{315} It is related in this epistolary lesson, how the Holy Ghost on this day came to the faithful company of Christ's followers. Luke the Evangelist wrote in the book 'The Acts of the Apostles,' that "the holy company was living unanimously in prayers on an upper floor, after Christ's ascension, awaiting his behest; when, on this day, which is called Pentecost, there came suddenly a great sound from heaven, and filled all the upper flooring with fire, and there appeared above each of them as it were fiery tongues, and they were then all filled with the Holy Ghost, and begun to speak with divers tongues, according as the Holy Ghost taught them. Then there were gathered within the city of Jerusalem pious men of every nation dwelling under heaven; and the apostles spake to the gathering of people, and every of them recognized his own tongue."

"Then was the mult.i.tude greatly amazed, and with wonder said, Lo, are not these which here speak Galileans? And each of us hath heard how they speak in our tongues, in which we were born! We have heard them declare the glories of G.o.d in our tongues. Lo, what should this be? Then said the Jews in mockery, These men are drunken with new wine. But Peter answered, It is the third hour; how might we at this time be drunken? But the saying of the prophet Joel is now fulfilled. G.o.d spake through the prophet's mouth, that he would send his spirit over human flesh, and the children of men shall prophesy, and I will give my foretokens from heaven above, and my signs on earth beneath. For know ye that Christ arose from death, and in our sight ascended to heaven, and sitteth on his Father's right, as David had prophesied concerning him, thus saying, The Lord said unto my Lord, Sit on my right until I lay thy foes under thy footstool. When the people heard this they were stimulated, and said to the apostles, Alas! what have we to do? Then Peter answered, Repent of your sins, and receive baptism in the name of Christ, and your sins shall be blotted out, and ye {317} shall receive the Holy Ghost. They then received his doctrine, and there submitted to baptism on that day three thousand men. And they were all in unity with the apostles, and sold their possessions, and delivered the money to the apostles, and they distributed to each according to his need."

"Again, at another preaching, five thousand men believed in Christ, and all the believing mult.i.tude was as unanimous as if they all had one heart and one soul; not one of them had separate possessions, but their things were common to them all, nor was there any poor person among them. Those who had land-property sold it, and brought the worth to the feet of the apostles: they then distributed it to each according to his need."

"Then G.o.d wrought many signs among the people by the hands of the apostles, so that they placed the sick along the street where Peter pa.s.sed, and as his shadow touched them, they were healed of all sicknesses. Then ran a great mult.i.tude from the neighbouring towns, and brought their sick and those possessed with devils, and they were all healed at the hands of the apostles. They set their hands on believing men, and they received the Holy Ghost."

"Then was a thane, called Ananias, and his wife Sapphira: they said between themselves, that they would incline to the fellowship of the apostles. They then resolved, that it would be safer to withhold a portion of the worth of their land, in case aught befell them. The thane then came with the money to the apostles. Then said Peter, Ananias, the devil hath cheated thy heart, and thou hast lied to the Holy Ghost. Why wouldst thou deceive in thine own? Thou hast not lied to men, but to G.o.d. When he had heard these words, he fell down and departed. When he was buried, his wife Sapphira came, and knew not how it had befallen her husband. Then Peter said, Tell me, sold ye thus much land? She answered, Yes, sir, so much. Again said Peter, Why have ye so done, that ye durst tempt G.o.d? She {319} straightways fell down and departed, and they buried her by her husband. Then there was great fear in G.o.d's church, and on all those who heard of it."

The apostles afterwards, before they separated, set James, who was called Righteous, on the seat of Christ, according to G.o.d's instruction. He sat on that seat thirty years, and after him Simeon, the kinsman of Jesus. From that example monastic life arose with abstinence, so that they live in a monastery, according to the direction of their princ.i.p.al, in chast.i.ty, and their possessions are common to them all, as the apostles established it.

Ye heard a little before, in this lesson, that the Holy Ghost came over the apostles as fiery tongues, and gave them knowledge of all languages; for the humble company merited of G.o.d that which long of yore the proud host had lost. It happened after Noah's flood, that giants would raise up a city, and a tower so high, that its roof should ascend to heaven. There was then one language among all mankind, and the work was begun against the will of G.o.d. G.o.d therefore scattered them, so that he gave to each of the workmen an unknown language, and not one of them could understand another's speech. They then ceased from the building, and went divers ways over all the world; and there were afterwards as many languages as there were workmen. Now again, on this day, through the advent of the Holy Ghost, all languages became united and concordant; for all the holy company of Christ's followers were speaking in all languages; and also, what was more wonderful, when one of them preached in one tongue, it seemed to everyone who heard the preaching as though he spake in his language, whether they were Hebrews, or Greeks, or Romans, or Egyptians, or of whatsoever nation they might be who heard that doctrine. In this fellowship their humility gained them this power, and the pride of the giants gained shame.

