinely taught to foresee the fall of the royal power and the cause of the same fall.

CHAPTER 36.
Of the true devotion of the mind, how he ought to discuss himself.

But he who wishes to be trained to a deep and full knowledge of himself, who wishes to be revealed to himself what is necessary for his own salvation or that of others, must not meditate on his inner self moderately and as if in transit. Thus Daniel thought to himself for about an hour, and he obtained the cause which he sought. The hour of search is finally brought to a due end, when what is sought is found. And so let us, in the urgency of necessity, strive to pray, to seek, to knock as much as necessity compels, or opportunity allows, and the continuation of our study has completed the urgent hour. But if we must understand devotion through Daniel, perhaps this will be to think of Daniel within ourselves, to analyze our own devotion, to examine ourselves, to inquire how fervent, how frequent, how flexible it is with ourselves. He thinks for himself when he considers the quality, manner and intention of his study and exercise. He thinks to himself while carefully inquiring whether this very thing he intends is not about by his own strength, but he presumes on the Lord's piety alone. Our devotion, therefore, when it often deals with itself, discovers the vice of arrogance which was previously hidden in itself. But without doubt the vice of arrogance, when it begins to prevail in the mind, is always the cause of downfall. When, therefore, he finds that this vice has grown to such an enormous devotion, he gathers that the future ruin of his mind is imminent, and he is afraid. For he knows that before the fall the heart will be exalted, and that God opposes the proud.

CHAPTER 37.
How devotion sometimes discovers the whole state of the inner man, and sees both the present and the future.

The king answered and said: Balthasar, the dream and its interpretations do not disturb you (Dan. IV). What is it that the king forbade Daniel to be disturbed, but that the mind deceives itself, and vain hope often takes away useful fear? But behold, Daniel does what, in imminent danger, he wanted us to do, and what is true devotion, he turned to prayerBalthasar answered and said: My Lord, let the dream be to those who hate you, and its interpretation to your enemies. They are evil spirits who have kindled an unquenchable hatred against us. The vices are the enemies of the true soul, which drive it to eternal destruction. We are taught to curse the downfall of these in what is said: A dream to those who hate you, and its interpretation to your enemies. When, therefore, the mind is in the spirit of pride, and He is assailed by the accusers of such vices, when he is oppressed by arrogance and vain glory, he must take refuge in prayer, and according to the example of Daniel, exhort their downfall. But since the devotion of the soul cannot prevail against arrogance and vain glory through prayer, he often understands more deeply from it himself, and gathers with certainty that the swelling of the soul cannot be healed except by a disgusting and shameful rejection of it. And this is what Daniel speaks by way of mystery when he says: They will cast you out from men, and your dwelling will be with wild animals.Let us now hear what he says, and gather from it how devotion often discovers the state of the inner man, and both describes the present and foresees the future. Let him then say, now that the fall is imminent, what In the meantime let the mind be through grace, such as it will be through fault; If I am not mistaken, you will find this order in the words of Daniel to the king, if you examine it correctly: the treesays,which you saw under the threshold and strong, the height of which reaches to the sky, and the look of it on all the earth, and its most beautiful branches, and its fruit exceedingly, and food for all in it, the beasts of the field living under it, and the birds of the sky dwelling in its branches; you are a king who has been magnified and has become strong; and thy greatness increased, and reached even to heaven, and thy power to the ends of the whole earth.How in these words is described a certain state of great perfection, above We have already said it, and we need not repeat it here.

And note that which is said: The tree which thou sawest, thou art. If by such a tree we must understand a great strength of the power of wonder; Through the grace of contemplation you understood that a man of perfection should be such as you were, and you deserved to be such a man by divine gift. In the tree, then, the grace received from God is mystically described, and the coming downfall of the arrogant soul is expressed in the following words: But what says,the king saw the guard, and the saint to come down from heaven, and to say: Cut down the tree, and destroy it, but leave its root branch in the earth, and let it be bound with iron and air in the grass outside, and be sprinkled with the dew of heaven, and with the wild beasts be its food, until seven times are changed over it. This is the interpretation of the sentence of the Most High, which came upon my lord the king. They will cast you out from men, and with beasts, and beasts, and your dwelling shall be, and you shall eat grass like an ox, and be sprinkled with the dew of heaven. Seven times shall also be changed upon thee.How, in these words, the type of the soul rushing from a sublime state to a low state is expressed in the preceding passages.

Note that here also, just as above, it was first shown divinely by contemplation, but afterwards to be fulfilled by work. But what he saw king, this pertains to contemplation, which is added in what follows, they will cast you out from men, this pertains to the execution of the vision, as if he were saying: According to the fact that you saw through contemplation that such a fall from such a lofty state can and usually happens, I see a similar danger threatening you, because I find in you the cause of my downfall. But the cause of the ruin is hinted at in what is last mentioned: Until you know that the Most High rules over the kingdom of men, and gives it to whomsoever He wills. What he says until you know, he notes that he had not yet recognized this very thing as it should have been. But in the following words it is expressed what it will be like at last through grace, and why, or how it is to be repaired after the fall.But what he commandedsays,so that the root branch was left his, that is, of the tree: your kingdom will remain with you after you have known that it is a heavenly power.And to hear all these things through Daniel is, through the study of our devotion, to detect the enormity of our arrogance, which is always the cause of a fall, and the cause of a fall being discovered and understood, we incur the most violent fear of falling, yet retain the firmest hope of recovering and rising unshaken. But how all these things are to be more fully understood, may be easily recognized from the foregoing exposition.

CHAPTER 38.
How one ought to resist imminent danger, or how much alms is worth, if it is done with simple intention.

Having already known the imminent danger, and having spoken of it in the middle, Daniel adds in the last place what is to be done under the article of such great necessity, or how the immediate danger ought to be resisted: Wherefore,says,O king, let my advice please you, and redeem your sins with alms, and your iniquities with the mercies of the poor. perhaps God will forgive your loved ones (Dan. IV). What, I pray thee, is more advisable, and what is more comfortable than, in urgent danger, to take refuge in the divine protection, and to seek his propitiation to whom nothing is impossible? But it is very just that he who, in his necessity, seeks a vote from his superior, should offer to his inferior the help which he is able and ought to have, just as he who wishes to be pitied He willingly pours out mercy, so that what is written may be done.Blessed are the merciful, for they themselves shall receive mercy (Matthew 5). Therefore it is rightly said, Redeem your sins with alms, and your iniquities with the mercies of the poor. Perhaps in this double clause there is a repeated sentence, that it is the same thing to redeem iniquities and sins. We can, however, understand in sins the transgressions of the work, but in iniquities the perversions of the will. For this psalm reminds us that some distinction must be made in these things, or that it can be made: you let gosays,the impiety of my sin (Psalm 31). In alms, nevertheless, the acts of piety are properly understood, in mercies the feelings of piety. And see how rightly work is expiated by work, act from affection. Your sins, says he, alms Redeem, and your iniquities with the mercies of the poor. The indulgence of outward goods makes the poor, but the want of inward goods renders them even more poor. He is poor who lacks discretion, who has no counsel, who lacks the riches of virtue. But where there is poverty, there may be charity. And the greater the poverty, the greater the alms. A great almsman to restore his flesh with his food will sometimes die, but a great man of his kind to fill his soul with food will live forever. Alms is to clothe the naked, but the greater is to adorn undisciplined behavior with discipline. The best kind of alms is to rebuke the restless, to comfort the faint-hearted, to be patient with all. Compassion is great when you sympathize with someone else's affliction, but greater for I was confronted with the wanderings of strangers; an excellent kind of mercy, to weep for the transgressors, to indulge the penitents, to blot out the offenses of others with our own tears. In these works of mercy we must train ourselves, who have no external riches. Perhaps, he said, he will forgive your transgressions. What is it that perhaps he says, and as it were puts under doubt, except that even in these works of mercy the soul cannot have full confidence, when it is corrupted by the loss of pride and empty glory, it cannot exercise these things with a pure and simple intention?

CHAPTER 39.
How patiently or mercifully God's long-suffering waits for our correction, or how the perverted mind is wont to abuse his patience.

All these things came upon King Nebuchadnezzar (Dan. IV). All things, he says, came upon the king, and such a king. All things have come, all things can come upon the mind of a king, and what kind of royal person is indicated by the mystery: At the end of the twelve months he was walking in the court of Babylon. The king answered and said: Is not this great Babylon, which I have built for the house of the kingdom, in the strength of my strength, and in the glory of my beauty?Who, I pray thee, will be worthy enough to weigh the bowels of divine piety, that he does not claim his contemplation immediately, but waits for the satisfaction of our rebuke, and prolongs the times of his atonement. After the end, he says, of the twelve months, the senarius is doubled in the twelve months, and in if it were for the sake of its own perfection, perfection is figured. What is it, then, that the divine moderation in the delay of its waiting doubles the season, except that it dispenses with the delay of its vengeance, according to the fullness of its justice and mercy? For it is little for him to expect our correction as much as justice requires, unless he also adds that which mercy requires, so that his expectation may be as just as pious, and as perfect equity as full of piety. But many are abused by the kindness of God, and when they should have been corrected, they deteriorate. Behold, Nebuchadnezzar, while receiving the times of satisfaction given by God, whence he had to correct himself, swelled deeper. He was walking in the court of Babylon. Perhaps the palace and the most stable habitation of true humility and guardian virtues But this kind of habitation belongs to Jerusalem: Jerusalemsays,which is built as a city, whose participation is in itself (Ps. 111). But just as true humility belongs to Jerusalem, so false humility belongs to Babylon. For what else does false humility prepare but disgrace, what else but confusion awaits? Therefore, the Babylonian hall is a false humility. The hall of Babylon without humility is the discipline of humiliation. He does not sit in the court of Babylon, he does not lie down, but he walks about, whose conscience disturbs him while he is remorseful. He walks in the court of Babylon, whom he wears out by accusing his conscience of his past humility. But it is to walk, not to go in one direction, but to wander hither and thither. He then walks about, driven by the impulse of conscience on every side.

