Chapter VIII: K=l. Apri=l (6)

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 God 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 God. God 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 God's will, and preaching of God's kingdom. They had fiery tongues when with love they preached the greatness of God, 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 God manifested; for he causes those to be meek in innocence, and burning in the will of God, whom he fills with his grace. Meekness is not pleasing to God 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. God 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 God, which before was cold through fleshly lusts.

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 [Greek: Parakletos], 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 God 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 God.

The dignity of this day is to be celebrated, because Almighty God, 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 God became human man, and on this day believing men became gods, as Christ said; "I said, Ye are gods, and ye are all children of the Highest." The chosen are children of God, and also gods, not naturally, but through grace of the Holy Ghost. One God 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 Godhead. The same has, nevertheless, said of his chosen, "Ye are gods." 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 gods. Christ received human nature at his advent, and men received God through visitation of the Holy Ghost. The man who has not in him the Spirit of God is not God's. Every man's works show what spirit directs him. The Spirit of God 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 God 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 God and men. But we should learn by men how we may come to the love of God, as John the apostle said, "He who loveth not his brother, whom he seeth, how can he love God, 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 God. 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 God indivisible, existing in one Godhead. 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 God. And that company was as unanimous as though they all had one heart and one soul; for of the Holy Trinity there is one Godhead, 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 God alone. The covetous who sets his delight in his gold-hoard, 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 God's church, and hold that institution 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.

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DOMINICA SECUNDA POST PENTECOSTEN.

Homo quidam erat diues: et reliqua.

Se Wealdenda Drihten saede dhis b['i]gspell his gingrum, thus cwedhende, "Sum welig man waes mid purpuran and godewebbe geglenged, and daeghwamlice maerlice leofode. Tha laeg sum waedla at his geate, and his nama waes Lazarus, se waes lic-dhrowere:" et reliqua.

This godspel is nu anfealdlice ges['ae]d. Se halga papa Gregorius us onwreah dha digelnysse dhisre raedinge. He cwaedh, "Ne saede thaet halige godspel thaet se r['i]ca reafere waere, ac waes uncystig and modegode on his welum." Be dhisum is to smeagenne, hu se beo gewitnod the odherne berypdh, thonne se bidh to helle fordemed se his agen nolde for Godes lufon syllan. Dhises mannes uncyst and up-ahefednys hine besencte on cwycsusle, fordhan dhe he naefde nane mildheortnysse, thaet he mid his gestreone his agene sawle alysde. Nu wenadh sume menn thaet nan pleoh ne sy on deorwurdhum gyrlum; ac gif hit gylt naere, thonne ne geswutulode thaet halige godspel swa gewislice be dham rican, thaet he waere mid purpuran and mid godewebbe geglencged. Ne cepdh nan man deorwyrdhra reafa buton for ydelum gylpe, sodhlice thaet he sy toforan odhrum mannum thurh his glencge geteald. Drihten on odhre stowe herede {330} Iohannem dhone Fulluhtere for dhaere teartnysse his reafes, fordhan dhe h['e] waes mid olfendes haerum gescryd, w['a]clice and stidhlice.

Thadha se Haelend spraec be dham rican, tha cwaedh he, "Sum rice man waes." Eft be dham waedlan, "Sum dhearfa waes geh['a]ten Lazarus." Cudh is eow thaet se rica bidh namcudhre on his leode thonne se thearfa; theah-hwaedhere ne nemde se Haelend thone welegan, ac dhone waedlan; fordhan dhe him is cudh thaera eadmodra manna naman dhurh gecorennysse, ac he ne cann dha modigan dhurh heora aworpennysse. Sume beladunge mihte se rica habban his uncyste, gif se reoflia waedla ne laege aetforan his gesihdhe: eac waere dham earman leohtre on mode, gif he dhaes rican mannes welan ne gesawe. Mislice angsumnyssa he forbaer, dhadha he naefde ne bigleofan, ne haeldhe, ne haetera, and geseah dhone rican halne and deorweordhlice geglencgedne brucan his estmettas. Genoh waere tham waedlan his untrumnys, theah dhe he wiste haefde; and eft him waere genoh his hafenleast, dheah dhe he gesundful waere. Ac seo menigfealde earfodhnys waes his sawle claensung, and dhaes rican uncyst and up-ahefednys waes his genidherung; fordhon dhe he geseah dhaes odhres yrmdhe, and hine mid todhundenum mode forseah. Ac dhadha he waes fram mannum forsewen, dha genealaehton dha hundas, and his wunda geliccedon. Hundes liccung gehaeldh wunda.