The Holy Ghost appeared over the apostles in semblance {321} of fire, and over Christ, at his baptism, in likeness of a dove. Why over Christ in semblance of a dove? Why over the followers of Christ in likeness of fire?

In books it is read concerning that kind of birds that its nature is very meek, and innocent, and peaceful. The Saviour is the Judge of all mankind, but he came not to judge mankind, as he himself said, but to save. If he then would have judged mankind, when he first came on earth, who would have been saved? But he would not by his advent condemn the sinful, but would gather them to his kingdom. He would first with gentleness direct us, that he might afterwards preserve us at his judgement. Therefore was the Holy Ghost seen in likeness of a dove above Christ, because he was living in this world in meekness, and innocence, and peacefulness. He cried not out, nor was he inclined to bitterness, nor did he stir up strife, but endured man's wickedness through his meekness. But he who at his first advent mitigated, for the conversion of the sinful, will deem stern doom to the reckless at his second advent.

The Holy Ghost was seen as fiery tongues above the apostles; for he effected that they were burning in G.o.d's will, and preaching of G.o.d's kingdom. They had fiery tongues when with love they preached the greatness of G.o.d, that the hearts of the heathen men, which were cold through infidelity and fleshly desires, might be kindled to the heavenly commands.

If the Holy Ghost teach not a man's mind within, in vain will be the words of the preacher proclaimed without. It is the nature of fire to consume whatsoever is near to it: so shall the teacher do, who is inspired by the Holy Ghost, first extinguish every sin in himself, and afterwards in those under his care.

In likeness of a dove and in semblance of fire was the Spirit of G.o.d manifested; for he causes those to be meek in innocence, and burning in the will of G.o.d, whom he fills with his grace. Meekness is not pleasing to G.o.d without wisdom, {323} nor wisdom without meekness; as it is said by the blessed Job, that he was meek and righteous. What is righteousness without meekness? Or what is meekness without righteousness? But the Holy Ghost, who teaches both righteousness and meekness, should be manifested both as fire and as a dove, for he causes the hearts of those men whom he enlightens with his grace to be meek through innocence, and kindled by love and wisdom. G.o.d is, as Paul said, a consuming fire. He is a fire unspeakable and invisible. Concerning that fire Jesus said, "I come because I would send fire on earth, and I will that it burn." He sent the Holy Ghost on earth, and he by his inspiration kindled the hearts of earthly men. Then burns the earth, when the earthly man's heart is kindled to love of G.o.d, which before was cold through fleshly l.u.s.ts.

The Holy Ghost is not in his nature existing as he was seen, for he is invisible; but for the sign, as we before said, he appeared as a dove and as fire. He is called in the Greek tongue ?a?a???t??, that is, Comforting Spirit, because he comforts the sad, who repent of their sins, and gives them hope of forgiveness, and alleviates their sorrowful minds. He forgives sins, and he is the way to forgiveness of all sins. He gives his grace to whom he will. To one man he gives wisdom and eloquence, to one good knowledge, to one great faith, to one power to heal the sick, to one prophetic power, to one discrimination of good and evil spirits; to one he gives divers tongues, to one interpretation of divers sayings. The Holy Ghost does all these things, distributing to everyone as to him seems good; for he is the Almighty Worker, and as soon as he enlightens the mind of a man, he turns it from evil to good. He enlightened the heart of David, when in youth he loved the harp, and made him to be a psalmist. There was a cow-herd called Amos, whom the Holy Ghost turned to a great prophet. Peter was a fisher, whom the {325} same Spirit of G.o.d turned to an apostle. Paul persecuted christian men, whom he chose for instructer of all nations.

Matthew was a toll-gatherer, whom he turned to an evangelist. The apostles durst not preach the true faith, for fear of the Jewish folk; but after that they were fired by the Holy Ghost, they despised all bodily tortures, and fearlessly preached the greatness of G.o.d.