CHAPTER 40.
Of the type of haughty soul, or how it is wont to magnify itself.

And the king answered and said: What, I pray thee, is that answer, where no question precedes? Or perhaps he was responding to someone else's thought, and perhaps to a thought which did not exist, but which he believed to exist? Perhaps he was responding to the thought of those whom he thought admired his greatness and authority. But he has this peculiarly arrogant mind, so that he believes that everyone admires his highness, which he magnifies every hour to himself: whence it happens that he confidently breaks out into words of boasting among others, and the same thing that Nebuchadnezzar expresses, although in other words. Let us consider how deeply he swelled up when he uttered the words above. Is not this the great Babylon that I have built? Here is the display. Into the house of the kingdom; Behold the ambition. In the strength of my strength; look at the arrogance And in the glory of my beauty; Behold, vain glory. This is the great Babylon that I have built. We say the same thing to sound Babylon as confusion. It is a proud soul to build Babylon, and it has two ingredients, to bow down to all humility, and, as if for the sake of religion, to expose itself to all self-interest and self-abnegation, and to any of the things in which men are wont to be ashamed, such as low manners, humble gestures, meager food, voluntary servitude. Let him then say: This is Babylon the great. deep humiliation, this is a voluntary rejection, this is the votive confusion which I have built, which I have decided to observe. But to what end, to what benefit? Into the house, he says, of the kingdom. Does it not seem to you to build as it were a house for one who works to obtain authority and the art of mastery, so that such a person may appear to all who should be promoted with dignity, preferred to others and exalted in dignity or even in power? In the strength, says he, of my strength. Behold, how much arrogance he attributed to himself, because everything depends on divine grace. He does not say in the role of divine mercy, but in the strength of my courage. Oh, how differently truth itself both felt and taught when it says: Without me you can do nothing (John 15). But what the impious mind esteems itself to accomplish by its fortitude, consequently he turns back to his own glory: In the strength, he says, of my strength, and in the glory of my beauty. Oh, how differently does a boaster of this kind act, than the apostle commanded, how differently, than the teacher truth establishes: He who boastshe saidlet him glory in the Lord (1 Cor. 2) ; and she: Let your light so shine before men, that they may see your good works, and glorify your Father who is in heaven (Matthew 5). But this one in the glory, says he, of my beauty.

CHAPTER 41.
How suddenly, how often, and how deeply they slip, who abuse the patience of God.

While the word was still in the king's mouth, a voice came from heaven: It is said to you, King Nebuchadnezzar: The kingdom has passed away from you (Dan. IV). The voice burst out, while the word was still in his mouth, under the same period of boasting. For often the impudent mind, while it is boasting immeasurably, in the midst of its own boasting, with a remorseful conscience, is suddenly dismayed, and is shaken by a sudden horror at some divine nod, and is thrown into despair of not being able to escape, for fear of falling. A voice rushes from heaven, when what the ear of the heart perceives comes from the inmost senses of the soul. As the earth hears, whatever it absorbs through the bodily senses. It comes from heaven, which it recognizes through the Spirit. From heaven he learns what he intellectually comprehends. It is said to you, Nebuchadnezzar: you are so vainly proud, you are so vainly boasting. The kingdom has passed from youand they shall cast you out from men, and you shall dwell with beasts and beasts yourThe kingdom passes from one to another, when he loses the grace bestowed upon him by God, by which he is wont to be dominated by his desires and passions. People will drive you away. Inasmuch as thou hast exalted thyself above men through arrogance, so far thou shalt be cast below men through guilt, and thy dwelling shall be with beasts and beasts. Driven by men, he descends and dwells among beasts and beasts, who, abandoning rational manners, lives irrationally from the rest, so that he who lives beastly and acts savagely with those who live beastly is freed from all carnality, and with those who act savagely is unbridled from all cruelty. He further adds: You eat grass like an ox.When a cow receives hay, it leads for the highest pleasures, and nothing is cleaner it requires Since then all flesh is hay, and all its glory is like a flower of hay, it eats hay like an ox, which places all its joy in temporal glory and carnal pleasures, and requires spiritual delights at all, neither through study nor through desire. Behold the depth into which he slips, who abuses the patience of God. Behold the end to which he has come, who has taken the times of repentance in vain.

CHAPTER 42.
That one and the same opinion is foreshadowed by contemplation, intended by fear, confirmed by despair.

And seven times shall be changed upon thee, until thou knowest that the Most High rules in the kingdom of men, and gives it to whomsoever He will (Dan. IV). That already We have explained above, and we need not repeat the same again. Of course, it should be noted that the same thing is repeated several times, and the same sentence of divine severity is repeated a third time. And so that I may distinguish for you by its own differences, first the mind recognizes by contemplation, as if by vision, what usually happens; secondly, through devotion and, as it were, through the service of Daniel, he found out what he ought to fear about himself. One and the same opinion, then, is foreshadowed by contemplation, attempted by fear, confirmed by despair.

CHAPTER 43.
That without divine protection no one is able to resist his passions or malicious suggestions.

At the same hour the discourse on Nebuchadnezzar was completed, he was cast out of the people (Dan. IV). What is the same hour, but to yield immediately to the temptations of the withdrawal of grace, and to be unable to resist the temptations of the evil spirits? At the same hour, not that the conceived wickedness immediately proceeds into action, since the opportunity to sin is not always at hand: but the mind is cast down and falls from that which consents to sin. He is cast down, and falls from where he seeks an opportunity. From this passage, as I think, we may plainly infer, that no one could, without divine protection, either from his passions, or from evil suggestions, or to resist a little. At that very hour he was cast out by men.and he eats hay like an ox, and his body is wet with the dew of heaven.We have already explained all this above. But it is further added that we have not read in the foregoing: Until his hair grew like an eagle's, and his claws like the claws of birds.

CHAPTER 44.
About how much the summit of virtues happens to fall to the bottom of vices.

Now the hairs are fine and long, and deep and sharp designs can be properly understood in them. But the body of eagles is covered with a great density of feathers. But eagles are wont to see more clearly and fly higher than all other living creatures. He therefore has hair like the likeness of eagles, who has much prudence, who is skilled in many tricks, who in discovering frauds, who in tying tricks is more lazy than anyone, and is found inferior to no one. But birds of prey, as we all know, destroy with their claws, but all birds in common tear and injure what they seize with their claws. What is the point, then, of having talons like those of birds, rather than harming anyone with whom you can prevail? But if the duty of cruelty is correctly understood under the type of claws, is not the same thing expressed above under another figure, where it is said: And with the wild shall be thy dwelling. But they do not catch wild birds, and they have absolutely nothing to do with birds. Those, therefore, who gladly oppress the worldly and the carnal, and those who, as it were, are brooding in the earth, What else but the manner of beasts do they turn upon animals? Are they not rightly called animals that serve only the belly, whose God is the belly, and glory in confusion? But those who persecute spiritual men, what else do they do but, after the manner of birds, do they lie in wait for the birds, and with their forbidden claws do they prey upon them? Does it not seem to you that there are birds of the sky who can truly say: Our conversation is in the heavens? Are they not to be called the birds of heaven, which hang themselves on the lofty wings of contemplation? In the first sentence, then, we have how they are hostile to the carnal; and in this we have how at last sometimes they do not completely spare even the spiritual ones. Let him say, therefore, of such a man, let him say: Until his hair grew like an eagle's, and his claws his like the talons of birds, so that he is as ready to surround even those who are surveilled, as without doubt he is prone to overwhelm even men conspicuous for their prowess. Here efficient to deceive, here impudent and impudent to persecute: your mouth says the Psalmistmalice abounded, and your tongue prepared tricks (Psalm 49). Here is how he argued the fallacy. Hear, and how he confounds the bold: They will seize upon the soul of the just, and condemn the innocent blood (Psalm 93). Are not the birds in the sky, and as with talons, those who seize the soul of the just and condemn the innocent? Or by birds demons can be understood, as we have from the reading of the Gospel (Luke 8). So what will the nails be? to have the likeness of such birds, except to infest any of the good with the sole instinct of malignity? Behold, we have already seen how a man of virtues from the height of perfection may fall to the bottom of vices, so that a man may learn, whatever the height of his sanctity, to always fear the fall of his manners. Recall the type described above from the mystical tree, and at the same time pay attention to the end to which it eventually comes. And indeed you read about the tree, because in its branches the birds of the sky flocked, and from it all flesh was fed. It was therefore for the protection of the good, and for the consolation of all. Because the birds of the sky flocked to it, and all flesh was fed from it. Behold, he himself, after all, smote all with tooth and nail, because his part also existed with the beasts, and He took the claws of birds.

CHAPTER 45.
How, in the meantime, even to a greater glory, he who had previously fallen from the sublime rises again.

