22nd Sunday after Pentecost

Virtue does not have a single form. In the example of Martha and Mary, there is added the busy devotion of the one and the pious attention of the other to the Word of God, which, if it agrees with faith, is preferred even to the very works, as it is written: "Mary has chosen the good portion, which shall not be taken away from her." So let us also strive to have what no one can take away from us, so that not careless but diligent hearing may be granted to us. For even the seeds of the heavenly Word itself are likely to be taken away if they are sowed by the wayside. Let the desire for wisdom lead you as it did Mary. It is a greater and more perfect work. Do not let service divert the knowledge of the heavenly Word.… Nor is Martha rebuked in her good serving, but Mary is preferred because she has chosen the better part for herself, for Jesus abounds with many blessings and bestows many gifts. And therefore the wiser chooses what she perceives as foremost.

May you then like Mary be influenced by the desire of wisdom. For this is the greater, this the more perfect work. Nor let the care of ministering to others turn thy mind from the knowledge of the heavenly word, nor reprove or think indolent those whom thou seest seeking after wisdom.

At present alleluia is for us a traveler's song, but this tiresome journey brings us closer to home and rest where, all our busy activities over and done with, the only thing that will remain will be alleluia.That is the delightful part that Mary chose for herself, as she sat doing nothing but learning and praising, while her sister, Martha, was busy with all sorts of things. Indeed, what she was doing was necessary, but it wasn't going to last.

Our Lord therefore, who was not at a loss, for He had shown He was the Lord, answered as follows, And Jesus answered and said unto her, Martha, Martha. The repetition of the name is a mark of love, or perhaps of drawing the attention, that she should listen more earnestly. When twice called, she hears, Thou art troubled about many things, that is, thou art busied about many things. For man wishes to meet with something when he is serving, and can not; and thus between seeking what is wanting and preparing what is at hand, the mind is distracted. For if Martha had been sufficient of herself, she would not have required the aid of her sister. There are many, there are diverse things, which are carnal, temporal, but one is preferred to many. For one is not from many, but many from one. Hence it follows, But one thing is needful. Mary wished to be occupied about one, according to that, It is good for me to cling close unto the Lord. (Ps. 73:28.) The Father, the Son, the Holy Spirit, are one. To this one he does not bring us, unless we being many have one heart. (Acts 4:32.)

(Serm. 104.) What then? Must we think that blame was cast upon the service of Martha, who was engaged in the cares of hospitality, and rejoiced in having so great a guest? If this be true, let men give up ministering to the needy; in a word, let them be at leisure, intent only upon getting wholesome knowledge, taking no care what stranger is in the village in want of bread; let works of mercy be unheeded, knowledge only be cultivated.

(Serm. 104.) Our Lord then does not blame the actions, but distinguishes between the duties. For it follows, Mary hath chosen that good part, &c. Not thine a bad one, but hers a better. Why a better? because it shall not be taken away from her. From thee the necessary burden of business shall one time be taken away. For when thou comest into that country, thou wilt find no stranger to receive with hospitality. But for thy good it shall be taken away, that what is better may be given thee. Trouble shall be taken away, that rest may be given. Thou art yet at sea; she is in port. For the sweetness of truth is eternal, yet in this life it is increased, and in the next it will be made perfect, never to be taken away.

(de Qu. Evang. l. ii. q. 30.) Now mystically, by Martha's receiving our Lord into her house is represented the Church which now receives the Lord into her heart. Mary her sister, who sat at Jesus' feet and heard His word, signifies the same Church, but in a future life, where ceasing from labour, and the ministering to her wants, she shall delight in Wisdom alone. But by her complaining that her sister did not help her, occasion is given for that sentence of our Lord, in which he shows that Church to be anxious and troubled about much service, when there is but one thing needful, which is yet attained through the merits of her service; but He says that Mary hath chosen the good part, for through the one the other is reached, which shall not be taken away.

And the Lord answered and said to her: Martha, Martha, you are anxious and troubled about many things, but only one thing is necessary. And blessed David, defining this one thing necessary for man, desires to continually cling to God, saying: But it is good for me to cling to God, to put my hope in the Lord God (Psalm LXXII). And elsewhere: One thing I have desired of the Lord, that will I seek after, that I may dwell in the house of the Lord all the days of my life, to gaze upon the beauty of the Lord, and to inquire in His temple (Psalm XXVI). Therefore, one and only theology, that is, contemplation of God, to which all merits of justifications and all studies of virtues are justly postponed.

And the Lord answering said to her. After the rational comparison, the Evangelist subjoins the judicial determination: concerning which four things are introduced, namely the humiliation of the active life, the commendation of the contemplative life, the promulgation of the sentence, and the assignment of the cause.

First, therefore, as regards the humiliation of the active life, he says: Martha, Martha, you are anxious and troubled about many things. Therefore he repeats the name of Martha, so that he might rouse her to consider her own defect, and this with attention to the divine word: just as it is said of Moses in Exodus 3 that the Lord, seeing that he went forward to look, called him from the midst of the bush and said: "Moses, Moses." And the Lord, wishing to rouse sinners to attention, repeats the call in Jeremiah 22: "O earth, earth, hear the word of the Lord." And so now he rouses Martha, showing that in her there is a threefold defect, namely of anxiety in thought, disturbance in affection, and division in action. And all these things hinder us from tending wholly toward God.

Hence excessive anxiety is to be avoided, according to that passage in the last chapter of Philippians: "Be anxious for nothing, but in every prayer let your petitions be made known before God"; and the last chapter of First Peter: "Casting all your anxiety upon him, for he has care of you."

Disturbance is also to be avoided: hence John 14: "Let not your heart be troubled nor let it fear. You believe in God; believe also in me." Hence also concerning Christ, Isaiah 42: "He shall not be sad nor turbulent." For a troubled eye is not fit for seeing.

Division is also to be avoided: hence Sirach 11: "Son, let not your pursuits be in many things." And these disadvantages belong to the active life, not the contemplative; hence First Corinthians 7: "He who is with a wife is anxious about the things of the world, how he may please his wife, and he is divided. And the unmarried woman and the virgin thinks about the things of the Lord, that she may be holy in body and spirit; but she who is married thinks about the things of the world." — Thus therefore the importunity of action is humbled through the showing of its disadvantage and defect.

And he was capable of busying himself about many things; but the one thing, the work of life, he was powerless, and disinclined, and unable to accomplish. Such also was what the Lord said to Martha, who was occupied with many things, and distracted and troubled with serving; while she blamed her sister, because, leaving serving, she set herself at His feet, devoting her time to learning: "Thou art troubled about many things, but Mary hath chosen the good part, which shall not be taken away from her." So also He bade him leave his busy life, and cleave to One and adhere to the grace of Him who offered everlasting life.

Moreover, to speak more precisely, the Lord forbids not hospitality, but its elaborateness and vanity, that is, distraction and anxiety. Why, He says, "Martha, you are anxious and... troubled about many things," that is, you are distracted and worried? We have need only of eating a little, not of a variety of dishes.

Mary has chosen the best part, which will not be taken away from her. Behold, the part of Martha is not blamed, but Mary's is praised. For he does not say that Mary has chosen a good part, but the best, so that Martha's part may also be indicated as good. But why the part of Mary is the best is explained when it is said: Which will not be taken away from her. For the active life ceases with the body. For who will give bread to the hungry in the eternal homeland, where no one is hungry? Who will give drink to the thirsty, where no one thirsts? Who will bury the dead, where no one dies? Therefore, with the present age, the active life is taken away. But the contemplative life begins here, so that it may be perfected in the heavenly homeland. For the fire of love that begins to burn here, when it sees the very one whom it loves, burns more intensely in love. Therefore the contemplative life is by no means taken away, because it is perfected with the light of the present age being withdrawn.

Second, with regard to the commendation of the contemplative life, he adds: But one thing is necessary: this, namely, is the kingdom of God, which once possessed, nothing is lacking; whence Matthew 6: "Seek first the kingdom of God, and all these things shall be added unto you"; and in the Psalm: "One thing have I asked of the Lord, this will I seek"; this, however, is the blessed life, which consists in cleaving to God, to which the contemplative life is devoted; in whose person it is said in the Psalm: "But it is good for me to cleave to God." And this is that one thing which is necessary; because "he who cleaves to the Lord is one spirit," as is said in First Corinthians 6. He who has this one thing has every good; whence as a figure of this it is said in Tobit 10: "Having all things together in you alone, we ought not to have let you go from us"; and Wisdom 7: "All good things came to me together with her," etc. And therefore the Lord said to Moses, in the person of the contemplative man, in Exodus 33: "I will show you all good."

Third, with regard to the promulgation of the judgment, it is added: Mary has chosen the best part; because, namely, she chose the one thing above all else. "For the one is set before the many," as Augustine says, because "not the one from the many, but the many from the one. Many are the things that were made; one is he who made them. Very good are the things he made — how much better is he who made them"; indeed, he is simply the best. And this is the portion of the contemplative soul; whence Lamentations 3: "The Lord is my portion, said my soul; therefore I will wait for him. The Lord is good to those who hope in him, to the soul that seeks him"; and in the Psalm: "How good is the God of Israel to those who are upright in heart"! Very good, I say, and the best; therefore the contemplative soul says in the Psalm: "I cried to you, O Lord; I said: You are my hope, my portion in the land of the living," namely, with Mary; which indeed the contemplatives have already chosen, by contemplating and desiring it. Whence in the person of the contemplative it is said in Deuteronomy 3: "I will cross over and see this excellent land, and that noble mountain, and Lebanon." And on account of love for this, he wished to possess nothing on earth except poverty alone, according to that word of the Psalm: "For one day in your courts is better than a thousand. I have chosen to be abject in the house of my God"; because, as is said in Matthew 13, "the kingdom of heaven is like a treasure hidden in a field, which when a man found, he hid," etc.

Fourth, as regards the assignment of the cause, he adds: Which shall not be taken away from her. The Gloss says: "The part of Martha is not reproved, for it too is good, but the part of Mary is praised, and why it is the best is added: Which shall not be taken away from her." "From the opposite, understand that from Martha the part which she chose shall be taken away, because the labor of multiplicity passes away, and the charity of unity remains." And this is the reason why the part of Mary is simply better and more worthy of choice, because the contemplative life begins here and is perfected in the future. This is signified in the figure of John, according to what is said in the last chapter of John: "So I will him to remain," as if the contemplation once begun remains, "until I come," to be perfected when I shall have come. And because it is more enduring, therefore it is better, as the Apostle says of charity in First Corinthians thirteen: "Charity never fails," and from this he concludes that charity is the greatest. So also concerning the contemplative life; whence Bede in the Gloss says: "Which begins to burn here, when it shall see him whom it loves, will be more greatly kindled in love"; Isaiah thirty-one: "Whose fire is in Zion and whose furnace is in Jerusalem." Whence, as far as it is in itself, it is to be preferred, according to that passage in Second Corinthians four: "While we contemplate not the things which are seen, but the things which are not seen. For the things which are seen are temporal, but the things which are not seen are eternal."

On account of this, the contemplative life is simply more to be desired as that which is better and of itself to be preferred, both because it is more secure, and because it is more sweet, and because it is more stable; nevertheless the active life is not to be despised, but for place and time it is to be preferred for a time, both because it is prior, and because it is more laborious, and because it is more fruitful: for it avails both for oneself and for others.

And this is well signified in the two wives of Jacob, namely Rachel and Leah, of whom one signifies the active life, the other the contemplative. Whence the Bridegroom sometimes compels the Bride to go forth to action, according to what is said in Song of Songs two: "Let your voice sound in my ears," etc. Whence, if the question concerns superiority, simply speaking the contemplative is better, according to what Gregory says in the sixth book of the Moralia: "Great are the merits of the active life, but those of the contemplative are greater." For Mary has chosen the best part, which shall not be taken away from her.

But if the question is raised concerning choosability, sometimes the active life is to be preferred, namely for an imperfect man, who must first exercise himself in the field of action, or when someone is obligated to the works of the active life by precept or by office: and therefore sometimes doubt arises in the choice, according to that passage in Philippians 1: "For me to live is Christ and to die is gain. But if to live in the flesh, this is for me the fruit of labor, and what I shall choose, I know not. For I am straitened between the two, having a desire to be dissolved and to be with Christ, which is far the better: but to remain in the flesh is necessary for your sake." — Therefore spiritual men must sometimes go out, sometimes enter in, sometimes ascend, sometimes descend, as Jacob saw, Genesis 28.

Now this Gospel is customarily read on the Assumption of the Virgin, either because its ending most fittingly applies to Mary, when it says: Mary has chosen the best part, which shall not be taken from her. For although this was said literally of Mary Magdalene, yet it is more truly said of the Blessed Virgin Mary. Whence Bernard: "Mary has chosen the best part. The best indeed: good is the fruitfulness of marriage, better however is the chastity of virginity, but altogether best is virginal fruitfulness, or fruitful virginity: it is the privilege of Mary, it shall not be given to another, because it shall not be taken from her." — Or also, because in this Gospel there is described in the two sisters the perfection of the active and the contemplative lives, both of which were in the Virgin most perfectly. For what was given to these two sisters in parts was given to Mary wholly and completely. Whence Jerome: "To others it was given in parts, but into Mary the fullness of grace poured itself all at once."

Or, because here there is treated the twofold reception of Christ: bodily and spiritual: bodily by Martha in the lodging of the outer house: spiritual by Mary in the lodging of the inner house. And this twofold reception was most perfectly in Mary, who received him in the chamber of the body, nourished and fed and raised him and diligently ministered to him: she also received him in the chamber of the heart, by seeing him, believing, loving, and imitating him. And from both of these she was blessed: whence below in chapter 11: "Blessed is the womb that bore you"; "Blessed are those who hear the word of God and keep it." Whence Augustine: "More blessed was Mary in receiving the faith of Christ than in conceiving the flesh of Christ. For maternal kinship would have profited Mary nothing, had she not more happily borne him in her mind than in her flesh."

Or also, because here three things are set forth, namely divine lodging, divine ministry, divine companionship: which three were most perfectly in the Virgin Mary: lodging in the village, ministry in Martha, and companionship in Mary.

Rightly the Virgin Mary in receiving Christ was a castle fortified and elevated with towers of virtues, whose first tower was the strength of severity, concerning which Song of Songs chapter four says: "Your neck is like the tower of David, which was built with bulwarks; a thousand shields hang from it," because the Virgin Mary could be overcome by no vice. The second tower was the rectitude of discernment, concerning which Song of Songs chapter seven says: "Your nose is like the tower of Lebanon, which looks toward Damascus"; where the discernment of good from evil is understood. The third tower was the abundance of devotion, concerning which the last chapter of Song of Songs says: "I am a wall, and my breasts are like a tower," on account of the sweetness of devotion, in which she excelled. Whence these three towers were built by the Holy Spirit through grace upon the three powers of the soul: the first upon the irascible, the second upon the rational, and the third upon the concupiscible. And from these the Virgin was a stronghold fit for receiving the beloved Son of the Father, who was the power and wisdom of the Father, because the Virgin was most strong, most prudent, and most devout.

Rightly also in ministering she was Martha, who ministered to the Lord faithfully and humbly and courageously. So also Mary, though she was the Mother, made herself a handmaid and servant, according to that passage above in chapter one: "Behold, the handmaid of the Lord; be it done to me according to your word." Whence she was prefigured by that good woman Abigail, who, when she was sought by David in marriage, offered herself for service: 1 Kings chapter twenty-five: "Behold, let your handmaid be a servant, to wash the feet of your servants." Such was the Virgin Mary on account of her exceeding humility; whence she said of herself: "He has regarded the humility of his handmaid." And this is what Augustine says: "Everyone who is of sound mind understands that Mary was the minister of Christ in the performance of her work and in the most steadfast truth of her faith. For without doubt she was his minister, who bore him in her womb and nourished and cherished him when brought forth in birth, and, as the Gospel says, laid him in a manger, and fleeing from the face of Herod went into Egypt, and attended to his entire infancy with the tender affection of a mother."

Rightly also was Mary in dwelling together or in contemplating. For she herself, like the other Mary, stood beside Christ, according to that passage in John 19: "There stood beside the cross of Jesus his Mother and his Mother's sister, Mary of Cleophas, and Mary Magdalene." For the Virgin herself was the one who most closely drew near to him, and therefore she most fully received his words and preserved them for others. For above in chapter two it is said: "Mary kept all these words." Whence she was rightly signified by the ark of the covenant of the Lord, of which it is said in Hebrews 9: "In which was a golden urn containing manna," through her great devotion of charity; "and the rod of Aaron," through her great uprightness of virtue; "and the tablets of the testimony," through her great knowledge of the contemplation of truth. And she herself was also most supremely contemplative. Whence Bernard says: "Blessed Mary penetrated the most profound abyss of divine wisdom, beyond what can be believed, so that, as far as the condition of a creature permits without personal union, she may be seen as immersed in that inaccessible light." And Bede says: "What did she not know of God, in whom the Wisdom of God lay hidden and from whose womb he fashioned a body for himself?"

And thus it is clear how this Gospel passage was assigned to the Assumption of the Virgin not through human invention but through divine inspiration, because the Holy Spirit enclosed within it a commendation of the Virgin with respect to her multitude of prerogatives; for the preservation of which he adds at the end: Mary has chosen the best part, which shall not be taken from her. For Mary chose the best part both in grace and in glory, in which is enclosed the perfect and proper praise of the Virgin; for as Jerome says: "Just as in comparison with God no one is good, so in comparison with the Mother of the Lord no woman is found perfect, however much she may be proven outstanding in virtues." Therefore among women she alone is the best through every manner of superabundance, by reason of which "she is seen to have neither a predecessor like her nor a successor."

A brother went to visit Silvanus on Mount Sinai. When he saw the brothers hard at work, he said to the old man, ' "Labour not for the meat which perisheth" (John 6:27) and "Mary hath chosen the best part" (Luke 10:42).' Silvanus said to his disciple Zacharias, 'Put this brother in a cell where there is nothing.' When three o'clock came, the visitor kept looking at the door, to see when they would send someone to invite him to eat but no one did so. So he got up and went to Silvanus and said, 'Abba, don't the brethren eat today?' He said, 'Yes, they have eaten already.' The brother said, 'Why didn't you call me?' He replied, 'You are so spiritual you do not need food. We are earthly, and since we want to eat, we work with our hands. But you have chosen the good part, reading all day, and not wanting to take earthly food.' When the brother heard this he prostrated himself in penitence and said, 'Forgive me, abba.' Silvanus said, 'I think Mary always needs Martha, and by Martha's help Mary is praised.'

Together with the work the Teacher set forth doctrine, not only in deed but also by His word, even as He did to Mary and Martha, who both offered service unto Him, but the service of Mary was more perfect than that of Martha, and both ministered unto Him, the one only according to the body, and the other according to the spirit, and our Lord received both services, and pronounced blessed the service which was superior to its fellow, saying, "Mary hath chosen the good part, which shall not be taken away from her." As if a man should say, "Do thou also, O Martha, forsake that service which is imperfect, and be exalted in thy service to the more excellent grade." And Jesus did not reject the ministration of Martha, for according to the measure of her knowledge and of her love was the measure of her ministration; but He wished that she would offer great instead of little things, and instead of the service of the body the service of the spirit. And the service of Mary and of Martha was like exactly unto the service of the holy Apostles of the old and of the latter times, for that bodily service which they also offered unto Him in one place after another was like unto that of Martha; but that other service which He taught them to offer unto Him in the commandment, "Ye shall possess nothing," was the counterpart of the service of the blessed Mary. For there are many who, like Martha and Zacchaeus, and those women who clave to Him, and who ministered unto Him from their possessions, are justified, and there are some whose service like that of Mary and the Apostles is wholly of the spirit; and Jesus wished and desired this service, so that all the children of men might arrive at perfection.

Others understood the words "one thing is needful" not as referring to food, but to attentiveness to teaching. Thus, by these words the Lord instructs the apostles that when they enter anyone's house, they should not demand anything luxurious, but be content with what is simple, caring for nothing more than attentiveness to teaching. Perhaps understand by Martha the active virtue, and by Mary – contemplation. The active virtue has distractions and anxieties, while contemplation, having become master over the passions (for Mary means mistress), exercises itself in the sole examination of divine sayings and judgments. So then, if you can, ascend to the level of Mary through mastery over the passions and the pursuit of contemplation. But if this is impossible for you, be Martha, devote yourself to the active life, and through that receive Christ. Note this: "which shall not be taken away from her." The one who labors in works has something that is taken away from him, that is, cares and distraction. For, having attained to contemplation, he is freed from distraction and vanity, and thus something is taken away from him. But the one who labors in contemplation is never deprived of this good part, that is, contemplation. For in what more shall he advance, when he has reached the very highest, I mean, the contemplation of God, which is equal to deification? For whoever has been deemed worthy to behold God becomes a god, since like is encompassed by like.

But he said: Rather, blessed are those who hear the word of God and keep it. The Savior beautifully agreed to the testimony of the woman, meaning not only her who was worthy to physically bear the Word of God, but also all those who spiritually, by the hearing of faith, conceive the same Word, and in the custody of good works strive either to bear it in their own heart or in the hearts of others, and as if to nurture it, asserting that they are blessed. For even the mother of God, and indeed she was blessed because she became the minister of the Word made flesh temporally, but much more blessed because she remained the eternal guardian of the same Word always to be loved. With this sentence, he silently strikes the wise of the Jews, who sought not to hear and keep the Word of God, but to deny and blaspheme it.

"A certain woman from the crowd, raising her voice, said to him: Blessed is the womb that bore you, and the breasts that nursed you." And Jesus said: "Rather, blessed are those who hear the word of God and keep it."

Not only is she blessed who conceived and nursed him, but also those who follow her. And who are they? Those who hear the word of God and fulfill it. Eve, having transgressed the commandment of God, destroyed the house which God had prepared for us unto salvation; but the wise woman built the house and restored our salvation.

Third, indeed, as regards the approbation of the expressed praise, he adds: But he said: Yea rather, blessed are they who hear the word of God. He does not say this by way of opposing, but rather by way of adding, as if he were saying: not only blessed is the womb that bore me, the Word made flesh, but even more blessed is the one who receives the word uttered by me. Whence Mary too was not only blessed because she bore Christ in the flesh, but even more blessed, because she most perfectly bore him in the mind, according to what Augustine says: "Mary was more blessed in conceiving the faith of Christ than the flesh of Christ." For blessed is everyone who hears and obeys, according to that text of John 13: "If you know these things, you will be blessed if you do them."

And therefore he adds: And keep it: and therefore James 1: "Be doers of the word and not hearers only." By this word Christ did not wish merely carnal kinship to be praised in itself: for thus it is said to the Jews above in the third chapter: "Do not presume to say: We have Abraham as our father," etc.; but spiritual kinship, because the union of minds is holier than that of bodies. And therefore, when his mother and brethren sought him, he said in Matthew 12: "Whoever does the will of my Father who is in heaven, he is my brother, sister, and mother." And for this reason the Virgin Mary was praiseworthy in conceiving, because she conceived by faith: and therefore Elizabeth said to her above in the first chapter: "Blessed is she who believed, for there shall be a fulfillment of those things which were told her by the Lord." — From which appears a wondrous commendation of truth, which makes all who adhere to it blessed, not only those adhering by carnal kinship, as the Virgin Mary, but also by spiritual love, as any holy soul. For as Augustine says: "Beatitude is joy in the truth"; to which joy shall come those who hear, love, and do the truth, according to that text of Ecclesiasticus 24: "Those who hear me shall not be confounded, and those who work in me shall not sin, and those who elucidate me shall have eternal life."

Spiritually, however, it should be noted here that the woman from the crowd bears the type of the Law, which commends carnal generation, according to the promise made to Abraham, Genesis 15: "Look up at the heaven," etc.; and to David, whence in the Psalm: "Of the fruit," etc.; whence Romans 9: "Of whom is Christ according to the flesh," etc. But Christ bears the type of grace and the spirit, who indeed commends spiritual generation, according to that text of Matthew 12: "Who is my mother, and who are my brethren?" The conception of this spiritual generation first takes place in faith, as it were in the unity of the Church: John 7: "He who believes in me, as the Scripture says," etc. As a sign of which thing also the Virgin Mary conceived through faith: Luke 1: "Blessed is she who believed." Birth, however, comes about through works: Ecclesiasticus twenty-four: "I said, I will water the garden of plantings," etc. But those who believe and do not work are like those of whom Isaiah thirty-seven says: "The children have come to the point of birth, and there is no strength to bring forth." Nursing takes place in love and contemplation; Song of Songs one: "Let him kiss me with a kiss, for your breasts are better than wine," etc.; and Proverbs five: "A most beloved hind and a most graceful fawn," etc. And thus in these three are intimated the reception of grace, the exercise of the active life, and the consolation of the contemplative life. And this whole is enclosed in "faith, which works through love," which only those who possess will be blessed.

But He blesses those who keep the word of God, not, however, in order to deprive His Mother of blessedness, but in order to show that even She would have received no benefit from having given birth to Him and nursed Him at Her breast, if She had not possessed all the other virtues. He says this also because it is timely. Since those who envied Him and did not listen to His words reviled those who did listen, He, contrary to them, especially blesses those who listen. Perhaps He also says this on account of the healed deaf man, so that he too, having heard the word, might keep it, lest the ability to hear that was granted him should serve to his condemnation.

But not all poverty is holy, or all riches criminal, but as luxury disgraces riches, so does holiness commend poverty. It follows, And he was clothed in purple and fine linen.

Or else, Lazarus is poor in this world, but rich to God; for not all poverty is holy, nor all riches vile, but as luxury disgraces riches, so holiness commends poverty. Or is there any Apostolical man, poor in speech, but rich in faith, who keeps the true faith, requiring not the appendage of words. To such a one I liken him who oft-times beaten by the Jews offered the wounds of his body to be licked as it were by certain dogs. Blessed dogs, unto whom the dropping from such wounds so falls as to fill the heart and mouth of those whose office it is to guard the house, preserve the flock, keep off the wolf! And because the word is bread, our faith is of the word; the crumbs are as it were certain doctrines of the faith, that is to say, the mysteries of the Scriptures. But the Arians, who court the alliance of regal power that they may assail the truth of the Church, do not they seem to you to be in purple and fine linen? And these, when they defend the counterfeit instead of the truth, abound in flowing discourses. Rich heresy has composed many Gospels, and poor faith has kept this single Gospel, which it had received. Rich philosophy has made itself many gods, the poor Church has known only one. Do not those riches seem to you to be poor, and that poverty to be rich?