The dignity of this day is to be celebrated, because Almighty G.o.d, that is the Holy Ghost, himself vouchsafed to visit the children of men at this time. At the birth of Christ the Almighty Son of G.o.d became human man, and on this day believing men became G.o.ds, as Christ said; "I said, Ye are G.o.ds, and ye are all children of the Highest." The chosen are children of G.o.d, and also G.o.ds, not naturally, but through grace of the Holy Ghost. One G.o.d is naturally in three persons, the Father, and his Son, that is, his Wisdom, and the Holy Ghost, who is the Love and Will of them both. Their nature is indivisible, ever existing in one G.o.dhead. The same has, nevertheless, said of his chosen, "Ye are G.o.ds." Through Christ's humanity men were redeemed from the thraldom of the devil, and through the coming of the Holy Ghost human men were made G.o.ds. Christ received human nature at his advent, and men received G.o.d through visitation of the Holy Ghost. The man who has not in him the Spirit of G.o.d is not G.o.d's. Every man's works show what spirit directs him. The Spirit of G.o.d ever directs to holiness and goodness; the spirit of the devil directs to sins and deeds of wickedness.

The Holy Ghost came twice over the apostles. Christ blew the Holy Ghost on the apostles before his resurrection, thus saying, "Receive the Holy Ghost." Again, on this day, the Almighty Father and the Son sent the Spirit of both to the faithful company dwelling in this world. Jesus blew his Spirit on his disciples for a sign that they and all christian {327} men should love their neighbours as themselves. He sent afterwards, as he had before promised, the Holy Ghost from heaven, to the end that we should love G.o.d above all other things. The Holy Ghost is one, though he came twice over the apostles. So also there is one love and two commandments, That we should love G.o.d and men. But we should learn by men how we may come to the love of G.o.d, as John the apostle said, "He who loveth not his brother, whom he seeth, how can he love G.o.d, whom he seeth not bodily?"

We celebrate the advent of the Holy Ghost with hymns for seven days, because he stimulates our mind with a sevenfold gift, that is, with wisdom and understanding, with counsel and strength, with knowledge and piety, and he fills us with awe of G.o.d. He who through good deserts attains to these sevenfold gifts of the Holy Ghost will have all honour. But he who will attain to this honour shall believe in the Holy Trinity, and in True Unity, that the Father, and his Son, and the Spirit of them both are three in persons, and one G.o.d indivisible, existing in one G.o.dhead. This faith was betokened by the three thousand who first inclined to belief, after the advent of the Holy Ghost. As those three thousand were one company, so is the Holy Trinity one G.o.d. And that company was as unanimous as though they all had one heart and one soul; for of the Holy Trinity there is one G.o.dhead, and one nature, and one will, and one work inseparable.

The faithful brought their money, and laid it at the feet of the apostles.

By this is manifested that christian men should not set their delight in worldly treasure, but in G.o.d alone. The covetous who sets his delight in his gold-h.o.a.rd, is, as the apostle said, "like unto him who practiseth idolatry."

They held the gold as worthless, because covetousness had no place in their hearts: they made their goods in common, {329} that they might be in true peace without covetousness. They set their hands over believing men, and the Holy Ghost came to them through their bishoping. Bishops are of the same order in G.o.d's church, and hold that inst.i.tution in their bishoping, so that they set their hands over baptized men, and pray the Almighty Ruler to send them the sevenfold gift of his Spirit, who liveth and reigneth ever without end. Amen.

DOMINICA SECUNDA POST PENTECOSTEN.

h.o.m.o quidam erat diues: et reliqua.

Se Wealdenda Drihten saede is bigspell his gingrum, us cweende, "Sum welig man waes mid purpuran and G.o.dewebbe geglenged, and daeghwamlice maerlice leofode. a laeg sum waedla at his geate, and his nama waes Lazarus, se waes lic-rowere:" et reliqua.

is G.o.dspel is nu anfealdlice ges?d. Se halga papa Gregorius us onwreah a digelnysse isre raedinge. He cwae, "Ne saede aet halige G.o.dspel aet se rica reafere waere, ac waes uncystig and modeG.o.de on his welum." Be isum is to smeagenne, hu se beo gewitnod e oerne beryp, onne se bi to h.e.l.le fordemed se his agen nolde for G.o.des lufon syllan. ises mannes uncyst and up-ahefednys hine besencte on cwycsusle, foran e he naefde nane mildheortnysse, aet he mid his gestreone his agene sawle alysde. Nu wena sume menn aet nan pleoh ne sy on deorwurum gyrlum; ac gif hit gylt naere, onne ne geswutulode aet halige G.o.dspel swa gewislice be am rican, aet he waere mid purpuran and mid G.o.dewebbe geglencged. Ne cep nan man deorwyrra reafa buton for ydelum gylpe, solice aet he sy toforan orum mannum urh his glencge geteald. Drihten on ore stowe herede {330} Iohannem one Fulluhtere for aere teartnysse his reafes, foran e he waes mid olfendes haerum gescryd, waclice and stilice.