It is very gratifying what follows when it is joined after these: Therefore, after the end of days, I, Nebuchadnezzar, lifted up my eyes to heaven, and my sense was restored to me, and I blessed the Most High, and I praised and glorified him who lives forever, because his power is an eternal power, and his kingdom in generation and generation. And all the inhabitants of the earth were counted as nothing with him (Dan. IV). Behold, he rises again, behold, he returns to the former, nay, to a more important glory, who rushes from so sublime to so deep. Who is not surprised, who is not amazed? Who is worthy enough to weigh the bowels of divine piety? Who, I pray thee, no matter how much the sinner does not presume on the divine mercy, and does not revive to the hope of pardon? After the end, he said, I lifted up my eyes to heaven. The end of days, the completion of divine judgments. If light is justice, or human judgments, why not much more divine judgments?And he will bring outsays,Your justice is like the light, and your judgment like the noonday (Psalm 37). If the day (even the noon) can be your judgment, how much more divine judgment? The judgments of God are days, because they are done in the light of truth, because they are done in the light of righteousness. Indeed, the Lord's judgments are justified in themselves. The number of such days is limited upon every one afflicted, when the divine Is the severity of the judgments completed in his striking? The end of such days is completed, when the observation of divine severity is exchanged for mercy. Nebuchadnezzar received the end of these days in his attrition, when divine mercy looked upon him. For if he did not look back, he would not even raise his eyes to heaven. To raise the eyes to heaven, is to think of heavenly and eternal things, and to be detached from the cares and concerns of the worldly, to have only spiritual things in mind. To look up to heaven, and to keep the region of light before one's eyes, and to fix the eyes of intelligence on that light of eternity with all intent. He had already fixed his eyes there, who said: I thought of the days of old, and the eternal years were in my mind (Psalm 78). But behold, he who raised his eyes to heaven, regained the sense which he had lost. Consider, then, how useful it is to raise the eyes to heaven in this way. I, said Nebuchadnezzar, lifted up my eyes to heaven, and my sense was restored to me. Therefore the sense of the flesh is that of an animal. But the sense of the mind belongs to man. It is the sense of an animal that perceives white and black, but it is the sense of man that discerns between good and evil, true and false. They lost this sense when Nebuchadnezzar, or never had it, who say good is bad and bad is good, putting bitter sweet and sweet bitter, putting darkness light and light darkness. This sense is received in great part by those who judge between the day and day, but more fully those who judge every day.another says the apostleone judges between days, but another judges every day (Rom. 14). He therefore recovers his sense, who sometimes awakens to the judgment of discretion. Now the meaning is not said to be given, but returned; whence it is evident that it was formerly held, but lost. And so the lost sense is restored to each one, when that which he used to have is restored to him by the grace of discretion. But he receives sense when he raises his eyes, because the mind, while thinking of eternal and heavenly things, awakens to the judgment of discretion. For while he is intent on heavenly things, he sees how nothing is earthly, and he loved what is transitory. He, therefore, who longs for the grace of discretion should aim at the heavenly things, as the light of the eyes let him receive his own, and when he has received it, he will proclaim it to his Lord and say: For what is there for me in heaven, and what did I want from you on earth? But Nebuchadnezzar shows his meaning, which he did not receive in vain, in his subsequent words.

CHAPTER 46.
How can he glorify God alone, who magnified himself so shamelessly.

And I blessed the Most High, he said. Behold, he who so impudently magnified himself above, just glorifies him alone, who, according to the apostle says, is above all blessed for ever: And I praised and glorified him who lives forever (Rom. 9). He who lives for ever, is indeed the life which is himself, to whom there is nothing else to be than to live, nor to live than to live to be. Because his power is eternal power, because he who is omnipotent can always do what he can do once. And his kingdom is in generation and generation, because nothing comes to him from time, nothing recedes, with whom there is no change, and no overshadowing of vicissitudes. And all the inhabitants of the earth were counted as nothing with him. Understand the inhabitants of the earth, the lovers of earthly things, who do not know how to seek the things that are above, and cannot say with the Apostle: But our conversation is in heaven (Philipp. III). But those who have lost the truth are counted as nothing, for whom it would certainly be better not to be at all than to be so, unless someone thinks that it is better to be always miserable than not to be at all. For he works according to his will both in the virtues of heaven and in the inhabitants of the earth, and there is no one who resists his hand and says to him: Why did you do this? The psalmist says the same sentence: All that he willed he did in heaven and on earth, in the sea, and in all deep places (Ps. 134). When, in what follows, Nebuchadnezzar says the same thing in praise of God, because all his works are true, and his ways are judgments: what is it that here tells him to do all things according to his will? Certainly, if all his works are true, everything is done in truth; surely if all his ways are judgments, all things are done in equity, how then for the will? Is it possible that to be done according to equity is to be done according to the will, and that which is done in equity, I say, is done for his will? But if it is the same to be done entirely according to equity, and to be done according to his will, therefore his will is the same as equity, and equity as will. And there is no one who resists his hand and says, why did you do this? Who can resist him? Who can contradict? when he does all things as powerfully as he does wisely, when there is no one who can either restrain his omnipotence or impute supreme wisdom.

CHAPTER 47.
What does proud boasting do, or what does devout glorification accomplish?

At that very time my senses returned to me, and I attained to the honor and beauty of my kingdom, and my form returned to me. (Dan. IV). At the same time, he says. In that very thing I blessed God, in that very thing I praised and glorified. Certainly, if we remember well what was said above, he fell there, when he had sufficiently magnified himself. Behold, he himself rises when he devoutly glorifies God and his Lord. Surely you see what proud boasting does, surely you see what devout glorification accomplishes. Proud boasting deserves humiliation, devout glorification deserves exaltation. Behold, when he no longer glories in himself, but in the Lord, his sense returns to himself. What he said above about the sense returned to him, he says in this way about the sense returned to him; or perhaps the sense of each returns to himself, when the eye of discretion is recalled to the consideration of himself. Sense returns to himself, when to the consideration and divine knowledge of his merits is illuminated Therefore, while the human mind glorifies its God, its sense returns to itself because while it opens its eyes to that light of divinity, and concentrates intensely, it recognizes more fully the darkness of its weakness: approach himsays,and give light (Psalm 33). What wonder if by approaching the light we are enlightened? what wonder if light is kindled from light?And in the light says,we will see your light (Psalm 35). Light is seen in the light, when from the knowledge and operation of the divine brightness the mind is more fully enlightened to the knowledge of human weakness. However, this twin knowledge usually serves as an alternate growth for each other, and both certainly grow from each other. For from the knowledge of God the soul proceeds to the thought of itself, and of course by the same only from much self-knowledge he grows to the knowledge of God. But behold, while the sense which had been lost returns, he who had lost his kingdom has regained it. There is no doubt that unless the grace of discretion is restored in it, the mind will never be led to the full integrity of virtue.

CHAPTER 48.
How the discipline of behavior is usually reformed by discretion of judgment, or self-survey.

I have arrived, says he, for the honor and the beauty of my kingdom. It is certainly true that the free will of man accepts and holds the kingdom of God, when he can restrain the evil impulses of the heart from evil. And this kingdom then becomes honorable, when ex In the role of God, he can already exercise the good emotions of the heart in the good. But the same is carried over with a proper decorum, when whatever good is done in it is disposed of with the utmost control and great discretion. He therefore takes the kingdom, and holds it, who bravely subdues the rebellious emotions, and manfully controls them. And at that time he who is like that will judge the nations, will fill the ruins, will shake the heads of many in the land. And he has an honorable kingdom at that time, when he already becomes the Lord of hosts in such a multitude of such innumerable virtues, and having soldiers under him, he says to this one go, and he goes, and others come, and he comes, and to his servant, do this, and he does. This kingdom is then adorned, or especially when he who behaves modestly controls all things with meekness. and with tranquility: sonsays,do your works in meekness, and love above the glory of men (Ecclesiastes 13). Therefore, the honor of the kingdom is to act powerfully, the beauty of the kingdom, to act wisely, so that in that kingdom he who is the possessor of the kingdom reaches from end to end with strength and arranges everything gently. And my figure returned to me. Figure is an external quality, namely the external form of the body. But physical discipline is related to the external quality, just as mental composition is related to the internal quality. Therefore, in the figure which consists in the bodily features, is properly understood the discipline of the body, the form of religion, the habit and the external composition of man. The figure therefore returns, when, according to the former custom, the form of religion, lost for a time, is lost reformed When the sense returns, the figure returns, because through the discretion of the judgment and the observation of the discipline of one's behavior, either a new one is established, or an old one is renewed.

CHAPTER 49.
How should a dejected mind disentangle itself, and renew itself to its former fervour.

Nebuchadnezzar still adds and says: And my nobles and my magistrates sought me, and I was restored to my kingdom, and greater magnificence was added to me. (Dan. IV). Behold, from whom it is sought, and restored to the kingdom. And my nobles and my officials. What is the best in man but good intentions? But those who ought to practice teaching or to arrange that interior kingdom, except by discreet deliberations? In the nobles, then, the intentions of the mind. But in magistrates we understand the deliberations of the mind. Indeed, what is the purpose of nobles and magistrates of this kind, to search for the lost head of the kingdom, and to restore it to its place, except to investigate with the utmost intention and deliberation, how, after the fall or too late, the lost vigor of mind can be reformed to its original integrity? But the soul must at times diligently inquire what kind of person it was, how consistently it acted, how much perfection it attained. And consequently he must decide how he can be restored to his former state, and this will be, as I think, to seek that royal dignity of mind through intention, and to restore him to his rank. to want They sought this royal dignity in the heart of another, and desired to be restored to its place, because they thought it had been cast down, who said: Where is your fear, and your strength, your patience, and the perfection of your ways? (Job IV.) And not only those who fall into evil, but also those who are lukewarm from good, must separate themselves, and renew in themselves that former fervor of religion. Hence it is written to the angel of Ephesus in the Apocalypse: I have something against you because you left the first charity. Remember whence thou art cut off, and do penance, and do the first works (Revelation 2).