OUR God and Saviour does not lead men to hate wickedness and love virtue by negative precepts alone, but also by examples he makes clear the lessons of good conduct, bringing us both by deeds and words to the apprehension of a good and godly life. As he has often told us by the mouths of both prophets and evangelists, nay, even by his own voice also, that he turns away from the overbearing and haughty man of wealth, and loves a kindly disposition, and poverty when united to righteousness; so also in this parable, in order to confirm his teaching, he brings effective examples to attest the word, and in the narrative of the rich man and the |20 beggar points out the lavish enjoyment of the one, the straitened life of the other, and the end to which each finally came, in order that we, having discerned the truth from the practices of others, may justly judge our own lives. There was a rich man who was clothed in purple and fine linen. By two brief words the Scripture ridicules and satirizes the prodigal and unmeasured wastefulness of those who are wickedly rich. For purple is an expensive and superfluous color, and fine linen is not necessary. It is the nature and delight of those that choose a well-ordered and frugal life to measure the use of necessary things by the need of them; and to avoid the rubbish of empty vainglory and deceptive amusement as the mother of wickedness. And that we may see more clearly the meaning and force of this teaching, let us note the original use of clothing; to what extent it is to be employed when kept within rational limits. What, then, says the law of the Just One? Sheep God created with well-fleeced skins, abounding in wool. Take them, shear it off, and give it to a skilful weaver, and fashion for yourself tunic and mantle, that you may escape both the distress of winter, and the harm of the sun's burning rays. But if you need for greater comfort lighter clothing in the time of summer, God has given the use of flax, and it is very easy for you to get from it a becoming covering, that at once clothes and refreshes you by its lightness. And while enjoying these garments, give thanks to the Creator that he has not only made us, but has also provided for us comfort and security in living; but if, rejecting the sheep and the wool, the needful provision of the Creator of all things, and departing from rational custom through vain devices and capricious desires, you seek out fine linen, and gather the threads of the Persian worms and weave the spider's airy web; and going to the dyer, pay large prices in order that he may fish the shell-fish out of the sea and stain the garment with the blood of the creature,----this is the act of a man surfeited, who misuses his substance, having no place to pour out the superfluity of his wealth. For this in the Gospel such a man is scourged, being portrayed as stupid and womanish, adorning himself with the embellishments of wretched girls. Others again, according to common report are lovers of like vanity; but having cherished wickedness to a greater degree, they have not restricted their foolish invention even to the things already mentioned; but having found some idle and extravagant style of weaving, which by the twining of the warp and the woof, produces the effect of a picture, and imprints upon their robes the forms of all creatures, they artfully produce, both for themselves and for their wives and children, clothing beflowered and wrought with ten thousand objects. Thenceforth they become self-confident. They no longer engage in serious business; from the vastness of their wealth they misuse life, by not using it; they act contrary to Paul and contend against the divinely inspired voices,3 not by words, but by deeds. For what he by word forbade, these men by their deeds support and confirm. When, therefore, they dress themselves and appear in public, they look like pictured walls in the eyes of those that meet them. And perhaps even the children surround them, smiling to one another and pointing out with the finger the picture on the garment; and walk along after them, following them for a long time. On these garments are lions and leopards; bears and bulls and dogs; woods and rocks and hunters; and all attempts to imitate nature by painting. For it was necessary, as it seems, to adorn not only their houses, but finally also their tunics and their mantles. But such rich men and women as are more pious, have gathered up the gospel history and turned it over to the weavers; I mean Christ himself with all the disciples, and each of the miracles, as recorded in the Gospel. You may see the wedding of Galilee, and the water-pots; the paralytic carrying his bed on his shoulders; the blind man being healed with the clay; the woman with the bloody issue, taking hold of the border of the garment; the sinful woman falling at the feet of Jesus; Lazarus returning to life from the grave. In doing this they consider that they are acting piously and are clad in garments pleasing to God. But if they take my advice let them sell those clothes and honor the living image of God. Do not picture Christ on your garments. It is enough that he once suffered the humiliation of dwelling in a human body which of his own accord he assumed for our sakes. So, not upon your robes but upon your soul carry about his image. Do not portray the paralytic on your garments, but seek out him that lies sick. Do not tell continually the story of the woman with the bloody issue, but have pity on the straitened widow. Do not contemplate the sinful woman kneeling before the Lord, but, with contrition for your own faults, shed copious tears. Do not sketch Lazarus rising from the dead, but see to it that you attain to the resurrection of the just. Do not carry the blind man about on your clothing, but by your good deeds comfort the living, who has been deprived of sight. Do not paint to the life the baskets of fragments that remained, but feed the hungry. Do not carry upon your mantles the water-pots which were filled in Cana of Galilee, but give the thirsty drink. Thus we have profited by the magnificent raiment of the rich man. What follows must not, however, be overlooked; for there is added to the purple and fine linen, that he fared sumptuously every day. For of course both the adorning of one's self with useless magnificence, and serving the belly and the palate luxuriously, belong to the same disposition. Luxuriousness, then, is a thing hostile to virtuous life, but characteristic of idleness and inconsiderate wastefulness, of unmeasured enjoyment and slavish habit. And though at first blush it may seem a simple matter, it proves upon careful investigation to include manifold, great and many-headed evils. Luxuriousness would be impossible without great wealth; but to heap up riches without sin is also impossible; unless indeed it happens to some one rarely, as to Job, both to be abundantly rich, and at the same time to live in exact accord with justice. The man who will give himself to luxury, then, needs first a costly home, adorned like a bride, with gems and marbles and gold, and well adapted to the changes of the seasons of the year. For a dwelling is required that is warm, comfortable in winter, and turned toward the brightness of the south; but open toward the north in the summer, that it may be fanned by northern breezes, light and cool. Besides this, expensive stuffs are demanded to cover the seats, the couches, the beds, the doors. For the rich carefully adorn all things, even things inanimate, while the poor are pitiably naked. Moreover, enumerate the gold and silver vessels, the costly birds from Phasis, wines from Phoenicia, which the vines of Tyre produce in abundance and at a high price, for the rich; and all the rest of the wasteful equipment which only those who use it can name with particularity. Now luxury, steadily increasing in elaborateness, even mingles Indian spices with the food; and the apothecaries furnish supplies to the cooks rather than to the physicians. Then consider the multitude that serve the table,----the table-setters, the cupbearers, the stewardesses and the musicians that go before them, women musicians, dancing girls, flute-players, jesters, flatterers, parasites,----the rabble that follows vanity. That these things may be gained, how many poor are robbed! how many orphans maltreated! how many widows weep! how many, dreadfully tortured, are driven to suicide! Like one who has tasted some Lethean stream, the self-indulgent soul absolutely forgets what it itself is, and the body to which it has been joined, and that some day it shall be released from this union, and again at some future time inhabit the reconstructed body. But when the appointed time shall come, and the inexorable command separates the soul from the body, then also shall come the recollection of things done in the past life, and vain repentance, too late! For repentance helps when the penitent has power of amendment, but the possibility of reform being taken away, grief is useless and repentance vain. There was a certain beggar named Lazarus. The narrative describes him not simply as poor, destitute of money, and of the necessaries of life, but also as afflicted with a painful disease, emaciated in body, houseless, homeless, incurable, cast down at the rich man's gate. And very carefully the narrative finally works up the circumstances of the beggar to signalize the hard-heartedness of him who had no pity; for the man that has no feeling of pity or sympathy for hunger or disease is an unreasoning wild beast in human form, deliberately and wickedly deceiving men; nay more, he is less sympathetic than the very beasts themselves; since, at least, when a hog is slaughtered, the rest of the drove feel some painful sensation and grunt miserably over the freshly spilled blood; and the cattle that stand about when the bull is killed indicate their distress by passionate lowing. Flocks of cranes also when one of their mates is caught in the nets, flutter about him and fill the air with a sort of grieving clamor, seeking to release their mate and fellow. And how unnatural that man, endowed with reason and blessed with culture, who has also been taught goodness by the example of God, should take so little thought of his kinsman in pain and misfortune! So the suffering but grateful pauper lay without feet, or else certainly he would have fled from the accursed and haughty man, and sought another place instead of the inhospitable gate, which was closed against the poor; he lay without hands, having not even a palm to stretch forth for alms; his very organs of speech were so impaired that his voice was hoarse and harsh; in fact, he was quite mutilated in all his members, the wreck of a foul disease, a pitiable illustration of human infirmity. Yet not even such a list of misfortunes moved the haughty man to attention, but he passed the beggar as if he were a stone, deliberately filling up the measure of his sin; for, if accused, he could not utter this common and specious excuse, "I did not know: I was not aware: I did not notice the beggar howling." For the beggar lay before his gate, a spectacle as he went in and out to make the condemnation of the proud man inevitable. He was even denied the crumbs from the table; and while the rich man was bursting with fulness, he was wasting away with want. Therefore it would have been fair and right to have made the Canaanitish Phoenician woman the teacher of the misanthropic man of wealth, saying those things that are written: "Haughty wretch, even the dogs eat of the crumbs which fall from their masters' table, and did you not think your brother, one who belongs to the same race, worthy of that bounty?" But the dogs were carefully fed, the watch-dogs by themselves and the hunting-dogs by themselves, and they were deemed worthy of a roof, and beds and attendants were carefully allotted to them; but the image of God was cast on the earth uncared for and trampled on,----that image which the great Builder and Maker of all fashioned with his own hand, if one regards Moses as having given credible testimony to the genesis of man. Now if the story of Lazarus had ended at this point, and the nature of things were such that our life was truly represented by the inequality of his career with that of the rich man, I should have cried aloud with indignation,----that we who are created equal, live on such unequal terms with men of the same race. But since that which remains is good to hear, do you, poor man, who groan over the past, take courage from the sequel, when you learn the blessed enjoyment of your fellow in poverty. For you will find that the just Judge renders exact judgment, so that the man who has lived a life of ease groans, and he who has had hardship finds luxury, each receiving his due reward. And it came to pass that the beggar died and was carried away by the angels into Abraham's bosom. Do you see who they were who ministered to the poor and just man, and who took him to heaven? For angels were his body-guard, looking upon him gently and mildly, and betokening by their manner the attendance and relief that awaited him. And he was taken and placed in the bosom of the patriarch, a statement which affords ground for doubt to those who like to question minutely the deep things of the Scriptures, for if every just man, when he dies, should be taken to the same place, the bosom would be a great one and expanded to an endless extent, if it were intended to accommodate the whole multitude of the saints. But if this is absolutely impossible----for the bosom can scarcely embrace one man and hardly two infants,----the thought presents itself to us that the material bosom is the symbol of a spiritual truth; for what is it that is meant? Abraham, he says, receives those who have lived an upright life. Then tell us, wonderful Luke,----for I will address you as though visibly present,----why, when there were many just men, even older than Abraham, did you withhold this distinction from his predecessors, passing in silence over Enoch, Noah and many others who were like these in their manner of life? But perhaps I understand you, and my judgment does not go wide of the mark. For Abraham was a minister of Christ, and, beyond other men, received the things of the revelation of Christ, and the mystery of the Trinity was adequately bodied forth in the tent of this old man when he entertained the three angels as wayfaring men. In short, after many mystical enigmas, he became the friend of God, who in after time put on flesh and, through the medium of this human veil, openly associated with men. On this account, Christ says that Abraham's bosom is a sort of fair haven, and sheltered resting-place for the just. For we all have our salvation and expectation of the life to come, in Christ, who, in his |37 human descent, sprang from the flesh of Abraham. And I think the honor in the case of this old man has reference to the Saviour, who is the judge and rewarder of virtue, and who calls the just with a gracious voice, saying: "Come, ye blessed of my Father, inherit the kingdom prepared for you." And it came to pass that the beggar died. Two sides of the beggar's life are indicated: on the one hand is shown his poverty, and on the other his modesty and the humility of his character. Let not, therefore, the man who is without substance, in want of money, and clothed in pitiable garb appropriate to himself the praise of virtue, nor think that want will secure for him salvation. For not he who is poor from necessity is commended, but he is held up to admiration who of his own accord moderates his desires. For the poverty of |38 those who are in extreme want, and have at the same time an unmanageable or incorrigible disposition, leads to many evil deeds of daring. Whenever I have come near a ruler's judgment-seat, I have seen that all housebreakers and kidnappers, thieves and robbers, and even murderers, were poor men, unknown, houseless and hearthless. So that from this it is clear that the Scripture accounts that poor man happy who bears his hardships with a philosophic mind, and shows himself nobly steadfast in the face of his circumstances in life, and does not wickedly do any evil deed to gain for himself the enjoyment of luxury. Such a man the Lord describes even more clearly in the first of the beatitudes, where he says: "Blessed are the poor in spirit." So, not every poor man is righteous, but only one who is like Lazarus; nor is every rich man to be despaired of, but only one who has the disposition of him that neglected Lazarus; and in real life we easily find witnesses of this truth. For who is richer than was the godly Job? Nevertheless his great prosperity did not divorce him from righteousness nor, to speak briefly, did it estrange him from virtue. Who is poorer than was Iscariot? His poverty did not secure salvation for him; but while associating with the eleven poor men who loved wisdom, and with the Lord himself, who for our sakes voluntarily became poor,8 he was carried away by the wickedness of his covetous disposition and finally was guilty even of the betrayal. It is also worth while to examine intelligently how each of these men when dead was carried forth. The poor man when he fell asleep had angels as his guards and attendants, who carried him, full of joyful expectation, to the place of rest; and the rich man, Christ says, died and was buried. It is not possible in any respect to improve the declaration of the Scriptures, since a single sentence adequately indicates the unhonored decease of the rich man. For the sinner when he dies is indeed buried, being earthy in body, and worldly in soul. He debases the spiritual within him to the material by yielding to the enticements of the flesh, leaving behind no good memorial of his life, but, dying the death of beasts, is wrapped in unhonored forgetfulness. For the grave holds the body, and Hades the soul,----two gloomy prisons dividing between them the punishment of the wicked. And who would not blame the wretched man for his thoughtlessness?----since when he was on earth he prided himself, held his head high, exulted over all who lived about him and were of the same race, deeming those whom he chanced to meet hardly better than ants and worms, and vainly boasting of his short-lived glory. But when he dies, and like a scourged slave is deprived of those usurped possessions of which in his folly he thought himself master, he is as deeply humiliated as he was previously highly exalted, and, uttering complaints like a lamenting old woman, calls loudly and vainly on the patriarch, saying, "Father Abraham, have mercy on me, and send Lazarus, that he may dip the tip of his finger in water, and cool my tongue; for I am tormented in this flame." He seeks mercy, which he had not given when he had the power of benefiting another, and demands that Lazarus shall come down into the fire to him to help him. He prays that he may suck the finger of the leper slightly moistened in water. Such is the thoughtlessness of those who love the body. This is the end of those who love wealth and pleasure. It therefore becomes the wise man who is provident of the future, to consider the parable as a sort of medicine, preventive of sickness; and to flee the experience of like evil, preferring the sympathetic and philanthropic disposition as the condition of the life to come. For the Scripture has presented the admonition to us dramatically in the persons of particular characters in order to impress upon us by a concrete and vivid example the law of good conduct, so that we may never think lightly of the precepts of the Scripture as terrifying in word only, without inflicting the threatened punishment. I know that most men, snared by such fancies, take the liberty of sinning. But the Scripture before us teaches quite the contrary, that neither any confession of the justice of the judgment lightens the punishment, nor does pity for the one in torment lessen the penalty ordained; if indeed it is necessary that the Scripture attest the word of the patriarch. For after the manifold supplications of the rich man, and after hearing countless piteous appeals, Abraham was neither moved by the laments of the suppliant, nor did he remove from his pain the one who was bitterly scourged; but with austere mind he confirmed the final judgment, saying that God had allotted to each according to his desert. And he said to the rich man, Since in life you lived in luxury through the calamities of others, what you are suffering is imposed upon you as the penalty of your sin. But to him who once had hardships, and was trampled on and endured in bitterness life in the flesh, there is allotted here a sweet and joyful existence. And besides, he says, There is also a great gulf which prevents them from intercourse with one another, and separates those who are being punished from those who are being honored, that they may live apart from each other, not mixing the rewards of good and evil deeds. And I suppose the parable to be a material representation of a spiritual truth. For let us not imagine that there is in reality a ditch digged by angels, like the trenches on the outer borders of military camps, but Luke by the similitude of a gulf has represented for us the separation of those who have lived virtuously and those who have lived otherwise. And this thought Isaiah also stamps for us with his approval, speaking somewhat thus: Is the hand of the Lord not strong to save, or is his ear heavy that it cannot hear? But our sins stand between us and God.

Jesus kept quiet about the rich man's name and mentioned the name of the poor man. The rich man's name was thrown around, but God kept quiet about it. The other's name was lost in silence, and God spoke it. Please do not be surprised. God just read out what was written in his book.… You see, God who lives in heaven kept quiet about the rich man's name, because he did not find it written in heaven. He spoke the poor man's name, because he found it written there, indeed he gave instructions for it to be written there.

(Serm. 367.) For the covetousness of the rich is insatiable, it neither fears God nor regards man, spares not a father, keeps not its fealty to a friend, oppresses the widow, attacks the property of a ward.

A certain man was rich and was clothed in purple and fine linen, and feasted sumptuously every day. Few doubt that purple is the color of royal attire, dyed from marine shells. For shells, when cut with iron, emit tears of purple color, with which wool is dyed. But byssus, indeed, is a type of flax, exceedingly white and very soft, which the Greeks call πάπατιν. Therefore, the Lord had advised to make friends from the mammon of unrighteousness, that when we fail from this life, they may receive us into the eternal tabernacles: the Pharisees, hearing this, mocked. But he, supporting what he proposed with examples, showed that the rich man clothed in purple was tormented irredeemably in the infernal regions because he neglected to make an ally of the poor Lazarus, who might have received him into the tabernacles of life. Some, however, think that the precepts of the Old Testament are stricter than those of the New, but these indeed are surely deceived by inconsiderate reflection. For in that one, not holding nothing but rapine is penalized, where an unjustly taken thing is punished by a quadruple restitution, here indeed this rich man is not faulted for having taken from others but for not giving his own; nor is it said that he oppressed anyone, but because he elevated himself in the possessions received. Hence, thus, it must be gathered with great earnest what punishment one who rips from others deserves, if he is struck with damnation of hell, who does not share his own. And there are some who do not think it sinful to wear fine and precious garments; which evidently if it were not a fault, the Word of God would by no means express so vigilantly that the rich man who is tormented in the infernal regions was clothed in byssus and purple. For no one seeks fine garments unless for vain glory, evidently to seem more honorable than others. This fault we can better perceive in contrast, for if the rejection of humble clothing were not a virtue, the evangelist would not have vigilantly mentioned concerning John: He was clothed with camel's hair (Matt. III). But it should be greatly noted by us, in the mouth of Truth concerning the proud rich man and the humble poor man, how great the order of the narrative is. Behold, indeed it is said: A certain man was rich. And immediately it is added:

Our Lord had just before advised the making friends of the Mammon of unrighteousness, which the Pharisees derided. He next confirms by examples what he had set before them, saying, There was a certain rich man, &c.

(bysso.) Purple, the colour of the royal robe, is obtained from sea shells, which are scraped with a knife. Byssus is a kind of white and very fine linen.

There was a certain rich man, etc. After the example of provident piety and the instruction of perfect piety, there is here added an example of punished impiety, which, as was said above, holds the character of an example more than of a parable, because literally this rich man was in delights and afterwards in torments. Whence the Gloss of Bede: "Against the avaricious scoffers, he establishes by example what he had proposed, namely that the rich man was tormented in hell because he did not make Lazarus his friend, by whom he might be received into eternal tabernacles. And it seems more a narrative than a parable"; whence also the Saints adduce the words of this parable as testimony concerning the state of the damned; and so that it may be shown that it was literally true, here the name of the poor man is stated.

To explain the exposition of this example, the Evangelist introduces three things, namely the cause, the fault, and the punishment of mercilessness. The cause of mercilessness was love with respect to oneself; the fault of mercilessness was lack of compassion with respect to one's neighbor, concerning which it says there: And there was a certain beggar; the punishment of mercilessness was casting down into the calamity of hell, concerning which it says there: And the rich man also died, etc.

Concerning the cause of mercilessness, which is the love of private good, he introduces three things concerning the rich man, for which he marks him, which are the concupiscence of the eyes, the pride of life, and the concupiscence of the flesh.

First, therefore, with regard to the concupiscence of the eyes, he says: There was a certain rich man. This man is called rich not only on account of his possession of riches, but on account of his love for them, by reason of which, First Timothy, last chapter, "those who wish to become rich fall into temptation and into the snare of the devil," etc.; because by reason of love for earthly things the spirit is fattened and weighed down, so that it cannot attain to the sublime kingdoms of heaven. On account of which, Matthew nineteen: "It is easier for a camel to pass through the eye of a needle than for a rich man to enter the kingdom of heaven." Explaining this, he says in Mark ten: "Little children, how difficult it is for those who trust in riches to enter the kingdom of God! It is easier for a camel," etc. Concerning such a rich man it is said in Sirach thirteen: "As the wolf will associate with the lamb, so the sinner with the just. What fellowship has a holy man with a dog? Or what good portion has the rich man with the poor? The hunting of the lion is the wild donkey in the desert; so also the poor are the pastures of the rich. And as humility is an abomination to the proud, so also the poor man is an execration to the rich."

Second, with regard to the pride of life, he adds: And he was clothed in purple and fine linen. Bede: "Purple is the color of royal attire, produced from sea shells cut around with iron; fine linen is a kind of white and very soft flax." But this man had beautiful and costly garments for vainglory; whence Gregory: "No one seeks costly garments except for glory, so that he may be held more honorable than others." And this indeed is reprehensible and sinful, on account of which Sirach eleven: "Never glory in clothing, and do not exalt yourself in the day of your honor."

But one sins in clothing in four ways: first, on account of costliness; whence Bede: "If the cultivation of costly garments were not a fault, the word of God would not so carefully express that the rich man clothed in purple and fine linen was irremediably tormented in hell." For it is greatly absurd that a putrid corpse should be adorned with costly garments, from which many poor could be sustained. But this is excused by reason of the dignity of the person, by reason of signification, and by reason of caution.

Second, on account of superabundance; James 5: "Your garments are moth-eaten. You have stored up wrath for yourselves in the last days"; and this on account of injury to the poor; whence Job 24: "They send men away naked, taking away their garments, who have no covering," etc. Jerome: "He is convicted of seizing what belongs to others who is found to retain temporal goods beyond necessity." Third, on account of curiosity; Matthew 6: "Why are you anxious about clothing?" And again: "Consider the lilies of the field: they neither labor nor spin. But I say to you that not even Solomon in all his glory was arrayed like one of these."

Fourth, on account of indecency, because it is not fitting for a cleric to dress like a woman or like an actor; Zephaniah 1: "I will visit upon all men clothed in foreign garments"; and Deuteronomy 22: "A man shall not put on a woman's garment."

But in all these ways men are accustomed to exceed in clothing, and by exceeding to glory, and by glorying to sin, and this glorying is vain and similar to the glorying of the jackdaw. For the sheep should glory in its wool and the worm in its silk; for "man is rottenness and the son of man a worm."

Third, with respect to the concupiscence of the flesh, he adds: And he feasted every day splendidly. The Gloss: "Behold, gluttony," which for the most part has lust joined to it; James 5: "You have feasted upon the earth and have nourished your hearts in luxuries." And note that there is splendor in spiritual feasting, which wisdom produces, and this is to be praised, just as also that feasting of which above in the fifteenth chapter: "Let us eat and feast, because the son," etc. This feasting is splendid, because it has nothing of filth, but comes from the fountain of eternal light: the Psalm: "They shall be inebriated with abundance"; and after: "For with you is the fountain of life, and in your light we shall see light"; and again: "For I shall pass into the place of the wondrous tabernacle; in the voice of exultation and confession, the sound of one feasting." — Likewise there is splendor in bodily feasting, which mercy produces, and this also is to be praised, concerning which 2 Corinthians 9: "Not from sadness or from necessity, for God loves a cheerful giver." And this splendor consists in cheerfulness of countenance and generosity of almsgiving. Concerning this it is said in Sirach 31: "The lips of many shall bless him who is generous with bread, and the testimony of his truthfulness is faithful." — There is also splendor in carnal feasting, which wantonness produces; Zechariah 7: "Did you not eat for yourselves and drink for yourselves?" And this splendor extends not only to dishes skillfully prepared, but also to silver vessels, to white table linens, to multiplied lights. Concerning this, Lucan: O ambitious hunger for foods sought by land and sea, and the glory of the sumptuous table. On this Bernard says: "Moreover, the pleasure of the throat, which today is so highly esteemed, scarcely occupies the space of two fingers. With how great a solicitude is so small a delight of so small a part prepared! How great a trouble it ultimately produces!" Now this abundance of feasting produces a poverty of wisdom and virtues, and frequently even of temporal goods; whence Proverbs twenty-one: "He who loves feasting shall be in want; he who loves wine and rich foods shall not grow wealthy."

Or else; This discourse concerning the rich man and Lazarus was written after the manner of a comparison in a parable, to declare that they who abound in earthly riches, unless they will relieve the necessities of the poor, shall meet with a heavy condemnation. But the tradition of the Jews relates that there was at that time in Jerusalem a certain Lazarus who was afflicted with extreme poverty and sickness, whom our Lord remembering, introduces him into the example for the sake of adding greater point to His words.

And so we pass quickly over the allegorical meanings, that we may come more swiftly to the breadth of the moral sense. "There was a certain rich man, who was clothed in purple and fine linen, and feasted sumptuously every day." Whom, dearest brothers, does this rich man who was clothed in purple and fine linen and feasted sumptuously every day signify, if not the Jewish people, who had the cultivation of life outwardly, who used the delights of the law they received for show, not for usefulness?

Some think that the precepts of the Old Testament are stricter than those of the New; but these are certainly deceived by careless consideration. For in the Old Testament, not avarice but robbery is punished. There, property unjustly taken is punished by fourfold restitution. But here this rich man is not blamed for taking what belonged to others, but for not giving what was his own. Nor is it said that he oppressed anyone by violence, but that he exalted himself in the things he had received. From this, therefore, we must especially conclude with what punishment he should be punished who seizes what belongs to others, if he is struck with the condemnation of hell who does not share his own possessions. Therefore let no one consider himself safe, saying: "Behold, I do not seize what belongs to others, but I enjoy things lawfully granted to me," because this rich man was not punished for taking what belonged to others, but because he wrongly abandoned himself to the things he had received. This too is what delivered him to hell: that he was not fearful in his prosperity, that he turned the gifts he received to the use of arrogance, that he knew nothing of the bowels of compassion, that he refused to redeem his sins even when he had abundant means to do so.

And there are some who do not think that the wearing of fine and costly garments is a sin. But if indeed it were not a fault, the Word of God would never so carefully express that the rich man who is tormented in hell had been clothed in fine linen and purple. For no one seeks exceptional garments except for vainglory, that is, to appear more honorable than others. For the thing itself testifies that more costly clothing is sought only for empty glory, because no one wishes to be clothed in precious garments where he cannot be seen by others. We can better understand this fault also from the opposite: for if the lowliness of cheap clothing were not a virtue, the evangelist would not carefully say of John: "He was clothed with camel's hair."

(Hom. 40. in Ev.) Now if the wearing of fine and precious robes were not a fault, the word of God would never have so carefully expressed this. For no one seeks costly garments except for vainglory, that he may seem more honourable than others; for no one wishes to be clothed with such, where he cannot be seen by others.

(Hom. 40. in Ev.) And here we must narrowly watch ourselves, seeing that banquets can scarcely be celebrated blamelessly, for almost always luxury accompanies feasting; and when the body is swallowed up in the delight of refreshing itself, the heart relaxes to empty joys.

Now, He has not merely related to us a story respecting a poor man and a rich one; but He has taught us, in the first place, that no one should lead a luxurious life, nor, living in worldly pleasures and perpetual feastings, should be the slave of his lusts, and forget God. "For there was," He says, "a rich man, who was clothed in purple and fine linen, and delighted himself with splendid feasts." Of such persons, too, the Spirit has spoken by Esaias: "They drink wine with [the accompaniment of] harps, and tablets, and psalteries, and flutes; but they regard not the works of God, neither do they consider the work of His hands." Lest, therefore, we should incur the same punishment as these men, the Lord reveals [to us] their end; showing at the same time, that if they obeyed Moses and the prophets, they would believe in Him whom these had preached, the Son of God, who rose from the dead, and bestows life upon us; and He shows that all are from one essence, that is, Abraham, and Moses, and the prophets, and also the Lord Himself, who rose from the dead, in whom many believe who are of the circumcision, who do also hear Moses and the prophets announcing the coming of the Son of God.

The rich man, in purple splendor, is not accused of being greedy or of carrying off the property of another, or of committing adultery, or, in fact, of any wrongdoing. The evil alone of which he is guilty is pride. Most wretched of men, you see a member of your own body lying there outside at your gate, and have you no compassion? If the laws of God mean nothing to you, at least take pity on your own situation and be in fear, for perhaps you might become like him. Give what you waste to your own member. I am not telling you to throw away your wealth. What you throw out, the crumbs from your table, offer as alms.

CONCERNING DRUNKARDS AND FREQUENTERS OF TAVERNS, AND FESTAL PROCESSIONS IN THE STREETS----A TEACHER OUGHT NOT TO DESPAIR OF HIS DISCIPLES EVEN 'WHILE THEY DISREGARD HIS WORDS----ALSO, CONCERNING LAZARUS AND THE RICH MAN.

1. Yesterday, on the festival of Satan, ye celebrated a spiritual feast, receiving with all favour the word we addressed to you; spending a great portion of the day in thus drinking in that rapture which is full of sobriety, and rejoicing in company with St Paul. In this way ye gained a twofold benefit, since ye were both separate from the disorderly throng of feasters, and rejoiced in a spiritual and decorous manner. Ye also partook of that cup, not overflowing with unmixed wine, but filled with spiritual instruction. While others were following the festive companies of the evil one, ye, by your presence in this place, prepared yourselves as instruments of spiritual music, and surrendered your souls to the Divine Spirit that He might influence them, and breathe His own grace into your hearts. Thus ye gave forth a melody of perfect harmony, pleasing not only to men but also to the heavenly powers. Let us, therefore, to-day, take up arms against inebriety, and expose the folly of a drunken and dissolute life. Let us oppose those who live in intemperance; not that we may shame them, but that we may put them beyond the reach of shame; not that we may blame them, but reform them; not that we may hold them up to contempt, but that we may turn them from all dishonourable exposure, and snatch them from the grasp of the tempter. For he who lives daily in excess of wine and luxury and. gluttony is under the very tyranny of the devil. And oh that something better may result from our words! Should they, however, continue in the same course after our warning, we shall not on that account cease from giving right counsel. For the springs, even if no one drink of them, continue to flow; and fountains, though no one should use their water, still burst forth; and rivers, though no man profit by them, still run on. So then, also, it is right that the preacher, even if no one attend to his voice, should fulfil all his duty. For also in His love to man, a law is given by God to those who are entrusted with the ministry of the word, never to cease to discharge the duties of their office nor to be silent, whether the people have regard to their voice, or whether they neglect it. Jeremiah, therefore, having declared many threatenings to the Jews and warnings of future evils, was mocked by those who heard his voice, and was ridiculed all the day long. From human infirmity, feeling unable to endure scoffs and reviling, he at one time endeavoured to escape from his ministry. Hear him speak concerning this when he says: "I am in derision daily; then I said, I will not make mention of Him, nor speak any more in the name of the Lord. But His word was in mine heart as a burning fire shut up in my bones, and I was weary with forbearing, and I could not stay," (Jer. xx. 7, 9.) This it is which he says;---- "I was desirous to escape from prophesying, since the Jews did not listen to me; and all the while I was desiring this, the influence of the Holy Spirit penetrated like fire into my inmost soul, consuming all my inward parts and my bones, and devouring me, so that I could not endure the burning." If, therefore, he, when he was laughed at and derided each day; when he desired to be silent, underwent such punishment; of what forgiveness can we be worthy, who never at any time are treated thus, if we faint on account of the slowness of some, and cease from instructing them, and especially when there are so many who are attentive!