aa se Haelend spraec be am rican, a cwae he, "Sum rice man waes." Eft be am waedlan, "Sum earfa waes gehaten Lazarus." Cu is eow aet se rica bi namcure on his leode onne se earfa; eah-hwaeere ne nemde se Haelend one welegan, ac one waedlan; foran e him is cu aera eadmodra manna naman urh gecorennysse, ac he ne cann a modigan urh heora aworpennysse. Sume beladunge mihte se rica habban his uncyste, gif se reoflia waedla ne laege aetforan his gesihe: eac waere am earman leohtre on mode, gif he aes rican mannes welan ne gesawe. Mislice angsumnyssa he forbaer, aa he naefde ne bigleofan, ne haele, ne haetera, and geseah one rican halne and deorweorlice geglencgedne brucan his estmettas. Genoh waere am waedlan his untrumnys, eah e he wiste haefde; and eft him waere genoh his hafenleast, eah e he gesundful waere. Ac seo menigfealde earfonys waes his sawle claensung, and aes rican uncyst and up-ahefednys waes his genierung; foron e he geseah aes ores yrme, and hine mid toundenum mode forseah. Ac aa he waes fram mannum forsewen, a genealaehton a hundas, and his wunda geliccedon. Hundes liccung gehael wunda.

a gelamp hit aet se waedla gewat, and englas ferodon his sawle to aes heahfaederes wununge Abrahames; and aes rican gast aefter forsie wear on h.e.l.le besenct; and he a one wolde habban him to mundboran, am e he nolde ?r his cruman syllan. He baed a Abraham mid earmlicre stemne aet Lazarus moste his tungan drypan; ac him naes getiod aere lytlan lisse, foran e Lazarus ne moste ?r on life hedan aera crumena his mysan. His tungan he maende swiost, foran e hit is gewunelic aet a welegan on heora gebeorscipe bega derigendlice gafetunge; a waes seo tunge, urh rihtwisnysse edlean, teartlicor gewitnod for his {332} gegafspraece. Se heahfaeder Abraham him cwae to, "u, min bearn, beo e gemyndig aet u underfenge welan on inum life, and Lazarus yrme." es cwyde is swior to ondraedenne onne to trahtnigenne. am rican waes forgolden mid am hwilwendlic.u.m spedum, gif he hwaet to G.o.de gefremode; and am earfan waes forgolden mid aere yrme, gif he hwaet to yfle gefremode. a underfeng se welega his gesaele to edleane to sceortum brice, and aes earfan hafenleast aclaensode his lytlan gyltas. Hine geswencte seo waedlung, and afeormode; one oerne gewelG.o.de his genihtsumnys, and bepaehte.

Ic bidde eow, men a leofostan, ne forseo ge G.o.des earfan, eah e hi tallice hwaet gefremman; foran e heora yrm afeorma aet aet seo gehwaede oferflowendnys gewem. Hawia be gehwilc.u.m, foran e oft getima yfelum teala for life. Se heahfaeder cwae to am welegan, "Betwux us and eow is gefaestnod micel rosm; eah hwa wille fram us to eow, he ne maeg; ne eac fram eow to us." Mid micelre geornfulnysse gewilnia a wiercoran aet hi moton of aere susle e hi on cwylmia, ac seo faestnung aere h.e.l.lican clysinge ne geafa aet hi aefre ut-abrecon. Eac a halgan beo mid heora Scyppendes rihtwisnysse swa afyllede, aet hi nateshwon ne besargia aera wiercorenra yrme; foran e hi geseo a fordonan swa micclum fram him geaelfremode, swa micclum swa hi beo fram heora leofan Drihtne ascofene.