Tha gelamp hit thaet se waedla gew['a]t, and englas ferodon his sawle to dhaes heahfaederes wununge Abrah['a]mes; and dhaes rican gast aefter fordhsidhe weardh on helle besenct; and he dha dhone wolde habban him to mundboran, tham dhe he nolde ['ae]r his cruman syllan. He baed tha Abraham mid earmlicre stemne thaet Lazarus moste his tungan drypan; ac him naes getidhod dhaere lytlan lisse, fordhan dhe Lazarus ne moste ['ae]r on life hedan dhaera crumena his mysan. His tungan he maende swidhost, fordhan dhe hit is gewunelic thaet dha welegan on heora gebeorscipe begadh derigendlice gafetunge; tha waes seo tunge, dhurh rihtwisnysse edlean, teartlicor gew['i]tnod for his {332} gegafspraece. Se heahfaeder Abraham him cwaedh to, "Dhu, m['i]n bearn, beo dhe gemyndig thaet dhu underfenge welan on dhinum life, and Lazarus yrmdhe." Thes cwyde is swidhor to ondraedenne thonne to trahtnigenne. Dham rican waes forgolden mid dham hwilwendlicum spedum, gif he hwaet to gode gefremode; and dham dhearfan waes forgolden mid dhaere yrmdhe, gif he hwaet to yfle gefremode. Tha underfeng se welega his gesaeldhe to edleane to sceortum brice, and thaes dhearfan hafenleast aclaensode his lytlan gyltas. Hine geswencte seo waedlung, and afeormode; thone odherne gewelgode his genihtsumnys, and bepaehte.

Ic bidde eow, men dha leofostan, ne forseo ge Godes dhearfan, dheah dhe hi tallice hwaet gefremman; fordhan dhe heora yrmdh afeormadh thaet thaet seo gehwaede oferflowendnys gewemdh. H['a]wiadh be gehwilcum, fordhan dhe oft getimadh yfelum teala for life. Se heahfaeder cwaedh to dham welegan, "Betwux us and eow is gefaestnod micel dhrosm; theah hwa wille fram ['u]s to eow, he ne maeg; ne eac fram eow to ['u]s." Mid micelre geornfulnysse gewilniadh tha widhercoran thaet hi moton of dhaere susle dhe hi on cwylmiadh, ac seo faestnung dhaere hellican clysinge ne gedhafadh thaet hi aefre ut-abrecon. Eac dha halgan beodh mid heora Scyppendes rihtwisnysse swa afyllede, thaet hi nateshwon ne besargiadh dhaera widhercorenra yrmdhe; fordhan dhe hi geseodh tha ford['o]nan swa micclum fram him geaelfremode, swa micclum swa hi beodh fram heora leofan Drihtne ascofene.

Sidhdhan se rica weardh orwene his agenre alysednysse, dha be['a]rn him on mod his gebrodhra gemynd; fordhan dhe dhaera widhercorenra wite tiht for wel oft heora mod unnytwurdhlice to lufe, swilce hi thonne lufian heora siblingas, dhe ['ae]r on life ne hi sylfe ne heora magas ne lufedon. Ne lufadh se hine sylfne sedhe hine mid synnum bebint. He oncneow Lazarum, dhone dhe he ['ae]r forseah, and he gemunde his gebrodhra, dha dhe he baeftan forlet; fordhan dhe se dhearfa naere fullice gewrecen on dham rican, gif he on his wite hine ne oncneowe; and eft {334} naere his wite fulfremed on dham fyre, buton he dha ylcan pinunga his siblingum gewende.

Tha synfullan geseodh nu hwiltidum dha gecorenan on wuldre, dhe hi forsawon on worulde, thaet seo angsumnys heora modes dhe mare sy: and dha rihtwisan symle geseodh dha unrihtwisan on heora tintregum cwylmigende, thaet heora bliss dhe mare sy, and lufu to heora Drihtne, the hi ahredde fram deofles anwealde, and fram dham m['a]nfullum heape. Ne astyradh thaera rihtwisra gesihdh him naenne ['o]gan, ne heora wuldor ne wanadh; fordhan dhe dhaer ne bidh n['a]n besargung dhaera m['a]nfulra yrmdhe, ac heora tintrega becymdh tham gecorenum to maran blisse, swa swa on metinge bidh forsewen seo blace anlicnys, thaet seo hwite sy beorhtre gesewen. Tha gecorenan geseodh symle heora Scyppendes beorhtnysse, and fordhi nis nan dhing on gesceaftum him bediglod.

Se welega nolde on life gehyran dhone lareow Moysen, ne Godes witegan: dha wende he eac thaet his gebrodhra h['i] woldon forseon, swa swa he dyde, and gyrnde fordhi thaet Lazarus h['i] moste warnigan, thaet h['i] ne becomon to his susle. Se heahfaeder him andwyrde, "Gif hi forseodh Moyses ['ae] and dhaera witegena bodunga, nelladh h['i] gelyfan, theah hw['a] of deadhe arise." Tha dhe forgimeleasiadh tha eadhelican beboda thaere ealdan ['ae], hu willadh h['i] dhonne gehyrsumian tham healicum bebodum Cristes lare, dhe of deadhe ar['a]s?