It must be noted, however, that this king is said to have been requisitioned by his own people, but not restored by them. But who, I pray thee, restored him, but to whom he lifted up his eyes? blessed, glorified? For even if it is perhaps already in our power to seek the state of our mind, such as it is now, or once was, by deliberation, it is not, and equally in our power, to repair the losses of our virtue at will. But if we diligently carry out that which we have already received from the divine gift, perhaps that which we have not yet been able will be surpassed. And in my kingdom, he says, I was restored, and greater magnificence was added to me.

CHAPTER L.
How, by the power of humility, the mind is strengthened in good, and solidified for the perseverance of good.

A greater magnificence after the fall is added to the full repair, because from his very fall, man it often leads to true humility. And then magnificence is truly magnified, when, among the great virtues, the virtue of humility is also immovably guarded. But from the power of humility, the departure of the mind is strengthened both in good, and solidified for the perseverance of good. It is therefore agreed that magnificence is truly magnified when, for the consummation of good, the grace of persevering is also given. The amplification of magnificence is therefore the virtue of perseverance. Amplification of greatness, combined with virtue of humility, by divine grace of confirmation. This increase of magnificence the Prophet required, when he prayed in psalms: Give me the joy of your salvation, and strengthen me with your main spirit (Ps. 5). We ask for such an increase every day, when we say: Confirm, God, that you have worked in us (Psalm 67). I think that you are dependent on these, because many fall to this end, by God's provision, so that they may rise up stronger; and those who before the fall had only adjuvant grace, after the repair of the fall, receive at the same time confirming grace. Truly, as it is written: The Lord mortifies and quickens, brings down to hell and brings back (1 Kings 2). Truly it is he who humbles and relieves, he who strikes to heal (Job 5).

CHAPTER LI.
How or with what advantage it is necessary to praise God.

Now I Nebuchadnezzar praise and magnify and glorify the king of heaven, because all his works are true, and he can humble his ways, his judgments, and those who walk in pride (Dan. IV). Above, as we have already heard, he blessed, praised and magnified. Here again he praises, magnifies and glorifies. He praised the superior when he received the meaning, and because he was not ungrateful for divine favors, he deserved to be promoted to greater things. For he received the lost kingdom with an increase of magnificence. And having received the kingdom, he praises again, magnifies again. Wherefore it came to pass, that he should not again insultingly lose that which he received in humiliation, and which he had already possessed with devotion. Having received a favor, praise also you, that you may deserve to advance to greater things; when you are promoted to nobler things, praise nevertheless, that you may deserve to persevere in them. If you have received your sense according to the likeness of Nebuchadnezzar, if anything things are to be done, were you able to understand, praise, glorify, so that what you have received, being able to understand from the revealing grace, may be given from the aspiring grace, to be able to fulfill it. If, according to the likeness of Nebuchadnezzar, you have received your kingdom, if you have been able to dominate your passions, if you have received the ability to exercise good emotions in good, praise, magnify, glorify, so that those who have received the grace of success may also receive the grace of persevering. Be pleased, therefore, to praise the supreme good, glorify the supremely blessed, the immense in magnificent majesty, the infinite in eternity. Because all his works are true and his ways are judgments. His works are his ways. The ways, I say, by which he comes to us, the ways by which he enters into our understanding and makes himself known. For from his own works, to his knowledge we are making progress. Therefore all his works, because all his ways are judgments, and all his truths, because they are done in truth. We often err in our judgments, so that we often acquit the guilty and condemn the innocent. But without a doubt, which nothing can avoid, he cannot err in his judgment. But when it is written: All the ways of the Lord are mercy and truth (Psalm 24) , are those also judgments which are made by him mercifully? But without any contradiction, that divine piety, in all things, which mercifully invests the goals of equity, does not forsake it. We often, when we are moved by pity, transgress the bounds of equity, and in that which we believe we are spending mercy, we are often moved against justice. But the divine mercy so disposes of his works of mercy, that in all these things he does nothing contrary to justice, and commits nothing unrighteous. Therefore his ways are judgments, because they do not depart from the tenor of equity and the rectitude of justice, and he can humble those who walk in pride. What, I pray thee, does he say that he can only do this, of which he is truly convinced, because he can do all things? But since experience must be believed, perhaps he wished to express it more specifically, which he had proved in his own experiment in the third place. Before, perhaps, he wanted to impress upon our senses that which is most expedient to retain in memory? Now we know that the beginning of all sin is pride (Eccl. 10). We know that before the fall the heart will be exalted (Prov. 16). He, therefore, who fears the fall of his character, must above all things guard against pride. But it is especially useful to crush pride, and to keep true humility always in the mind, because he who usually resists the proud can, when he wishes, humble those who walk in pride. Nebuchadnezzar taught them this by word, this by example, that how or when he will, he can humble those who walk in pride.

THE THIRD BOOK

CHAPTER ONE.
Of the triple vice of changeability, and the inconstancy of the mind.

I saw in my vision at night, and behold, the four winds of heaven were fighting in the great sea. And four great beasts came up out of the sea, different from one another. The first was like a lioness, and had the wings of an eagle. I watched until her wings were torn off, and she was lifted off the ground. And he stood on his feet like a man, and his heart was given to him (Dan. 7). Let us now see what this great sea is, in which the prophet Daniel saw this, whatever it may be, the battle of the winds. But who does not know how unstable and unsettled the sea is, that it is always moved to every state, and driven by the winds? Therefore, if I am not mistaken, the changeability and inconstancy of the heart is rightly represented in it, because let it truly be like a wave of the sea which is moved and carried about by the wind. Now this is a threefold evil. For there is the changeability of the purpose, and there is the changeability of the promise, and also the changeability of the vow. The purpose is what each one decides for himself; It is promised that each one settles with his neighbor; it is a vow that each one makes, but as if with God. This is about the changeability of the project: He wants and does not want to be lazy (Prov. 13). Hear also how the mutability of the promise is argued in what is said: Clouds and winds and rains not following, a glorious man, and not fulfilling promises (Prov. 23). I wish for change He wished to warn us, who says: If you have vowed anything to God, do not delay to repay it, for God displeases an unbeliever and a foolish promise (Ecclesiastes 3). A foolish promise is that which is made of that which is not permitted to be done, or which God forbids to be done. It is a foolish promise of that which is not expedient to be done in that one either exceeds the bounds of modesty, or presumes something contrary to obedience. The Scripture says of such vows, that the vows of fools are to be broken. And yet those who have bound themselves by such a vow must break the bond of that kind at will, but it is at the discretion of those who have received, and have, the power to bind and release. It is an unfaithful promise which is followed by repentance, or accompanied by a duplicity of heart. Therefore it is good to be good, and it is good to vow, lest it be a promise stupid. It is good, and well to pay promises in full, lest the promise be unfaithful: vowsays,and return to the Lord your God, who bring gifts around him (Ps. 175).Otherwise, it is better not to make a vow than not to make a vow (Eccl. 5). In the changeability of the purpose, the defect of the inconstant mind is noted. In the promise of change, the scandal of the neighbor. In the changeability of the vow, the contempt and insults of God. Therefore, the first changeability is bad, but the second is worse, and the third is the worst of all. Oh, how bitter this last evil before all others, how fearful, how troubled it makes the human conscience! This is the stormy water of the sea, and restless through timidity, and salty through bitterness. This is what we are looking for, the great sea, in comparison of which none of the others are considered. We hold the sea, it now remains to inquire about the winds, and the battle of the winds. But what is this battle of the winds, but a strong impulse, and the intensity of temptations. For human life on earth is a temptation. Hence it is rightly commanded, or admonished: My son, when approaching the service of God, stand in fear and prepare your soul for temptation (Ecclesiastes 2). But the diversities of the winds of heaven are the contrary affections of the soul. For concupiscence breathes in a different way, and anger blows in a different way. Confidence, or distrust, is one way or another. But who through experience Does he not recognize how concupiscence breathes and pants, how violently it shakes the mind, how strongly it inclines it to that which it affects?For each one is tempted by his concupiscence, abstracted, and chosen (James 1). But often between the strong tides of concupiscence and violent impulses, the mind returns to itself and reproves itself and criticizes sharply. He is angry with himself, he is indignant with himself, and with the blows of concupiscence, he strongly resists and refuses from the adverse blow. Who said that these breaths of wrath, and the result, were intended to be done?Be angry and do not sin (Psalm 4). In this way, then, the breath of lust and anger; they often fight each other and rise up against each other. Every one of us has this kind of conflict of alternating breaths it is usually experienced, and must be endured, as long as the flesh lusts against the spirit, and the spirit against the flesh. For although concupiscence may appear to be at rest, sometimes even to a small extent, it begins to rise again and again and to attack more violently.silentsays the scripturethe land of Judah in a few days (1 Mach. 7). If the land and the land of Judah can scarcely remain silent for a few days, how much more the sea? For what is by sea but an unsteady heart? and what by earth (an element, that is, a solid and immovable body) do we more correctly understand than a firm and stable heart. If, then, the stable heart seldom rests, and for a few days, what wonder if the heart is restless and slippery, and of what kind, in short, it is characterized through the great sea, what wonder, I say, if it is seldom silent, and scarcely for a few moments? And so that fiercely burning wind (that is, concupiscence breathing and burning) often rises more violently after a momentary rest, and pushes with more force than usual, and almost overturns the state of mind, so much so that already the mind begins to tire and almost fail, and to despair of perseverance and to fall into distrust. Blowing therefore by the wind of mistrust, the mind is often more miserably endangered than it could be by any impulses of concupiscence. For it is very much to be feared, lest this violent wind rush suddenly from the desert country, and, shaking the house of conscience, overturn the whole state of mind. For who will bear the face of his coldness? Except perhaps, which is usually done, by aspirant Opposing winds rise up against God. For it often happens that after much trepidation of mistrust, and excessive weariness, the mind at last returns to conscience, has recourse to divine mercy, casts its care on the Lord, restores constancy, and hardly too late resumes confidence. From that time confidence and distrust begin to rebel against each other, to attack strongly, and to push with opposing blows, and alternately one way, then that, to have the upper hand. This is that battle of the winds, if I am not mistaken, which the prophet Daniel saw and described in mystical language, and what perhaps some of you are like, experience itself has taught. And I wish I knew and could describe it as usefully as it truly is had tried the experience. But let us see what sometimes follows this battle of the winds. Let us see how that thing of which we have spoken above happens to produce a great sea of ??monsters.