Sian se rica wear orwene his agenre alysednysse, a bearn him on mod his gebrora gemynd; foran e aera wiercorenra wite tiht for wel oft heora mod unnytwurlice to lufe, swilce hi onne lufian heora siblingas, e ?r on life ne hi sylfe ne heora magas ne lufedon. Ne lufa se hine sylfne see hine mid synnum bebint. He oncneow Lazarum, one e he ?r forseah, and he gemunde his gebrora, a e he baeftan forlet; foran e se earfa naere fullice gewrecen on am rican, gif he on his wite hine ne oncneowe; and eft {334} naere his wite fulfremed on am fyre, buton he a ylcan pinunga his siblingum gewende.

a synfullan geseo nu hwiltidum a gecorenan on wuldre, e hi forsawon on worulde, aet seo angsumnys heora modes e mare sy: and a rihtwisan symle geseo a unrihtwisan on heora tintregum cwylmigende, aet heora bliss e mare sy, and lufu to heora Drihtne, e hi ahredde fram deofles anwealde, and fram am manfullum heape. Ne astyra aera rihtwisra gesih him naenne ogan, ne heora wuldor ne wana; foran e aer ne bi nan besargung aera manfulra yrme, ac heora tintrega becym am gecorenum to maran blisse, swa swa on metinge bi forsewen s...o...b..ace anlicnys, aet seo hwite sy beorhtre gesewen. a gecorenan geseo symle heora Scyppendes beorhtnysse, and fori nis nan ing on gesceaftum him bediglod.

Se welega nolde on life gehyran one lareow Moysen, ne G.o.des witegan: a wende he eac aet his gebrora hi woldon forseon, swa swa he dyde, and gyrnde fori aet Lazarus hi moste warnigan, aet hi ne becomon to his susle.

Se heahfaeder him andwyrde, "Gif hi forseo Moyses ? and aera witegena bodunga, nella hi gelyfan, eah hwa of deae arise." a e forgimeleasia a eaelican beboda aere ealdan ?, hu willa hi onne gehyrsumian am healic.u.m bebodum Cristes lare, e of deae aras?

Ic bidde eow, mine gebrora, aet ge beon gemyndige aes Lazares reste and aes rican wite, and do swa swa Crist sylf taehte, "Tilia eow freonda on G.o.des earfum, aet hi on eowrum geendungum onfon eow into ec.u.m eardung-stowum." Manega Lazaras ge habba nu licgende aet eowrum gatum, biddende eowre oferflowendnysse. eah e hi syn waclice geuhte, eah-hwaeere hi beo eft eowre ingeras wi one aelmihtigan. Solice we sceoldon beodan am earfum aet hi us bidda, foran e hi beo ure mundboran, a e nu waedligende aet us bigleofan wilnia. Ne sceole we forseon {336} heora wacnysse, foran e Criste bi geenod urh earfena anfenge, swa swa he sylf cwae, "Me hingrode, and ge me gereordodon; me yrste, and ge me scencton; ic waes nacod, and ge me scryddon."

Nu cwe se halga Gregorius, aet sum arwure munuc waes on am earde Licaonia, swie eawfaest, his nama waes Martirius. Se ferde, be his abbudes haese, to sumum orum mynstre, on his aerende: a gemette he be wege sumne lic-rowere licgende eal tocinen, and nahte his fees geweald: cwae aet he wolde genealaecan his hulce, gif he mihte. a ofhreow am munece aes hreoflian maegenleast, and bewand hine mid his caeppan and baer to mynstreweard. a wear his abbude geswutelod hwaene he baer, and hrymde mid micelre stemne, and cwae, "Yrna, yrna, and undo aes mynstres geat ardlice, foran e ure broor Martyrius ber one Haelend on his baece." aa se munuc genealaehte aes mynstres geate, a wand se of his swuran e waes hreoflig geuht, and wear gesewen on Cristes gelicnysse. a beseah se munuc up, and beheold hu he to heofonum astah. a cwae se Haelend mid am upstige, "Martiri, ne sceamode e min ofer eoran, ne me ne sceama in on heofonum." a efste se abbud wi aes muneces, and neodlice cwae, "Broor min, hwaer is se e u feredest?" He cwae, "Gif ic wiste hwaet he waere, ic wolde licgan aet his fotum. aa ic hine baer ne gefredde ic nanre byrene swaernysse." Hu mihte he gefredan aeniges hefes swaernysse, aa he one ferode e hine baer? Nu cwe se halga Gregorius, aet se Haelend a gesede one cwyde e he sylf cwae, "aet aet ge do earfum on minum naman, aet ge do me sylfum."