Ic bidde eow, mine gebrodhra, thaet ge beon gemyndige dhaes Lazares reste and dhaes rican wite, and dodh swa swa Crist sylf taehte, "Tiliadh eow freonda on Godes dhearfum, thaet h['i] on eowrum geendungum onfon eow into ecum eardung-stowum." Manega Lazaras ge habbadh nu licgende aet eowrum gatum, biddende eowre oferflowendnysse. Dheah dhe h['i] syn w['a]clice gedhuhte, theah-hwaedhere h['i] beodh eft eowre dhingeras widh dhone Aelmihtigan. Sodhlice we sceoldon beodan tham dhearfum thaet h['i] us biddadh, fordhan dhe h['i] beodh ure mundboran, tha dhe nu waedligende aet us bigleofan wilniadh. Ne sceole we forseon {336} heora w['a]cnysse, fordhan dhe Criste bidh gedhenod thurh dhearfena anfenge, swa swa he sylf cwaedh, "Me hingrode, and ge me gereordodon; me dhyrste, and ge me scencton; ic waes nacod, and ge me scryddon."

Nu cwedh se halga Gregorius, thaet sum arwurdhe munuc waes on dham earde Licaonia, swidhe eawfaest, his nama waes Martirius. Se ferde, be his abbudes haese, to sumum odhrum mynstre, on his aerende: dha gemette he be wege sumne lic-dhrowere licgende eal toc['i]nen, and nahte his fedhes geweald: cwaedh thaet he wolde genealaecan his hulce, gif he mihte. Tha ofhreow dham munece thaes hreoflian maegenleast, and bewand hine mid his caeppan and baer to mynstreweard. Tha weardh his abbude geswutelod hwaene he baer, and hrymde mid micelre stemne, and cwaedh, "Yrnadh, yrnadh, and undodh thaes mynstres geat ardlice, fordhan dhe ure brodhor Martyrius berdh thone Haelend on his baece." Thadha se munuc genealaehte dhaes mynstres geate, tha w['a]nd se of his swuran the waes hreoflig gedhuht, and weardh gesewen on Cristes gelicnysse. Dha beseah se munuc up, and beheold hu he to heofonum astah. Tha cwaedh se Haelend mid dham upstige, "Mart['i]ri, ne sceamode dhe m['i]n ofer eordhan, ne me ne sceamadh thin on heofonum." Tha efste se abbud widh thaes muneces, and neodlice cwaedh, "Brodhor min, hwaer is se dhe dhu feredest?" He cwaedh, "Gif ic wiste hwaet he waere, ic wolde licgan aet his fotum. Thadha ic hine baer ne gefredde ic nanre byrdhene swaernysse." Hu mihte h['e] gefredan aeniges hefes swaernysse, dhadha he dhone ferode dhe hine baer? Nu cwedh se halga Gregorius, thaet se Haelend dha gesedhde dhone cwyde the he sylf cwaedh, "Thaet thaet ge dodh thearfum on minum naman, thaet ge dodh me sylfum."

Hwaet is on menniscum gecynde swa maerlic swa Cristes menniscnys? and hwaet is atelicor gedhuht on menniscum gecynde thonne is dhaes hreoflian l['i]c, mid todhundennesse, and springum, and reocendum stence? Ac se dhe is arwurdhful ofer ealle gesceafta, he gemedemode hine sylfne thaet he waere gesewen on dham atelican h['i]we, to dhi thaet we sceolon besargian {338} menniscra manna yrmdhe, and be ure mihte gefrefrian, for lufe dhaes mildheortan and dhaes eadmodan Haelendes; thaet he us getidhige wununge on his rice to ecum life, sedhe us ahredde fram deofles haeftnydum; sedhe rixadh on ecnysse mid tham Aelmihtigan Faeder and tham Halgan Gaste, hi dhry on anre Godcundnysse wunigende, butan anginne and ende, ['a] on worulde. Amen.

THE SECOND SUNDAY AFTER PENTECOST.

Homo 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 hell, who would not give his own for love of God. This man's parsimony and pride sank him into quick torment, because he had no compassion, 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 hell; 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 God'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 pass from us to you, he cannot; nor also from you to us." With great eagerness the wicked desire to pass from the torment in which they suffer, but the fastening of the hellish 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 God'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 God'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 Godhead, without beginning and end, ever to eternity. Amen.

* * * * *

DOMINICA IIII. POST PENTECOSTEN.

Dhaet h['a]lige godspel us segdh, thaet "gerefan and synfulle men genealaehton dham Haelende, and woldon his lare gehyran. Tha ceorodon dha sunder-halgan and dha boceras Iudeiscre dheode, fordhan dhe se Haelend underfeng dha synfullan, and him mid gereordode. Tha saede se Haelend dham Iudeiscum bocerum dhis bigspel, Hwilc eower haefdh hund-teontig sceapa:" et reliqua.