2. I do not say these things to console or to comfort myself, for I have made up my mind, as long as I breathe, and as long as it shall seem good to God that I remain in this present life, to fulfil this ministry, and, whether any one attends or not, to do the work allotted to me. But since there are some who weaken the hands of many, and who, besides that they bring forward nothing useful for our present life, and relax the zeal of others, by derision and ridicule, saying: "Cease counselling; leave off warning; they do not attend to you: you have no fellow-feeling with them;"----since there are those who say such things,----purposing to expel this wicked and morose idea, this satanic counsel, from the minds of many, I address you thus at length. I know that such things were said even yesterday by many who, when they saw certain people spending time in taverns, said, laughing and deriding: "Are these fully persuaded? These are they who never enter a tavern! Have they all arrived at wisdom?" What dost thou say, O man? Is it this that we undertook to do, to enclose all in the net in one day? For if ten only were persuaded----if only five,----if even one,----is not this sufficient to console us? For my part I can even go beyond this. Suppose that none were persuaded by our words, although it is impossible that the word spoken to so many hearers can be fruitless----suppose, however, even this,----still the word would not be without profit. For, if they did enter a tavern, they did not enter it with such shamelessness as was their wont; but even at the festive table they often thought of our words----of the rebuke,----of the blame; which, when they remembered, they would be ashamed----they would inwardly blush. Neither, though acting in their usual way, did they do so with their usual recklessness. And this is the beginning of salvation, and of the best kind of change----namely, the being in any degree ashamed----the disapproving in some measure of that which was being done. Besides this, another and not smaller gain accrues to us from this our work. What then is it? It is the making those who are already wise more careful. It is the persuading them by the word spoken that they are of all men the best advised, since they are not led away with the multitude. I did not restore the sick to health? But I strengthened those that were well. The word did not lead any away from their sin? But it made more steadfast those who were living virtuously. To these reasons I will add a third. I have not persuaded to-day? But I shall persuade, perhaps, to-morrow. Or even if not to-morrow, I may after to-morrow, or even the day following. He who to-day heard and rejected the word, perhaps will hear and obey to-morrow; he who spurns the word to-day and to-morrow, perhaps in a few more days will attend to that which is spoken. For even the fisherman often casts his net the whole day in vain; and in the evening, when he is about to depart, captures and takes home the fish that had escaped him all the day long. And if, on account of frequent want of success, we were to live in idleness, and cease from all work, our whole life would be brought to nought, and not only spiritual affairs but also temporal would be ruined. For also the husbandman, if on account of the once, or twice, or oft-repeated inclemency of the season, were to abandon his work, we all should perish by famine. Again, it the mariner, on account of the once, or twice, or oft-recurring storms, were to forsake the sea, the ocean would become impassable, and in that way also our life would be quite marred. Thus, going through all employments, if men should act as you urge and advise us to do, all would utterly fail, and the earth would become uninhabitable. All men, therefore, having this in view, if once, or twice, or if often they fail to gain the object of the labour in which they spend their time, still apply themselves to the work again with undiminished alacrity.

3. Knowing, then, all these things, beloved, let us not, I beseech you, speak in this way; let us not say, "What is the need of such discourses? No good results from them." The husbandman once, or twice, or often sowing in the |6 same field, and failing to profit by it, labours again in the same ground, and often recovers in one good year the loss of all his previous time. It often happens that the merchant, suffering from many shipwrecks, does not shun the sea; but prepares his vessel, and hires seamen, and spends money again in the same kind of undertaking, although the future is as uncertain as before. And all who are accustomed to engage in any occupation whatever act in the same way as the husbandman and the merchant. If then they show such zeal in the affairs of this life, although the result is doubtful, shall we, because when we speak we are not listened to, immediately desist? What excuse shall we have? Besides, in their misfortunes, there is no one to console them for their loss, no one who, if the sea engulf the ship, will remove the poverty caused by the wreck. If the rain flood the field and cause the seed to perish, the husbandman must of necessity return home with empty hands. But with us, who preach and warn men, the case is not so. For when thou sowest the seed, and the hearer receives it not, and does not bring forth the fruit of obedience, thou hast the reward of thy intent, laid up with God; and thou wilt receive the same recompense whether the hearer obey or disobey; for thou hast performed all thy duty. We are not responsible for not convincing those who hear, but only for giving them counsel. It is ours to warn; to give heed to the warning is theirs. And just as, if they do many good deeds without our giving any exhortation, all the gain would be theirs only, since we did not counsel them; so, if they give no heed when we warn, all the punishment falls on them; against us there is no |7 accusation, but rather a great reward from God awaits us, since we have discharged our duty. We are commanded only to give the money to the exchangers,1 that is, to speak and to give counsel. Speak, therefore, and warn thy brother. He listens not? Still thou hast thy reward prepared. Only always act thus, and never give up as long as life lasts, until you succeed in producing conversion. Let the termination of your giving counsel be the reception of your warning. The Tempter continually goes to and fro to baffle our salvation, while he himself gains nothing, but rather is to the last degree a loser by his zeal; but still so maddened is he, that he often attempts impossible things, and attacks not only those whom he expects to cause utterly to stumble or fall, but also those who in all probability will escape his snares. Therefore, when he heard Job praised by that God who knows all secrets, he thought to be able to overcome, nor did he in his guile cease trying every method and every device in order to cause the man to fall. The Spirit of all evil and wickedness did not shrink from the attempt, though God had ascribed such grace to that just man. Are not we then ashamed? Tell me, do we not blush if, while the Enemy never despairs of accomplishing our ruin, but always expects it, we despair of the salvation of our brethren? In fact, Satan ought, before the attempt, to have abstained from the contest, for it was God himself who testified to the virtue of the righteous man. Still he did not desist, but because of his mad hatred of us, he, even after the favourable testimony of God himself, hoped to deceive that just man. In our case |8 there is no such circumstance to cause us to despair, and still we desist! The devil, also, although forbidden by God, does not cease from fighting against us; but thou, whilst God enjoins and incites thee to the recovery of the fallen, dost fly from the work! The tempter heard God saying: A just man, true, God-fearing, and abstaining from every evil work, and that there was none like him on the earth; yet after such strong and high testimony in favour of Job, he persevered, and said: "Shall I not at length, by the continuousness and greatness of the evils brought upon him, be able to circumvent him, and overthrow this great pillar?"

4. What forgiveness, therefore, will there be for us, if (while we undergo such fury of the wicked one against ourselves) we do not bring to bear even the smallest part of this zeal for the salvation of our brethren, even while in these matters we have God for our helper! For when thou seest thy brother wicked and morose and giving no heed to thee, say thus within thyself: "Shall I not some time or other bo able to persuade him." Thus also St Paul commanded us to do: "The servant of the Lord must not strive, but be gentle unto all men, in meekness instructing those that oppose themselves, if God per-adventure will give them repentance to the acknowledging of the truth," (2 Tim. ii. 24, 25.) Dost thou not observe how often fathers, when in despair about their children, sit down weeping, bewailing, embracing them, trying everything in their power until the last breath? This do thou also for thy brother. Although parents by their lamentations and tears can neither remove sickness nor avert approaching death, yet thou, in the case of a soul even when given up, mayest through perseverance and assiduity, by lamentation and tears, bring about recovery and restoration. Hast thou given counsel and failed to convince? Then weep, and make frequent efforts; groan deeply, that, shamed by thy constancy, he may turn to seek salvation. What can I do alone? For I singly am not able to be present with you all every day, nor am I sufficient to convince such a multitude. But ye, if ye be minded to care for the salvation of each other, and every one to take in hand one of our neglected brethren----ye would quickly further the edification of us all. And what need is there to speak of those who, after repeated warnings, have come to their right mind? It behoves us not to abandon or neglect even those who are diseased incurably, even if we foresee clearly that, after having had the benefit of our zeal and good counsel, they will not at all profit by it. And if this that I say seem to you unreasonable, suffer me to confirm it by things which Christ himself said and did. For we men being ignorant of the future, cannot therefore be certain, as to the hearers, whether they will be persuaded or whether they will disbelieve that which we say; but Christ, knowing both one and the other perfectly, did not cease instructing the disobedient even to the end. Thus, knowing that Judas would not be turned aside from his treachery, Christ did not desist from trying to turn him from his faithlessness, by counsel, by warnings, by kind treatment, by threatening, by every kind of instruction, and by continually checking him by His words as by a rein. This He did to teach us that, although we know beforehand that the brethren will not be persuaded, we must do all in our power, since the reward of our admonition is sure. Mark also how assiduously and wisely the Lord restrained Judas when He said, "One of you shall betray me," (Matt. xxvi. 21;) and again, "I speak not of you all. I know whom I have chosen," (John xiii. 18;) and again, "One of you is a devil," (John vi. 70.) He preferred to put them all in an agony of doubt rather than reveal the traitor or make him the more shameless by open reproof. For that these sayings produced trouble and dread in the others, although conscious in themselves of no evil, hear them each with earnest striving say, "Lord, is it I?" (Matt. xxvi. 22.) Not only by words did He instruct him, but also by acts. For while Christ often and fully manifested., His love to man,----cleansing the lepers, casting out devils, healing the sick, raising the dead, restoring the paralytic, and doing good to all; on the other hand, He punished no one, and constantly said, "I came not to judge the world, but to save the world," (John xii. 47.) But that Judas should not think that Christ knew only how to bless and not to punish, Christ teaches him also this very thing, namely, that He was able to punish and inflict penalties on sinners.

5. Behold, then, how wisely and appropriately He teaches him this thing; and notice that He does not consent to punish or inflict a penalty on any human being. And why? In order that the disciple might learn His power to punish. For, had He punished any man, He would have seemed to have acted contrary to His own declaration when He said, "I came not to judge the world, but to save the world." On the other hand, had He exhibited no power of chastisement, the disciple would have remained in error, not learning from His deeds His power of inflicting punishment. How then did it come to pass? In order that the disciple should be made to fear, and not become worse for lack of reverence, nor himself undergo punishment and penalty, Christ displayed this His power on the fig-tree, saying, "Let no fruit grow on thee henceforward," (Matt. xxi. 3 9,) and, by His mere word, caused it instantly to wither. In this way, without causing harm to any man, Pie himself showed His might, though it was only a tree that bore the infliction. And the disciple, if he had attended to this instance of punishment, would have reaped profit from it. Still, however, even thus he was not corrected. And Christ, foreseeing even this, not only did this thing, but afterwards wrought a much greater wonder. For when the Jews came against Him, armed with swords and staves, He caused them all to become blind; this being shown by His saying, "Whom seek ye?" Since Judas had said again and again, "What will ye give me, and I will deliver Him unto you?" (Matt. xxvi. 15,) the Lord, wishing to prove to the Jews, and to let Judas also know, that He went of His own accord to His sufferings, and that all these events were in His own power;----that He was not overpowered by the wickedness of another, He said, when the traitor with all his companions stood still, "Whom seek ye?" Judas did not know Him whom he came to betray, for his eyes were blinded. Nor was this all, but Christ by His word caused them all to fall backward to the ground. And since even this did not render them less cruel, nor cause the wretched man to desist from his treachery,----for he was still incorrigible,----Christ even now did not give up His kindness and regard; but mark how movingly He deals with this mind devoid of shame, and how He speaks words which ought to melt a heart of stone. For when Judas advances to kiss Him, what does Christ say? "Judas, betrayest thou the Son of Man with a kiss?" (Luke xxii. 48.) Art thou not ashamed of the manner in which thou betrayest Me? This Christ said to touch him, and bring his former intimacy to remembrance. But while the Lord acted and spoke thus, the betrayer did not change for the better----not on account of the weakness of Him from whom the counsel came, but the worthlessness of him to whom it came. And Christ, although He foresaw all these things, did not cease, from the beginning to the close of the scene, to do all that was consistent with His own character. Since we know all these things, we ought to teach and to love, constantly and fully, those of our brethren who are negligent, even though we do not gain the object of our counsel. For if, knowing such a result, the Lord exhibited such solicitude for him who would profit nothing by the warning, what allowance can be made for us, when, not knowing the result, we are thus careless about the salvation of our neighbour,----when we desist after the second or third warning? Besides all these things that we have said, let us take into consideration our own case, since God addresses us day after day, by the prophets, by the apostles, and day after day we are disobedient; and still He does not cease to reason with and to call upon those who are always obstinate and inattentive. Paul also cries aloud, using these words: "We are ambassadors for Christ, as though God did beseech you by us, we pray you in Christ's stead be ye reconciled to God," (2 Cor. v. 20.) If one may say a strange thing, he who foresees that the recipient of his counsel will in some degree be persuaded by it, and thus gives his advice, is not worthy of such praise as he who, oftentimes speaking and counselling, fails, but notwithstanding does not cease. For, in the first case, the hope of convincing stimulates him to exertion, even though he should be of all men most slothful; but the other, who gives counsel and is neglected, and still does not desist, gives proof of the most ardent and purest love; he is stimulated by no such hope as in the former instance;----only through love towards his brother does he persevere in his anxious care. But that we ought never to desert the fallen, even when we foresee that they will not be persuaded by us, we have already sufficiently shown. In the rest of this discourse, we must proceed with a charge against those who live in luxury. For as long as this feast lasts, Satan inflicts the wounds of excess on the souls of those who indulge in revels, and it is our duty to apply the healing remedies.

6. Yesterday, we alleged against such feasters the testimony of St Paul, who says, "Whether ye eat or drink, or whatsoever ye do, do all to the glory of God," (1 Cor. x. 31.) To-day, we shall show them the Lord of Paul not only advising or counselling to abstain from luxury, but also punishing and inflicting penalties on one who lived in luxury; for the narrative of the rich man and Lazarus, and of the things which befell them, proves nothing less than this. And rather than that our consideration of this subject should be superficial, I will read to you the parable from the commencement. "There was a certain rich man, which was clothed in purple and fine linen, and fared sumptuously every day. And there was a certain beggar named Lazarus, which was laid at his gate, full of sores, and desiring to be fed with the crumbs which fell from the rich man's table: moreover, the dogs came and licked his sores," (Luke xvi. 19-21.) Now for what reason did the Lord speak to them in parables? Why also did He explain some of these, and leave others unexplained? And what indeed is a parable? These, and other questions of this nature, we will reserve until another opportunity, so as not to digress from the argument now claiming our attention. One thing, however, we will ask: Which of the evangelists has delivered to us this parable as spoken by Christ? Which then is it? It is St Luke only. For it is also necessary to know that, of the things which are related, some are related by all four; some, as by special information, by one only. And why? In order that the reading of the other Gospels might be necessary, and that their agreement with each other might be made manifest. For if they all delivered all the events, we should not examine them all with such care, since one only would be sufficient to inform us about everything. If, again, all spoke of different events, we should fail to discover their agreement. On this account they all wrote many things in common, while at the same time each received and delivered matters peculiar to himself. To return, however, to Christ's teaching in the parable. |15 It is this: A certain man, it is said, living in great wickedness, was rich; and he experienced no ill fortune, but all good things flowed to him as from a perennial fountain. For that nothing undesirable happened to him----no cause of trouble----none of the ills of human life ----is implied when it is said, that "he fared sumptuously every day." And that he lived wickedly is clear from the end allotted to him, and even before his end, from the neglect which he displayed in the case of the poor man; for that he felt pity neither for the poor man at his gate nor for any other, he himself showed. For if he had no pity on the man continually laid at his gate, and placed before his eyes, whom every day, once or twice, or oftentimes, as he went in and out, he was obliged to see;----for the man was not placed in a by-way, nor in a hidden and narrow place, but in a spot where the rich man, in his continual coming-in and going-out, was obliged, even if unwilling, to look upon him;----if, therefore, the rich man did not pity him lying there in such suffering, and living in such distress,----yea, rather, all his life long in misery because of sickness, and that of the most grievous kind,----would he ever have been moved with compassion towards any of the afflicted whom he might casually meet? For though on one occasion the rich man passed him by, it was likely that he would manifest some feeling the next day; and if even then he disregarded the poor man, still on the third day, or the fourth, or even after that, he might be expected in some way to be moved to compassion, even if he were more cruel than the wild beasts. But he had no feeling: he was more severe and harsh than that judge who neither feared God nor regarded man. For the judge, though so cruel and stern, was moved by the perseverance of the widow to be gracious and listen to her petition; but this man could not even thus be induced to give aid to the poor man, notwithstanding that his petition was not like that of the widow, but much easier and fairer. For she requested aid against her enemies, while this poor man was entreating that his hunger might be allayed, and that he should not be allowed to perish. The widow also caused trouble by her entreaties; but this man, though often in the day seen by the rich man, only lay without speaking: and this circumstance was quite sufficient to soften a heart harder than stone. When we are urged, we frequently feel annoyed; but when we see those who need our help remaining in perfect silence and saying not a word, and though always failing to gain their object, not bearing it hardly, but. only appearing before us in silence, even though we are more unfeeling than the very stones, we are shamed and moved by such exceeding humility. There is also another circumstance of not less weight, namely, that the very appearance of the poor man was pitiable, since he was emaciated by hunger and long sickness. Yet none of these things influenced that cruel man. First, then, there was this vice of cruelty and inhumanity in a degree that could not be exceeded. For it is not the same thing for one living in poverty not to assist those who are in need, as for one who enjoys such luxury to neglect others who are wasting away through hunger. Again, it is not the same thing for one to pass by a poor man when he sees him once or twice, as to see him every day without being moved by the oft-recurring sight to pity and benevolence. Again, it is not the same thing for one who is in difficulties and anxiety, and troubled in soul, not to help his neighbour, as for one enjoying such good fortune and unbroken prosperity, to neglect others who are perishing from hunger, and to shut up his bowels of compassion, and not rather, for the very sake of his own happiness, to become more benevolent. For know this of a truth, that unless we are the most cruel of all men, we are, by our very nature, apt, by our own prosperity, to be rendered milder and more gentle. But this rich man did not grow better on account of his prosperity, but remained ill-natured; or rather had, deep in his disposition, cruelty and inhumanity greater than that of a beast of the field. Still it came to pass that a man living in wickedness and inhumanity enjoyed every kind of good fortune, and a just and virtuous man lingered in the greatest ills. For that Lazarus was a just man is made plain, as in the other case, by his end, and even before his end, by his patience and poverty. Do you not, indeed, seem to see these things present before our eyes? The ship of the rich man was laden with merchandise, and sailed with a fair wind. But do not marvel; for it was borne on to shipwreck, since he was not willing to bestow its burden wisely. Would you that I should give another proof of his wickedness? It is his living in luxury every day without fear. For this in truth is the height of wickedness; and not only now, (in this dispensation,) when we are required to show such moderation, but even in the beginning, under the old covenant, when there was no |18 revelation of the need of this self-control. For hear what the prophet says: "Woe to them that come to an evil day, that come near, and that make a Sabbath of lies," (Amos vi. 3, LXX.) The Jews suppose that the Sabbath was given to them for the sake of ease. But this is not the object of it; but it was in order that, separating themselves from, worldly affairs, they might bestow all that leisure on spiritual things. For that the Sabbath was not for the sake of idleness, but for spiritual work, is clear from its very circumstances. The priest, on that day, does a double portion of work, a single sacrifice being offered each common day, while on that day he is commanded to offer a double sacrifice. And if the Sabbath were for the sake of idleness, the priest before all others ought to be idle. Since therefore the Jews, separating themselves from worldly things, devoted not themselves to spiritual things, to temperance, and gentleness, and hearing the divine word, but did the very opposite, feasting, drinking, indulging in excess and luxury; on this account it is, that the prophet condemns them. For he says, "Woe to them that come to an evil day," and, in continuation, "that make a Sabbath of lies." He shows by that which follows how their Sabbath became unprofitable. How then did they make it unprofitable? By their working wickedness, living in luxury, drinking, and doing numberless other base and vile acts. And that this charge is true, hear what follows; for he intimates that which I am affirming, by that which he immediately adds, saying: "That lie upon beds of ivory, and stretch themselves upon their couches, and eat the lambs out of the flock, and the calves out of the midst of the stall; that drink refined wine, and anoint themselves with the chief ointments," (Amos vi. 4, 6.) Thou didst receive the Sabbath that thou mightest purify thy soul from wickedness; but thou hast increased wickedness. For what can be worse than this effeminacy ----this "sleeping upon beds of ivory?" The other sins, as drinking, covetousness, or prodigality, may be accompanied with some small amount of pleasure; but the sleeping on beds of ivory, what pleasure is there in it? Is more refreshing or sweeter sleep brought to us by the beauty of the couch? Nay, rather this beauty is more burdensome and more troublesome to us, if we reflect upon the matter. For whenever thou dost consider that while thou art sleeping on an ivory couch, another fellow-creature is not even able to enjoy the certainty of having bread to eat, will not conscience condemn thee and rise up to accuse this wrong? And if to sleep on an ivory couch be a reproach, what defence can we make when the bed is also decked with silver? Dost thou wish to know the true beauty of a couch? I will show thee the adornment, not of a couch belonging to one in private life, nor to a soldier, but to a king. Though thou shouldst be of all men the most desirous of honour, be assured that thou couldst not wish to have a couch more becoming than that of this king. It is also not that of an ordinary king, but of a very great king, a king of all kings most kingly, and even to this day magnified in the whole world. I show thee the couch of the blessed David. Of what kind then was it? It was not decked with silver and gold, but everywhere with tears and |20 confessions. And this he himself says, speaking thus: "All the night make I my bed to swim, and water my couch with my tears," (Ps. vi. 6.) Thus with tears was it in all parts adorned as if with pearls.

8. Mark then with me this godly soul. For although by day manifold cares----about the rulers, about the governors, about the tribes, about the different races, about soldiers, about war, about peace, about affairs of state, about household affairs, about things far off, about things near home, distracted and disturbed him, nevertheless, the leisure time which we all give to sleep he spent in confessions and prayers and tears. And this he did not for one night to cease from it the next, not for two or three nights, after intervals of repose; but he was doing this every night; for "every night," said he, "wash I my bed, and water my couch with my tears," (Ps. vi. 6, Prayer-book version,) indicating the abundance of his tears and their continuance. For when all were quiet and at rest, he alone held converse with God; and the eye of Him who never sleepeth was turned towards the man who bewailed and lamented and confessed his indwelling sins. Such a couch as this do thou prepare. For silver ornaments both excite the envy of man and enkindle wrath from above. But such tears as those of David can even extinguish the fire of Gehenna. Do you wish me to show thee another couch? I mean that of Jacob. He lay on the ground, and a stone was under his head. Therefore also, he saw the symbolical stone, and that ladder on which angels were ascending |21 and descending. Couches of this kind let us also have, that we may see such visions. If we lie upon silver, we not only gain no pleasure, but also endure trouble. For whenever thou dost consider that in the severest cold in the middle of the night, while thou art sleeping on thy couch, the poor man lying on chaff in the porticoes of the baths, covered with straw, is trembling, numb with cold, and fainting with hunger, even if thou shouldst be most stony-hearted, be assured that thou wilt condemn thyself for being content that while thou art luxuriating in things superfluous, he is not able to enjoy even the necessaries of life. "No man that warreth," saith the apostle, "entangleth himself with the affairs of this life," (2 Tim. ii. 4.) Thou art a spiritual soldier; but such a soldier does not sleep on an ivory bed, but on the ground; he does not use scented unguents, for this is the habit of sensual and dissolute men----of those who live on the stage, or in indolence; and it is not the odour of ointment that thou shouldst have, but that of virtue. The soul is none the more pure when the body is thus scented. Yea, this fragrance of the body and of the dress may even be a sign of inward corruption and uncleanness. For when Satan makes his approaches to corrupt the soul and fill it with all indolence, then also by means of ointments he impresses upon the body the stains which mark its inner defilement. And just as those who suffer continually from flux and catarrh defile their garments and person, constantly discharging these humours; in the same way the soul denies the body with the evil of this corrupt discharge. What noble or useful deed can be expected from a man scented with myrrh and living effeminately, or rather keeping company with meretricious women, and giving himself up to the company of low actors? Rather let the soul exhale spiritual odours, in order that thou mayest in the greatest degree benefit both thyself and thy associates. For nothing----nothing is worse than luxury. Hear what Moses again says concerning it: "He is waxen fat, he is grown thick, he is increased, he that is beloved kicked," (Deut. xxxii. 15, LXX.) And he does not say: "he rebelled," but he "kicked," indicating to us his wildness and intractableness. And again, in another place; "When thou hast eaten and art full, beware that thou forget not the Lord thy God," (Deut. viii. 10, 11.) Thus does luxury lead to forgetfulness. Then do thou also, beloved, when thou sittest at table, remember that after the meal thou shouldst pray: and so moderately refresh thyself that thou mayest not through fulness be unable to bend the knee and call upon God. Do you not see beasts of burden, how after feeding, they recommence the journey, they bear loads, they fulfil all the service that falls to their lot? But thou when thou risest from table, art unfit for any work; thou art become useless. How wilt thou avoid being thought less worthy of honour than the very beasts? Wherefore? Because it is then the proper time to be sober and to watch. For the time after meals is the time for thanksgiving; and he who gives thanks should not indulge in excess, but be sober and vigilant. Let us not turn from the table to the couch, but to prayer, that we become not more irrational than the beasts.

9. I am aware that many will condemn that which is said, as leading to a new and strange manner of living. But I the more condemn the evil customs that are now prevalent amongst us. For that when we rise from food, and from the table, we ought to proceed, not to sleep and the couch, but to prayers and the reading of the Holy Scriptures; this is made most clear by Christ. For when He had feasted the innumerable multitude in the wilderness, He did not dismiss them to lie down to sleep, but called them to hear the divine word. He did not fill them to repletion, nor allow them to fall into excess; but having satisfied their need, he led them to a spiritual feast. Thus let us also act, and let us accustom ourselves to eat so much only as will sustain our higher life, and not hinder and oppress it. For it was not for this that we were born, and exist----namely, that we should eat and drink; but let us eat for this----namely, that we may live. It was not given us at first to live for the sake of eating, but to eat for the sake of living. But we, as if we had come into the world merely to eat, upon this we spend everything. In order that this charge against luxury may be corroborated, and come home to those who are living in it, let us return in our discourse to Lazarus. And thus the warning will become clearer, and the counsel more effectual, since you will see those who live in excess instructed and corrected, not by words only, but by acts. The rich man lived in this kind of wickedness, and luxuriated day by day, and was splendidly attired; but he was bringing on himself severer punishment, stirring up a fiercer flame, making his condemnation more complete, and the penalty more inexorable. But the poor man who was cast at his gate grieved not, nor blasphemed, nor complained. He did not say within himself, as many do, "Why is this so? This man living in wickedness and cruelty and inhumanity enjoys all things even beyond his need, and endures no trouble nor any of the unlooked-for reverses that often happen in human affairs. He enjoys unmixed pleasure, while I have not the opportunity of partaking even of necessary food. To this man, who squanders all his substance on parasites and flatterers and wine----to him all good things flow like a river; while I live as an object to be gazed at ----an object of shame and derision, and am wasting through hunger. Is this Providence? Can it be Justice that overrules human affairs?" He did not say any of these things, nor had he them in his mind. How is this manifest? From the circumstance that guardian angels surrounded him at his death, and bore him away to Abraham's bosom. Had he been a blasphemer, he would not have gained this glory. Thus also most people wonder at this man merely because of his poverty; but I proceed to show that he endured these ninefold 4 afflictions, not for punishment, but that he might become more glorious. This result accordingly happened. A dreadful thing, in truth, is poverty, as all who have had experience of it know. For no words can express |25 the trouble which they endure who live in poverty, without knowing the relief of true philosophy. And in the case of Lazarus, there was not only this evil, but bodily 'weakness superadded, and that in the highest degree. Notice how it is shown that both these inflictions reached the highest pitch. That the poverty of Lazarus at that time surpassed all other poverty, is clear, when it is said that he did not obtain the crumbs which fell from the rich man's table. And that his weakness had reached the same pitch as his poverty, beyond which it could not go, this also is shown when it is said that the dogs licked his sores.  He was so feeble as not to be able to drive away the dogs; but he lay like a living corpse, seeing their approach, but powerless to keep them at a distance-To such an extent were his limbs emaciated; so much was he wasted by bodily sickness; so far was he worn down by trials. You see that poverty and weakness in the highest degree, as it were, besieged his body. And if each of these evils by itself is unbearable and dreadful, what adamantine strength must he have who must bear them both united! Many people are often in ill health, but they do not at the same time lack necessary food. Others may live in utter poverty, but they may enjoy |26 health; and the blessing on the one hand may counterbalance the evil on the other; but in the case we are considering, both these evils came together. Suppose, however, that there may be some alleviation even in weakness and in poverty. But this cannot be, when in such a state of desertion. For if there were no one connected with him or at his home, to pity him, yet he might have met with compassion from some of the beholders, when lying before the public; but in this case the utter lack of helpers increased the afore-mentioned evils. And the being laid at the gate of the rich man added to his distress. If he had been placed in a desert and uninhabited place when he suffered this neglect, he would not have felt such grief; for the fact of there being no one nigh would have led him, even though unwillingly, to submit to these unavoidable evils; but being placed in the midst of so many people carousing and rejoicing, and meeting with not the slightest attention from any of them, made the thought of his own woes more bitter, and the more inflamed his grief. For we are so constituted as not to be so much distressed by evils when all helpers are at a distance, as when helpers who are near are unwilling to stretch out a hand to aid us. This grief, then, this poor man felt. There was no one either to console him by a word, or to comfort him by a kind act; no friend, no neighbour, no relation, no one of those who saw him; not one of all the corrupt household of the rich man.