CHAPTER II.
What kind of conflict or how much temptation arises from the inconstancy of the mind.

Four great beasts, he said, came up from the sea, different from each other. What, I pray thee, is the beasts, after the battle of the winds, rising from the sea, but beastly movements and irrational attacks, after the violence of temptations, rising from the instability of the heart, and bursting into the open? For he who lives bestially puts on himself a beastly form. For there is no doubt that he who lives irrationally and bestially in so far as it is unreasonable, beastly. What if there are some beasts, all vices? What if they are beasts, any perverted desires? Such beasts tear apart morals, strangle virtues, and suffocate souls. The psalmist feared the attack of such beasts, when he prayed with psalms and prayed with psalms: Do not deliver to the beasts the souls that confess to you (Ps. 73). There are beasts that kill the body, but the soul has nothing to do. Nevertheless, holy men who are of this kind are not to be greatly feared, especially those who, with a spontaneous nod, mortify themselves all day long, lest they should be seen to incur that prophetic reproach: They trembled with fear where there was no fear. don't give uphe saidconfessing the souls of beasts to you (Psalm 13). He does not say the body of those who confess to you, he does not say the flesh of those who confess to you, but do not deliver to the beasts the souls of those who confess to you. Those, indeed, those beasts are truly to be feared, which can kill souls. We quickly fall into the onslaught of such beasts, and we lose the light of divine enlightenment with the demanding merits.you putsays,darkness, and night has become, in which all the beasts of the forest will pass (Ps. 103). The Lord threatens the attack of such beasts, who are presumptuous of themselves, and boast of their own merits, when he speaks through the Prophet in the canticle of Deuteronomy: I will drive the teeth of beasts into them (Deut. 38). Now it remains to be inquired why these beasts are called only four, or how they are different from one another.

CHAPTER III.
The bestial way of living is fourfold.

To briefly state what I think, every bestial way of living seems to me to be fourfold. Others seem to practice good things, but without method and measure and without any discretion. And although there may be a good intention in them, this is beastly in them, that they live without way, and are carried away recklessly, without the judgment of reason and without counsel. And although they may have zeal for righteousness, they have not according to knowledge. But others practice evil, but timidly indeed, and therefore secretly; and therefore, according to the voice of the Psalmist, they will dwell and hide (Psa. 50), because they fear to be accused, or to be ashamed of being found out. Others also practice good things in work, but through hypocrisy indeed, and without any good intention, as if they loved the first reclining in the synagogues, and the first seats in the synagogues, and salutations in the marketplace, and to be called Rabbi by men. Others also practice evil here and there, openly and freely, and without any fear or shame, so that they seem to be without a forehead, because the forehead of a harlot has become to them, and they do not know how to be ashamed. You see, then, how different workers of this kind are from one another. The first and third exercise themselves in good, the second and fourth in evil. The first and the third do good, not well; Both the second and the fourth exercise themselves in evils. But they secretly, these both openly and impudently, and therefore they are different from one another. The first are those who walk in great and wonderful things under him (Ps. 130). The second are those who sit in scheming with the rich in secret, in order to kill the innocent (Psalm 10). There are third parties who do all their work to be seen by men (Matthew 23). As for the fourth, those who fear neither God nor men (Luke 18). In the first, then, there is an indiscernible religion, in the second a hidden transgression, in the third a false religion, in the fourth a manifest transgression. These are the four states of those who live irrationally and bestially (if indeed they are to be called states, and not rather accidents) which always push a man from bad to worse.

And it should be noted that in these four degrees of corruption the second is worse than the first, the third than the second, and the fourth is the worst of all. And perhaps someone doubts about the third how it is worse than the second. But in the third state, what else is there but feigned equity? But, as Augustine testifies, we have learned that feigned equity is not equity, but a double injustice.

CHAPTER IV.
At these levels of corruption the human mind often falls.

In the first state, therefore, there is foolish justice, in the second unbridled malice, in the third false justice, in the fourth unbridled malice. In the first singularity reigns, in the second impiety, in the third cunning, in the fourth learning. In the first, I say, singularity reigns, and it is said of him: Woe to him alone, because when he falls he has not uplifting (Eccl. IV). Alas, I say, alone, this is about himself alone, and his own presumptuous plan, and living by a certain solitary presumption. In the second, impiety reigns, and it is said of him: Woe to the wicked in evil (Isaiah 3). In the third, cunning reigns. But the wise provoke the wrath of God, and it is said of them: Woe to the double-hearted, and the land of ingredients in two ways (Ecclesiastes 2). In the fourth, cruelty reigns, and it is said to the cruel: Woe to those who are preyed upon, will you not also be preyed upon? (Isa. 33). Cruelty is robbery, robbery is when someone takes someone else's property. What do you think about him who sows discord among the brothers? He who takes away your money deals with you impiously; what is he who takes away your peace? Does he act cruelly, who takes away your clothes? and not much more who takes away charity from you? But if it is cruel to take away from man external goods, goods which perish, it will be much more cruel to take away from man internal goods, goods which last forever: For there is charity which never ceases (2 Cor. 13). And there is no doubt that he who takes away charity from man, and takes away God: Because God is charity (1 John IV). Woe to those who are preyed upon, will you not be preyed upon? The more you take away, the more you lose; You take away God and you lose God. You take away heaven, you lose heaven. What is more cruel than this impiety? What is the point of this cruelty? Behold, whence it is reached, behold, nevertheless, and by what it descends: whence, you say, and whither? From extreme singularity to extreme cruelty. But where, you say, and how? Through impiety and duplicity. From the first indeed, the degree descends to the second, from the second to the third, from the third to the fourth. For, without a doubt, a cast-off presumption usually leads to rivalry, a contemptuous rivalry to pretense, a cast-off pretense, an unbridled mind. For to the first state belongs presumption, to the second rivalry, to the third pretense, and to the fourth unrestrained mind. To the first insolence, to the second envy, to the third fraud, to the fourth impudence, and perhaps these are the beasts which he had to look for.

CHAPTER V.
Of the vice of insolence.

Therefore, in the description of the first beast, we understand the vice of insolence. We say 'unusual' as if not 'usual', or contrary to 'usual', and hence insolence, we think it has been said. Therefore it is rightly called insolence, when it is presumptuously and haphazardly, apart from what is usual. Insolence, therefore, is a rash vice, and rash presumption, or rash and presumptuous rashness, other than usual. But this evil is complex. Indeed, insolence only raises itself above what is usual, only controls what is below what is usual, and only opposes itself against what is usual. But let us now see of the first beast, as the Holy Scriptures describe it, or how appropriately it expresses the property of insolence. The first, he said, was like a lioness, and had the wings of an eagle. It is said that the lion is of such ferocity, that when provoked it does not fear death, so much so that even in danger of death, he must restrain himself from the impulse of his fury.Lion,says,the strongest of beasts, he will not be afraid to meet anyone (Prov. 30). You see in the lion how foolish audacity, and how bold foolishness. Does it not seem that a lioness is bold, and in order to make a name for herself, to walk in great and wonderful things above herself, to presume upon everything beyond her strength, to scorn the advice of doctors, to despise the command of elders, to extend fasting, vigils, and similar observances beyond measure, and not to spare the salvation of the body, nor the death of the soul? to shudder at the contempt of due obedience?

Note that it is not likened to a lion, but to a lioness, because in this sex, the intensity of its attacks is found to be more impudent and persistent. See, then, how unreasonable and beastly, and truly lion-like, without any counsel, to yield to no one's command, but to persevere in the audacity of his rashness. Would you like to hear this briefly what I think about the wings of such a beast? It seems to me that one is precipitation, the other presumption. Behold the two wings and the two eagles. Who does not know this about the eagle that it usually flies faster or faster than almost all other birds. During precipitation, pay attention to the flight speed. In presumption, assess the height of the flights. It has already been said above that insolence is presumptuous, and presumptuous rashness, apart from the usual. Therefore, in order to summarize what has been said widely, and to summarize the summary of brevity, recognize that the leonine is similar in the rashness of singularity. Warn on eagle's wings the vice of presumption and the defect of precipitation. He is called the eagle, the king of birds and the lion of beasts. Does he not then seem to have something of a lioness, and something of an eagle, who presumes, both in active and contemplative life, to precede all, and to hold a singular and supreme place in both lives? In the lion's land, in the sky, there is an eagle, who presumes to walk stronger than all others, to fly higher, to walk by action, to fly by contemplation.

CHAPTER VI.
By these degrees of insolence the human mind is gradually corrupted.