Thas word sind digle, ac se trahtnere Gregorius us geopenode thaet gastlice andgit. Mine gebrodhra tha leofostan, ge gehyrdon on dhyssere godspellican raedinge, thaet dha synfullan genealaehton to dhaes Haelendes spraece, and eac to his gereorde; and dha Iudeiscan boceras mid h['e]te thaet taeldon: ac heora t['a]l naes na of rihtwisnysse, ac of nidhe. Hi waeron untrume, dheah dhe hi dhaes ne gymdon. Tha wolde se heofenlica laece mid geswaesum bigspelle thaet geswell heora heortan welwyllendlice gelacnian, and dhus cwaedh, "Hwilc eower haefdh hund-teontig sceapa, and gif he forlysdh ['a]n dhaera sceapa, dhonne forlaet he dha nigon and hund-nigontig on westene, and gaedh secende thaet ['a]n dhe him losode?" Hundfeald getel is fulfremed, and se Aelmihtiga haefde hund-teontig sceapa, dhadha engla werod and mancynn waeron his aehta: ac him losode ['a]n sceap, dhadha se frumsceapena mann Adam syngigende forleas neorxena-wanges bigwiste. Tha forlet se Aelmihtiga Godes Sunu eal engla werod on heofonum, and ferde to eordhan, and sohte thaet {340} ['a]n sceap dhe him aetwunden waes. Dhadha he hit gemette, he hit baer on his exlum to dhaere eowde blissigende. Thadha he underfeng ure mennisce gecynd, and ure synna abaer, tha waes thaet dweligende sceap ongean fered on his halgum exlum. Dhaera sceapa hlaford com ham, afundenum sceape; fordhan dhe Crist, aefter dhaere dhrowunge, dhe he mancyn mid alysde, ar['a]s of deadhe, and astah to heofonum blissigende.

He geladhode his frynd and his nehgeburas. His frynd sind engla heapas, fordhan dhe hi healdadh on heora stadhelfaestnysse singallice his willan. Hi sind eac his nehgeburas, fordhan dhe hi brucadh thaere wulderfullan beorhtnysse his gesihdhe on heora andweardnysse. He cwaedh, "Blissiadh mid me, fordhan dhe ic gemette min forlorene sceap." Ne cwaedh he, 'Blissiadh mid tham sceape,' ac 'mid me,' fordhan dhe ure alysednys sodhlice is his bliss; and dhonne we beodh to dhaere heofonlican eardung-stowe gelaedde, thonne gefylle we dha micclan maersunge his gefean. He cwaedh, "Ic secge eow, mare bliss bidh on heofonum be anum synfullan men, gif he his synna mid d['ae]dbote behreowsadh, dhonne sy be nigon and hund-nigontig rihtwisum dhe nanre behreowsunge ne behofiadh." This is to smeagenne, hwi sy mare bliss be gecyrredum synfullum, thonne be unscyldigum rihtwisum.

We habbadh gelomlice gesewen, thaet gehwylce gebrodhra, dhe ne befeollon on healice gyltas, thaet h['i] ne beodh ealles swa carfulle to beganne dha earfodhlican drohtnunge, swilce hi orsorge beon, fordhan dhe hi dha healican leahtras ne gefremedon; and gehwilce odhre dhe oncnawadh tha swaeran gyltas dhe hi on geogodhe adrugon, beodh mid micelre sarnysse onbryrde. Hi forseodh alyfedlice dhing and gesewenlice, and mid wope gewilniadh tha ungesewenlican and dha heofonlican. H['i] forseodh h['i] sylfe, and geeadmettadh on eallum dhingum; and fordhi dhe h['i] dweligende fram heora Scyppende gewiton, h['i] willadh geinnian dha aeftran hindhe mid tham uferan gestreonum. Mare bliss bidh on heofonum be dham gecyrredum synfullum, dhurh swilce drohtnunga, thonne sy be dham asolcenum the truwadh be him sylfum thaet he {342} lytle and feawa gyltas gefremode, and eac hwonlice caradh ymbe Godes beboda and his sawle dhearfe. Maran lufe nimdh se heretoga on gefeohte to dham cempan, the aefter fleame his widherwinnan dhegenlice oferwindh, thonne to dham the mid fleame ne aetw['a]nd, ne dheah on nanum gecampe naht dhegenlices ne gefremode. Ealswa se yrdhling lufadh dhone aecer, dhe aefter dhornum and bremelum genihtsume waestmas agifdh, swidhor thonne he lufige dhone dhe dhornig naes, ne waestmbaere ne bidh. Sind dheah-hwaedhere forwel maenige rihtwise unscyldige widh heafod-leahtras, and habbadh hwaedhere ealswa stidhe drohtnunge swylce hi mid eallum synnum geancsumede waeron. Tham ne maeg nan d['ae]dbeta beon geefenlaeht, fordhan dhe h['i] sind rihtwise and behreowsigende. Be dham is to smeagenne hu micclum se rihtwisa mid eadmodre heofunge God gegladige, gif se unrihtwisa mid sodhre d['ae]dbote hine gegladian maeg.