Hwaet is on mennisc.u.m gecynde swa maerlic swa Cristes menniscnys? and hwaet is atelicor geuht on mennisc.u.m gecynde onne is aes hreoflian lic, mid toundennesse, and springum, and reocendum stence? Ac se e is arwurful ofer ealle gesceafta, he gemedemode hine sylfne aet he waere gesewen on am atelican hiwe, to i aet we sceolon besargian {338} menniscra manna yrme, and be ure mihte gefrefrian, for lufe aes mildheortan and aes eadmodan Haelendes; aet he us getiige wununge on his rice to ec.u.m life, see us ahredde fram deofles haeftnydum; see rixa on ecnysse mid am aelmihtigan Faeder and am Halgan Gaste, hi ry on anre G.o.dcundnysse wunigende, butan anginne and ende, a on worulde. Amen.

THE SECOND SUNDAY AFTER PENTECOST.

h.o.m.o quidam erat dives: et reliqua.

The Sovereign Lord spake this parable to his disciples, thus saying, "There was a certain rich man adorned with purple and fine linen, and daily lived sumptuously. A certain poor man lay at his gate, and his name was Lazarus, who was a leper," etc.

This gospel is now simply said. The holy pope Gregory has revealed to us the mystery of this text. He said, "The holy gospel did not express that the rich man was a robber, but that he was parsimonious, and exulted in his wealth." By this it is to be considered how he will be punished who bereaves another, when he is condemned to h.e.l.l, who would not give his own for love of G.o.d. This man's parsimony and pride sank him into quick torment, because he had no compa.s.sion, so that with his treasure he might have redeemed his own soul. Now some men will imagine that there is no peril in precious garments, but if there were no sin, the holy gospel would not have so evidently manifested with respect to the rich man, that he was adorned with purple and with fine linen. No man heeds precious garments save for vain pride, verily that he may through his splendour be accounted before other men. The Lord in another place praised John {331} the Baptist for the rudeness of his garment, because he was clothed with camel's hair, poorly and ruggedly.

When Jesus spake of the rich man he said, "There was a certain rich man."

Again, of the poor man, "There was a certain poor man called Lazarus." It is known to you that a rich man is more known by name among his people than a poor one; nevertheless Jesus named not the wealthy man, but the needy one; because the names of humble men are known to him through election, but he knows not the proud through their rejection. Some excuse the rich man might have had for his parsimony, if the leprous beggar had not lain before his sight: the mind of the poor man would also have been easier, if he had not seen the rich man's wealth. Divers afflictions he endured, seeing that he had neither nourishment, nor health, nor garments, and saw the rich man, hale and sumptuously decorated, enjoying his luxuries. For the beggar his infirmity had been enough, though he had had food; and again, his indigence had been enough for him, although he had been healthful. But the manifold hardship was the cleansing of his soul, and the parsimony and pride of the rich man were his condemnation; because he saw the other's misery, and with inflated mind despised him. But when he was despised of men, the dogs approached, and licked his wounds. The licking of a dog heals wounds.

It then happened that the beggar died, and angels bare his soul to the dwelling of the patriarch Abraham; and the rich man's spirit after death was sunk into h.e.l.l; and he then wished to have him for protector, to whom he would not before give his crumbs. He then bade Abraham with piteous voice, that Lazarus might moisten his tongue; but that little favour was not granted him, because Lazarus might not before in life gather the crumbs of his table. He particularly complained of his tongue, because it is usual that the wealthy in their feasting practise pernicious scoffing; therefore was his tongue, through righteous retribution, more harshly punished {333} for his scoffing speech. The patriarch Abraham said to him, "My son, be thou mindful that thou receivedst riches in thy life, and Lazarus misery."

This saying is rather to be feared than expounded. The rich man was requited with transitory prosperity, if he did aught of good; and the poor man was requited with misery, if he had perpetrated aught of evil. Then the wealthy man received his happiness in reward for short enjoyment, and the indigence of the needy one cleansed away his little sins. Poverty afflicted and purified him; his abundance enriched and deceived the other.

I pray you, men most beloved, despise not G.o.d's poor, though they perpetrate anything reprehensible; because their misery cleanses that which a little superfluity corrupts. Observe each one, for good often befalls the evil for life. The patriarch said to the wealthy man, "Betwixt us and you is fixed a great vapour; though any-one will pa.s.s from us to you, he cannot; nor also from you to us." With great eagerness the wicked desire to pa.s.s from the torment in which they suffer, but the fastening of the h.e.l.lish enclosure never allows them to break out. Also the holy are so filled with their Creator's righteousness, that they in no wise lament the misery of the wicked; because they see the fordone ones as greatly estranged from them, as they are thrust away from their beloved Lord.