But let us now see what Solomon thinks of such a man, who acts rashly and presumptuously, who has no measure in his endeavors. nor does he keep his modesty: He who is in hastesays,he stumbles on his feet (Prov. 19). Hence it is that he says elsewhere: The inheritance to which he hastens in the beginning will be lacking in the last blessing (Prov. 20). It seems to agree with the same sentence, which is added about the aforesaid beast: I looked until its wings were torn off, and it was lifted up from the ground and stood on its feet like a man, and its heart was given to it. Behold, those who presume on themselves beyond measure, how they gradually lose it, whence they become puffed up, and despise the rest. First the wings are pulled out, then the body of the beast itself is lifted from the ground, first contemplative, then active, even the grace of life is lost. For what is the purpose of losing one's wings, except to contemplate those sublime things? Missing flights? For when, after many excesses of fasting and vigils, the body begins to melt, and the head aches, willingly or not, it is necessary to lay down the wings, return to the earth, and take care of the flesh; What is the plucking of the wings, but to lose them, with great pain, and without any hope of recovery? The wings are plucked up, when the audacity of precipitancy and presumption is cut off by urgent weakness and compelling necessity. Does not the Lord threaten the pulling out of such wings, when he speaks through the prophet: If you were exalted like an eagle and placed your nest among the stars of heaven, from there I will draw you, says the Lord (Abd. 1). After the wings are pulled out from the ground, it is lifted; therefore through the elevation of the mind, and because of the elevation of the mind it is shaken from the ground. And with merit, as I believe, because through pride, inflating, cracking, melting, and rotting, they nevertheless sometimes become like dust that the wind throws from the face of the earth. Thus, after the loss of wings, the habitation of the earth is also lost, because after the grace of contemplation is withdrawn, as has been said, the grace of working well is also withdrawn from the proud soul. And he who first presumptuously went before all, let him now begin to follow after all, and lastly remain. And he who first, through insolence, extends himself beyond the ordinary, afterwards remains on this side of the ordinary, and thus has already fallen from the first degree of insolence into the second. But where, I pray thee, will be the rest of the beast already said to have been lost from heaven cast down by others, and lifted up from the earth? Or will it perhaps return to the place from whence it came, and descend again into the sea, which ascended from the sea? Thus, of course, so often what is assumed from the lightness of the heart, after much fluctuation of the mind in bitterness. And this may be to destroy the ground, to lose all stability of his purpose, and to bear his dejection unworthily, to incur excessive bitterness of heart. Thus it is passed from the land into the sea, so the mountains are transferred into the heart of the sea. For what is it to cross the mountains into the heart of the sea, but from the height of great temptation, to fall into the inmost malice of the heart? For near the testimony of the truth, abundant iniquity, the charity of many will cool (Matthew 24). No one, therefore, in any way in the exaltation of his virtues, he must assume nothing of his own strength, but all of it from the Lord, and sing with the Psalmist: Therefore we will not be afraid, while the earth is disturbed, and the mountains are moved into the heart of the sea (Psalm 25). Then of course the mountains are moved, when John's words are fulfilled: They went out from us, but they were not of us (1 John 2).

CHAPTER VII.
How, from the vice of insolence, a man falls into the vice of envy.

But if there is no longer any place left for this beast except the sea (for it seems to have lost both heaven and earth), it is strange how it is said that it stood on its feet. Or perhaps it is believed that he stood on some cliff or rock, where he was surrounded by the sea on all sides, and by the waves of the sea incessantly be beaten? Oh, what a severe punishment, but worthy of presumptuous singularity! Behold, she who had previously presumed to outrun all, and was weary from her presumption, has now nowhere to go, and has not found how to rest. And upon his feet, he said, he stood as if a man. And may it be that he ceases to believe that he is an angel too late, and that at last he ceases to presume above man. Behold, the angel, having taken off, no longer flies in the heights, but walks in the depths, nay, he no longer walks, but stands who has lost love and the hope of progress. But he does not lie down, but stands so that he never rests. Therefore he stands constantly, because he works without interruption. His feet tire without walking, he toils without fruit. So it stands, but how? Above the feet, as a man. Great show, but dirty it is a miracle to see a four-footed beast, in short the form of a lion, raise itself on two feet against the sky, and stand erect against nature. What is this monstrous erection, if not a kind of abnormal, and exceedingly detestable pride? He raises himself against God, who swells against the heavenly majesty. Is he not puffed up against God, who criticizes his judgments? But who does not know how presumptuous minds are wont to murmur against the divine scourges, to envy the progress of others, and to bear impatiently the losses of their own glory? But they murmur not only against the justice of God, but also against the goodness of God. Against the justice of God in his evils, against the goodness of God in the goods of others. For his mind is unusual, and he is fond of his own excellence through excessive pride he falls into envy, and the progress of others is almost more troublesome than his own failure. O monstrous presumption, which therefore murmurs against the divine majesty, that God resists the proud, but gives grace to the humble (Luke 4). Is your eyesays,Is it bad because I am good? (Matthew 20.) But those who are of that kind are wont to weave certain complaints as if they were reasonable, and to show the causes of their murmuring (when they are true and unreasonable) as if just, and this is perhaps to set up a beastly form in the likeness of a man, and in their unreasonable murmuring against God pretend to want certain reasons. It seems to agree with this opinion that still about this beast is called For when he was taken up, he stood upon his feet as a man, and was immediately joined, and his heart was given to him. Whose is it? Either the heart of a man, or the heart of a lioness. But why is it said that the lioness received her heart, which is not said to have lost it? He accepted the heart of man, and the carnally wise, when God permits, falls into the prudence of the flesh, or then truly accepts the heart of man when, through much experience, he understands his own error, and recognizes both his own deficiency and the progress of others more fully. But what is divinely granted to man for his own good, man himself often abuses for his own evil. And when he learns of his own merits, or of the disparate merits of others, whence he ought to be compelled to repent, thence grows to greater envy. For behold, after the description of the lioness he took the heart of a man, he was not worthy of him, but succeeded as a pig. For often a heart fond of glory and bruised, looking at the glory of others and its own disgrace, falls into envy. Thus vice succeeds vice, insolence precedes, and envy succeeds, and what is still worse, insolence does not go away.

CHAPTER VIII.
Of the vice of envy.

It seems to sound more like envy than envy. Just as "reading" is not properly said except at the time when he is engaged in reading, so also "envious" is properly said then when he uses a bruise. And from that which is envious, it is called envy. Envy, then, truly grows into envy, when it stirs up the mind to such an extent that it he allows himself to rest at almost no time. Jealousy, then, is envy that frequents and does not allow the mind to rest. But in the second beast is rightly understood, if I am not mistaken, envy. But, that this may be better understood, let us hear how the prophetic word describes it: And behold says,another beast, like a bear, stood on the side, and there were three rows in its mouth and in its teeth, and thus they said to it: Get up, eat most of the meat (Dan. 7). But the bear, as we all know, is a deformed animal, and which usually dwells in remote and hidden places, and in this very thing it bears the form of envy. For even she (being ashamed of her ugliness) always tries to hide. But the bear is a malicious and cruel animal, and perhaps such is the vice of envy. Envy is hatred the happiness of others, and what is more malicious? What, then, is envy other than light-disguising and stealthy malice? But ignorance is malice that rages and rages in secret. Now the bear is a very restless animal, so that when he is tied to a stake he almost never ceases, either to go round, or with his feet fixed, tossing his head now in this direction, now in that direction, and in this he has the form not only of envy, but of envy, which almost never let him rest for a moment. Now it is said of this beast that it stood on the side. Man, therefore, in this state has not yet completely abandoned goods, nor yet, as in the above, extends himself to all things. It therefore stands in part because it seems to continue in some good ways. Nobody for he suddenly becomes the most wretched, just as no one in the country suddenly becomes the highest. It is as if it still stands in part, since the ancient custom still draws man to certain good deeds. Behold, in this state the mind is not yet restrained from open malice, inasmuch as it is restrained either by fear, or restrained by shame.

CHAPTER IX.
Of the evil of envy by which degrees it is wont to increase.

And three rows, he says, were in his mouth and in his teeth. The Scripture itself determines how there were three rows in his mouth, that is, in his teeth. But what do we understand more correctly in the teeth than the bite of malice and envy? But who does not know how familiar, and domestic, and so on Is it properly the property of envy to restore another's life, and to tear it apart with the bites of slander? But this evil usually increases by certain degrees. For there are indeed certain evils in men, and others doubtful, so that it may be doubtful whether they are good or evil. But a livid mind is wont to exaggerate manifest evils more and more, and to turn all doubts into a worse part, but open goods (for it cannot be denied) by the skill with which it can overshadow them, and diminish something of them. The first is obloquy, the second is derogation, the third is withdrawal. Slander is when a biting and reprimanding speech is directed about it, or it is done because of the evil that is really in a person. He who knows what it is to ask can recognize what it is from the opposite let it be to derogate, when thus they answer to themselves by the contrary, as to persuade and dissuade. Does it seem to you a derogation when it is said to someone who has a good opinion of someone else, do not believe so, do not think so, you are deceived, deceived, it is very different from what you feel, you believe darkness is light and you put bitter into sweet. This, of course, has no place in open goods, because it is not worth bending what is obvious in the other direction. But to deduct is to diminish the open goods, or to want something, when you cannot completely evacuate. For he deducts from it by offering something from which he believes that a man's reputation is more glorious. And so the obloquy is the spreading of bad opinion. Derogation of good faith. Impairment of goodwill. Language The Psalmist was afraid of the speaker when he said: My shame is against me all the day long, and the confusion of my face has covered me from the face of those who mock and slander. (Psalm 43). He touches the detractors as he says otherwise: They seized upon the soul of the just, and condemned innocent blood (Psalm 93). He expresses the detractors when he says: Those who recompense evil for good, detracted from me, because I followed goodness (Psalm 37). Behold, you have three rows of teeth in the complexity of deductions, derogations, obloquations.