Drihten rehte dha-gyt odher b['i]gspel be tyn scyllingum, and dhaera ['a]n losode and weardh gemet. Thaet b['i]gspel getacnadh eft nigon engla werod. To dham teodhan werode waes mancyn gesceapen; fordhan dhe thaet teodhe weardh mid modignysse forscyldigod, and hi ealle to awyrgedum deoflum wurdon awende, and of dhaere heofonlican blisse to helle suslum bescofene. Nu sind dha nigon heapas genemnede, angeli, archangeli, uirtutes, potestates, principatus, dominationes, throni, cherubin, seraphin. Thaet teodhe forweardh. Tha waes mancynn gesceapen to ge-edstadhelunge dhaes forlorenan heapes.

Angeli sind gecwedene Godes bodan; archangeli, healice bodan; uirtutes, mihta, dhurh dha wyrcdh God fela wundra. Potestates sind ['a]nwealdu, dhe habbadh anweald ofer dha awyrgedan gastas, thaet hi ne magon geleaffulra manna heortan swa micclum costnian swa hi willadh. Principatus sind ealdorscipas, dhe dhaera godra engla gymadh, and hi be heora dihte dha godcundlican gerynu gefylladh. Dominationes sind hlafordscypas gecwedene, fordhan dhe him gehyrsumiadh odhra engla werod mid micelre underdheodnysse. Throni sind thrymsetl, tha beodh gefyllede mid swa micelre gife dhaere Aelmihtigan {344} Godcundnysse, thaet se Eallwealdenda God on him wunadh, and dhurh hi his domas tosceat. Cherubin is gecweden gefyllednys ingehydes, odhdhe gewittes: hi sind afyllede mid gewitte swa miccle swidhor, swa hi gehendran beodh heora Scyppende, dhurh wurdhscipe heora geearnunga. Seraphim sind gecwedene byrnende, odhdhe, onaelende: hi sind swa miccle swidhor byrnende on Godes lufe, swa micclum swa hi sind to him gedheodde; fordhan dhe nane odhre englas ne sind betweonan him and dham Aelmihtigan Gode. Hi sind byrnende na on fyres wisan, ac mid micelre lufe thaes Wealdendan Cyninges. Godes rice bidh gelogod mid engla weredum and gedhungenum mannum, and we gelyfadh thaet of mancynne swa micel getel astige thaet uplice rice, swa micel swa on heofonum bel['a]f haligra gasta aefter dham hryre dhaera awyrgedra gasta.

Nigon engla werod thaer waeron to lafe, and thaet teodhe forferde. Nu bidh eft seo micelnys gedhungenra manna swa micel swa dhaera stadhelfaestra engla waes; and we beodh geendebyrde to heora weredum, aefter urum geearnungum. Menige geleaffulle men sind the habbadh lytel andgit to understandenne dha deopnysse Godes lare, and willadh theah-hwaedhere odhrum mannum mid arfaestnysse cydhan ymbe Godes maerdha, be heora andgites maedhe: thas beodh geendebyrde to englum, thaet is, to Godes bydelum. Tha gecorenan dhe magon asmeagan Godes digelnysse, and odhrum bodian mid gastlicre lare, hi beodh getealde to heah-englum, thaet is to healicum bodum. Tha halgan, dhe on life wundra wyrceadh, beodh geendebyrde betwux dham heofenlicum mihtum the Godes tacna gefremmadh. Sind eac sume gecorene menn dhe aflyadh tha awyrgedan gastas fram ofsettum mannum, dhurh mihte heora bena: hwaerto beodh thas geendebyrde buton to dham heofenlicum anwealdum, be gewyldadh tha feondlican costneras? Tha gecorenan dhe dhurh healice geearnunga tha laessan gebrodhru oferstigadh mid ealdorscipe, tha habbadh eac heora dael betwux dham heofenlicum ealderdomum. Sume beodh swa gedhungene thaet h['i] wealdadh mid heora hlafordscipe ealle uncysta and leahtras on him sylfum, swa thaet hi {346} beodh godas getealde dhurh dha healican claennysse: be dham cwaedh se Aelmihtiga to Moysen, "Ic dhe gesette, thaet thu waere Pharaones god." Thas Godes dhegnas, the beodh on swa micelre gedhincdhe on gesihdhe thaes Aelmihtigan thaet hi sind godas getealde, hwider gescyt dhonne heora endebyrdnysse, buton to dham werode dhe sind hlafordscipas gecwedene? fordhan dhe him odhre englas underdheodde beodh.