10. Besides, in addition to these things, it would cause another accession of woe to see another man in such prosperity. Not that he was envious and evil-minded, but |27 because it is the nature of us all to feel our own private misfortunes more acutely when we see others in prosperity. And with respect to the rich man, there was another circumstance which would give Lazarus pain. For, in truth, not only by comparing his own ill-fortune with another's prosperity did he feel the more deeply his own woes, but also by the consideration that another who acted with cruelty and inhumanity was in every respect fortunate; while he himself, with his virtue and meekness, suffered extreme misery; and thus, again, he would feel inconsolable grief. For if the rich man had been just, if he had been gentle, if he had been worthy of admiration, full of all virtue, the thought would not thus have grieved Lazarus. But now, when the rich man was living in wickedness, proceeding to the extreme of evil, displaying such inhumanity, and acting as an enemy, passing him by as shamelessly and pitilessly as though he were a stone; and notwithstanding all this was enjoying such prosperity, consider how likely it would be that this state of things would plunge the soul of the poor man in continual waves of woe! Consider how Lazarus would feel when he saw parasites, flatterers' servants going up and down, coming in and out, as they hastened about, noisy, drinking, dancing, and displaying every form of wantonness. For, just as if he had come for the very purpose of being a witness of another's prosperity, he was laid at his gate, having life only sufficient to make him sensible of his own ills. He suffered, as it were, shipwreck at the very harbour's mouth, and was consumed with thirst at the very edge of the spring. Shall I add to these yet another woe? It is this,---- |28 that he could nowhere see another Lazarus. We ourselves even though we suffer ten thousand ills, still are able looking at him (Lazarus) to gain effectual comfort and feel great consolation. For to find fellowship in his private ills, whether they be physical or mental, brings great alleviation to the sufferer. Lazarus, however, could not look to any other man suffering the same things as himself; or rather he could not even hear of any one of those going before him, who had endured such things. This of itself was enough to becloud his mind. And, besides this, we have to mention another thing:----that he was unable to console himself with any hope of the resurrection, 6 but thought that present things are bounded by the present existence, for he lived under the old dispensation, (πρὸ τῆς χάριτος.) And if even now, in these days, after such a revelation of God's character, and the blessed hope of the resurrection, and the knowledge of the punishment laid up for sinners, and the good things prepared for the righteous, many men are so feeble-minded and weak as not even to be confirmed by such expectations as these, what would he, in all probability, endure who was without such an anchor of hope? This man could not at any time thus console himself, because the time had not yet arrived when such revelations were vouchsafed to man. And even in addition to this, there was yet another thing, namely, that his character was maligned by foolish men. For the generality of men are accustomed, when they see any in hunger and thirst, or living in great trouble, not to entertain any charitable feeling respecting them, but rather to pass judgment on their life by their |29 misfortunes, and to suppose that they are thus afflicted entirely on account of their wickedness; and they say to each other many things of this kind----foolishly no doubt----but still they say so:----"This man, if he were favourably regarded by God, would not have been suffered to be afflicted with poverty and other woes." In this way it happened to Job and to Paul. To the former they said:----"Hath it not often been said to thee in trouble, The force of thy words who can bear? For if thou didst instruct many, and strengthen the weak hands, and raise up the feeble with thy words, and give power to the tottering knees; yet now trouble has come upon thee, and thou art over-anxious. Is not thy fear the offspring of folly?" 7 (Job iv. 2-6, LXX.) The meaning of these words is this ----"If," they say, "thou hadst acted rightly thou wouldst not have suffered these present ills; but thou art paying the penalty of sins and transgressions." And this it was especially that wounded the blessed Job. Again concerning Paul, the barbarians spoke in the same strain; when they saw the viper hanging from his hand, they had no favourable opinion of him, but supposed that he was one of those who dare to commit the greatest crimes. This is plain from that which they said:----"This man though he hath escaped the sea, yet vengeance suffereth not to live," (Acts xxviii. 4.) This same thing frequently disturbs ourselves not a little. But notwithstanding that the waves of trouble, dashing against each other, were so great, the bark of this poor man was not overwhelmed; and though he was placed as it were |30 in a furnace, he preserved his tranquillity as if refreshed with perpetual dew.

11. Nor did he say within himself anything of this kind----as it seems many do say, namely:----"This rich man when he departs this life will undergo punishments and penalties, and then one will have become one again; but if he there be honoured two will have come to nothing." 8 Now, do not many among yourselves use such expressions in the market, or introduce into the church words which belong to the circus or the theatre? I should be ashamed, and blush to utter such words aloud, were it not necessary to say such things in order that you may avoid the unlicensed mirth and shame and harm springing from the use of such expressions. Many frequently laugh when they say these things; but this is the effect of satanical guile, in order to bring corrupt expressions into common use instead of sound words. Such things as these many constantly repeat in the workshop, in the market, in their houses,----things full of utter unbelief and folly----things that are in reality ridiculous and puerile. For to say, "if the wicked when they depart are punished," and not to be fully persuaded in one's own mind that they will in truth be punished, is a mark of unbelief and scepticism. If also it should result, even as it will result, even the very thought that the evil will enjoy the same rewards as the just, is utter folly. What dost thou mean, tell me, when thou sayest, if the rich man when he departs should receive punishment, "one has become one?" (There is equality.) And how is the saying true? For how many years do you wish that we suppose that he has here enjoyed wealth? Do you wish to suppose a hundred? I, for my part, am willing rather to suppose two hundred, or three hundred, or twice as many; or even, if you wish, a thousand, however impossible it may be. The days of our years, it is said, are eighty years, (alluding to Ps. xc. 10.) Suppose, however, a thousand. But can you, I pray, show me in this world a life that has no end?----one that knows no limit, such as is the life of the just in heaven? Tell me then, if some one in the course of a hundred years, seeing for a single night a dream of prosperity; and, after enjoying in his sleep great luxury, should be punished for a hundred years----would you be able to say of him one has become one, (there is an equal balance,) and place the one night of dreams as a counterpoise to the hundred years? It is impossible to say so. Think, then, in the same way concerning the life to come. For the proportion that the dream of one night has to the hundred years, the same the present life has to the future life; or, rather, the latter proportion is much the less. As a little drop to the fathomless ocean, so is a thousand years to that future glory and bliss. And what can one say more, except that that life has no limit, and knows no end; and that there is as much difference between dreams and realities as there is between our condition in this world and our condition in the next. Besides, even before the future punishment, those who live wickedly are punished now. For do not tell me only of enjoying a sumptuous table, and of being clothed in silken garments, and of being followed by troops of slaves, and of proceeding in state through the public places of |32 resort; but lay open to me the conscience of such a man, and there you shall see within great trouble on account of sins, perpetual dread, tempest, and confusion, and the reason, as in a court of justice, ascending the royal throne of conscience, sitting there as a judge, bringing forward the thoughts as ministers of justice, racking the mind, torturing it on account of sin, and vehemently accusing it; and this state of things is known to no one else, save only God, who sees all that takes place. Again, he who commits fornication, though he be rich in the highest degree, and though he have no accuser, never ceases inwardly to accuse himself. The pleasure is fleeting, while the pain is lasting; there is fear from all sides and trembling, suspicion, and agony; he fears the by-ways, he trembles at the very shadows, at his own domestics, at those who know his guilt, at those who know it not, at the injured one, at her wronged husband: he goes about bearing with him a keen accuser----his own conscience----being self-condemned, and unable to find the slightest relief. And even on his bed, or at his table, or in the market, or in his house, by day, by night, even in his very dreams he often sees the image of his sin; he lives the life of a Cain, groaning and trembling on the earth; and though no one knows it, he has within himself the unquenchable fire. This also they who rob and who are covetous suffer; this also does the drunkard suffer, and, in short, every one living in sin. It is impossible that that tribunal can in any way be influenced. And if we do not follow after virtue, yet we are pained for not following after it; and if we follow vice, as soon as we lose the pleasure that accompanies the sin, we feel the pain. Let us therefore not say concerning those who are prosperous here, and yet do ill, and concerning the just who enjoy felicity in the next world, that "one becomes one" (all is equally balanced,) but that "two come to nothing'' (all the good is on one side.) For, to the just the life here and the life yonder both bring much pleasure; but they who live in wickedness and in luxury are punished both in the life here and the life yonder. For even here they are harassed by the expectation of the coming penalty, as well as by the bad opinion in which they are held by all, and by the fact that by the very sin itself their soul is corrupted; and after their departure thither they endure insupportable penalties. Again, the just, even if they suffer a thousand ills here, are encouraged by pleasant hopes; they have unmixed, sure, and abiding pleasure; and after these things, innumerable blessings accrue to them, as also we see in the case of Lazarus. Therefore do not say to me that he was full of sores; but mark this----that he had within him a soul more precious than all gold; or rather, mark not only his soul, but also his body; for bodily perfection consists not in stoutness and vigour, but in being able to bear so many and so great afflictions. For, if one have in his body wounds of this kind, he is not therefore to be despised. But rather, if one have in his soul so many defects, for him we should have no regard;----and such was that rich man, covered with wounds within. And as dogs licked the wounds of the one, so the evil spirits aggravated the sins of the other; as the one starved for lack of food, so the other for lack of virtue.

12. Knowing, therefore, these things, let us act wisely, and let us not say that if God loved such a one, He would not have allowed him to be in poverty. This very thing is the greatest token of love. For "whom the Lord loveth He chasteneth, and scourgeth every son whom He receiveth," (Heb. xii. 6.) And again, "My son, if thou dost purpose to serve the Lord, prepare thy soul for trial, make ready thy heart, and be strong," (Ecclesiasticus ii. 1.) Let us then, beloved, cast these vain imaginations away from us, and these common sayings; for "filthiness and foolish talking and jesting, let it not proceed out of your mouth," (Eph. v. 4.) Let us not say such things; and if we see others speaking thus, let us refute them, let us boldly arise and put a stop to such shameless speech. Tell me, if you should see any robber prowling about the road, lying in wait for those that pass by, and plundering the land, secreting gold and silver in caves and hiding-places, and shutting up in such places a great quantity of booty, gaining from this course of life rich garments and many captives; tell me, should you then think him happy on account of such wealth? Or should you think him miserable on account of the judgment about to overtake him? And even if he should escape this, if he should not be delivered into the hand of justice, nor fall into prison, nor have any accuser, nor come to trial, but eat and drink and enjoy great abundance, still we do not think him happy because of present and visible circumstances; but we think him miserable on account of the things which are to come, and to which we look forward. In the same way reason with yourself concerning the rich and the avaricious. Robbers lie in wait in the way and plunder travellers, and hide the wealth of others in their own lurking-places----in caves or dens. Do not, therefore, think them happy on account of the present, but miserable on account of the future----on account of the fearful judgment, the inevitable account to be rendered----the outer darkness which will envelop them. Even though robbers often escape the hand of men, yet, notwithstanding though we know this, we deprecate for ourselves such a life as theirs, or even for our enemies we should deprecate such an accursed prosperity. Yet with respect to God such a thing cannot be said. No one can escape His judgment, but all who in any way live in covetousness and rapine will undergo the punishment allotted by Him----that deathless punishment which has no end,----in the same way as also did this rich man. Taking all this, therefore, into consideration, beloved, think those blessed, not who live in wealth, but in virtue; think those miserable, not those who live in poverty, but in wickedness: let us look not at the present, but at the future; let us examine, not the outward appearance, but the conscience of each man; and following after the virtue and the bliss of right actions, let us, whether we be wealthy or poor, emulate Lazarus. He endured not one, nor two, nor three, but many tests of his goodness. These tests were his poverty, his weakness, his lack of helpers, his suffering these evils in a place where there was at hand the means of complete relief, while no one vouchsafed a word of comfort, his seeing him who disregarded him possessing all that abundance, and not only possessing abundance, but living in wickedness, and suffering no ill; also, his being able to look to no other Lazarus, and his being unable to console himself by the thought of the resurrection. And besides all the aforesaid ills, there was his having to bear an ill-character among many, for the very reason that he was a sufferer. There was, not only for two or three days, but for his whole life, the seeing himself in such circumstances, and the rich man in the very opposite. What excuse, therefore, shall we have if, while this man bore all these excessive evils with such fortitude, we cannot bear even the half of them? for you are unable----you are unable, I say, to show, or even to name, any man who has borne such numerous and heavy evils. For this cause, therefore, Christ brought them before our notice, in order that whensoever we fall into trouble, seeing in his case the exceeding greatness of his affliction, we may, from his wisdom and patience, gain effectual consolation and comfort; for he is set as a general instructor of the whole world, for all who are suffering any kind of distress; enabling all to look to one who surpassed them all in the exceeding greatness of his woes. For all these things, therefore, let us give thanks unto God----the merciful God; let us reap the benefit of this narrative, continually bearing it in mind, in the assembly, at home, in the market, yea everywhere; and let us diligently gain all the wealth of wisdom contained in this parable, in order that we may without grief pass through evils, and that we may attain the good things in store. Which benefits may we all be enabled to gain, by the grace and kindness of our Lord Jesus Christ, to whom, with the Father, together with the Holy Spirit, be praise, honour, adoration, now and ever, even to all eternity. Amen.

There was, not is, because he had passed away as a fleeting shadow.

(ut sup.) Ashes, dust, and earth he covered with purple, and silk; or ashes, dust, and earth bore upon them purple and silk. As his garments were, so was also his food. Therefore with us also as our food is, such let our clothing be Hence it follows, And he fared sumptuously every day.

But when the world rejoices, let us grieve; and when the world afterward grieves, we shall rejoice. Thus, too, Eleazar in Hades, (attaining refreshment in Abraham's bosom) and the rich man, (on the other hand, set in the torment of fire) compensate, by an answerable retribution, their alternate vicissitudes of evil and good.

The remarks I have advanced on this case will be also of use to me in illustrating the subsequent parable of the rich man tormented in hell, and the poor man resting in Abraham's bosom. For this passage, so far as its letter goes, comes before us abruptly; but if we regard its sense and purport, it naturally fits in with the mention of John wickedly slain, and of Herod, who had been condemned by him for his impious marriage.

Nay, even in Hades the admonition has not ceased to speak; where we find in the person of the rich feaster, convivialities tortured; in that of the pauper, fasts refreshed; having-(as convivialities and fasts alike had)-as preceptors "Moses and the prophets." For Joel withal exclaimed: "Sanctify a fast, and a religious service; " foreseeing even then that other apostles and prophets would sanction fasts, and would preach observances of special service to God.

This discourse stands in connection with the previous one. Since above the Lord taught how to manage wealth well, He rightly appends this parable also, which through the example of what happened to the rich man points to the very same idea. This discourse is precisely a parable, and not an actual event, as some have thought without foundation. For the time has not yet come for the righteous to inherit blessings, nor for sinners to inherit the opposite. And the Lord gave the discourse a figurative form, so as both to bring the unmerciful to their senses about what awaits them in the future, and to teach those who suffer hardship that they will be blessed for what they endure here. The rich man in the parable the Lord introduced without a name, since he is not worthy even to be named before God, as it is also said through the Prophet: "I will not make mention of their names with my lips" (Ps. 16:4).

This seems rather a narrative than a parable, since the name is also expressed.

And there was a certain beggar named Lazarus. Certainly in the populace it is more common for the names of the rich rather than the poor to be known. Why is it then that the Lord, when making a parable about a poor man and a rich man, mentions the name of the poor man, but does not mention the name of the rich man, except that God knows the humble and approves of them, and disregards the proud? Hence, to some who pride themselves on their miraculous powers, He will say in the end: "I do not know where you are from; depart from me, all you workers of iniquity" (Luke XIII). But to Moses, it is said: "I know you by name" (Exodus XXXIII). Therefore, He says about the rich man: A certain man. About the poor man, He says: A beggar named Lazarus. As if He were clearly saying: I know the humble poor man, I do not know the proud rich man. I acknowledge him through approval, but I do not recognize the latter through the judgment of reprobation.

And there was a certain beggar etc. After the cause of mercilessness, the Evangelist here introduces the guilt of mercilessness, which he shows to be reprehensible from a threefold circumstance, namely on the part of the poor man, which rendered him worthy of mercy and consequently rendered that rich man merciless and impious. For he is shown to be merciless with respect to a poor man who was sick, with respect to a poor man who was abandoned, with respect to a poor man dear to God and just.

First, therefore, as regards the destitution of the sick poor man, he says: And there was a certain beggar named Lazarus. And note here that while the rich man is designated by a common name, the poor man is named by a proper name, so that what is said in the Psalm may be shown: "He shall spare the poor and needy" etc.; and afterward: "And their name shall be honorable in his sight." Whence the Gloss says: "The humble poor man is known by approval through his name." Whence the Lord says to Moses, Exodus thirty-three: "You have found grace before me, and I have known you by name," and this indeed is a great thing. Whence although it is said of the rich in the Psalm: "They called their names upon their lands," to the poor it is said above in the tenth chapter: "Rejoice, because your names are written in heaven."

And note that the mercilessness of the rich man is aggravated by the fact that that poor man was alone: whence a certain Psalm says: "Look upon me and have mercy on me, for I am alone and poor."

Because he was a beggar: whence he adds beggar, as if knocking at the door through the petition of alms; Sirach four: "Do not reject the petition of the afflicted, and do not turn your face from the needy."

Because he was visible: whence he adds: Who lay at his gate, so that he could no longer be excused on the grounds of ignorance; on account of which First John three: "He who shall see his brother in need and shall close his heart" etc. O how unlike this man was to Job! of whom it is said in the thirty-first chapter: "The stranger did not remain outside; my door was open to the traveler"; how unlike also to Abraham, who sat "at the door of his tent," so as to receive strangers at once, Genesis eighteen.

It is aggravated also because he was sick, and therefore he adds: Covered with sores; Sirach seven: "Do not be reluctant to visit the sick; for by these things you shall be strengthened in love"; whence he could say here: "I am poor and sorrowful" etc.

The first mode of mendicancy is from the necessity of nature; and this mode is when someone begs not only because he is poor, but also because he has infirmity, or weakness, or both. This mode, however, is pitiable and tolerable, but through good patience it becomes meritorious and praiseworthy: as is read in Luke chapter sixteen concerning Lazarus, that there was a certain beggar named Lazarus, who lay at the gate of the rich man, full of sores: and afterward it is added that the beggar died and was carried by the Angels into the bosom of Abraham. But of the rich man it is said that he was buried in hell. From which it is gathered that mendicancy, even when arising from necessity, is an occasion leading into the way of eternal salvation: according to what Gregory says, that the evils which press upon us here compel us to go to God.

Cut off from compassion and care, he would have gladly gathered the worthless morsels that fell from the rich man's table to satisfy his hunger. A severe and incurable disease also tormented him. Yes, it says that even the dogs licked his sores and did not injure him yet sympathized with him and cared for him. Animals relieve their own sufferings with their tongues, as they remove what pains them and gently soothe the sores. The rich man was crueler than the dogs, because he felt no sympathy or compassion for him but was completely unmerciful.

And whom does Lazarus full of sores figuratively represent, if not the Gentile people? For when he turned to God and was not ashamed to confess his sins, he had a wound on his skin. For in a wound of the skin, poison is drawn from the inner parts and bursts forth outward. What then is the confession of sins, if not a kind of breaking open of wounds? For the poison of sin is healthfully opened in confession, which was festering within the mind. For wounds of the skin draw the fluid of corruption to the surface. And in confessing sins, what else do we do but open the evil that lay hidden within us?

But we must note especially how great is the order of narration in the mouth of Truth concerning the proud rich man and the humble poor man. For behold it is said: "There was a certain rich man"; and immediately it is added: "And there was a certain beggar, named Lazarus." Certainly among the people the names of the rich are usually known more than those of the poor. What is it, therefore, that the Lord, speaking of a poor man and a rich man, tells the name of the poor man and does not tell the name of the rich man, except that God knows and approves the humble, and does not know the proud? Hence also to some who are proud of the power of their miracles He will say at the end: "I know you not whence you are: depart from me, all you workers of iniquity." But on the contrary, to Moses it is said: "I know you by name." Therefore He says of the rich man: "A certain man." He says of the poor man: "A beggar, named Lazarus." As if He openly said: I know the humble poor man, I do not know the proud rich man. The one I hold as known through approval, the other I do not know through the judgment of reprobation.

We must also consider with what great consideration our Creator dispenses all things. For one thing is not done for one purpose alone. For behold, Lazarus the beggar, full of sores, lies before the gate of the rich man. From this one circumstance the Lord fulfilled two judgments. For the rich man would perhaps have had some excuse if Lazarus, poor and ulcerous, had not lain before his gate, if he had been far away, if his poverty had not been troublesome to his eyes. Again, if the rich man had been far from the eyes of the ulcerous poor man, the poor man would have endured less temptation in his soul. But when He placed the needy and ulcerated man before the gate of the rich man abounding in delights, in one and the same circumstance He both heaped up condemnation upon the rich man who showed no mercy at the sight of the poor man, and again by the sight of the rich man daily tested and proved the tempted poor man.

For how many temptations do you think this needy man, beset with wounds, endured in his thoughts, when he himself lacked bread and did not even have health, and saw before him a rich man having both health and delights with pleasure; when he saw himself afflicted with pain and cold, while the other rejoiced, clothed in fine linen and purple; himself brought low by wounds, the other overflowing with the things he had received; himself in need, the other unwilling to give? How great, my brothers, do we think was the tumult of temptation then in the heart of the poor man, for whom certainly poverty could have sufficed as punishment, even if he had been healthy; and again, sickness would have sufficed, even if he had had some support? But that the poor man might be more fully proved, both poverty and sickness together wasted him away. And moreover he saw the rich man going forth, surrounded by throngs of attendants, while he himself in his weakness and want was visited by no one. For that no one was there to visit him, the dogs testify, who freely licked his wounds. From this one circumstance, therefore, almighty God rendered two judgments, when He permitted Lazarus the poor man to lie before the gate of the rich man, so that both the wicked rich man might increase for himself the vengeance of condemnation, and the tempted poor man might grow unto reward. The one daily beheld him on whom he showed no mercy; the other saw him by whom he was being proved. Two hearts below, but one observer above, who both by tempting exercised the one unto glory, and by tolerating awaited the other unto punishment.

(Moral. 1. c. 8.) We must observe also, that among the heathen the names of poor men are more likely to be known than of rich. Now our Lord mentions the name of the poor, but not the name of the rich, because God knows and approves the humble, but not the proud. But that the poor man might be more approved, poverty and sickness were at the same time consuming him; as it follows, who was laid at his gale full of sores.

(ubi sup.) By one thing Almighty God displayed two judgments. He permitted Lazarus to lie before the rich man's gate, both that the wicked rich man might increase the vengeance of his condemnation, and the poor man by his trials enhance his reward; the one saw daily him on whom he should show mercy, the other that for which he might be approved.

(in Hom. 40. in Ev.) Lazarus then full of sores, figuratively represents the Gentile people, who when turned to God, were not ashamed to confess their sins. Their wound was in the skin. For what is confession of sins but a certain bursting forth of wounds.

Lazarus was lying at the gate in order to draw attention to the cruelty paid to his body and to prevent the rich man from saying, "I did not notice him. He was in a corner. I could not see him. No one announced him to me." He lay at the gate. You saw him every time you went out and every time you came in. When your crowds of servants and clients were attending you, he lay there full of ulcers.

"There was a certain poor man, named Lazarus." The meaning of Lazarus's name is … one who has been helped. He is not a helper but one who has been helped. He was a poor man, and in his poverty, the Lord came to his assistance.

(ut sup.) But a parable is that in which an example is given, while the names are omitted. Lazarus is interpreted, "one who was assisted." For he was poor, and the Lord helped him.

(Hom. de Div.) He lay at his gate for this reason, that the rich might not say, I never saw him, no one told me; for he saw him both going out and returning. The poor is full of sores, that so he might set forth in his own body the cruelty of the rich. Thou seest the death of thy body lying before the gate, and thou pitiest not. If thou regardest not the commands of God, at least have compassion on thy own state, and fear lest also thou become such as he.

And He mentions the poor man by name, for the names of the righteous are written in the book of life. It is said, according to the tradition of the Hebrews, that at that time there was in Jerusalem a certain Lazarus who was in extreme poverty and sickness, and that the Lord mentioned him, taking him into the parable as someone manifest and well-known. The rich man was in every respect prosperous. He was clothed in purple and fine linen, and not only was he clothed, but he also enjoyed every other pleasure. "He feasted sumptuously," it says, and not that today yes, but tomorrow no, but "every day," and not moderately, but "sumptuously," that is, lavishly and extravagantly. But Lazarus was poor and sick, and moreover "covered with sores," as it says. For one can be sick and yet not be covered in wounds, but from these the suffering is increased. And he was laid at the gate of the rich man.

But the insolence and pride of the wealthy is manifested afterwards by the clearest tokens, for it follows, and no one gave to him. For so unmindful are they of the condition of mankind, that as if placed above nature they derive from the wretchedness of the poor an incitement to their own pleasure, they laugh at the destitute, they mock the needy, and rob those whom they ought to pity.

He who lay at his gate full of sores, desiring to be fed with the crumbs which fell from the rich man's table; moreover even the dogs came and licked his sores. The beggar Lazarus, full of sores, lies at the gate of the rich man. Concerning this matter the Lord accomplished two judgments at once. For the rich man might perhaps have had some excuse if the poor and sore-covered Lazarus had not lain at his gate, if he had been removed, if his poverty had not been obtrusive to his eyes. Again, if the rich man had been far away from the eyes of the sore-covered poor man, the temptation would have been less for the poor man in spirit. But while he placed the needy and sore-covered man at the gate of the rich man who abounded in delights, in the same situation he brought about the punishment of the indifferent rich man from the sight of the poor man, and again proved the poor man tested daily from the sight of the rich man. For certainly, poverty alone might have sufficed for his punishment, even if he had been healthy. Again, sickness might have sufficed, even if succor had been present. But to test the poor man further, both poverty and sickness crippled him, and moreover, he saw the rich man proceeding, supported by a train of attendants, while he was visited by no one in his infirmity and need. For that no one was there to visit him, the dogs testify, who freely licked his wounds. Therefore from one situation, Almighty God exhibited two judgments, while He allowed Lazarus, the poor man, to lie at the gate of the rich man, so that the impious rich man might increase his punishment and the tested poor man might grow toward his reward.

Again it is aggravated, because he was famished; whence he adds: Desiring to be filled: Isaiah fifty-eight: "Break your bread for the hungry and bring the needy and wandering into your house," etc.; and Ecclesiasticus four: "Do not despise the hungry soul, and do not provoke the poor man in his want." - Again it is aggravated, because he was content with crumbs, whence it follows: With the crumbs that fell from the rich man's table: Job twenty-two: "You did not give water to the weary and you withheld bread from the hungry"; and Ambrose: "The rich, as though thirsting beyond nature, take from the miseries of the poor the incentives of their own pleasures." - From these six things, moreover, the destitution of this poor man is clearly shown, which made him worthy of mercy and showed the rich man to be reprehensible for his hardness of heart.

Second, regarding the abandonment of the poor man, he adds: And no one gave to him: whence Lazarus could say that word of Isaiah sixty-three: "I looked about, and there was no helper; I sought, and there was none to aid"; and Ecclesiastes nine: "No one thereafter remembered that poor man"; because, as is said in Proverbs nineteen, "the brothers of the poor man hate him; moreover, even his friends have withdrawn from him." Whence this poor man was truly abandoned, according to that word of the Psalm: "To you the poor man has been left"; because no one relieved his destitution, no one even tended his infirmity. — Whence it is also added: But even the dogs came and licked his sores. The Gloss: "He could not even drive these away from himself, nor was there a visitor who would drive them away"; from which it appears that the rich man was inexcusable, who saw the poor man thus abandoned. From this also the remarkable cruelty of this rich man can be perceived, because he was more generous to the dogs than to the poor man, and the dogs were gentler to the poor man himself than the rich man. Whence Peter of Ravenna: "The dogs tend the poor man's sores by the teaching of nature; the rich man neglects the poor man, while nature accuses him"; and this is against what is said in Job five: "Visiting your beauty, you shall not sin." Whence the same Peter of Ravenna: "Wretched rich man, if you did not give a crumb to the poor man, at least why did you neglect to drive away the dogs? But your dogs were gentler than you, nay rather you were more cruel than them, and you were gentler to your dogs than to the poor man; your dogs at times received rich food, but the poor man never received even a crumb from your table." From the greatness, therefore, of the poor man's misery, the mercilessness of the rich man is aggravated, and from the abundance of the rich man, the patience of the poor beggar is increased. Whence Gregory: "In one matter two judgments of God are fulfilled: both from the sight of the poor man a heap of damnation is brought upon the rich man who shows no mercy, and again also from the sight of the rich man the poor man, daily tempted, is proved"; Proverbs twenty-two: "The poor man and the rich man met one another; the Lord is the maker of both."