CHAPTER X.
How from the vice of envy the mind falls into the vice of fraud.

Now it's easy to see how right this is of beasts, which is placed in the last place when it is said: Arise, eat most flesh. For what is the purpose of eating flesh, but to tear another's weak teeth with a cursed tooth? For those who gladly gnaw other people's lives, who willingly serve insults, who pick up the infirmities of their neighbors with pleasure, what else do they eat but flesh? The Prophet already knew by experience the corroders of such flesh, when he said: Let the sinners approach me, that they may eat my flesh (Ps. 26). But when it is said: Arise, eat, what, I pray thee, shall be a precept or a permission, a suggestion or an instigation? But if we think that it was said by the good angels, we must consequently understand the only permission made in their words. Such is the case with Judas it is said: What you are doing, do it quickly (John 13). But if it is evident that it was said by evil angels, we can understand in such words both suggestion and instigation. For evil spirits are always wont to suggest evil things to evil minds, and to incite them to all malice. That it is malicious, however pernicious, to serve by detractions, and in this to satisfy each one of his vices, you may observe from that sentence of Solomon: If a serpent bites in silence, he has nothing less than he who secretly bites (Eccl. 10). Is it not in harmony with this sentence that the Psalmist says of this kind: Their throats are open to the grave, they have acted deceitfully with their tongues, the poison of the asp is under their lips (Psalm 5). O detestable evil, and fatal both to the speaker and to the hearer: Arise, he said, and eat most of the flesh. And what else does a bear, what else does this wild beast know, than to suck his own plants, or to tear other people's flesh? What, I say, does the monster of envy do any other duty than to lament his own troubles, or to pick on the weak of others? But if only they would tear the flesh, if only they would spare the bones! But now they fleece everything, they tear everything, so that eventually they become hateful to everyone. For he who speaks, I say, cannot hide. But when they begin to be recognized, they also begin to be despised and hated. But the envious and proud mind, how much do you think it burns with pain, how much it is tormented with bruises, when it sees others progressing day by day to better things, itself daily diminishing in every opinion, and more and more cheap? Hence it often happens that he turns himself to clever arguments, while he seeks with the utmost earnestness and anxiety how either to enlarge his own glory, or to overshadow that of others. From then on, therefore, he begins to feign sanctity, and through hypocrisy little by little gives himself up to all fraud. Thus the leopard succeeds the bear, while the slippery mind falls from vice to vice, and the evil of envy falls into fraud.

CHAPTER XI.
On the vice of fraud.

Then without a doubt the fraud rises into fraud, when it happens out of much malice of the mind, that it willingly wants to deceive completely when it can, and after he has much use and exercise, nevertheless he is already well equipped with much cunning, so that he can easily deceive when he wants to. For what else is fraud than cunning malice, which is both prone and prompt to all fraud? The fraud of the hypocrites is rightly represented in the panther, which is spread over the whole body with certain spots. For hypocrites indeed pretend to sanctity by work, but what they love is perverse, and what lives within in affection must sometimes break out and appear in work. Those who are of that kind, therefore, do good in the open, and evil in secret. Those, therefore, who break out furtively to the works of dissolution, or whenever they can excusably do so, what else but scatter the body of their action with certain spots? So let's see What kind of beast is said to be, which is described in the third place.After this, says,I looked, and behold, the other was like a leopard, and it had four wings like a bird upon it, and four heads were upon the beast, and power was given to it (Dan. 7). Observe how correctly they are said to have wings, which are represented in this beast. Surely the birds fly over him, and lift him above themselves. Certainly, when they want to fly, they hang themselves over the void. Do not such minds lift themselves above themselves, and hang upon themselves in vain, when, for the sake of ambition and vain glory, they extend the observances of hard dispensation almost beyond the measure of human possibility? For to exercise the pursuits of virtue, and not to care for the merits or rewards of virtue, nor to seek anything else but through oneself hang in vain in high? And what else is there to have many heads, than to do nothing at all? For as in the wings we understand occupation and exercise, so in the head we understand intention. For the head governs the whole body, and all our action is subordinate to the intention.

CHAPTER XII.
On the evil of fraud, how manifold it is at work.

Do you still want to know more fully what kind of wings fraud usually has? Let me therefore briefly express what I think: One is called pretense, another concealment, the third display, the fourth excuse. For they are accustomed to pretending minds and serving hypocrisy; they are wont, I say, not only to boast of what they have, but also to pretend to have it goods which they do not have at all. On the contrary, they are wont to cleverly excuse obvious evils, but to conceal hidden evils (as if they have none at all) cunningly. Dissimulation and dissimulation is about the hidden. But the pretense of secret goods, but the concealment of secret evils. On the other hand, display and excuse are usually about manifest things, but the former about manifest good things, the latter about manifest evils. For in these good things which are manifest and cannot be denied, there is a place for display, just as in the case of only manifest evils an excuse is sought. Our left is less often brought into the middle than our right, and is therefore seen less often. Rightly then by the left we understand the more hidden, and rightly by the right we understand the more manifest. They are seen therefore the wings of pretense and concealment belong to the left, just as the wings of display and excuse belong to the right. So you have the first pair of wings on display and simulation. You have a second pair of wings equally in excuse and concealment. For display and pretense are of the only goods. But that of the truths and the manifest, like a wing from the right. These are fakes, like a wing from the left. On these two wings they fly, and recommending themselves to their neighbors, propagating their opinion, and spreading their glory all around. Now the excuse and concealment is of the evils alone, but that of the manifest ones, as one wing from the right. This is about the hidden, like another wing from the left. As in the former two, as has been said, they fly, so in these latter their body cover For, without a doubt, pretenders and hypocrites are wont to cover up their later and more dishonest behinds under the cover of excuses and dissimulation.

CHAPTER XIII.
Of the evil of fraud, how many is the intention.

Behold, let us consider the number of wings and the plurality of heads. And we know that the fraud of the hypocrites in all that they act for the advancement of their honor longs for. For everything he does, or intends to do, serves his ambition. But ambition is nothing else than the affection of honor. Now the first species of this evil is the affection of liberty, the second the affection of dignity, the third the affection of authority, the fourth the affection of power. Here is how the ambition It divides itself into four heads, to which, as has been said, all the action of hypocrites is subordinate. It is a feeling of freedom, when one already takes refuge under others. The feeling of dignity is always to aspire for higher things, always from step to step. It is the affection of authority, when a man of great counsel and sanctity surrounds him to appear to all, and everything to be decided, or to be defined, depends on his counsel or decision. It is an affectation of power, when he is already in charge of others. We often see even those who have professed voluntary obedience, how willingly, how eagerly they undertake occupations sufficiently troublesome and burdensome, that they may obtain greater freedom of going out, speaking, and acting, from the opportunity of their administration. What does this do, I pray thee, but the ambition of liberty? We see others always leaning from grade to grade, and those of a lower grade aspiring from the subdiaconate, subdeacons to the diaconate, deacons to the priesthood; and though they have perhaps acquired no greater freedom or power from it, yet they somehow think of holding at least a higher place than the rest. But where does this come from in them except from the ambition of dignity? That Ahithophel, speaking, teaches us what the ambition of authority can do in some cases; Absalom, the traitor and parricide, teaches us what the ambition of power is worth.

CHAPTER XIV.
How from the vice of fraud the mind falls into the vice of impudence.

But it is to be noted that it is said of this beast: Because power was given to him, and without doubt by God's wonderful and hidden judgment, the hypocrites are almost greater than what they can do, and they do, and they keep the observances of a stricter life than those who afflict themselves for God's sake, and since it is evident that all flesh is hay, and all its glory is like the flower of hay, yet the followers of vanity often labor more for vain and transitory glory than the rivals of truth for true and eternal glory. But it is very difficult, nay, it is almost impossible for such men to remain hidden for long. Hear what Solomon means when he says: He who walks simply walks confidently, but he who perverts his ways will be made manifest (Prov. 10). It is necessary, therefore, in two ways, those who walk fraudulently, and those who pervert their ways to become manifest, and to fulfill that which was prophetic in them: Uncover your shame, uncover your shoulder, reveal your legs, cross the rivers, your shame will be revealed, and your shame will be seen. (Isa. 47). Such men, when they have often been caught in this state of fraud, rush into still worse things: for, when they distrust that they can hide further in their wickedness, when they lose that one joy of their boasting, without any hope of recovering it, they at once break out into open impudence. Behold, how through fraud a man is plunged into impudence.

CHAPTER XV.
Of the vice of shamelessness.