On sumum gecorenum mannum, dhe mid micelre gimene on andweardum life drohtniadh, bidh Godes Gastes gifu swa micel, thaet he on heora heortan swilce on dhrimsetle sittende tosc['ae]t and d['e]mdh wundorlice odhra manna daeda. Hwaet sind thas buton dhrymsetl heora Scyppendes, on dham dhe he wunigende mannum d['e]mdh? Seo sodhe lufu is gefyllednys Godes ['ae], and se dhe on his dheawum hylt Godes lufe and manna, he bidh thonne cherubim rihtlice geh['a]ten; fordhan dhe eal gewitt and ingehyd is belocen on twam wordum, thaet is Godes lufu and manna. Sume Godes dheowan sind onaelede mid swa micelre gewilnunge heora Scyppendes neawiste, thaet hi forseodh ealle woruldlice ymbhydignysse, and mid byrnendum mode ealle dha ateorigendlican gedhincdhu oferstigadh, and mid dham micclan bryne dhaere heofenlican lufe odhre ontendadh, and mid larlicre spraece getrymmadh. Hu magon dhas beon gecigede buton seraphim, thonne hi dhurh dhone micclan bryne Godes lufe sind toforan odhrum eordhlicum his neawiste gehendost?

Nu cwedh se eadiga Gregorius, "Wa dhaere sawle dhe orhlyte hyre lif adrihdh thaera haligra mihta," the we nu sceortlice eow gerehton. Ac seo dhe bedaeled is tham godnyssum, heo geomrige and gewilnige thaet se cystiga Wealdend thurh his gife h['i] gedheode tham hlyte his gecorenra. Nabbadh ealle menn gelice gife aet Gode, fordhan dhe he forgifdh dha gastlican gedhincdhu aelcum be his gecneordnyssum. Se dhe laessan gife haebbe, ne ['a]ndige he on dham foredheondum, fordhan dhe dha halgan dhreatas dhaera eadigra engla sind swa geendebyrde, thaet hi sume mid undertheodnysse odhrum hyrsumiadh, and sume mid oferstigendre wurdhfulnysse dham odhrum sind foresette.

{348} Micel getel is dhaera haligra gasta, the on Godes rice eardiadh, be dham cwaedh se witega Daniel, "Thusend dhusenda dhenodon tham Heofonlican Wealdende, and ten dhusend sidhan hundfealde dhusenda him mid wunodon." Odher is dhenung, odher is mid-wunung. Tha englas dheniadh Gode the bodiadh his willan middangearde, and dha dhing gefylladh the him liciadh. Dha odhre werod, the him mid wuniadh, brucadh thaere incundan embwl['a]tunge his godcundnysse, swa thaet h['i] nateshwon fram his andweardnysse asende ne gewitadh. Sodhlice dha dhe to us asende becumadh, swa h['i] gefremmadh heora Scyppendes haese widhutan, thaet hi dheah-hwaedhere naefre ne gewitadh fram his godcundan myrhdhe; fordham dhe God is aeghwaer, theah dhe se engel stowlic sy. Nis se Aelmihtiga Wealdend stowlic, fordhan dhe he is on aelcere stowe, and swa hwider swa se stowlica engel flihdh, he bidh befangen mid his andwerdnysse.

Hi habbadh sume synderlice gife fram heora Scyppende, and dheah-hwaedhere heora wurdhscipe him bidh eallum gemaene, and thaet thaet gehwilc on him sylfum be daele haefdh, thaet he haefdh on odhrum werode fulfremodlice; be dham cwaedh se sealm-wyrhta, "Drihten, dhu dhe sitst ofer cherubin, geswutela dhe sylfne."

We saedon litle aer on dhisre raedinge, thaet thaes Aelmihtigan dhrymsetl waere betwux dham werode dhe sind throni gecigede: ac hw['a] maeg beon eadig, buton he his Scyppendes wununge on him sylfum haebbe? Seraphim sind dha gastas gecigede, dhe beodh on Drihtnes lufe byrnende, and dheah-hwaedhere eal thaet heofonlice maegen samod beodh onaelede mid his lufe. Cherubim is gecweden gefyllednys ingehydes odhdhe gewittes, and dheah hwilc engel is on Godes andwerdnysse dhe ealle dhing nyte? Ac fordhi is gehwilc dhaera weroda tham naman geciged, dhe dha gife getacnadh the he fulfremedlicor underfeng.

Ac uton suwian hwaethwega be dham digelnyssum dhaera heofenlicra ceastergewarena, and smeagan be us sylfum, and geomrian mid behreowsunge ure synna, thaet we, dhurh Drihtnes mildheortnysse, dha heofonlican wununge, swa swa he us beh['e]t, {350} habban moton. He cwaedh on sumere stowe, "On mines Faeder huse sind fela wununga;" fordhan gif sume beodh strengran on geearnungum, sume rihtwisran, sume mid maran halignysse geglengede, thaet heora nan ne beo geaelfremod fram dham micclan huse, thaer dhaer gehwilc onfehdh wununge be his geearnungum.