But the wounded Lazarus desired to be filled with the crumbs that fell from the rich man's table, and no one gave to him, because that proud people scorned to admit any Gentile to knowledge of the law. And since they held the teaching of the law not for charity but for pride, they swelled as it were with the riches they had received. And because words flowed from them out of knowledge, crumbs as it were fell from the table.

But on the other hand, dogs licked the wounds of the poor man lying there. Sometimes in sacred speech preachers are understood by dogs. For the tongue of a dog, when it licks a wound, heals it, because holy teachers too, when they instruct us in the confession of our sin, touch as it were the wound of the mind through their tongue; and because by speaking they rescue us from sins, by touching wounds as it were they restore us to health. For that by the name of dogs the tongue of preachers is signified, the Lord says through the Psalmist: "The tongue of your dogs from enemies, from him." For from the unbelieving Jews the holy preachers were chosen, who, coming against thieves and robbers in defense of the truth, gave great barkings, so to speak, for the Lord. Against this it is said of certain reprobates: "Dumb dogs, not able to bark." Because therefore holy preachers condemn sins, but approve the confession of sins, saying: "Confess your sins to one another, and pray for one another, that you may be saved," dogs lick the sores of Lazarus. For holy teachers, when they receive the confessions of the Gentiles, restore the wounds of minds to health. Hence also Lazarus is well interpreted as "one who is helped," because they help him toward deliverance, because they heal his wounds through the correction of their tongue.

The licking of dogs can also signify the broad tongue of flatterers. For flatterers lick our wounds, who often are accustomed to praise with wicked favor even those very evils which we reprove in ourselves.

(in Ev. Hom. 40.) Moreover the poor man saw the rich as he went forth surrounded by flatterers, while he himself lay in sickness and want, visited by no one. For that no one came to visit him, the dogs witness, who fearlessly licked his sores, for it follows, moreover the dogs came and licked his sores.

(in Hom. 40. in Ev.) But Lazarus, full of wounds, desired to be fed by the crumbs which fell from the rich man's table, and no one gave to him; because that proud people disdained to admit any Gentile to the knowledge of the Law, and words flowed down to him from knowledge, as the crumbs fell from the table.

Sometimes also in the holy Word by dogs are understood preachers; according to that, That the tongue of thy dogs may be red by the very blood of thy enemies; (Ps. 68:23. Vulg.) for the tongue of dogs while it licks the wound heals it; for holy teachers, when they instruct us in confession of sin, touch as it were by the tongue the soul's wound.

(Hom. de Div.) But sickness has some comfort if it receives help. How great then was the punishment in that body, in which with such wounds he remembered not the pain of his sores, but only his hunger; for it follows, desiring to be fed with the crumbs, &c. As if he said, What thou throwest away from thy table, afford for alms, make thy losses gain.

(ut sup.) Those sores which no man deigned to wash and dress, the beasts tenderly lick.

A new sorrow was to see that others enjoyed abundance while he languished in hunger. For he desired to be filled not with luxurious foods, but with the crumbs from them — such as the dogs fed on. No one cared even to treat Lazarus's wounds, for the dogs licked his sores, since no one drove them away.

(de Orig. Anim. 4. 16) Now as to your thinking Abraham's bosom to be any thing bodily, I am afraid lest you should be thought to treat so weighty a matter rather lightly than seriously. For you could never be guilty of such folly, as to suppose the corporeal bosom of one man able to hold so many souls, nay, to use your own words, so many bodies as the Angels carry thither as they did Lazarus. But perhaps you imagine that one soul to have alone deserved to come to that bosom. If you would not fall into a childish mistake, you must understand Abraham's bosom to be a retired and hidden resting-place where Abraham is; and therefore called Abraham's, not that it is his alone, but because he is the father of many nations, and placed first, that others might imitate his preeminence of faith.

Hell is a certain common place in the interior of the earth, shaded on all sides and dark, in which there is a kind of opening stretching downward, through which lies the descent of the souls who are condemned to perdition. But he receives a meet reward, fire and the torments of hell; the parched tongue; for the tuneful lyre, wailing; for drink, the intense longing for a drop; for curious or wanton spectacles, profound darkness; for busy flattery, the undying worm. Hence it follows, That he may cool my tongue, for I am tormented in the flame.

And it came to pass that the poor man died, and was carried by the angels into Abraham's bosom. And the rich man also died, and was buried in hell. Abraham's bosom is the rest of the blessed poor, of whom is the kingdom of heaven, to which they are received after this life. The burial of hell is the depth of the torments that devour the proud and merciless after this life.

Third, regarding the sanctity of the poor man, he adds: Now it came to pass that the beggar died and was carried by the Angels into the bosom of Abraham: from which it appears that this beggar was holy and good, because dying he is received by the Angels and carried to a place of peace: Wisdom three: "In the sight of the unwise they seemed to die"; and it follows: "But they are in peace." Such are carried by angelic ministry: whence Peter of Ravenna: "The Angels do not disdain to carry him whom they previously ministered to here; Hebrews one: All are ministering spirits" etc.; and after: "Deservedly angelic offices are assigned to the poor man, to whom the services of humanity were so cruelly denied." Moreover, the Angels bear this beggar into the bosom of Abraham, that is, into a place of rest: which place indeed, before the opening of the gate, was in limbo and is called the bosom of Abraham, because Abraham himself was received there as into a bosom by the merit of faith, by which he was called father of many nations: and those who are received there are said to be received into his bosom. Whence also to him first was the promise made concerning the incarnation of Christ. Moreover, it is called a bosom, because, just as in a bosom a thing is hidden, cherished, and guarded as in a familiar place, so also the holy Fathers were preserved in that place; Isaiah four: "Over all the glory shall be a protection. And a tabernacle shall be for a shade by day from the heat, and for a hiding place from the storm and from rain"; and in the Psalm: "For he hid me in his tabernacle; in the day of evils he protected me in the secret of his tabernacle." In this bosom Lazarus was placed and freed from all evils by his death, according to that word of Job five: "In six tribulations he shall deliver you, and in the seventh evil shall not touch you. In famine he shall rescue you from death, and in war from the hand of the sword. You shall be hidden from the scourge of the tongue, and you shall not fear calamity when it comes." "And you shall know that your tabernacle has peace."

And note that there is a bosom that is culpable, praiseworthy, and desirable. The culpable bosom is threefold, namely of carnality: Proverbs 5: "Why are you seduced, my son, by a strange woman and cherished in the bosom of another?" and 6: "Can a man hide fire in his bosom so that his garments do not burn?" etc. "So he who goes in to the wife of his neighbor shall not be clean when he has touched her." Of cupidity: Proverbs 17: "The wicked man receives gifts from the bosom, to pervert the paths of judgment" etc. Of cruelty; 3 Kings 3: "She took my son from my side, while your handmaid was sleeping, and placed him in her bosom; but her own son, who was dead, she placed in my bosom"; and Job 31: "If I have hidden my sin as a man." There is also a praiseworthy bosom, namely of humility in hiding: Exodus 4: "Draw back your hand into your bosom. He drew it back and brought it out, and it was like the rest of his flesh" etc. The bosom also of benignity in nurturing; Proverbs 21: "A hidden gift extinguishes wrath, and a present in the bosom, the greatest indignation." The bosom also of longanimity in preserving: Job 19: "This hope of mine is stored in my bosom"; and Ezekiel 43: "In its bosom was a cubit, and its border reached to the rim," namely the cubit of perfect reward. There is thirdly a desirable bosom, and concerning this it says here: "It came to pass that the beggar died and was carried by the Angels into the bosom of Abraham," by which bosom is understood the rest of the blessed souls; Matthew 8: "Many shall come from the east and the west and shall recline with Abraham, Isaac, and Jacob in the kingdom of heaven."

But the rich man also died, etc. After the cause and guilt of mercilessness, he here subjoins the punishment of mercilessness, which he describes in two ways: first, with respect to the misery inflicted; second, with respect to the mercy entreated, at the words: And Abraham said to him, etc. The misery inflicted on account of the guilt of mercilessness is described in three ways, namely: with respect to the casting down into the place of miseries, with respect to the removal far from the place of the just, and with respect to the multitude of manifold calamities.

First, therefore, as to the casting down into the place of miseries, he says: The rich man also died, through the abandonment of temporal joys. And note that he uses the past tense to intimate that this wretched rich man died, not by one death only, but by a threefold death. The first is the death of fault, by which the soul is separated from God: by this death he had been dead even while he lived; First Timothy five: "The widow who lives in pleasures is dead while she lives": the widow is the soul separated from God. - The second is the death of nature, by which the soul is separated from the body: Ecclesiasticus forty-one: "O death, how bitter is your memory to an unjust man who has peace in his possessions"! The third is the death of gehenna, by which the soul is separated from the blessed life: concerning this, Revelation twenty: "And hell and death were cast into the pool of fire." In designation of this threefold death, Revelation eight says: "Woe, woe, woe to the inhabitants of the earth," etc.

And he was buried in hell, through the casting down into the place of punishments; and this on account of the fault of pride: Isaiah fourteen: "Your pride has been dragged down to hell, your corpse has fallen"; on account of the fault of wantonness: Job twenty-one: "They spend their days in good things, and in a moment they descend to hell"; on account of the fault of mercilessness: Psalm: "Like sheep they are placed in hell: death shall feed upon them"; and again: "Let death come upon them, and let them descend into hell alive, for there are wickednesses in their dwellings," etc.

From this it appears how great is the difference between the parishioners of Christ and of the devil, because the former are exalted in heaven, the latter are buried in hell, where there is a very deep pit; Job seventeen: "All my things shall descend into the deepest hell," etc.; and in the Psalm: "They shall enter into the lower parts of the earth, they shall be delivered into the hands of the sword, they shall be the portions of foxes."

"It seems to me that Scripture uses the 'bosom of Abraham,' in which the patient sufferer finds rest, as a symbol of the good state of the soul. This patriarch was the first person recorded to have chosen the hope of things to come in preference to the enjoyment of the moment. Deprived of everything he had in the beginning of his life, living among strangers, he searched for a future prosperity through present affliction. We use the word bosom when referring figuratively to a part of the outline of the sea. It seems to me that Scripture uses the word bosom as a symbol of the immeasurable goals toward which those who sail virtuously through life will come to when having departed from life. They anchor their souls in this good bosom as in a quiet harbor."

Now it happened that both died. The rich man, who was clothed in purple and fine linen, was buried in hell; but Lazarus was led by angels into Abraham's bosom. What does Abraham's bosom signify but the secret rest of the fathers? Of which the Truth says: "Many will come from the East and the West, and will recline with Abraham and Isaac and Jacob in the kingdom of heaven; but the children of the kingdom will be cast out into outer darkness." For he who is said to have been clothed in purple and fine linen is rightly called a child of the kingdom. He who lifts his eyes from afar to see Lazarus, because while the unfaithful are in the depths through the punishments of their damnation, they behold the faithful above them in rest before the day of the last judgment, whose joys afterward they can in no way contemplate.

And it came to pass that the beggar died, and was carried by the angels into Abraham's bosom. And the rich man also died, and was buried in hell. This rich man, when placed in his own torment, seeks as a patron the one on whom he was unwilling to have mercy in this life.

(in Hom. 40.) When the two men were below on earth, that is, the poor and the rich, there was one above who saw into their hearts, and by trials exercised the poor man to glory, by endurance awaited the rich man to punishment. Hence it follows, The rich man also died.

The rich man was buried in hell, but Lazarus was carried by angels into Abraham's bosom, that is, into that secret rest of which the truth says, Many shall come from the east and the west, and shall lie down with Abraham, Isaac, and Jacob in the kingdom of heaven, but the children of the kingdom shall be cast into outer darkness.

1. I was pleased yesterday to see your right feeling when I entered upon the subject of Lazarus, inasmuch as you approved of the patience of the poor man, and shrank from the cruelty and inhumanity of the rich man. These are no small tokens of a noble mind. For if, though not possessing virtue, we yet praise it, then we may be at all events more able to attain it. In like manner if, though we do not flee from sin, we still blame sin, then we may at all events be able to escape from it. Since, therefore, you received that address with great favour, let me deliver to you those things which still remain. You then saw Lazarus in the gateway of the rich man; to-day behold him in Abraham's bosom. You saw him then licked by dogs; see him now guarded and tended by angels. You saw him then in poverty; behold him now in affluence. You saw him wanting food; behold him enjoying the greatest plenty. You saw him engaged in the contest; behold him crowned as victor. You saw his labour; behold his reward; behold it, whether you be rich or poor,----if rich, that you may not think highly of wealth apart from virtue,----if poor, that |39 you may not think poverty, in itself, an evil. To both classes this man may afford instruction. If he, living in poverty, did not resent his lot, what excuse will they have who do so in wealth? If, living in want and amid so many ills, he could give thanks, what defence can they make who, while they possess abundance, have no desire to attain to the virtue of thankfulness? Again; those who are poor, and who on that account are vexed and discontented, what excuse can they have, when this man, who lived in continual hunger and poverty, desertion and weakness, and who passed his days hard by the dwelling of a rich man; who was scorned by all, while there was no one else who had suffered the like, to whom he might look, still showed such patience and resignation? Prom him we may learn not to think the rich happy nor the poor miserable. Or rather, to speak the truth, he is not rich who is surrounded by many possessions, but he who does not need many possessions; and he is not poor who possesses nothing, but he who requires many things. We ought to consider this to be the distinction between poverty and wealth. When, therefore, you see any one longing for many things, esteem him of all men the poorest, even though he possess all manner of wealth; again, when you see one who does not wish for many things, judge him to be of all men most affluent, even if he possess nothing. For by the condition of our mind, not by the quantity of our material wealth, should it be our custom to distinguish between poverty and affluence. As also in the case of a man who is always thirsty, we do not say that he is in health, even should he enjoy abundance,----even should |40 he lie beside rivers and streams; for what is the use of this abundance of water while his thirst is unquenched? Thus also we conclude in the case of the rich; we can never think those wealthy who are perpetually desiring and thirsting for other people's possessions, not even if they enjoy a certain kind of abundance. For he who cannot restrain his desires, even if he should be surrounded by every kind of possessions, how can he ever be rich? Those, indeed, who are satisfied with their own property, enjoying what they have, and not casting a covetous eye on the substance of others, even if they be, as to means, of all men the most limited, ought to be regarded as the most affluent. For he who does not desire other people's possessions, but is willing to be satisfied with his own, is the wealthiest of all. However, with your permission, let us return to the proposed subject. "It came to pass," it is said, "that Lazarus died; and he was carried up by angels," (Luke xvi. 22.) Here, before I proceed, I desire to remove a wrong impression from your minds. For it is a fact that many of the less instructed think that the souls of those who die a violent death become wandering spirits, (demons.) But this is not so. I repeat it is not so. For not the souls of those who die a violent death become demons, but rather the souls of those who live in sin; not that their nature is changed, but that in their desires they imitate the evil nature of demons. Showing this very thing to the Jews, Christ said, "Ye are the children of the devil," (John vii. 44.) He said that they were the children of the devil, not because they were |41 changed into a nature like his, but because they performed actions like his. Wherefore also He adds:---- "For the lusts of your father ye will do." Also John says: "O generation of vipers, who hath warned you to flee from the wrath to come? Do therefore works meet for repentance. And think not to say, We have Abraham for our father" (Matt. iii. 7-9.) The Scripture, therefore, is accustomed to base the laws of relationship, not on natural origin, but on good or evil disposition; and those to whom any one shows similarity of manners and actions, the Scripture declares him to be their son or their brother.

2. But for what object did the evil one introduce this wicked saying? It is because he would strive to undermine the glory of the martyrs. For since these also died a violent death, he did this with the intention of spreading a low estimation of them. This, however, he is unable to effect; they remain in possession of their former glory. But another and more grievous thing he has brought to pass; he has, by these means, persuaded the wizards who do his work to murder many innocent children, expecting them to become wandering spirits, and afterward to be their servants. But these notions are false: I repeat they are false. What then if the demons 2 say, "I am the spirit of such and such a monk"? Neither because of this do I credit the notion, since evil spirits say so to deceive those who listen to them. For this reason St Paul stopped their mouth, even when speaking the truth, in order that they might not, on this pretext, at another time mingle falsehood with the truth, and still be deemed worthy of credit. For when they said, "These men are the servants of the most high God, which show unto us the way of salvation," (Acts xvi. 17;) being grieved in spirit, he rebuked the sorceress, and commanded the spirits to go out. What evil was there in saying, "These men are the servants of the most high God"? Be that as it may, since many of the more weak-minded cannot always know how to decide aright concerning things spoken by demons, he at once put a stop to any credence in them. "If," he implied, "thou art one of those in dishonour, thou hast no liberty of speaking: be silent, and open not thy mouth; it is not thy office to preach; this is the privilege of the apostles. Why dost thou arrogate to thyself that which is not thine? Be silent! thou art fallen from honour." The same thing also Christ did, when the evil spirits said to Him, "We know Thee who Thou art," (Mark i. 24; Luke iv. 24.) He rebuked them with great severity, teaching us never to listen to spirits, not even when they say what is true. Having learnt this, therefore, let us not trust at all in an evil spirit, even though he speak the truth; let us avoid him and turn away. Sound doctrine and saving truth are to be learned with accuracy, not from evil spirits, but from the Holy Scripture. To show that it is not true that the soul, when it departs from the body, comes under the dominion of evil spirits, hear what St Paul says: "He that is dead is freed from sin," (Rom. vi. 7,) that is, he no longer sins. For if while the soul dwells in the body, the devil can use no violence against it, it is clear that he cannot when the soul has departed. How is it then, say they, that men sin, if they do not suffer any violence? They sin voluntarily and intentionally, surrendering themselves without compulsion or coercion. And this all those prove who have overcome the evil one's devices. Thus [Satan] was unable to persuade Job to utter any blasphemous word, though he tried a thousand plans. Hence it is manifest that it is in our power either to be influenced or not to be influenced by his counsels; and that we are under no necessity nor tyranny from him. And not only from that which has just been said, but from the parable, it is quite certain that souls when they leave the body do not still linger here, but are forthwith led away. And hear how it is shown: "It came to pass," it is said, "that he died, and was carried away by the angels." Not the souls of the just only, but also those of sinners are led away. This also is clear from the case of another rich man. For when his land brought forth abundantly, he said within himself, "What shall I do? I will pull down my barns and build greater," (Luke xii. 18.) Than this state of mind nothing could be more wretched. He did in truth pull down his barns; for secure storehouses are not built with walls of stone; they are "the mouths of the poor." 3 But this man neglecting these, was busy about stone walls. What, however, did God say to him? "Thou fool, this night shall they require thy soul of thee." Mark also: in one passage it is said that the soul is |44 carried away by angels; in the other, that "they require it;" and in the latter case they lead it away as a prisoner; in the former, they guard and conduct it as a crowned victor. And like as in the arena a combatant, having received many wounds, is drenched with blood; his head being then encircled with a crown, those who stand ready by the spot take him up, and with great applause and praise they bear him home amid shouting and admiration. In this way the angels on that occasion led Lazarus also away. But in the other instance dreadful powers, probably sent for that purpose, required the soul. For it is not of its own accord that the soul departs this life; indeed, it is not able. For if when we travel from one city to another we need guides, much more does the soul stand in want of those who can conduct it, when it is separated from the flesh, and is entering upon the future state of existence. For this reason it often rises up and again sinks down into the depth below; it fears and shivers as it is about to put off the flesh. The consciousness of sin ever pierces us, and chiefly at that hour when we are about to be led hence to the account there to be rendered, and to the awful tribunal. Then, if a man has robbed, if he has been covetous, if he has been haughty, if he has unjustly been any one's enemy, if he has committed any other sin whatsoever, all the load of guilt is brought fresh to light, and being placed before the eye causes mental compunction. And as those who live in prison are always in sorrow and pain, and especially on that day when they are to be led forth, and brought to the place where they are to be tried, and placed at the bar, and hear the voice of the judge within; as they then are full of fear, and seem no better than dead men, so the soul, though it is much pained at the very moment of the sinful act, is much more afflicted when about to be hurried away.

3. Ye are silent as ye listen to these things. Much rather would I have silence than applause. Applause and praises tend to my own glory; but silence tends to make you wiser. I know that what has been said causes pain, but it brings also great and inexpressible advantage. That rich man, if he had had some one to admonish him of these things, and had not had those flatterers counselling him always with a view to favour, and encouraging him in luxury, would not have come to the place of punishment; 6 he would not have endured those insupportable tortures, he would not afterwards have repented so inconsolably. But since all his associates spoke with a view to favour, they betrayed him to the fire. Oh that we could at all times and constantly act wisely with respect to these things, and speak thus concerning future punishment! "In all thy words," it is said, "remember thy latter end, and thou wilt never sin," (Ecclus. vii. 36.) And again, "Prepare thy work for going forth, and make ready for thy journey," (Prov. xxiv. 27, LXX.) If thou hast defrauded any one of anything, restore it, and say with Zacchaeus "I restore him fourfold," (Luke xix. 8.) If thou hast slandered any, if thou hast been any one's enemy, be reconciled before thou comest before the Judge. Settle every affair here, that thou mayest see that tribunal with untroubled mind. As long as we are here we |46 have good hope, but when we come there, we no longer have it in our power to repent nor to cleanse ourselves from our sins. Wherefore it is necessary to be always ready for our going thither. For what if this evening it should seem good to the Lord to call us? What if He should do so to-morrow? The future is left uncertain, that we may be constantly striving and prepared for departure. Thus then Lazarus was at all times submissive and patient, and therefore he was led away with such honour. The rich man also died and was buried: his soul also was buried in the body as in a tomb, and bore about its sepulchre, the flesh. Having fettered his soul by drinking and gluttony as by a chain, he had thus made it inactive and dead. Beloved, do not carelessly pass by this word "he was buried;" but let us think of the tables inlaid with silver, the couches, the carpets, the vestments, all the ornaments throughout the house, the unguents, the perfumes, the abundance of wine, the variety of meats, the confections, the cooks, the flatterers, the attendants, the household slaves, and all the rest of the display, all burnt up and come to nought. All is ashes, all cinders and dust, lamentations and mourning; no one any longer able to help him, or to bring back the departing soul. Then was made manifest the real power of gold, and of all the rest of his wealth. From all that crowd of attendants, he departed naked and alone, not being able out of all that abundance to carry anything away; but he went away destitute and deserted. No one of all his servants, no one of his supporters was at hand to rescue him from punishment, but led away from all these, he is alone taken |47 to bear those insupportable penalties. Truly "all flesh is as grass, and all the glory thereof as the flower of grass. The grass withereth, and the flower fadeth; but the word of the Lord abideth for ever," (Isa. xl. 6, 7.) Death came and withered all those things, and seizing the man himself as a captive, led him away downcast, filled with shame, speechless, trembling, afraid; him who had, as in a dream, enjoyed all that luxury. And after this, the rich man became a suppliant of the poor man, and required a supply from the table of him who once was famishing, and who lay at his gate, licked by dogs. Affairs were now reversed. All men now learned which was the rich man and which the poor, and that Lazarus was one of the most wealthy of men, and the rich man one of the most destitute. Just as in a play, certain men enter, wearing masks of kings and generals, and physicians and orators, and sophists and soldiers, being themselves in reality none of these; thus also, with respect to the present life, both poverty and wealth are only masks. As, therefore, when sitting in the theatre, you see one of the players on the stage, having on the mask of a king, you do not think him happy, nor think him really a king; neither would you wish to become like him; but since you know that he is some common man or other----a rope-maker, perhaps, or a worker in brass, or some one else of that sort, you do not think him happy because of his mask and his dress, nor do you judge of his condition in life by these things, but you rather look down upon him because of his insignificance in other respects. Thus in truth also, here in this present life, it is as if we were sitting in a theatre, and looking at the players on the |48 stage. Do not, when you see many abounding in wealth, think that they are in reality wealthy, but dressed up in the semblance of wealth. And as one man, representing on the stage a king or a general, often may prove to be a household servant, or one of those who sell figs or grapes in the market; thus the rich, man may often chance to be the poorest of all. For if you remove his mask and examine his conscience, and enter into his inner mind, you will find there great poverty as to virtue, and ascertain that he is the meanest of men. As also, in the theatre, as evening closes in, and the spectators depart, those who come forth divested of their theatrical ornaments, who seemed to all to be kings and generals, now are seen to be whatever they are in reality; even so with respect to this life, when death comes, and the theatre is deserted, when all, having put off their masks of wealth or of poverty, depart hence, being judged only by their works, they appear, some really rich, some poor; some in honour, some in dishonour. Thus it often happens, that one of those who are here the most wealthy, is there most poor, as it was also in the case of this rich man. For when evening, that is, death, came, and he went out from the theatre of the present life, and put off his mask, he was seen there to be poorest of all, even so poor as not to possess a drop of water, but obliged to beg for this, and not gain the object of his petition. What could be more abject than poverty like this? And hear how having lifted up his eyes, he said to Abraham, "Father, have mercy on me and send Lazarus, that he may dip the tip of his finger in water and cool my tongue," (Luke xvi. 24.) Do you see how great his tribulation is? Him whom he passed by when he was close at hand, he now calls to when far off; him upon whom he often, in going out and coming in, did not bestow a glance, he now, when far off, regards steadfastly. But why does he now look at him? Very often, perhaps, the rich man had said, "What need have I of piety and goodness? All things flow to me as from a perennial fountain. I enjoy great honour, great prosperity. I suffer no unwished-for casualty. Why should I strive after goodness? This poor man, though he lives in piety and goodness, suffers a thousand ills." Many in these days often say such things. In order, therefore, that these false notions might be completely rooted out, it is shown to the rich man, that for wickedness there is in store punishment, and for righteous toil, a crown and honour. And not only on this account did the rich man then see the poor man, but also that the rich man should endure the same that the poor man had endured, and in a higher degree. As therefore, in the case of the poor man, his being laid at the gate of the rich man, and thus seeing the prosperity of another, had made his affliction much heavier, thus also, in the case of the rich man, it made his pain greater, that he, now lying in the place of punishment,7 also sees the bliss of Lazarus; so that, not only by the very nature of torture, but by the contrast with the other's honour, he should bear more insufferable punishment. And as God, when He drove Adam forth from Paradise, caused him to dwell opposite to Paradise, that the constant sight, ever renewing his grief, might produce in him a sense of his falling away from good; thus also did He place this man within sight of Lazarus, that he might see of what he had deprived himself. "I sent to thee," He might say, "this poor man Lazarus to thy gate, that he might be to thee a teacher of virtue, and an oportunity for the exercise of benevolence. Thou didst overlook the gain; thou wert not willing to use aright this means of salvation. From henceforth find it to be a cause of increased pain and punishment." We learn from this that all those whom we have de-spitefully treated or wronged will then meet us face to face. Still this man was not in any way wronged by the rich man: for the rich man did not seize any of his property; yet he bestowed not upon him any of his own. And since he did not bestow anything on him, he had the neglected poor man for his accuser. What mercy can he expect who has robbed other men's goods, when he is surrounded by all those whom he has injured! No need is there of witnesses, none of accusers, none of evidences or proofs; but the very deeds themselves, whatsoever we have committed, will then be placed before our own eyes. Behold, then, it is said, the man and his works. This also is robbery----not to impart our good things to others. Very likely it may seem to you a strange saying; but wonder not at it, for I will, from the Divine Scriptures, bring testimony showing that not only robbery of other men's goods, but also the not imparting our own good things to others,----that this also is robbery, and covetous-ness, and fraud. What then is this testimony? God, rebuking the Jews, speaks thus through the prophet: "The earth has brought forth her fruit, and ye have not brought in the tithes; but the plunder of the poor is in your houses," (Mal. iii. 10.) Since, it is said, ye have not given the customary oblations, ye have robbed the poor. This is said in order to show to the rich that they possess things which belong to the poor, even if their property be gained by inheritance,----in fact, from what source soever their substance be derived. And, again, in another place, it is said, "Do not deprive the poor of life," (Ecclus. iv. 1.) Now, he who deprives, deprives some other man of property. It is said to be deprivation when we retain things taken from others. And in this way, therefore, we are taught that if we do not bestow alms, we shall be treated in the same way as those who have been extortioners. Our Lord's things they are, from whencesoever we may obtain them. And if we distribute to the needy we shall obtain for ourselves great abundance. And for this it is that God has permitted you to possess much,----not that you should spend it in fornication, in drunkenness, in gluttony, in rich clothing, or any other mode of luxury, but that you should distribute it to the needy. And just as if a receiver of taxes, having in charge the king's property, should not distribute it to those for whom it is ordered, but should spend it for his own enjoyment, he would pay the penalty and come to ruin; thus also the rich man is, as it were, a receiver of goods which are destined to be dispensed to the poor----to those of his fellow-servants who are in want. If he then should spend upon himself more than he really needs, he will pay hereafter a heavy penalty. For the things he has are not his own, but are the things of his fellow-servants.