When the rich man became hopeless of his own deliverance, the remembrance of his brothers entered into his mind; for the punishment of the wicked very often uselessly stimulates their minds to love, so that they then love their relatives, who before in life loved neither themselves nor their kinsmen. He loves not himself who binds himself with sins. He recognized Lazarus, whom he had before despised, and he remembered his brothers, whom he had left behind; for the needy one would not have been fully avenged on the rich, if {335} he in his punishment had not recognized him; and again, his punishment would not have been complete in the fire, unless he had expected the same torments for his relatives.

The sinful will now sometimes see the chosen in glory, whom they in the world despised, that the affliction of their minds may be the greater: and the righteous will ever see the unrighteous suffering in their torments, that their bliss and love to their Lord may be the greater, who rescued them from the power of the devil, and from the wicked band. That spectacle will excite no terror to the righteous, nor will their glory wane; for there will be no sorrowing for the misery of the wicked, but their torments will turn to the greater bliss of the chosen, as in a picture a dark likeness is provided, that the white may appear the brighter. The chosen will constantly see their Creator's brightness, and therefore there is nothing in creation concealed from him.

The rich man would not in life hear the teacher Moses, or G.o.d's prophets: then he thought that his brothers would also despise them as he did, and desired therefore that Lazarus might warn them, so that they came not to his torment. The patriarch answered him, "If they despise the law of Moses and the preachings of the prophets, they will not believe, though one arose from death." Those who neglect the easy commandments of the old law, how will they obey the sublime commandments of Christ's doctrine, who arose from death?

I pray you, my brethren, that ye be mindful of Lazarus's rest and of the rich man's punishment, and do as Christ himself taught, "Gain to yourselves friends among G.o.d's poor, that they at your end may receive you into eternal dwelling-places." Many Lazaruses ye have now lying at your gates, begging for your superfluity. Though they are esteemed as vile, they will, nevertheless, be hereafter your interceders with the Almighty. Verily we ought to enjoin the poor to pray for us, because they will be our protectors, who, now begging, desire sustenance of us. We should not despise their {337} vileness, for Christ himself is served through reception of the poor, as he himself said, "I was hungry, and ye fed me; I was thirsty, and ye gave me to drink; I was naked, and ye clothed me."

Now says the holy Gregory, there was a reverend monk in the country of Lycaonia, very pious, his name was Martyrius. He went by order of his abbot to some other monastery, on his errand, when he found a leper lying by the way all chapped, and having no power of his feet: he said he wished to reach his hut, if he could. Then the monk was grieved for the helplessness of the leper, and he wrapt him in his cloak and bare him towards his monastery. Then it was disclosed to his abbot whom he was bearing, and he cried with a loud voice, and said, "Run, run, and undo the gate of the monastery quickly, for our brother Martyrius bears Jesus on his back." When the monk had reached the gate of the monastery, he who seemed a leper quitted his neck, and appeared in the likeness of Christ. The monk then looked up, and beheld how he ascended to heaven. Then said Jesus, while ascending, "Martyrius, thou wast not ashamed of me on earth, nor will I be ashamed of thee in heaven." Then the abbot hastened towards the monk, and eagerly said, "My brother, where is he whom thou didst carry?" He said, "If I had known who he was, I would have lain at his feet. When I bore him I felt no heaviness of any burthen." How could he feel the heaviness of any weight, when he carried one who bore him? Now says the holy Gregory, Jesus verified the saying which he himself said, "That which ye do for the poor in my name, that ye do for myself."

What is there in human nature so glorious as the humanity of Christ, and what is esteemed more foul in human nature than the carcase of the leper, with tumours, and ulcers, and reeking stench? But he who is to be venerated above all creatures, vouchsafed to appear in that foul form, to the end that we might pity the misery of human beings, and {339} according to our power comfort them, for love of the merciful and humble Jesus; that he may grant us a dwelling in his kingdom to eternal life, who rescued us from the devil's thraldom; who reigneth to eternity with the Almighty Father and the Holy Ghost, those three existing in one G.o.dhead, without beginning and end, ever to eternity. Amen.

DOMINICA IIII. POST PENTECOSTEN.