Se miltsienda Drihten cwaedh, thaet micel blis waere on heofonum be anum d['ae]dbetan; ac se ylca cwaedh thurh his witegan, "Gif se rihtwisa gecyrdh fram his rihtwisnysse, and begaedh unrihtwisnysse arleaslice, ealle his rihtwisnysse ic forgyte; and gif se arleasa behreowsadh his arleasnysse, and begaedh rihtwisnysse, ne gemune ic nanra his synna." Behreowsigendum mannum he miltsadh, ac h['e] ne beh['e]t tham elcigendum gewiss l['i]f odh merigen. Nis fordhi nanum synfullum to yldigenne agenre gecyrrednysse, dhylaes dhe he mid sleacnysse forleose dha t['i]d Godes fyrstes. Smeage gehwilc man his aerran daeda, and eac his andweardan drohtnunge, and fleo to dham mildheortan Deman mid w['o]pe, dha hwile dhe he anbidadh ure betrunge, sedhe is rihtwis and mildheort. Sodhlice behreowsadh his gedwyld sedhe ne ge-edlaehdh tha aerran daeda; be dham cwaedh se Haelend to dham gehaeledan bedredan, "Efne nu dhu eart gehaeled, ne synga dhu heonon-fordh, thylaes dhe dhe sum dhing wyrse gelimpe."

Geleaffullum mannum maeg beon micel truwa and hopa to dham menniscum Gode Criste, sedhe is ure Mundbora and Dema, sedhe leofadh and rixadh mid Faeder, on annysse thaes Halgan Gastes, on ealra worulda woruld. Amen.

THE FOURTH SUNDAY AFTER PENTECOST.

The holy gospel tells us, that "publicans and sinners approached Jesus, and desired to hear his doctrine. Then the pharisees and the scribes of the Jewish people murmured, because Jesus received the sinful, and ate and drank with them. Then said Jesus to the Jewish scribes this parable, Which of you hath an hundred sheep," etc.

These words are obscure, but the expounder Gregory has opened to us the ghostly meaning. My dearest brothers, ye have heard in this evangelical lesson, that the sinful approached to the speech of Jesus, and also to his refection; and the Jewish scribes censured that with heat; but their censure was not from righteousness, but from envy. They were sick, though they observed it not. Then would the heavenly leech with a pleasant parable benevolently heal the swelling of their hearts, and thus said, "Which of you hath an hundred sheep, and if he lose one of the sheep, then leaveth he [not] the ninety and nine in the waste, and goeth seeking the one that he lost?" An hundredfold number is perfect, and the Almighty had an hundred sheep, when the host of angels and mankind were his possessions: but he lost one sheep, when the first-created man Adam through sin lost the food of Paradise. Then the Almighty Son of God left all the host of angels in heaven, and went to earth, and sought that one {341} sheep that had escaped from him. When he had found it, he bare it on his shoulders to the flock rejoicing. When he assumed our human nature, and bare our sins, then was the wandering sheep brought back on his holy shoulders. The master of the sheep came home, having found his sheep; for Christ after his passion, whereby he redeemed mankind, arose from death, and ascended to heaven rejoicing.

He invited his friends and his neighbours. His friends are companies of angels, because they in their steadfastness constantly observe his will. They are also his neighbours, because they enjoy the glorious brightness of his sight in their presence. He said, "Rejoice with me, for I have found my lost sheep." He said not, 'Rejoice with the sheep,' but 'with me,' because our redemption is truly his joy; and when we are led to the heavenly dwelling-place, we then complete the great celebration of his gladness. He said, "I say unto you, there is more joy in heaven over one sinful man, if he rue his sins with repentance, than there is over ninety and nine righteous, who need no repentance." This is to be investigated, why there is more joy over a converted sinner, than over the innocent righteous.

We have frequently seen that those brethren, who have not fallen into deadly sins, are not altogether so careful to practise a hard course of life, as though they were careless because they had not perpetrated deadly sins; and that others who acknowledge the grievous sins that they have committed in youth, are pricked with great affliction. They despise permitted and visible things, and with weeping desire those invisible and heavenly. They despise and humble themselves in all things; and because through error they have departed from their Creator, they desire to repair the consequent injury with heavenly gains. Greater joy there will be in heaven over the converted sinner, through such endurances, than over a remiss one who is confident in himself, that he has perpetrated little {343} and few sins, and at the same time cares but little about God's commandments and his soul's need. Greater love a general feels in battle for the soldier who after flight boldly overcomes his adversary, than for him who never took to flight, nor yet in any conflict performed any deed of valour. In like manner the husbandman loves the field which after thorns and brambles yields abundant fruits, more than he loves that which was not thorny nor is fruitful. There are, nevertheless, very many righteous guiltless of deadly sins, and yet practise as severe a course of life as though they were troubled with all sins. With these can no penitent sinner be compared, because they are righteous and repentant. By this is to be judged how greatly the righteous with humble lamentation gladdens God, if the unrighteous with true penitence can gladden him.

The Lord yet said another parable concerning ten shillings, and of which one was lost and was found. That parable again betokens the nine hosts of angels. Instead of the tenth host mankind was created; for the tenth had been found guilty of pride, and thrust from heavenly bliss to hell torments. There are now nine companies, named, angeli, archangeli, virtutes, potestates, principatus, dominationes, throni, cherubim, seraphim. The tenth perished. Then was mankind created to supply the place of the lost company.