Pay attention, I beg you, how beastly it is, and more what a beastly life, rejected by human modesty, to give oneself rashly to everything, and the divine sight or the countenance of men, not to be ashamed of being ashamed, and at last to curb all malice in oneself. For what else is impudence than impudence and unbridled malice? Let us now hear what is said of this last beast: After this I lookedsays,in a vision of the night, and behold a fourth beast, terrible and wonderful and exceedingly strong. He had large iron teeth, eating and crushing, and trampling the rest with his feet. And it was unlike the other beasts that I had seen before it, and it had ten horns (Dan. 7). Behold, he says the beast, and yet what beast it is, or to whom He does not say like a beast, as in the preceding passages. See, then, that there is a kind of monster in vices, which is only mystically described, to which none of the monsters of beasts can be compared. Now we know that the mind, which has been corrupted by envy and impudence, has nothing to do with anything else, because it spares neither itself nor others. For envy indeed takes away from a man the love and compassion of his neighbor; shamelessness, on the other hand, is self-control and self-control. And often those who are of that kind patiently and willingly endure many toils, many pains, in order to afflict others, and they prefer to bear misery themselves than not to inflict it on others. See, then, how wonderful, how terrible it is, to put off a man who has forgotten humanity, and put on the heart of beasts, nay, more than beasts. And behold, he said, the fourth beast, terrible and wonderful and exceedingly strong. Is he not too strong and strong, who, because of the evils inflicted on his neighbors, is so patient as to endure evils? But he is said to have iron teeth and claws, who is restrained to all cruelty. For iron, which subdues all other metals, rightly enough signifies cruelty. Therefore, he receives iron teeth and claws, he who slanders his neighbors with words and deeds. And of this it is said that it destroys all things. Which, therefore, destroys all things, not only the weak of others, but also seizes, condemns, annihilates the strong. All things therefore he destroys by calumny, and what he cannot calumniate, he tramples upon with contempt. As for the rest Let me not say, in this it seems that this beast is most unlike the rest, that in this last state the impious mind does not know how to be ashamed. It was different, he said, from the other beasts I had seen before it, and it had ten horns.

CHAPTER XVI.
How the mind is hardened by the vice of impudence, and first against God.

O bloody beast, which, through contempt, tramples down all the inferiors, and attacks the superiors with the horns of rebellion! May it be filled with horns of this kind, which is usefully threatened by him who speaks in the psalm: And I will break all the horns of the sinners, and I will exalt the horns of the righteous (Psalm 74). Let us therefore inquire more carefully what kind of horns impudence has in which he is wont to resist or attack. We know this because the horns grow out of the flesh, and harden above the sensibility of the flesh. But in ten ways, as it seems to me, the impudent soul hardens, and loses that sensibility of the heart which it ought to have. For in three ways the mind hardens toward God, three toward itself, and four ways against the neighbor. Against God through arrogance, through arrogance, through defiance. It is arrogance when he ascribes to himself what he has received from God. It is pride when he exalts himself above what he has received: through arrogance he boasts in himself about what he has, through pride also about what he does not have. Through arrogance and pride It is done that the grace of God is deservedly withdrawn, and that he is hardened to disobedience, and the deserter is made a transgressor. But there is never a spontaneous transgression of the precept without contempt of God. Therefore, it is defiance when he despises God and the one who commands and despises the one who threatens. Through arrogance the goodness of God is attacked, through arrogance the truth of God, through defiance the power of God. We know for certain, and without any hesitation, that it is God who works all things for the good will (Ephesians 1). Therefore, it is from the goodness of God alone that whatever is good in us, or can be. He who, then, arrogates to himself whence he ought to have glorified God, what else but robs God of His goodness with his glory? He who exalts himself above what is, wants to believe that what is true is false, and what is true is false. But he who relies on falsity is convinced to resist the truth of God. But to the affront of the divine power he looks most of all, whatever the impious mind presumes through insolence.

CHAPTER XVII.
How, through the vice of impudence, the mind hardens itself.

Nevertheless, in three stages of precipitation, the human mind usually becomes stiff with itself, with mental commitment, mental hardening, and mental restraint. It is an obligation of the mind, when a habitual pleasure so inextricably involves it, that it is not able, even when it wants to, to involve itself in the habit of sin; since she has not ceased to sin at all, as far as impunity allows her. Behold, because he is arrogant spoils, exaltation enervates; and whom pride enervates, defiance precipitates; and he whom obstinacy precipitates to sin, the habit of sinning gradually binds him afterwards. Such a soul, and thus bound, cries that voice of the prophet: Loose the chains from your neck, captive daughter of Zion (Isaiah 52). Loosed from such bonds and free, he can sing with the Psalmist: Thou hast broken my bonds, I will offer thee a sacrifice of praise (Psalm 115). But there is a hardening of the heart when he can no longer be restrained from his excesses by any fear of punishment, by any severity of vengeance. And, to use clear examples, criminals know what kind of condemnation they must bear or must bear if they are caught in their crimes, and yet they are not able to restrain themselves from committing crimes. Another thing is to be lazy not being able to control one's own when impunity is flattered, and it is another thing also not to be able to avoid it, which is not undertaken without the greatest risk. In the higher degree, therefore, the mind is indissolubly bound to guilt, in this it is as if insensibly hardened to punishment. In that shame, in that is trodden and fear. Hear what is said of those who are hardened to punishment in this degree: hitsays,them, and they did not grieve (Jer. 5). It is the unbridledness of the mind, when, without any hesitation or retraction, the mind exposes itself to every transgression, and, shaken by the bridle of shame and the bridle of fear, rushes headlong into everything, and becomes of the rest like a horse and a mule, which have no understanding (Psalm 31). In the two above, the mind resists its desires, even when is defeated At this stage, however, he does not hesitate completely, but, with every wind of temptation blowing, he is carried away in every direction, according to what the prophet curses: My God, set them like a wheel, and like stubble before the face of the wind (Ps. 82). But just as in the first three horns he opposes God, so in the three following he opposes God. For the mind, ill-fortified by its obligation, hardening, and self-restraint, strongly resists, lest any impulse of divine fear should easily humble it.

CHAPTER XVIII.
How, through the vice of impudence, the mind hardens towards the neighbor.

Four still remain of the aforesaid horns, the horn abjection, the wing of objection, the wing of rejection, the wing of subjection. By these four degrees the impious mind is hardened against its neighbor, and what is worse, against those to whom it owes humble service. For as he tramples down the inferiors with iron claws, so he is armed against the superiors with these four horns of rebellion. Indeed, the shameless soul, which has once shaken off the yoke of fear, now rises up against its master with impudent rashness. And so he rebelled with the horn of abjection, when he was already disdained to obey; the horn of objection, when he tries always and everywhere to strongly resist the efforts of his superiors; the horn of overthrow, when he endeavors to overthrow his superiors; the horn of subjection, when he is already endeavoring to subject himself also. See how bad it is is trodden, behold by what steps the perverse soul is hardened to the utmost impudence, behold how a man is brought to this end, so thatlet him not fear God, nor fear man (Luke 18).

CHAPTER XIX.
As the mind, when it comes to the depths of evil, often falls into despair.

But the depraved soul often, when it comes to the depths of evil after all the evils, loses even the hope of repentance, and falls into despair. This is that last horn, namely the evil of despair; horn, I say, and through mistrust a little, and above all others, through the persistence of mistrust hard.I was consideringsays,horns, and behold, another little horn rose from the midst of them, and three of the first horns were torn from his face. And behold, there were eyes like the eyes of a man in that horn, and a huge speaking mouth (Dan. 7). This horn arises from the midst of others, because by the attachment of the heart, by the hardening of the heart, and by restraint, the mind is most precipitated to despair. For when a man begins to lose control of himself from these three, he also begins to despair little by little of salvation. But the evil of despair makes the spirit not so much swollen as timid, and casts in it the horn of defiance. The evil spirit of despair is wont to lift up as much as to cast down, and therefore the horn of exaltation cannot stand before his face. The evil spirit of despair makes his strength more derogatory, because it is always more he compels us to fear him as he ought: whence it is that the horn of arrogance is not able to stand before his presence. The soul, once despairing of its own salvation, and utterly despondent of divine grace, when it feels that it cannot resist its old custom, and that it cannot restrain itself from its own perversity, is wont to show itself to be excusable, and to return its fault to the Creator. And this is, the horn of despair, to have eyes like a man's and a huge speaking mouth. Man alone among the rest of the living creatures will rule with reason, and be clever with prudence. When, therefore, after the evil of despair, every one began to craft, as if reasonable, reasons for his excuse, to weave cunningly, to pretend cunningly, he seems to have eyes like a man's. It must, they say, be predestined that is, who can resist God's will, who can resist his order? He made us such as he willed. For he did all that he willed, in heaven and on earth, in the sea and in all deep things (Ps. 134). So what can we do, what are we? Can we create our own merits? It is certainly not of the willing or the running but of God's mercy (Rom. 9). Why, then, was he not pitied? Why does he not work in us what pleases him, who works all things in all as he wills? (Ephesians 1.)The speaking mouth is huge, and both angry and empty. To excuse yourself, you accuse God; to justify yourself, do you blaspheme God? Does not this seem to be what is read in what follows, and the words he will speak against the Most High? Behold, by what steps he descends to the bottom. Behold, whence by which, how, we arrive from the excessive lightness of the mind to the shameless restraint of the mind, from the many presumptions of the heart to the last despair.

We have heard how the mind, falling ever worse from evil, is led at last to the depths of evil. Let us hear how, or whence the same person sometimes, after many and last evils, is reformed to the integrity of righteousness. For if we consider correctly the antecedents and subsequents of this vision, I think that in this mystical description we recognize what we read in the Apostle: For where it abounded iniquity, and grace abounded. From this passage of Scripture it is easy to notice that no malice of ours can overcome divine mercy. For what is it that after the beasts that succeeded him, the ancient of days sat on the throne, except that after many losses of vice, he who is eternal before all times, by visiting grace, fixes the slippery heart in the firm stability of his purpose, and establishes for himself a mansion? And what does it mean that the power of the beasts is taken away, except that, through visiting grace, the kingdom of sin is destroyed, dormant in the tyranny of vices?