5. Let us then be as sparing of our possessions as we should be of those of other people, that they may become really our own. In what manner, then, can we be as sparing of them as of those of other people? By not expending them on superfluous wants, nor for our own needs only, but by imparting them also to the poor. Even if you are a rich man, if you spend more than you need, you will render an account of the property which has been entrusted to you. This same thing happens in great households. Many in this way entrust their entire property into the hands of dependants; yet those who are thus trusted take care of the things delivered to them, and do not squander the deposit, but distribute to whomsoever and whensoever the master orders. The same thing do you. If you have received more than others, you have received it, not that you only should spend it, but that you should be a good steward of it for the advantage of others. It is worth while to inquire here, why it was that the rich man beheld Lazarus, not in company with any other of the just, but in the bosom of Abraham? Abraham was hospitable, and that there might be this rebuke of his own inhospitality, therefore it was that the rich man saw Lazarus there. Abraham used to lie in wait for those who passed by, and constrain them to enter his abode; but this rich man neglected even one that lay within his very porch; and while he had such a treasure, such an opportunity of salvation, overlooked it each day, and did not show kindness to the poor man, even with respect to the necessaries of life. But the patriarch was not like this. He was the very opposite. Sitting at the tent-door he captured,8 as it were, all those that passed by, and as a fisher casting his net into the sea, draws up fishes, and draws up also, it may be, sometimes gold or pearls, so also he, a fisher of men, once entertained even angels; and there was this wonderful circumstance, that he did so without knowing it. The same thing also St Paul with much admiration insists on, in these words: "Be not forgetful to entertain strangers; for thereby some have entertained angels unawares," (Heb. xiii. 2.) And well does he say unawares, (e1laqon.) For if they had knowingly received them with such good-will, they would have done no great or wonderful thing: all the praise depends on the fact that not knowing who they were that passed by, and supposing them to be simply wayfaring men, they with such alacrity invited them to enter. If when you receive some noble and honourable man you display such zeal as this, you do nothing wonderful; for the nobility of the guest obliges even the inhospitable often to show all kindness. It is this that is great and admirable,----that when they are chance guests, wanderers, people of limited means, we receive them with great good-will. Thus also Christ, speaking of those who acted thus, said: "Inasmuch as ye have done it unto one of the least of these, ye have done it unto Me," (Matt. xxv. 45.) And again, "It is not the will of your Father that one of these little ones should perish," (Matt. xviii. 14.) And again, "Whoso shall offend one of these little ones, it were better for him that a millstone were hanged about his neck, and that he were cast into the sea," (Matt. xviii. 6.) And at all times Christ said much on behalf of the poor and lowly. Since Abraham also was wise in this respect, he did not inquire of travellers as to who they were, or from whence they came, as we do in these days; but he simply received all who passed by. It becomes him that is truly well-disposed not to require an account of a man's past life, but simply to relieve poverty and to satisfy want. The poor man has only one plea----his poverty, and his being in want. Demand from him nothing more; but if he be the most wicked of all, and be in need of necessary food, you ought to satisfy his hunger. Thus did Christ command us to do, when he said, "Be ye like your Father which is in heaven, for He maketh His sun to shine on the evil and on the good, and sendeth rain on the just and on the unjust," (Matt. v. 45.) The merciful man is as a harbour to those who are in need; and the harbour receives all who are escaping shipwreck, and frees them from danger, whether they be evil or good; whatsoever kind of men they be that are in peril, it receives them into its shelter. You also, when you see a man suffering shipwreck on land through poverty, do not sit in judgment on him, nor require explanations, but relieve his distress. Why do you give yourself unnecessary trouble? God frees you from all such anxiety and labour. How many things would many men have said, and how many difficulties would they have caused, if God had commanded us to inquire accurately into a man's life, his antecedents, the things which each man had previously done; and after this, to have pity on him! But now are we free from all this trouble. "Why, then, do we burden ourselves with superfluous cares? To be a judge is one thing, to be merciful is another. Mercy is called by that name for this reason, that it gives even to the unworthy. This again St Paul teaches, when he says, "Be not weary in doing good, indeed to all, but especially unto them that are of the household of faith," (Gal. vi. 10.) If we are concerned and troubled about keeping the unworthy away, it will not be likely that the worthy come within our reach; but if we impart to the unworthy, also the worthy ----even those who are so worthy as to counterbalance all the rest----will assuredly come under our influence. In this way it befell Abraham, of blessed memory, who, not troubling himself nor being inquisitive about these wayfarers, was once privileged to entertain even angels. Him let us zealously imitate, and also his descendant Job. For even he imitated with all diligence the magnanimity of his progenitor, and therefore spoke thus: "My door was open to every traveller," (Job xxxi. 32, LXX.) It was not open to one and. closed to another, but open to all alike.

6. Thus, I beseech you, let us also do, not making a more minute inquiry than is necessary. For the need of the poor man is a sufficient cause of itself; and whosoever with this qualification should at any time come to us, let us not trouble ourselves further; for we do not minister to the character, but to the man: we have pity on him, not on account of his virtue, but on account of his calamity, in order that we also may gain that great mercy from the Lord----that we also, though unworthy, may gain |56 His favour. For if we seek for worthiness in our fellow-servants, and make diligent inquiry, the same also will God do to us; and if we demand explanations from our fellow-servants, we ourselves shall fail to gain favour from above. "With what judgment," it is said, "ye judge, ye shall be judged," (Matt. viii. 2.) But let us again turn our discourse to the subject on hand. Seeing this poor man, therefore, in the bosom of Abraham, the rich man said, "Father Abraham, have mercy on me, and send Lazarus." Why does he not address his words to Lazarus? It seems to me that he was ashamed and daunted, and that he thought that Lazarus would assuredly retain an angry remembrance of the things done to him. He would say within himself, "If I, while I enjoyed such abundance, and without any just complaint against him, neglected this man when he lived in such misery, and did not bestow upon him even the crumbs, much more will he who has been thus neglected, not yield to pity." We do not say this to disparage Lazarus; for he was not at all thus disposed----far from it; but the rich man, fearing such things as this, did not address him, but raised his voice to Abraham, whom he might suppose to be ignorant of what had happened. And now he strove to gain the service of that finger which he had often allowed to be licked by dogs. What then did Abraham say to him? "Son! thou in thy lifetime receivedst thy good things," (Luke xvi. 25.) Mark the wisdom----mark the tenderness of the saint! He did not say, "Inhuman and cruel man! full of all wickedness! Having inflicted such evils on this man, dost thou now speak of benevolence, or pity, or compassion! Dost thou not blush! Art thou not ashamed!" But what does he say? "Son," he saith, "thou receivedst thy good things." For it is also written, "Thou shalt not add trouble to an afflicted soul," (Ecclus. iv. 3.) The trouble which he has brought upon himself is sufficient. Besides this, and to the end that you may not suppose that he hinders Lazarus from going to the rich man because of any feeling of revenge for the past, Abraham addresses him as "son," as if he would by this mode of address apologise for himself. "Whatever is in my power," he implies, "I grant to thee; but to leave this place is not now in my power. Thou didst receive thy good things." Why also did he not say "thou hadst" (ἔλαβες), but "thou receivedst" (ἀπέαβες)? Here I perceive a vast sea of thought opening out before us. Therefore, keeping in mind with all care the things which have been already said, as well those now said as those yesterday, let us safely store them in the mind. By means of that which has been said, make yourselves better prepared to hear that which will be spoken on another occasion, and, if possible, remember all that has been said; and if that be not possible, I beg that, chiefest of all, you will remember constantly that not to share our own riches with the poor is a robbery of the poor, and a depriving them of their livelihood; and that that which we possess is not only our own, but also theirs. If our minds are disposed in accordance with this truth, we shall freely use |58 all our possessions; we shall feed Christ while hungering here, and we shall lay up great treasures there; we shall, be enabled to attain future blessedness, by the grace and favour of our Lord, with whom, to the Father and the Holy Spirit, be glory, honour, might, now and ever, even to all eternity. Amen.

(Hom. 6. in 2 ad Cor.) He died then indeed in body, but his soul was dead before. For he did none of the works of the soul. All that warmth which issues from the love of our neighbour had fled, and he was more dead than his body. (Conc. 2. de Lazaro.). But no one is spoken of as having ministered to the rich man's burial as to that of Lazarus. Because when he lived pleasantly in the broad road, he had many busy flatterers; when he came to his end, all forsook him. For it simply follows, and was buried in hell. But his soul also when living was buried, enshrined in its body as it were in a tomb.

(ubi sup.) We have heard how both fared on earth, let us see what their condition is among the dead. That which was temporal has passed away; that which follows is eternal. Both died; the one angels receive, the other torments; for it is said, And it came to pass, that the beggar died, and was carried by the angels, &c. Those great sufferings are suddenly exchanged for bliss. He is carried after all his labours, because he had fainted, or at least that he might not tire by walking; and he was earned by angels. One angel was not sufficient to carry the poor man, but many come, that they may make a joyful band, each angel rejoicing to touch so great a burden. Gladly do they thus encumber themselves, that so they may bring men to the kingdom of heaven. But he was carried into Abraham's bosom, that he might be embraced and cherished by him; Abraham's bosom is Paradise. And the ministering angels carried the poor man, and placed him in Abraham's bosom, because though he lay despised, he yet despaired not nor blasphemed, saying, This rich man living in wickedness is happy and suffers no tribulation, but I cannot get even food to supply my wants.

What then? Did Lazarus, being in such a wretched condition, blaspheme God, revile the luxurious life of the rich man? Did he condemn his inhumanity? Did he murmur against Providence? No, he thought nothing of the sort, but endured everything with great wisdom. How do we know this? From the fact that when he died, Angels received him. For if he had been a murmurer and a blasphemer, he would not have been deemed worthy of such an honor — being escorted and carried by Angels. Even during the rich man's lifetime his soul was truly buried; it wore the flesh as if it were a coffin. Therefore after his death he is not led up by Angels, but is brought down to Hades. For he who never thought of anything lofty or heavenly is worthy of the lowest place. By the words "they buried him" the Lord hinted that his soul received as its lot a place in the netherworld, a place of darkness.

The expression "Abraham's bosom" may be taken in two senses. First of all, as implying that restfulness, existing there, from sensible pain; so that in this sense it cannot be called hell, nor are there any sorrows there. In another way it can be taken as implying the privation of longed-for glory: in this sense it has the character of hell and sorrow. Consequently, that rest of the blessed is now called Abraham's bosom, yet it is not styled hell, nor are sorrows said to be now in Abraham's bosom.

I think that we have proved that Christ did not object to the riches of the rich man but to his impiety, infidelity, pride and cruelty.…The rich must not start saying that I have agreed to be their advocate. They felt afraid, after all, when reminded of the gospel. When they heard about the rich man hurled into the pains of hell, they felt afraid. I have reassured them. They do not need to fear riches but vices. They should not fear wealth but greed. They should not be afraid of goods but of greed. Let them possess wealth like Abraham, and let them possess it with faith. Let them have it, possess it and not be possessed by it.

Why then, rich man, do you desire too late in hell what you never hoped for while you were enjoying your luxuries? Are you not the one who ignored the person lying at your gate? Are you not the one who in your disdain for the poor man made fun of Moses and the prophets? You refused to hold faith with a neighbor in his poverty; now you do not enjoy his good times. …We should not hold faith with a poor neighbor in such a way that we hope riches are coming to him in due course, and so we keep faith with him in order to hold them with him. That is not the way at all. What is the way is in line with our Lord's instruction, "Make friends for yourselves with the mammon of iniquity, so that they too may receive you in the eternal dwellings." There are poor people here who have no dwellings where they themselves can receive you. Make friends of them with the mammon of iniquity, the profits that iniquity calls profits. Since there are profits that justice calls profits, they are in God's treasury.… "Whoever receives a prophet in the name of a prophet will receive a prophet's reward. Whoever gives one of my little ones a cup of cold water simply in the name of a disciple, truly, I say to you, he will not lose his reward." He holds faith with a neighbor in his poverty, and therefore he will enjoy his good things.

The burial in hell is the lowest depth of torment which after this life devours the proud and unmerciful.

(de Orig. Anim. 4. 16.) Thou sayest that the members of the soul are here described, and by the eye thou wouldest have the whole head understood, because he was said to lift up his eyes; by the tongue, the jaws; by the finger, the hand. But what is the reason that those names of members when spoken of God do not to thy mind imply a body, but when of the soul they do? It is that when spoken of the creature they are to be taken literally, but when of the Creator metaphorically and figuratively. Wilt thou then give us bodily wings, seeing that not the Creator, but man, that is, the creature, says, If I take not the wings in the morning? (Ps. 139:9.) Besides, if the rich man had a bodily tongue, because he said, to cool my tongue, in us also who live in the flesh, the tongue itself has bodily hands, for it is written, Death and life are in the hands of the tongue. (Prov. 18:21.)

But lifting up his eyes while he was in torment, he saw Abraham from afar and Lazarus in his bosom, and he cried out, saying, "Father Abraham, have mercy on me and send Lazarus that he may dip the tip of his finger in water and cool my tongue, for I am tormented in this flame." Oh, how subtle are the judgments of God, oh, how strictly is the retribution of good and evil deeds carried out! Certainly, it was said earlier that in this life Lazarus was looking for the crumbs falling from the rich man's table, and no one gave them to him; now it is said of the rich man that from his punishment, he desires water to be dripped from Lazarus's fingertip into his mouth. He who was unwilling to give even the smallest from his table has reached the point of seeking the smallest in hell. But it is very noteworthy what it is that the rich man, placed in the fire, requests his tongue to be cooled. For it is the custom of holy speech sometimes to say one thing but imply another from that very saying. Moreover, previously the Lord did not describe this arrogant rich man as indulging in loquacity, but as feasting superfluously. He did not narrate this about him due to loquacity but for having sinned with pride, tenacity, and gluttony. But because loquacity usually abounds at feasts, he who is here said to have feasted badly is reported to suffer more grievously in his tongue in hell. But with great fear, it must be considered what follows.

Second, with respect to the distance from the place of the just, he adds: And lifting up his eyes, when he was in torments, namely in the place of continual affliction; Apocalypse fourteen: "The smoke of their torments ascends forever and ever"; Isaiah thirty: "Topheth has been prepared from of old." "Its nourishment is fire and much wood: the breath of the Lord like a torrent of brimstone kindling it." — He saw Abraham afar off and Lazarus in his bosom. Truly afar off both with respect to position and with respect to state, because the rich man was in the lowest place, but he in the highest; Proverbs twenty-nine: "Humility follows the proud, and glory shall uphold the humble in spirit"; and Proverbs fourteen: "The wicked shall lie before the good, and the ungodly before the gates of the just." Likewise, the rich man was in affliction, the poor man in rest: Isaiah sixty-five: "My servants shall eat, and you shall hunger." Likewise, because the rich man was in want, and the poor man in abundance; above in chapter one: "He has filled the hungry with good things and the rich he has sent away empty"; the Psalm: "The poor shall eat and be satisfied"; and elsewhere: "The rich have been in want and have hungered, but those who seek the Lord," etc. Moreover, it is said that he saw Abraham, and not for consolation, but rather for an increase of torments. Whence Gregory: "It must be believed that before the retribution of the last judgment the unjust behold certain ones in rest, so that, seeing them in joy, they may be tormented not only by their own punishment, but also by the good of those others"; the Psalm: "The sinner shall see and be angry, he shall gnash his teeth and waste away: the desire of sinners shall perish"; and Wisdom five: "Seeing, they shall be troubled with horrible fear," etc.

In the time before the Messiah came, the expectation of the godly was to die and go to Sheol. Jonah (most likely) actually died and cried out to God from the depths of Sheol (Jon. 2:1). The psalmist expected that Sheol would swallow him up (Ps. 18:5; 86:13; 116:3).

In the parable of Lazarus and the rich man, they both died and went down to Hades. In that parable, Hades was divided in two by a vast chasm. The side where Lazarus was had the name of Abraham's bosom (Luke 16:23), while the rich man was in torment in Hades. Nevertheless, it was possible for communication to occur across the chasm.

In our text [Matt. 12:40], Jesus said that He was going to be three days and nights in the heart of the earth. But He also told the thief on the cross that He would be with him in Paradise that same day (Luke 23:43). So then, Abraham's bosom was also known as Paradise. To the Greeks, this went by the name of Elysium. This is where Jesus went, and preached across the chasm.

The Greek word for the lowest pit of Hades, the worst part, was Tartarus. This word is used once in the New Testament (without any redefinition, mind). Peter tells us this: "For if God spared not the angels that sinned, but cast them down to hell [Tartarus], and delivered them into chains of darkness, to be reserved unto judgment" (2 Peter 2:4).

While in Hades, the Lord preached. But the preaching was not "second chance" preaching. Rather the word used is one used for heralding or announcing, not the word for preaching the gospel. "By which also he went and preached unto the spirits in prison; Which sometime were disobedient, when once the longsuffering of God waited in the days of Noah, while the ark was a preparing, wherein few, that is, eight souls were saved by water" (1 Pet. 3:19–20). The Lord was announcing their final defeat to the "sons of God" and Nephilim both. And this, incidentally, tells us how momentous the rebellion at the time of the Flood actually was. Thousands of years after their definitive defeat, Jesus went to them to announce their final defeat.

The Bible teaches us that Jesus is the king of all things. The devil is not the ruler of Gehenna—Jesus is. The lake of fire was prepared for the devil and his angels (Matt. 25:41). It is a place of torment for the devil. Furthermore, Jesus holds the keys to Hades as well. "I am he that liveth, and was dead; and, behold, I am alive for evermore, Amen; and have the keys of hell [Hades] and of death." (Rev. 1:18). Jesus, not the devil, is the King of Hell. Jesus, not the devil, is the Lord of Hades.

When the Lord rose from the dead, He led captivity captive (Eph. 4:8)—all the saints in the Old Testament who had died and gone to Abraham's bosom were transferred when Paradise was moved (Matt. 27:52). And by the time of Paul, Paradise was up (2 Cor. 12:4). So if you had lived in the Old Testament, you would have died and gone down to Sheol/Hades. But the part of Hades that contained the saints of God has been emptied out, and now when God's people die, what happens? To be absent from the body is to be present with the Lord (2 Cor. 5:6, 8). We still go to Paradise, but Paradise itself has been moved into the heavens.

The Lord compared the priests of the people with him who was clothed in purple. Nothing is more honored than purple clothing. He compared the disciples of the cross with Lazarus. There were none more lowly than Lazarus was. He revealed the name of his beloved ones through Lazarus, his beloved one. He also wished to reveal the name of his enemies through the words, "If they do not listen to Moses and the prophets." It is not the case that all those living are alive, or that all those buried are dead.See, the more the rich man lived sumptuously, the more Lazarus was humbled! The more Lazarus was made low, the greater was his crown. Why should he have seen Abraham above all the just, and Lazarus in his bosom? He saw him because Abraham loved the poor and so that we might learn that we cannot hope for pardon at the end, unless the fruits of pardon can be seen in us. If Abraham, who was friendly to strangers and had mercy on Sodom, was not able to have mercy on the one who did not show pity to Lazarus, how can we hope that there will be pardon for us? That man called him "my father," and Abraham called him "my son," but he was not able to help him. "Remember, my son, that you received good things during your life and Lazarus evil things."

For behold it is added: "Who lifting up his eyes, when he was in torments, saw Abraham afar off, and Lazarus in his bosom." O how great is the subtlety of God's judgments! O how strictly is the recompense of good and evil deeds carried out! Certainly it was said above that in this life Lazarus sought the crumbs falling from the rich man's table, and no one gave to him; now concerning the torment of the rich man it is said that he desires water to be dropped from the tip of Lazarus's finger into his mouth. From this therefore, from this, brethren, gather how great is the strictness of God's severity. For this rich man who was unwilling to give even the least things from his table to the wounded poor man, placed in hell, came to seeking even the least things. For he who denied crumbs of bread asked for a drop of water.

(lib. 4. Mor. c. 29.) Now if Abraham sate below, the rich man placed in torments would not see him. For they who have followed the path to the heavenly country, when they leave the flesh, are kept back by the gates of hell; not that punishment smites them as sinners, but that resting in some more remote places, (for the intercession of the Mediator was not yet come,) the guilt of their first fault prevents them from entering the kingdom.

But being afar off, the rich man lifted up his eyes to behold Lazarus, because the unbelievers while they suffer the sentence of their condemnation, lying in the deep, fix their eyes upon certain of the faithful, abiding before the day of the last Judgment in rest above them, whose bliss afterwards they would in no wise contemplate. But that which they behold is afar off, for thither they cannot attain by their merits.

(Conc. 2. de Lazaro.) As it made the poor man's affliction heavier while he lived to lie before the rich man's gate, and to behold the prosperity of others, so when the rich man was dead it added to his desolation, that he lay in hell and saw the happiness of Lazarus, feeling not only by the nature of His own torments, but also by the comparison of Lazarus's honour, his own punishment the more intolerable. Hence it follows, But lifting up his eyes, He lifted up his eyes that he might look on him, not despise him; for Lazarus was above, he below. Many angels earned Lazarus; he was seized by endless torments. Therefore it is not said, being in torment, but torments. For he was wholly in torments, his eyes alone were free, so that he might behold the joy of another. His eyes are allowed to be free that he may be the more tortured, not having that which another has. The riches of others are the torments of those who are in poverty.

(ad Hom. 2. in ep. Phil. Chrys. Conc. de Laz.) There were many poor righteous men, but he who lay at his door met his sight to add to his woe. For it follows, And Lazarus in his bosom. It may here be observed, that all who are offended by us are exposed to our view. But the rich man sees Lazarus not with any other righteous man, but in Abraham's bosom. For Abraham was full of love, but the man is convicted of cruelty. Abraham sitting before his door followed after those that passed by, and brought them into his house, the other turned away even them that abode within his gate.

(ubi sup.) But not because he was rich was he tormented, but because he was not merciful.

But until the perishable body You will raise up, O God, and refashion, What mansion of rest is made ready For the soul that is pure and unsullied? It shall rest in the patriarch's bosom As did Lazarus, hedged round with flowers, Whom Dives beheld from a distance While he burned in the fires everlasting.

(In Esai. 5.) Hell is a certain common place in the interior of the earth, shaded on all sides and dark, in which there is a kind of opening stretching downward, through which lies the descent of the souls who are condemned to perdition.

(Chrys. Op. imp, Hom. 53. Matt. 8:22, 25.) Or as the prisons of kings are placed at a distance without, so also hell is somewhere far off without the world, and hence it is called the outer darkness.

In hell the soul of a certain man is in torment, punished in flames, suffering excruciating thirst, and imploring from the finger of a happier soul, for his tongue, the solace of a drop of water. [Luke 16:23-24] Do you suppose that this end of the blessed poor man and the miserable rich man is only imaginary? Then why the name of Lazarus in this narrative, if the circumstance is not in (the category of) a real occurrence? But even if it is to be regarded as imaginary, it will still be a testimony to truth and reality.

So far as the philosophers are concerned, we have said enough. As for our own teachers, indeed, our reference to them is ex abundanti-a surplusage of authority: in the Gospel itself they will be found to have the clearest evidence for the corporeal nature of the soul. In hell the soul of a certain man is in torment, punished in flames, suffering excruciating thirst, and imploring from the finger of a happier soul, for his tongue, the solace of a drop of water. Do you suppose that this end of the blessed poor man and the miserable rich man is only imaginary? Then why the name of Lazarus in this narrative, if the circumstance is not in (the category of) a real occurrence? But even if it is to be regarded as imaginary, it will still be a testimony to truth and reality. For unless the soul possessed corporeality, the image of a soul could not possibly contain a finger of a bodily substance; nor would the Scripture feign a statement about the limbs of a body, if these had no existence.

Thus it happens that the rich man in hell has a tongue and poor (Lazarus) a finger and Abraham a bosom. By these features also the souls of the martyrs under the altar are distinguished and known.

Our answer to this is, that the Scripture itself which dazzles his sight expressly distinguishes between Abraham's bosom, where the poor man dwells, and the infernal place of torment. "Hell" (I take it) means one thing, and "Abraham's bosom" another. "A great gulf" is said to separate those regions, and to hinder a passage from one to the other. Besides, the rich man could not have "lifted up his eyes," and from a distance too, except to a superior height, and from the said distance all up through the vast immensity of height and depth. It must therefore be evident to every man of intelligence who has ever heard of the Elysian fields, that there is some determinate place called Abraham's bosom, and that it is designed for the reception of the souls of Abraham's children, even from among the Gentiles (since he is "the father of many nations," which must be classed amongst his family), and of the same faith as that wherewithal he himself believed God, without the yoke of the law and the sign of circumcision. This region, therefore, I call Abraham's bosom. Although it is not in heaven, it is yet higher than hell, and is appointed to afford an interval of rest to the souls of the righteous, until the consummation of all things shall complete the resurrection of all men with the "full recompense of their reward."

Just as the Lord, having cast Adam out of paradise, settled him before paradise (Gen. 3:24), so that the suffering, repeated by the constant sight of paradise, would give Adam a clearer sense of his loss of blessedness, so also He condemned this rich man before the face of Lazarus, so that seeing in what state Lazarus now was, the rich man would feel what he had been deprived of through his inhumanity. But why did the rich man see Lazarus not with some other righteous person, but in the bosom of Abraham? Since Abraham was hospitable, and the rich man needed to be convicted of his lack of love for hospitality, therefore the rich man sees Lazarus with Abraham. For Abraham invited even those passing by into his home, while this man despised even the one lying inside his home.

But some say that hell is the passing from the visible to the invisible, and the unfashioning of the soul. For as long as the soul of the sinner is in the body, it is visible by means of its own operations. But when it flies out of the body, it becomes shapeless.

He is tormented also because to the luxurious man it is a punishment to be without his pleasures; water is also a refreshment to the soul which is set fast in sorrow.

But he receives a meet reward, fire and the torments of hell; the parched tongue; for the tuneful lyre, wailing; for drink, the intense longing for a drop; for curious or wanton spectacles, profound darkness; for busy flattery, the undying worm. Hence it follows, That he may cool my tongue, for I am tormented in the flame.

Third, with respect to the accumulation of manifold calamities it is added: And he, crying out, said: Father Abraham, have mercy on me; so that from the cry the magnitude of sorrow might appear, according to that passage of Isaiah 65: "Behold, my servants shall praise from exultation of heart, and you shall cry out from sorrow of heart and from contrition of spirit you shall howl." And this was indeed fitting for the rich man; Proverbs 21: "He who stops his ears at the cry of the poor, he himself shall cry out and shall not be heard." - And send Lazarus, that he may dip the tip of his finger in water: so that from the petition for a drop of water the multitude of want might appear - Job 27: "The rich man, when he shall have fallen asleep, shall take nothing with him; he shall open his eyes and shall find nothing. And want shall cover him like water"; the Psalm: "They have slept their sleep, and all the men of riches have found nothing in their hands." Whence Chrysostom: "He who exceeded in precious things through guilt here petitioned for the vilest things in punishment"; and again, speaking to the rich man: "Once you did not deign to look upon Lazarus, and now you desire the tip of his finger?" And Bede: "That rich man, who was unwilling to give the least things from his table, placed in hell arrived at petitioning for the least things; for he who denied Lazarus a crumb of bread petitioned for a drop of water"; Proverbs 28: "He who gives to the poor shall not be in want; he who despises the suppliant shall sustain penury." - That he may cool my tongue: so that from the affliction of the tongue the rectitude of divine justice might appear. Whence Peter of Ravenna: "If already the fire of hell possesses you entirely, why do you desire that only your tongue be relieved from the burning? Is it because the tongue burns more, which insulted the poor man, which denied mercy? This proceeds first to judgment, which proceeded first to sin; this first tastes torments, which tasted precious foods and fragrant drinks," according to that passage of Wisdom 11: "By what things a man sins, by these also is he tormented." Whence also Bede in the Gloss: "Note that, as is the custom, amidst banquets he devoted himself to loquacity." On account of which, Proverbs 10: "In much speaking sin shall not be wanting."

Because I am tormented in this flame: so that the rigor of divine vengeance might appear: the Psalm: "You shall make them as an oven of fire in the time of your countenance"; and Deuteronomy 32: "A fire is kindled in my fury and shall burn even to the lowest depths of hell"; moreover Sirach 7: "Humble your spirit greatly, for the vengeance upon the flesh of the ungodly is fire and the worm."

And note that this flame was real, but the tongue was imaginary, because true fire afflicts spirits, according to that passage of Matthew twenty-five: "Depart from me, you cursed, into eternal fire," etc. And the soul is also afflicted in the images which it drew from the body, according to that passage of Wisdom seventeen: "There appeared to them a sudden fire, full of fear, and struck with the fear of that face which was not seen, they deemed the things that were seen to be worse." And afterward: "They therefore were to themselves more grievous than the darkness." Whence from this it is gathered that in the affliction of the reprobate there concurs at once both true and imaginary punishment, at once both natural and supernatural action, at once both intrinsic and extrinsic affliction, and at once both one's own and another's, so that thus may be fulfilled that passage of Wisdom five: "The whole world shall fight for him against the senseless." For the true flame was burning, and the imaginary and phantasmal tongue in the soul of the rich man was also providing fuel to that burning. But mention is made more expressly of the tongue than of any other member that is tortured and afflicted in the infernal fire, because in sins it is as it were the kindling of all iniquity: James three: "The tongue is indeed a small member and boasts great things: behold, how great a fire, how great a forest it kindles! And our tongue is a fire, a world of iniquity. The tongue is set among our members, which defiles the whole body and sets on fire the wheel of our nativity, being itself set on fire by hell. For every nature of beasts is tamed, but the tongue no man can tame"; for it is "a restless evil, full of deadly poison."