Angeli are interpreted, God's messengers; archangeli, high messengers; virtutes, powers, by which God works many miracles. Potestates are powers which have power over the accursed spirits, that they may not tempt the hearts of believing men so much as they desire. Principatus are authorities which have charge of the good angels, and they by their direction fulfil the divine mysteries. Dominationes are interpreted, lordships, because the other hosts of angels obey them with great subjection. Throni are thrones which are filled with such great grace of the Almighty Godhead, that the {345} All-powerful God dwells on them, and through them decides his dooms. Cherubim are interpreted, fullness of knowledge or understanding: they are filled with so much the more understanding as they are nearer to their Creator through the worthiness of their deserts. Seraphim are interpreted burning, or inflaming: they are so much the more burning in love of God as they are associated with him; for there are no other angels between them and the Almighty God. They are burning, not in wise of fire, but with great love of the Powerful King. God's kingdom is composed of hosts of angels and of religious men, and we believe that of mankind as great a number will ascend to that sublime realm as there remained of holy spirits in heaven after the fall of the accursed spirits.

Nine hosts of angels were left, and the tenth perished. Now the multitude of religious men will be as great as was that of the steadfast angels; and we shall be annexed to their hosts, according to our deserts. Many faithful men there are who have little intellect to understand the deepness of God's lore, and will, nevertheless, with piety declare to other men concerning the glories of God, according to the measure of their intellect: these will be annexed to the angels, that is, to God's messengers. The chosen, who can investigate the mysteries of God, and preach with ghostly lore to others, will be numbered with the archangels, that is, with the high messengers. The holy, who work wonders in life, will be disposed among the heavenly powers who execute God's miracles. There are also some chosen men who drive out the accursed spirits from men possessed, by power of their prayers: whereto shall these be annexed except to the heavenly powers, who control the fiendlike tempters? Those chosen ones, who through high deserts excel their humbler brethren in authority, will have their portion also among the heavenly princes. Some there are so pious that they control with their authority all vices and sins in themselves, so that they are accounted {347} gods through their exalted purity: of these the Almighty said to Moses, "I will set thee that thou be Pharaoh's god." These servants of God, who are in so great honour in the sight of the Almighty that they are accounted gods, to what order are they assigned, unless to the host which is called lordships? for to them other angels are subordinate.

In some chosen men, who live with great heedfulness in the present life, the grace of God's Spirit is so great, that he, sitting on their hearts as it were on a throne, decides and judges wondrously the deeds of other men. What are these but thrones of their Creator, on which abiding he judges men? True love is the completion of God's law, and he who in his moral conduct holds love of God and of men, will be rightly called cherubim; for all understanding and knowledge is contained in two words, namely, love of God and of men. Some servants of God are inflamed with so great a desire for the presence of their Creator, that they despise all worldly care, and with burning mind rise above all perishing honours, and with the great heat of heavenly love enkindle others, and with instructive speech confirm them. How may these be called but seraphim, when through the great heat of love of God they are before other mortals nearest to his presence?

Now says the blessed Gregory, "Woe to the soul that passes its life devoid of the holy virtues," which we have just shortly explained to you. But let the soul which is deprived of those excellences mourn, and desire that the bountiful Ruler will, through his grace, associate it to the lot of his chosen. All men have not like grace from God, for he gives ghostly honours to every one according to his endeavours. Let him who has less grace envy not those more excellent, because the holy companies of blessed angels are so ordered, that some in subordination obey others, and some with transcending dignity are set before others.

{349} Great is the number of the holy spirits which dwell in God's kingdom, of whom the prophet Daniel said, "Thousand thousands ministered to the Heavenly Ruler, and ten thousand times hundredfold thousands dwelt with him." One thing is ministry, another is, co-dwelling. Those angels minister to God who announce his will to the world, and perform the things which are pleasing to him. The other hosts, that dwell with him, enjoy the closest contemplation of his Godhead, so that they on no account, sent forth, withdraw from his presence. But those who are sent to us so execute their Creator's behest without, that they, nevertheless, depart never from his divine joy; for God is everywhere, though the angel be local. The Almighty Ruler is not local, for he is in every place, and whithersoever the local angel flieth, he will be surrounded with His presence.

Some of them have especial grace from their Creator, and yet their dignity is common to all, and that which each one has in himself partially, he has in another host perfectly; of which the psalmist said, "Lord, thou who sittest above the cherubim, manifest thyself."

We said a little before in this lesson, that the throne of the Almighty was among the host which are called throni: but who may be happy, unless he have his Creator's dwelling in himself? Seraphim the spirits are called who are burning with love of the Lord, and yet all the heavenly power together is inflamed with his love. Cherubim is interpreted fullness of knowledge or understanding, and yet what angel is there in God's presence who knows not all things? But each of those hosts is therefore called by the name which betokens the gift that it has more perfectly received.