But this is said because the tongue itself assails the divine majesty, truth, and goodness, mutual charity, and all moral uprightness. It attacks majesty through words of boasting: Psalm: "Who said: We will magnify our tongue" etc.; and therefore he sets forth there: "May the Lord destroy all deceitful lips and the boastful tongue." Likewise, through words of blasphemy; Apocalypse 16: "They gnawed their tongues for pain and blasphemed God"; and Second Maccabees 15: "He commanded that the tongue of the impious Nicanor, cut off, be given piecemeal to the birds"; for he had blasphemed. - Truth, through words of falsehood: Proverbs 26: "A deceitful tongue does not love truth, and a slippery mouth works ruins"; Jeremiah 9: "They have bent their tongue like a bow of falsehood and not of truth." "They have taught their tongue to speak falsehood" etc.: Psalm: "They loved him with their mouth" etc. Through words of duplicity: Psalm: "All day long your tongue devised injustice; like a sharp razor you have wrought deceit"; and again: "Your tongue fashioned deceits"; and Sirach 5: "Do not winnow yourself in every wind and do not go in every way: for thus is every sinner proved by a double tongue." - Goodness, through words of flattery: Proverbs 6: "That they may guard you from the evil woman and from the flattery of the stranger's tongue"; and Sirach 20: "The fool will have no friend, and there will be no grace in his goods. For those who eat his bread are of a false tongue"; Proverbs 28: "He who corrects a man" etc. Likewise, through words of detraction: Wisdom 1: "Guard yourselves from murmuring, which profits nothing, and from detraction spare your tongue"; and Sirach 28: "Hedge your ears with thorns and do not listen to a wicked tongue"; and Proverbs 25: "The north wind drives away rains, and a sad countenance a detracting tongue"; Job 20: "When evil is sweet in his mouth, he will hide it under his tongue." Mutual charity through words of contention: Psalm, "You will protect them in your tabernacle from the contradiction of tongues"; Sirach 8: "Do not quarrel with a man of tongue, and do not heap fire upon his wood"; and Sirach 4: "Do not be hasty in your tongue." Likewise, through words of provocation; Psalm: "Sons of men, their teeth are weapons and arrows" etc.; and Jeremiah 9: "Their tongue is a wounding arrow; it has spoken deceit"; Psalm: "They have sharpened their tongues like serpents." - All uprightness of morals, through words of impurity: Sirach, last chapter: "You have delivered me from a defiled tongue and from the word of falsehood"; James 3: "The tongue is set among our members, which defiles the whole body and inflames" etc. Likewise, through words of fruitlessness: James 1: "If anyone thinks himself to be religious, not bridling his tongue" etc.; and Sirach 19: "For who is there who has not offended with his tongue" etc. And therefore James 3: "He who does not offend in word, this is a perfect man"; whence it is said in Proverbs 16: "It belongs to man to prepare the soul, and to the Lord to govern the tongue"; Proverbs 18: "Death and life are in the power of the tongue." And therefore Sirach prayed, 22: "Who will set a guard over my mouth and a sure seal upon my lips, that I may not fall by them, and that my tongue may not destroy me?" - On account of this, therefore, the rich man placed here in hell says, that he might cool my tongue, because I am tormented in this flame.

This place, despised and spurned By the denizens of paradise, Those who burn in Gehenna hungrily desire; Their torment doubles At the sight of its fountains, They quiver violently As they stand on the opposite side; The rich man, too, begs for succor But there is no one to wet his tongue, For fire is within them, While the water is opposite them.

(Orat. 5. de Beat.) As the most excellent of mirrors represents an image of the face, just such as the face itself which is opposite to it, a joyful image of that which is joyful, a sorrowful of that which is sorrowful; so also is the just judgment of God adapted to our dispositions. Wherefore the rich man because he pitied not the poor as he lay at his gate, when he needs mercy for himself, is not heard, for it follows, And Abraham said unto him, Son, &c.

Moreover he is shown to burn more in his tongue, when he says: "Send Lazarus, that he may dip the tip of his finger in water, to cool my tongue, for I am tormented in this flame." The unbelieving people held the words of the law in their mouth, which they scorned to keep in deed. Therefore he will burn more there, where he showed himself to know what he was unwilling to do. Wherefore it is well said of the learned and negligent through Solomon: "All the labor of man is in his mouth, but his soul will not be filled," because whoever labors only to know what he ought to say, fasts with an empty mind from the very refreshment of his knowledge. He desires to be touched by the tip of a finger, because given over to eternal punishments he wishes to share in even the least work of the just.

Although out of the Gospel we also learn that the soul is not only tormented by seeing the fire, but also by the feeling thereof: for the rich glutton, as our Saviour saith, was buried in hell. And he giveth us to understand that his soul was kept in fire, in that he telleth us how he did beseech Abraham, speaking to him in this manner: Send Lazarus, that he may dip the top of his finger into the water and may refresh my tongue: because I am tormented in this flame. Seeing, then, truth itself assureth us that the sinful rich man was condemned into fire, what wise man can deny that the souls of the reprobate be detained in fire?

But it must be carefully noted what it means that the rich man placed in the fire asks for his tongue to be cooled. For it is the custom of sacred Scripture sometimes to say one thing, but to indicate another by that same saying. Now above the Lord had described this proud rich man not as given to talkativeness, but as feasting excessively. And He did not narrate that he sinned by talkativeness, but that he sinned by pride and greed through gluttony. But because talkativeness usually abounds at feasts, he who is said to have feasted wickedly here is reported to burn more grievously in his tongue in hell. For the sin of talkativeness first serves those who feast wickedly, and after talkativeness the levity of jesting also follows. For that jesting follows gluttony, sacred Scripture testifies, which says: "The people sat down to eat and drink, and they rose up to play." But before the body is moved to play, the tongue is moved to jokes and empty words. What therefore is indicated by the fact that the rich man placed in torments asks for his tongue to be cooled, except that he who by feasting had sinned more by talkativeness was burning more fiercely in his tongue through the justice of retribution?

(Hom. 40. in Ev.) And this rich man forsooth, now fixed in his doom, seeks as his patron him to whom in this life he would not show mercy.

(ut sup.) For that rich man who would not give to the poor man even the scraps of his table, being in hell came to beg for even the least thing. For he sought for a drop of water, who refused to give a crumb of bread.

We may gather from this, with what torments he will be punished who robs another, if he is smitten with the condemnation to hell, who does not distribute what is his own.

But what means it, that when in torments he desires his tongue to be cooled, except that at his feasts having sinned in talking, now by the justice of retribution, his tongue was in fierce flame; for talkativeness is generally rife at the banquet.

But he is described to burn chiefly in his tongue, because the unbelieving people held in their mouth the word of the Law, which in their deeds they despised to keep. In that part then a man will have most burning wherein he most of all shews he knew that which he refused to do.

For all, the righteous and the unrighteous alike, shall be brought before God the Word. For the Father hath committed all judgment to Him; and in fulfilment of the Father's counsel, He cometh as Judge whom we call Christ. For it is not Minos and Rhadamanthys that are to judge (the world), as ye fancy, O Greeks, but He whom God the Father hath glorified, of whom we have spoken elsewhere more in particular, for the profit of those who seek the truth. He, in administering the righteous judgment of the Father to all, assigns to each what is righteous according to his works. And being present at His judicial decision, all, both men and angels and demons, shall utter one voice, saying, "Righteous is Thy judgment." Of which voice the justification will be seen in the awarding to each that which is just; since to those who have done well shall be assigned righteously eternal bliss, and to the lovers of iniquity shall be given eternal punishment. And the fire which is un-quenchable and without end awaits these latter, and a certain fiery worm which dieth not, and which does not waste the body, but continues bursting forth from the body with unending pain. No sleep will give them rest; no night will soothe them; no death will deliver them from punishment; no voice of interceding friends will profit them. For neither are the righteous seen by them any longer, nor are they worthy of remembrance. But the righteous will remember only the righteous deeds by which they reached the heavenly kingdom, in which there is neither sleep, nor pain, nor corruption, nor care, nor night, nor day measured by time; nor sun traversing in necessary course the circle of heaven, which marks the limits of seasons, or the points measured out for the life of man so easily read; nor moon waning or waxing, or inducing the changes of seasons, or moistening the earth; no burning sun, no changeful Bear, no Orion coming forth, no numerous wandering of stars, no painfully-trodden earth, no abode of paradise hard to find; no furious roaring of the sea, forbidding one to touch or traverse it; but this too will be readily passable for the righteous, although it lacks no water. There will be no heaven inaccessible to men, nor will the way of its ascent be one impossible to find; and there will be no earth unwrought, or toilsome for men, but one producing fruit spontaneously in beauty and order; nor will there be generation of wild beasts again, nor the bursting substance of other creatures. Neither with man will there be generation again, but the number of the righteous remains indefectible with the righteous angels and spirits. Ye who believe these words, O men, will be partakers with the righteous, and will have part in these future blessings, which "eye hath not seen nor ear heard, neither have entered into the heart of man the things which God hath prepared for them that love Him." To Him be the glory and the power, for ever and ever. Amen.

His tongue too had spoken many proud things. Where the sin is, there is the punishment; and because the tongue offended much, it is the more tormented.

Or, in that he wishes his tongue to be cooled, when he was altogether burning in the flame, that is signified which is written, Death and life are in the hands of the tongue, (Prov. 18:21.) and with the mouth confession is made to salvation; (Rom. 10:10.) which from pride he did not do, but the tip of the finger means the very least work in which a man is assisted by the Holy Spirit.

"Send Lazarus." As I see the matter, the rich man's actions spring not from new pain but from ancient envy. This hell does not kindle his jealousy as much as Lazarus's possession of heaven. People find it a serious evil and unbearable fire to see in happiness those whom they once held in contempt. The rich man's ill will does not leave him, although he already endures its punishment. He does not ask to be led to Lazarus but wants Lazarus to be led to him. O rich man, loving Abraham cannot send to the bed of your tortures Lazarus whom you did not condescend to admit to your table. Your respective fortunes have now been reversed. You look at the glory of him whose misery you once spurned. He who wondered at you in your glory sees your tortures.

(Hom. de Div.) Great punishments give forth a great cry. Father Abraham. As if he said, I call thee father by nature, as the son who wasted his living, although by my own fault I have lost thee as a father. Have mercy on me. In vain thou workest repentance, when there is no place for repentance; thy torments drive thee to act the penitent, not the desires of thy soul. He who is in the kingdom of heaven, I know not whether he can have compassion on him who is in hell. The Creator pitieth His creature. There came one Physician who was to heal all; others could not heal. Send Lazarus. Thou errest, wretched man. Abraham cannot send, but he can receive. To dip the tip of his finger in water. Thou wouldest not deign to look upon Lazarus, and now thou desirest his finger. What thou seekest now, thou oughtest to have done to him when alive. Thou art in want of water, who before despisedst delicate food. Mark the conscience of the sinner; he durst not ask for the whole of the finger. We are instructed also how good a thing it is not to trust in riches. (Chrys. Conc. 2. de Laz). See the rich man in need of the poor who was before starving. Things are changed, and it is now made known to all who was rich and who was poor. For as in the theatres, when it grows towards evening, and the spectators depart, then going out, and laying aside their dresses, they who seemed kings and generals are seen as they really are, the sons of gardeners and fig-sellers. So also when death is come, and the spectacle is over, and all the masks of poverty and riches are put off, by their works alone are men judged, which are truly rich, which poor, which are worthy of honour, which of dishonour.

Why does the rich man address his request not to Lazarus, but to Abraham? Perhaps he was ashamed, or perhaps he thought that Lazarus remembered his evil, and judged Lazarus by his own deeds. If I (he might have thought), enjoying such happiness, despised him while he was oppressed by such misfortune, and did not give him even crumbs, then all the more will he, whom I despised, remember the evil and not agree to show me mercy. This is why he addresses his words to Abraham, thinking, probably, that the patriarch did not know how things had been. And what does Abraham say?

He does not however direct his words to Lazarus, but to Abraham, because he was perhaps ashamed, and thought Lazarus would remember his injuries; but he judged of him from himself. Hence it follows, And he cried and said.

"Remember, son, that you received good things in your life, and Lazarus likewise bad things." He assigns pain in return for riches, refreshment in return for poverty, flames in return for purple and joy in return for nakedness. The equal balance of the scales will be maintained. The standard of measurement will not be proved false that says, "The measure you give will be the measure you get." The reason he refuses to show mercy to the rich man in his pain is that while he lived the rich man neglected to show mercy. The reason why he ignored the rich man's pleas in his torment is that he ignored the poor man's pleas on earth.

(Quæst. Ev. Lib. ii. qu. 38.) All this then is said to Him because he chose the happiness of the world, and loved no other life but that in which he proudly boasted; but he says, Lazarus received evil things, because he knew that the perishableness of this life, its labours, sorrows, and sickness, are the penalty of sin, for we all die in Adam who by transgression was made liable to death.

And Abraham said to him, "Son, remember that you received good things in your lifetime, and Lazarus likewise bad things. But now he is comforted here, and you are tormented." Behold, when it is said, "You received good things in your lifetime," it is indicated that this rich man had some kind of good from which he received good things in this life. Again, when it is said about Lazarus that he received bad things, it clearly shows that Lazarus had some kind of evil that needed purification. But the poverty burned away Lazarus's evils, and the happiness of passing life rewarded the goods of the rich man.

And Abraham said to him, etc. After he described the punishment with regard to the misery inflicted, here he describes it with regard to mercy denied; and this part is divided into two. In the first of which is expressed the denial of mercy with respect to his own person, in the second with respect to a related person, at the words: And he said: I ask you therefore, father, etc. Concerning the denial of mercy with respect to his own person, three things are introduced, namely the dissimilarity of merits, the opposition of rewards, and the depth of the divine judgments.

First, therefore, with regard to the dissimilarity of merits, he says: And Abraham said to him: Son, remember that you received good things in your lifetime. He calls him son not from imitation but from natural generation; the Psalm: "The strange children have dealt falsely with me, the strange children have grown old." Whence Peter of Ravenna says: "You call me father, and I call you son, so that you may grieve deeply at having lost what you were born to, what grace and nature had given you." To this son he says that he should remember the good things, not for consolation, but rather for torment; whence Boethius: "The most unhappy kind of fortune is to have been happy." And this he received as the recompense for his good deeds; whence Bede: "Note that this rich man had something good, on account of which he received a transitory good in this life"; whence he was among those of whom it is said in Matthew six: "Amen I say to you, they have received their reward." This merit, therefore, was transitory and a prelude to punishment.

But on the contrary was the merit of Lazarus; whence he adds: And Lazarus likewise evil things; for this means likewise in the contrary sense: for Lazarus received evil things for a time in order to purge the evils of sin and to acquire the goods of eternal happiness. Whence Bede: "Lazarus had something evil, but the fire of poverty purged it"; and Gregory: "If we see anything blameworthy in the poor, we ought not to despise them, because perhaps those whom the weakness of their morals wounds, the medicine of poverty heals." And this is the way of arriving at the kingdom; Acts fourteen: "Through many tribulations we must enter the kingdom of God." Whence in this is verified that saying of Ecclesiastes eight: "There are just men to whom evil things happen, as though they had done the works of the wicked"; and not without reason, because Tobit twelve: "Because you were acceptable to God, it was necessary that trial should prove you."

Second, as regards the opposition of rewards, it is added: But now he is comforted here, while you are tormented. Here, I say, he is comforted for his tribulation: John 16: "The world shall rejoice, and you shall be sorrowful, but your sorrow shall be turned into joy"; whence Matthew 5: "Blessed are those who mourn, for they shall be comforted." For as it is said in Second Corinthians 4: "That which is at present momentary and light of our tribulation, beyond measure," etc. And therefore James 1: "Count it all joy, brothers, when you fall into various temptations"; and afterwards: "Blessed is the man who endures temptation," etc. And therefore Chrysostom: "If we are sick, if we are poor, let us rejoice; let us receive evil things in our life, so that afterwards we may receive good things." For thus the Prophet says: "We passed through fire and water, and you brought us out into refreshment." And as a figure of this, in John 2, at the wedding feast of the chief steward, water was converted into wine. Thus therefore the poor man is comforted, and the rich man on the contrary is tormented: above in chapter six: "Woe to you rich, who have your consolation here"; and Proverbs 14: "Laughter shall be mingled with sorrow, and mourning takes hold of the ends of joy." For this temporal delight gives way to eternal torment: whence Gregory: "Momentary is what delights, but eternal is what torments." Therefore by the just judgment of God there is a correspondence such that there is a passage from contrary to contrary, namely from tribulation to consolation and from consolation to everlasting affliction, after the manner of a certain cross. As a figure of which it is said of Jacob in Genesis 48 that in the blessing of the sons of Joseph he crossed his hands after the manner of a cross.

That the lust of possessing, and money, are not to be sought for. In Solomon, in Ecclesiasticus: "He that loveth silver shall not be satisfied with silver." Also in Proverbs: "He who holdeth back the corn is cursed among the people; but blessing is on the head of him that communicateth it." Also in Isaiah: "Woe unto them who join house to house, and lay field to field, that they may take away something from their neighbour. Will ye dwell alone upon the earth? Also in Zephaniah: "They shall build houses, and shall not dwell in them; and they shall appoint vineyards, and shall not drink the wine of them, because the day of the Lord is near." Also in the Gospel according to Luke: "For what does it profit a man to make a gain of the whole world, but that he should lose himself? " And again: "But the Lord said unto him, Thou fool, this night thy soul is required of thee. Whose, then, shall those things be which thou hast provided? " And again: "Remember that thou hast received thy good things in this life. and likewise Lazarus evil things. But now he is besought, and thou grievest." And in the Acts of the Apostles: "But Peter said unto him, Silver and gold indeed I have not; but what I have I give unto you: In the name of Jesus Christ of Nazareth, rise up and walk. And, taking hold of his right hand, he lifted him up." Also in the first to Timothy: "We brought nothing into this world, but neither can we take anything away. Therefore, having maintenance and clothing, let us with these be content. But they who will become rich fall into temptation and a snare, and many and hurtful lusts, which drown man in perdition and destruction. For the root of all evils is covetousness, which some coveting, have made shipwreck from the faith, and have plunged themselves in many sorrows."

I said, "What are the fire, the gulf, or the other things which are mentioned, if they are not what they are said to be?""It seems to me," she [Macrina] said, "that the Gospel wishes, through each of these details, to indicate some opinions concerning what we are seeking in connection with the soul. The patriarch says to the rich man, 'You had your share of goods during your life in the flesh.' He also says concerning the beggar, 'This man fulfilled his duty by his experience of hardship during his life.' By the gulf separating the one from the other, Scripture seems to me to set forth an important belief.… This, in my opinion, is the gulf, which is not an earthly abyss, that the judgment between the two opposite choices of life creates. Once one has chosen the pleasure of this life and has not remedied this bad choice by a change of heart, he produces for himself a place empty of good hereafter. He digs this unavoidable necessity for himself like some deep and trackless pit.

To whom it is answered that in this life he received his good things, because he considered all his joy to be transitory happiness. For the just can have good things here, and yet not receive them as recompense, because while they seek better things, that is eternal things, whatever good things may have been present, in their judgment, when they burn with holy desires, they seem hardly good at all. Hence the prophet David, who was supported by the riches of his kingdom and many attendants, although he perceived that these things were good for necessity, nevertheless panted with longing for one singular good alone, saying: "But for me, to cling to God is good."

Among these things it should be noted what is said to him: "Remember, son." For behold, Abraham calls him son, whom nevertheless he does not free from torment, because the faithful forefathers of this unfaithful people, since they see that many have strayed from their faith, do not rescue from torments by any compassion those whom nevertheless they recognize as sons according to the flesh.

But this which is said to him through Abraham's response must be considered with very great fear: "Son, remember that you received good things in your life, and Lazarus likewise evil things. But now he is comforted here, and you are tormented." This sentence, my brothers, needs fear rather than exposition. For if any of you have received something of external good in this world, you ought to fear that very external gift, so to speak, lest it be given to you as recompense for certain of your deeds, lest the Judge who here restored external goods reject you from the retribution of inward good, lest honor here or riches be not an aid to virtue but a reward for labor.

For behold, when it is said, "You received good things in your life," it is indicated that this rich man also had something of good, from which he might receive good things in this life. And again, when it is said of Lazarus that he received evil things, it is clearly shown that Lazarus also had some evil that needed to be purged. But the fire of poverty purged the evils of Lazarus, and the happiness of passing life rewarded the goods of the rich man. Poverty afflicted and cleansed the one; abundance rewarded and repelled the other.

Therefore whoever among you have good things in this world, when you recall that you have done good deeds, greatly fear concerning them, lest the prosperity granted to you be the reward of those same goods. And when you see any poor people committing some blameworthy acts, do not despise them, do not despair of them, because perhaps the furnace of poverty purges what the excess of very slight depravity stains. Fear greatly concerning yourselves, because a prosperous life has even followed some evil deeds. But consider carefully concerning them, because the teacher poverty also torments their life until it leads them to righteousness.

(in Hom. 40.) Whatsoever then ye have well in this world, when ye recollect to have done any thing good, be very fearful about it, lest the prosperity granted you be your recompense for the same good. And when ye behold poor men doing any thing blameably, fear not, seeing that perhaps those whom the remains of the slightest iniquity defiles, the fire of honesty cleanses.

(ubi sup.) It may also be answered, that evil men receive in this life good things, because they place their whole joy in transitory happiness, but the righteous may indeed have good things here, yet not receive them for reward, because while they seek better things, that is, eternal, in their judgment whatever good things are present seem by no means good.

Now Abraham calls him his son, whom at the same time he delivers not from torments; because the fathers of this unbelieving people, observing that many have gone aside from their faith, are not moved with any compassion to rescue them from torments, whom nevertheless they recognise as sons.

1. The parable about Lazarus has benefited us not a little, both rich and poor, teaching the latter to bear poverty well, and not allowing the former to think highly of their riches; but showing, by the circumstances of the case, that he is of all men to be most pitied who lives in luxury without sharing his wealth with others. Allow me again to take up the same subject; since, also, those who work in mines, wherever they see many grains of gold, there they dig again, and do not cease until they have gathered out all that can be found. Let us, therefore, proceed, and, at the place where we left off yesterday, there again recommence the discourse. It might be possible, indeed, to unfold to you the whole parable in a single day; but we do not strive to be able to depart with the feeling that we have said a great deal, but that you, having received and retained the things spoken, may be able, through this carefulness, to gain a sense of real spiritual benefit. A tender mother about to change the |60 food of her child from milk to more solid diet, if she were at once to give it unmixed wine would injure it, for the child would at once reject the new diet. She feeds it little by little, and thus the new nourishment is received without trouble. In order that you may not feel distaste for the offered food, we do not without preparation pour out to you from the cup of instruction; but distributing the portion over several days, we give an interval of repose from the toil of hearing, that both that which has been said may be firmly fixed in your understanding and in your heart, and that you may receive that which is about to be said with constant and increasing zeal. Thus I often state several days beforehand the subject about to be considered, in order that, in the intervening time, you may take a book and go through the whole passage; and, noticing what has been stated and what reserved, you may be prepared to hear more intelligently that which is to be said. This, also, I am ever urging, and shall not cease to urge, that you give attention, not only to the words spoken, but that also, when at home in your house, you exercise yourselves constantly in reading the Divine Scriptures. This, also, I have never ceased to press upon those who come to me privately. Let not any one say to me that these exhortations are vain and irrelevant, for "I am constantly busy in the courts," (suppose him to say;) "I am discharging public duties; I am engaged in some art or handiwork; I have a wife; I am bringing up my children; I have to manage a household; I am full of worldly business; it is not for me to read the Scriptures, but for those who have bid adieu to the world,1 for those who dwell on the summit of the hills; those who constantly lead a secluded life." What dost thou say, O man? Is it not for thee to attend to the Scriptures, because thou art involved in numerous cares? It is thy duty even more than theirs, for they do not so much need the aid to be derived from the Holy Scriptures as they do who are engaged in much business. For those who lead a solitary life, who are free from business and from the anxiety arising from business, who have pitched their tent in the wilderness, and have no communion with any one, but who meditate at leisure on wisdom, in that peace that springs from repose----they, like those who lie in the harbour, enjoy abundant security. But ourselves, who, as it were, are tossed in the midst of the sea, cannot avoid many failings, we ever stand in need of the immediate and constant comfort of the Scriptures. They rest far from the strife, and, therefore, escape many wounds; but you stand perpetually in the array of battle, and constantly are liable to be wounded: on this account, you have more need of the healing remedies. For, suppose, a wife provokes, a son causes grief, a slave excites to anger, an enemy plots against us, a friend is envious, a neighbour is insolent, a fellow-soldier causes us to stumble----or often, perhaps, a judge threatens us, poverty pains us, or loss of property causes us trouble, or |62 prosperity puffs us up, or misfortune overthrows us;----there are surrounding us on all sides many causes and occasions of anger, many of anxiety, many of dejection or grief, many of vanity or pride; from all quarters, weapons are pointed at us. Therefore it is that there is need continually of the whole armour of the Scriptures. For, "understand," it says, "that thou passest through the midst of snares, and walkest on the battlements of a city," (Ecclus. ix. 13.) The lusts of the flesh also more grievously afflict those who are engaged in the midst of business. For a noble appearance and beautiful person gain power over us through the eyes; and wicked words, entering by the cars, trouble our thoughts. Often, also, a well-modulated song softens the constancy of the mind. But why do I say these things'? For that which seems to be weaker than all these, even the odour of sweet scents from the meretricious throng with whom we meet, falling upon the senses, entrances us, and, by this chance accident, we are made captive.

2. Many other such things there are that beset our soul; and we have need of the divine remedies that we may heal wounds inflicted, and ward off those which, though not inflicted, would else be received in time to come----thus quenching afar off the darts of Satan, and shielding ourselves by the constant reading of the Divine Scriptures. It is not possible----I say, it is not possible, for any one to be secure without constant supplies of this spiritual instruction. Indeed, we may congratulate ourselves, if, constantly using this remedy, we ever are able to attain salvation. But when, though each day receiving wounds, we make use of no remedies, what hope can there be of salvation? Do you not notice that workmen in brass, or goldsmiths, or silversmiths, or those who engage in any art whatsoever, preserve carefully all the instruments of their art; and if hunger come, or poverty afflict them, they prefer to endure anything rather than sell for their maintenance any of the tools which they use. It is frequently the case that many thus choose rather to borrow money to maintain their house and family, than part with the least of the instruments of their art. This they do for the best reasons; for they know that when those are sold, all their skill is rendered of no avail, and the entire groundwork of their gain is gone. If those are left, they may be able, by persevering in the exercise of their skill, in time to pay off their debts; but if they, in the meantime, allow the tools to go to others, there is, for the future, no means by which they can contrive any alleviation of their poverty and hunger. We also ought to judge in the same way. As the instruments of their art are the hammer and anvil and pincers, so the instruments of our work are the apostolic and prophetic books, and all the inspired and profitable Scriptures. And as they, by their instruments, shape all the articles they take in hand, so also do we, by our instruments, arm our mind, and strengthen it when relaxed, and renew it when out of condition. Again, artists display their skill in beautiful forms, being unable to change the material of their productions, or to transmute silver into gold, but only to |64 make their figures symmetrical. But it is not so with thee, for thou hast a power beyond theirs----receiving a vessel of wood, thou canst make it gold. And to this St Paul testifies, speaking thus: "In a great house there are not only vessels of gold and of silver, but also of wood and of earth. If a man therefore purge himself from these, he shall be a vessel unto honour, sanctified and meet for the master's use, and prepared unto every good work," (2 Tim. ii. 20, 21.) Let us then not neglect the possession of the sacred books, that we receive no fatal injuries. Let us not hoard gold, but lay up, as our treasures, these inspired books. For gold, whenever it becomes abundant, causes trouble to its possessors; but these books, when carefully preserved, afford great benefit to those who possess them. As also where royal arms are stored, though no one should use them, they afford great security to those who dwell there; since neither thieves nor burglars, nor any other evil-doers, dare attack that place. In the same way, where the inspired books are, from thence all satanical influence is banished, and the great consolation of right principles comes to those who live there; yea, even the very sight of these books by itself makes us slower to commit iniquity. Even if we attempt any forbidden thing, and make ourselves unclean, when we return home and see these books, our conscience accuses us more keenly, and we become less likely to fall again into the same sins. Again, if we have been steadfast in our integrity, we gain more benefit, (if we are acquainted with the word;) for as soon as one comes to the gospel, he by a mere look both rectifies his understanding and ceases from all worldly cares. And |65 if careful reading also follows, the soul, as if initiated in sacred mysteries, is thus purified and made better, while holding converse with God through the Scriptures. "But what," say they, "if we do not understand the things we read?" Even if you do not understand the contents, your sanctification in a high degree results from it. However, it is impossible that all these things should alike be misunderstood; for it was for this reason that the grace of the Holy Spirit ordained that tax-gatherers, and fishermen, and tent-makers, and shepherds, and goatherds, and uninstructed and illiterate men, should compose these books, that no untaught man should be able to make this pretext; in order that the things delivered should be easily comprehended by all----in order that the handicraftsman, the domestic, the widow, yea, the most unlearned of all men, should profit and be benefited by the reading. For it is not for vain-glory, as men of the world, but for the salvation of the hearers, that they composed these writings, who, from the beginning, were endued with the gift of the Holy Ghost.

3. For those without----philosphers, rhetoricians, and annalists, not striving for the common good, but having in view their own renown----if they said anything useful, even this they involved in their usual obscurity, as in a cloud. But the apostles and prophets always did the very opposite; they, as the common instructors of the world, made all that they delivered plain to all men, in order that every one, even unaided, might be able to learn by the mere reading. Thus also the prophet spake before, when he said, "All shall be taught of God," (Isa. liv. 13.) "And they shall no more say, every one to his |66 neighbour, Know the Lord, for they shall all know me from the least to the greatest," (Jer. xxxi. 34.) St Paul also says, "And I, brethren, when I came to you, came not with excellency of speech, or of wisdom, declaring unto you the mystery of God," (1 Cor. ii. 1.) And again, "My speech and my preaching was not with enticing words of man's wisdom, but in demonstration of the Spirit and of power," (1 Cor. ii. 4.) And again, "We speak wisdom," it is said, "but not the wisdom of this world, nor of the princes of this world that come to nought," (1 Cor. ii. 6.) For to whom is not the gospel plain? Who is it that hears, "Blessed are the meek; blessed are the merciful; blessed are the pure in heart," and such things as these, and needs a teacher in order to understand any of the things spoken? But (it is asked) are the parts containing the signs and wonders and histories also clear and plain to every one? This is a pretence, and an excuse, and a mere cloak of idleness. You do not understand the contents of the book? But how can you ever understand, while you are not even willing to look carefully? Take the book in your hand. Read the whole history; and, retaining in your mind the easy parts, peruse frequently the doubtful and obscure parts; and if you are unable, by frequent reading, to understand what is said, go to some one wiser; betake yourself to a teacher; confer with him about the things said. Show great eagerness to learn: then, when God sees that you are using such diligence, He will not disregard your perseverance and carefulness; but if no human being can teach you that which you seek to know, He himself will reveal the whole. Remember the eunuch of the queen of Ethiopia. Being a man of a barbarous nation, occupied with numerous cares, and surrounded on all sides by manifold business, he was unable to understand that which he read. Still, however, as he was seated in the chariot, he was reading. If he showed such diligence on a journey, think how diligent he must have been at home: if while on the road he did not let an opportunity pass without reading, much more must this have been the case when seated in his house; if when he did not fully understand the things he read, he did not cease from reading, much more would he not cease when able to understand. To show that he did not understand the things which he read, hear that which Philip said to him: "Understandest thou what thou readest?" (Acts viii. 30.) Hearing this question he did not show provocation or shame: but confessed his ignorance, and said: "How can I, except some man should guide me?" (ver. 31.) Since therefore, while he had no man to guide him, he was thus reading; for this reason, he quickly received an instructor. God knew his willingness, He acknowledged his zeal, and forthwith sent him a teacher. But, you say, Philip is not present with us now. Still, the Spirit that moved Philip is present with us. Let us not, beloved, neglect our own salvation! "All these things are written for our admonition upon whom the ends of the world are come," (1 Cor. x. 11.) The reading of the Scriptures is a great safeguard against sin; ignorance of the Scriptures is a great precipice and a deep gulf; to know nothing of the Scriptures, is a great betrayal of our salvation. This ignorance is the cause of |68 heresies; this it is that leads to dissolute living; this it is that makes all things confused. It is impossible----I say, it is impossible, that any one should remain unbenefited who engages in persevering and intelligent reading. For see how much one parable has profited us! how much spiritual good it has done us! For many I know well have departed, bearing away abiding profit from the hearing; and if there be some who have not reaped so much benefit, still for that day on which they heard these things, they were rendered in every way better. And it is not a small thing to spend one day in sorrow on account of sin, and in consideration of the higher wisdom, and in affording the soul a little breathing time from wordly cares. If we can effect this at each assembly without intermission, the continued hearing would work for us a great and lasting benefit.

4. Let me then deliver to you the remainder of this parable. What is it that follows? The rich man having said, "Send Lazarus that he may dip the tip of his finger in water and cool my tongue," let us listen to that which Abraham says in reply. "Son, remember that thou in thy lifetime receivedst thy good things, and likewise Lazarus evil things: but now he is comforted, and thou art tormented. And besides all this, between us and you there is a great gulf fixed: so that they which would pass from hence to you cannot; neither can they pass to us from thence," (Luke xvi. 25, 26.) These words are heavy to bear and cause us grief. I know, indeed, that in proportion to the wounds inflicted by conscience, is the benefit received by the wounded mind. For if it were in the next world that these things were said to us, as |69 they were to this rich man, truly should we have to lament, and mourn, and grieve, since time of repentance would no longer have been left us; but since we hear these things here, where it is possible to become wise, and to purge away our sins, and gain great confidence, and, fearing the evils that have befallen others, to repent,----let us give thanks to the good God, who, by the punishment of others, stirs up our sluggishness and wakes us from our slumber. For this reason it is that these things are foretold, in order that we may not suffer the same. If God wished to punish us, He would not have foretold these things; but since He does not wish that we should fall into punishment, for this reason He foretells the punishment, that being made wise by the warning, we may escape experience of such things. But why does Abraham not say, "Thou hadst" (ἔλαβες) "thy good things," but "thou receivedst" (ἀπέλαβες)? You remember, I dare say, that I said that here a vast and boundless sea of thought is opened before us. For the word (ἀπέλαβες) receivedst suggests and intimates the idea of debt; for any one receives (ἀπολάμβανει) that which is owing to him. If then this rich man was wicked, yea, most wicked, cruel, or inhuman, why is it not said to him," Thou hadst" (ἔλαβες) "thy good things," but "thou receivedst" (ἀπέλαβες), as if it implied things deserved by, or owed to him? What then do we learn from this? That some men, even wicked men, even those who have proceeded to the very extremity of wickedness, may often have done one, or two, or three good things. And that this statement is not mere conjecture is plain, from the following case. For what greater wickedness could exist than that of the unjust judge? What could be more inhuman, what more impious? This man neither feared God nor regarded men, (Luke xviii. 2.) Still, though living in such wickedness, he performed one good act, namely, the having pity on the widow who constantly troubled him; the yielding to grace, and granting her request, and proceeding against those who troubled her. Thus also it happens that a man may be intemperate, and at the same time often merciful; or he may be cruel, but also sober; and if he be both intemperate and cruel, still, often in the business of life, he may do some good deed. And similarly we ought to think of the good. For as the most depraved of men often do some useful thing, so also the zealous and honourable often commit sin in some respect. "For who," it is said, "can boast that he has a clean heart, or who can say that he is free from iniquity?" (Prov. xx. 9.) Since, therefore, it was likely that the rich man, though he had proceeded to the extreme of iniquity, had done some good work; and that Lazarus, even though he had arrived at the summit of virtue, had committed some sin, mark how the patriarch intimates both these things, when he says, "Thou, in thy lifetime, receivedst thy good things, and likewise Lazarus evil things." That which he says, implies this: "If thou also hast done good, and reward was owing to thee for that, all this reward thou receivedst in that life when thou didst live in luxury and wealthy enjoying great prosperity and success. This man (Lazarus) also, if he did any wrong, has received all the equivalent in poverty and hunger, being oppressed with the most extreme ills. Each of you has arrived here free----this man from his sins, and thou from works of righteousness. Therefore, he has unmixed consolation----thou endurest unmitigated punishment." Thus when our righteousness is small and slender, and the burden of our sins great and incalculable, and still we enjoy success here, and suffer no ill, we shall depart hence entirely destitute and devoid of that reward of good actions, having "received all our good things in this life." Also, when our works of righteousness are great and numerous, and our transgressions few and slight, and we also suffer some kinds of ill, we are purged from the transgressions here, and we receive there an unmixed recompense of our good acts, prepared for us. Whenever, then, you see any one living in wickedness, and suffering no misfortune, do not think him blessed, but mourn for and bewail him, as being about to undergo his woes there, as did also this rich man. Again, when you see any one striving after virtue, and enduring innumerable trials, consider him blessed; envy him as paying the penalty for all his transgressions here, and about to receive the reward of his constancy prepared for him there; as also it happened in the case of Lazarus.

5. Some men are punished here only; others suffer here no ill, but receive the whole punishment hereafter; others are punished both here and hereafter. Which, then, of these three classes do you esteem fortunate? Without doubt, the first; those who are punished and purged from their sins here. But which class is second in order? You, perhaps, may say, those who suffer nothing in this life, but undergo the whole punishment hereafter. I, however, should say not those, but rather they who are punished in both worlds. For he who in this life pays the penalty, will hereafter feel lighter pains; but he who must undergo the whole infliction hereafter, will have an inexorable doom. Thus this rich man, not being cleansed here from any of his indwelling sins, was so severely punished in the next world as not to be able to procure even a drop of water. Also, with respect to those who sin in this world, but suffer no ill, I pity them by far the most who, together with freedom from punishment, also enjoy here luxury and security. For as the freedom from penalty for sin in this world makes their future punishment more severe, so also when sinners enjoy here great repose and luxury and success, this prosperity becomes to them a means and cause of greater punishment and penalty. While in a state of sin, whenever we, in the course of divine providence, receive honours, these very honours may the more surely cast us into the fire. If, for instance, any one should experience only long-suffering without making the right use of it, he will receive heavier punishment. When, besides long-suffering, he enjoys the highest honours, and, notwithstanding, remains in his wickedness, who can save him from punishment? For, to show that they who here experience long-suffering prepare for themselves unmitigated punishment hereafter, if they do not repent, hear what St Paul says: "Thinkest thou, O man, that judgest them which do such things, and doest the same, that thou shalt escape the judgment of God? Or despisest thou the riches of His goodness, and forbearance, and long-suffering, not knowing that the goodness of God leadeth thee to repentance? But after thy hardness and impenitent heart treasurest up for thyself wrath against the day of wrath and revelation of the righteous judgment of God," (Rom. ii. 3-5.) Whenever, then, thou seest any men abounding in riches, living in luxury, using precious ointments, surfeiting day by day, having power and great honour and splendour, and, at the same time, living in sin, and suffering no ill; for this very reason chiefly it is that we weep and lament for them, that when sinning, they are not punished. Just as when you see any one afflicted with dropsy, or any other disease, or having sores or wounds in all parts of his body; if, in addition to this, he indulges in drinking and eating, and thus aggravates his malady, you not only do not admire him, nor think him happy on account of his luxury, but, for this very reason, you think him wretched. In the same way, also, we should judge concerning the affairs of the soul. Whenever you see a man living in wickedness, and enjoying great prosperity, and suffering no calamity, on this account lament for him the more, because, being under the power of disease and grievous corruption, he increases his own weakness, becoming worse by luxury and indolence. For punishment is not in itself an evil, but the real evil is sin. The latter separates us from God; the former leads us to God, and mitigates His wrath. How is this shown? Hear the prophet saying, "O priests, comfort ye, comfort ye my people. Speak to the heart of Jerusalem, and say that she has received of the Lord's hand double for her sins," (Isa. xl. 1,2, LXX.) And again: "O Lord our God, give us peace, for thou hast repaid all to us," (Isa. xxvi. 12, LXX.) And in order that you may understand that some are punished here, others hereafter, hear what St Paul saith, reproving those who partake of the mysteries unworthily. For having said, "He who eateth this bread, and drinketh this cup unworthily, is guilty of the body and blood of the Lord," (1 Cor. xi. 27,) he immediately adds, "For this cause many are weak and sickly among you, and many sleep. For if we would judge ourselves, we should not be judged; but now we are judged of the Lord and chastened, in order that we should not be condemned with the world," (1 Cor. xi. 30-32.) Do you see how the punishment inflicted here frees from the punishment hereafter? Also with respect to him who had committed fornication, it is said, "Deliver such a one unto Satan for the destruction of the flesh, that the spirit may be saved in the day of our Lord Jesus Christ," (1 Cor. v. 5.) Also from the case of Lazarus this is clear, that if he had committed any ill, having been purged from it here, he departed hence clean. And the same appears from the case of the paralytic man, who, having lived in weakness thirty and eight years, was freed from sin by the length of his affliction. And that it was sin for which he was thus afflicted, hear what Christ said, "Behold, thou art made whole: sin no more, lest a worse thing come unto thee," (John v. 14.) That some are punished here and purified from sin, is therefore shown by these instances.

6. And. that some men, when they do not receive punishment here equivalent to the magnitude of their offences, are punished both here and hereafter, hear what Christ saith concerning the Sodomites. For having said, "Whosoever will not receive you, shake off the dust from your feet," (Luke ix. 5; x. 11,) He proceeds to say, "It shall be more tolerable for Sodom and Gomorrah in the day of judgment than for that city," (Luke x. 12.) The expression more tolerable shows this, that they will be punished indeed, but more lightly, since also here they paid the penalty. And that there are some who, in this world suffer no ill, but in the next world endure the full punishment, the case of this rich man teaches us, who there underwent such unmitigated punishment, as not even to enjoy the consolation of a drop of water; for the whole infliction was to be meted out to him there. As therefore, of those who commit sin, they who suffer no ill here, undergo greater punishment hereafter; thus also, of those who live righteously, they who suffer many ills here, enjoy greater honour there. And if there be two sinners, the one punished here, the other not punished; the one who is punished is more fortunate than the one unpunished. Again, if there be two righteous men, of whom one endures more, and the other fewer trials; he that endures the most is the most fortunate, since to each will be rendered according to his work. What then? Is it not possible, they say, to enjoy ease both here and hereafter? This, O man, is unattainable; it is one of the things impossible. It cannot, it cannot be, that he who here enjoys ease and plenty, and continually indulges in every luxury----who lives a vain and aimless life----can also enjoy honour hereafter. At the same time, if he be not troubled by poverty, he still is troubled by desire, and from this cause suffers restraint----a cause which gives rise to no small amount of trouble, Again, if disease do not afflict him, yet evil passion burns within, and it is no slight pain that springs from wrath; also, if trials be not laid upon him, yet wicked thoughts |76 constantly arise to vex him. It is by no means a trivial matter to restrain lawless desire, to put a stop to vainglorious thoughts, to check insensate pride, to refrain from excess, to live in self-denial. And he who does not accomplish these things, and such as these, can never attain salvation. For that they who live luxuriously are not saved, hear what St Paul says concerning widows, "She that liveth in pleasure is dead while she liveth," (1 Tim. v. 6.) And if this is said concerning a widow, much more is it true concerning a man. Again, that it is not possible for one living a dissipated life to reach heaven, even Christ has made quite plain, when He declares, "Strait is the gate, and narrow is the way, which leadeth unto life, and few there be that find it," (Matt. vii. 4.) How is it then that it is said, "My yoke is easy, and my burden is light"? (Matt. xi. 30.) For if the way be narrow and confined, how can it again be called light and easy? We answer: The former is true, because of the very nature of trial; the latter, because of the determination of him who endures trial. For it is possible that that which is by nature unendurable, may become light, when we bear it willingly. As, therefore, the apostles, being beaten, returned rejoicing that they were counted worthy to suffer shame for the name of the Lord, though the nature of such trial always causes tribulation and pain, still the previous determination of those who received the stripes, even overcame the nature of things. With respect to this same thing, St Paul says, "All that will live godly in Christ Jesus shall suffer persecution," (2 Tim. iii. 12.) So that if man do not persecute, the devil fights against us, and we have need of much philosophy and great perseverance, in order that, with the aid of prayer, we may be sober and watchful,----that we may not covet the possessions of others,----that we may be willing to distribute of our substance to those who are in need,----that we may bid farewell to all self-indulgence, both with respect to dress and with respect to food,----that we may avoid covetousness,----that we may flee drunkenness, and evil-speaking,----that we may have the tongue in subjection,----that we may not utter any unbecoming word, (for "let all bitterness, and wrath, and anger, and clamour, and evil speaking, be put away from you," Eph. iv. 31,)----that we may not speak base or deceitful words. There is no small labour requisite to exhibit perfect observance of all these things. And in order that you may learn how great a thing it is to live wisely, and that it is a work which admits no repose, hear what St Paul saith, "I keep under my body, and bring it unto subjection," (1 Cor. ix. 27.) By these words he intimates the force and great effort which it is needful to put forth in order to render the body obedient in all things. Christ also said to His disciples, "In the world ye shall have tribulation; but be of good cheer, I have overcome the world," (John xvii. 33.) This very tribulation, it is said, procures for you rest. The present life is an arena, and he that is to be crowned can have no rest while in the arena, and engaged in contest. Thus also, if any one be desirous to be crowned, he must adopt a hard and laborious mode of life, in order that having toiled here for a short period, he may hereafter enjoy perpetual repose.

7. How many troubles arise each day! How great must that soul be that is not annoyed----that is not vexed, but gives thanks and praise,----that adores Him who ordains that these trials should be endured! How many unexpected things there are,----how many difficulties! And we must restrain evil thoughts, and not suffer the tongue to speak any improper word, as did the blessed Job, who praised God while he endured a multitude of ills. There are some who, if they meet with any reverse, or are slandered by any one, or if they fall into any bodily malady, any pain in the foot or head, or any other disease, immediately blaspheme. In this way they endure the affliction, but are deprived of the benefit. What doest thou, O man, blaspheming against thy benefactor and Saviour! Dost thou not perceive that thou art on the brink of a precipice, and art casting thyself into an abyss of utter destruction? Nor dost thou, by blaspheming, make thy suffering lighter; but thou dost increase it, and makest thy pain more severe. It is with this intent that the tempter brings against thee a multitude of ills,----that he may lead thee into that abyss; and if he see thee blaspheming, how easily does he increase the anguish and make it greater, that, being afflicted, thou mayest rebel again. But if he see thee bearing it nobly, and in proportion to the increase of the suffering, the more giving thanks to God, he at once desists; since for the future he would attack thee fruitlessly and in vain. Thus also the tempter, as a dog waiting at table, if he see the man who is eating, continually throwing to him some morsel or other from the dishes on the table he waits patiently; but if, having waited once or twice, he should go away without anything, he desists for the future, because he has waited fruitlessly and in vain. Thus also |79 does the evil one constantly attend us with open mouth; and if you should throw to him, as to a dog, a wicked word, snatching it up, he again prepares himself for more; but if you continue thankful, you as it were starve him, and quickly drive him away and make him flee. But, you say, you are not able to be silent when goaded by. pain. Nor do I hinder you from speaking: but instead of blasphemy, give utterance to praise----instead of discontent, to thankfulness. Make confession to your Master; cry aloud in prayer: thus your suffering will be alleviated, the tempter will be put to flight by thanksgiving, and the aid of God will be brought nigh. Besides, if you blaspheme, you avert the help of God, and cause the tempter to be more powerful against you, and you involve yourself the more in pains; but if you give thanks, you repel the assaults of the evil spirit, and gain for yourself the care of a gracious God. But, it is said, the tongue often by force of habit lapses into the utterance of some evil word. Whenever, then, you are failing, before the word can gain utterance, close your teeth against it firmly. Better for the tongue to shed a drop of blood now, than that hereafter craving a drop of water it should be unable to gain that comfort: better to endure pain in season, than to undergo ceaseless punishment hereafter. For the tongue of the rich man, when consumed with heat, found no relief. God has enjoined that you should love your enemies: do you turn away from the God who loves you? He has commanded that you should bless them that despitefully use you, that you should speak well of those that slander you: |80 do you, when in no respect injured, speak evil of your benefactor and patron? Was He not able, you say, to free you from this temptation? Yes, but He permitted it that you might be the more approved. "But, alas!" you say, "I fall! I perish!" Then this is not because of the temptation, but because of your slothfulness. For, tell me, which is the easier, blasphemy or praise? Does not the former cause those who hear it to be your enemies and opponents, and cause yourself to feel dejection, and produce afterward great pain? Does not the latter gain for you the manifold reward of wisdom, and the admiration of all, and procure great reward from God? Why, then, leaving that which is useful, and easy, and agreeable, do you instead follow that which is injurious, and painful, and corrupting? Beside this, if the pressure of trial and poverty caused you to utter blasphemy, it would follow that those who live in poverty would always be blasphemers. But in fact, those who live in poverty----many of them in extreme poverty----are constantly thankful; while others who enjoy wealth and luxury are constantly blasphemers. Thus, it is not the nature of the things, but rather our own state of mind, that causes the one line of conduct or the other. For this reason, therefore, let us read this parable, in order that we may learn that neither does wealth benefit the slothful man, nor does poverty in any way injure the upright. Yea, what do I say?----poverty!----rather not all the ills that afflict mankind, should they together assail him, can ever overthrow the soul of the godly and wise man, or persuade him to forsake virtue; and of this, Lazarus is an example. So also wealth can never benefit |81 the idle and dissolute man, nor can health, nor continual prosperity, nor any other thing.

8. Let us, therefore, not say that sickness, or poverty, or the presence of danger, obliges us to blaspheme. It is not poverty, but folly,----not sickness, but arrogance,----not the presence of danger, but the absence of piety,----that leads the negligent to blasphemy and every other evil habit. But for what reason, it is said, are some punished here, and others there, and not all here? For what reason?----because if it were so, we all should perish; for all of us are worthy of punishment. Again, if no one were punished here, the mass of mankind would become more negligent; many would deny the existence of a Providence. For if men say such things even now, when we see many of the wicked enduring punishment, what would they say if this were not so? What bounds would there be to evil? For this reason God punishes some men here, and some He does not punish. He punishes some, removing their wickedness, and making their punishment in the next world lighter, or completely renewing them, and making those who live in wickedness wiser by the punishment of others. Again, some He does not punish, in order that if they should take heed to themselves,----if being touched by the manifestation of God's long-suffering they should repent----that then they may escape both punishment here and the penalty hereafter; but if they should remain hardened and not profit by the forbearance of God, that then they may endure greater inflictions hereafter because of this their exceeding neglect. And if any of those who know these things should say that they who are thus punished are wronged, (being unable to repent,) we might reply thus:----that if God had foreseen that they would repent, He would not have punished them. For if He passes over those whom He knows to be incorrigible, much more would He tolerate in the present life those whom He knows to be benefited by His long-suffering, in order that they may profit by the opportunity of repentance. Since He now deals with them beforehand, He causes their future punishment to be lighter, and by these His dealings,----by the punishment of these, He makes other men more prudent and wise. But wherefore does He not act thus towards all sinners alike? It is in order that by fear arising from the punishment of others, they may be confirmed in wisdom; and giving glory to God, on account of His long-suffering, and feeling shame on account of His clemency, they may depart from iniquity. But, it is said, they do not act so? Notwithstanding after this, God is not the cause of their woe, but their own negligence, since they are careless about using these remedies to ensure their own salvation. And that you may be assured that God acts thus for this reason, mark this:----Pilate on one occasion mingled the blood of some Galileans with the sacrifices, Certain men having hastened to tell this to Christ, He said, "Suppose ye that only these Galileans were sinners? I tell you, Nay; but except ye repent, ye shall all likewise perish," (Luke xiii. 2, 3.) Again, on another occasion, eighteen men were buried under a fallen tower, and concerning them He said the same. The words, "Think ye that they only were sinners? I say unto you, Nay," teach us that those who escaped alive were worthy of the same fate. The words, "Except ye repent, ye shall all likewise perish," teach us that it was allotted to those men to suffer, in order that those who remained alive, made afraid by the calamities happening to others, might repent and become heirs of the kingdom. "What then?" say they; "is another punished that I may become better?" Not so; but another is punished for his own individual iniquity; and this event also becomes a cause of salvation to those who pay heed to it, making them more zealous because of the very fear arising from those calamities. In this same way masters act; when they chastise one slave, they cause the rest to be more careful through fear. Thus, whenever you see any shipwrecked, or buried under a fallen house, or ruined by fire, or drowned in a river, or losing life in any other violent way,----when you also see others who have committed the same things, or even worse, suffering none of these things, do not say in your perplexity, "Why then is it that those who have sinned alike do not suffer the same ills?" but think thus, "One man was permitted to be destroyed or drowned, that his future punishment should be more tolerable to him, or even to make him quite pure;" while another was ordained to suffer no such calamity, in order that being taught by another's punishment he might become more submissive; but should he still remain unchanged, that he, by his own negligence might heap up for himself unmitigated penalties; still of this unendurable punishment God is not the cause. Again, when you see a just man afflicted, or suffering all the afore-mentioned woes, do not stumble at it; for even to himself the woes are the cause of a brighter reward. In a word, with respect to all punishment, if it be  |84 inflicted on sinners, it lessens the burden of sin; if on the just, it makes the soul more glorious;----and the greatest gain accrues to each of us from affliction, if only we bear it thankfully. For this is the design of punishment.

9. For this reason the history contained in the sacred Scriptures is filled with innumerable examples of this kind. Both just men and unjust are shown to us suffering ills, in order that, whether a man be just or whether he be a sinner, having these examples, he may bear ills well. And wicked men are shown to us not only suffering ills, but also prospering; so that you may not be troubled at their prosperity, since you learn from that which befell this rich man that the tormenting fire awaits them if they repent not. And the Scripture tells us that it is not possible to enjoy repose both here and hereafter; it cannot be. Therefore it is that just men in this world live a laborious life. But "what," say they, "do you say with respect to Abraham?" Yet who suffered so many ills as he? Was he not obliged to leave his fatherland? Was he not separated from all his relatives? Did he not suffer want in a strange land? Did he not, like a pilgrim, continually change his abode----from Babylon to Mesopotamia, from thence to Palestine, from thence again to Egypt? How can one relate his trouble about his wife, the deadly strife with the barbarians, the carrying captive of the household of his kinsman, the many other troubles like these? And when at length he had the son, did he not suffer the hardest trial of all, being commanded to slay his cherished and beloved one with his own hand? And what shall we say of Isaac, the sacrifice? Was he not vexed perpetually by his neighbours, deprived of his wife, (as his father had been,) and for so long a time bereaved of his child? What, again, shall we say concerning Jacob, who was brought up in his father's house? Did he not endure greater ills than his grandfather? And not to make the discourse too long by going through all these things, hear what he himself says concerning his whole life: "Few and evil have been my days, and I have not attained to the days of my fathers," (Gen. xlvii. 9.) Although he saw his son sitting on a royal throne and possessed of such glory, he did not forget the ills of the past; he had been so afflicted that even in such prosperity he could not be unmindful of the misfortunes that had befallen him. What shall we say about David? How many tragical events happened to him? Did he not also exclaim like Jacob: "The days of our years are threescore years and ten; and if by reason of strength they come to fourscore years, yet is their strength but labour and sorrow"? (Ps. xc. 10.) What with respect to Jeremiah? Did he not, because of overwhelming evils, curse the day of his birth? What shall we say of Moses? Did he not in despair exclaim, "Kill me, if thou thus deal with me"? (Numb. xi. 15.) Elijah also, that heavenly soul----he that shut heaven 6 ----did he not, after working so many wonders, lament before God thus: "Take away my life, for I am not better than my fathers "? (1 Kings xix. 4.) And what need is there to go through each instance? St Paul, taking them [the just] all together, proceeds to speak of them thus: "They wandered about in sheep-skins and goat-skins; being destitute, afflicted, tormented; of whom the world was not worthy," (Heb. xi. 37, 38.) And, in a word, it is ever necessary that he who would please God and become approved and holy should not lead an easy, free, and dissolute life, but a laborious life, full of hardship and toil. For "no man," it is said, "is crowned except he strive lawfully," (2 Tim. ii. 5;) and in another place, "Every man that striveth for the mastery is temperate in all things," (1 Cor. ix. 25.) He abstains from evil words and looks, from base conversation and slander, and from blasphemy and evil speaking. Prom this we learn that, though trial may not come upon us from any external source, it is our duty to exercise ourselves each day in fasting, self-denial, moderate diet, and a plain table, avoiding extravagance in any way. Otherwise we cannot please God. Let not any one repeat the foolish saying, that such and such a one has both the good things of this world and also of the next. It is impossible in the case of rich and luxurious sinners that the saying can be true; but if it be right to say it at all, it should be said of those who are afflicted,----of those who are in distress,----that they have the good of this world and also of the next. For they have good things in the next world as their reward; good things also they have here, being sustained by the hope of the future, and not feeling acutely present ills, because of the anticipation of future good. But let us hear the following words of the parable: "Besides all this, between us and you there is a great gulf fixed." Well, therefore, spake David, "None of them can by any means redeem his brother, nor give to God a ransom for him," (Ps. xlix. 7.) No one can redeem even a brother, or a father, or a son. For mark, Abraham addressed the rich man as son; yet had he no power to perform the part of a father. The rich man addressed Abraham as father; * but the paternal aid which a son commonly receives he was unable to gain;----in order that you may learn that neither relationship, nor friendship, nor kind feeling, nor any other existing thing, can procure release for him who is delivered to destruction by his own evil life.

10. I have said these things because it frequently happens that many, when we urge them to take heed to themselves and practise self-denial, are indolent, and turn the warning into ridicule. They say, "Do thou befriend me at that day, and then I shall be confident and have no fear." Another says, "I have a father who was a martyr;" and another, "I have a friend who is a bishop." Others bring forward their whole household. But all these excuses are idle words; for the goodness of others will not help us then. Remember "that the wise virgins did not bestow any oil on the other five virgins; but they themselves went in to the bridal feast, while the others were shut out! It is a great blessing to found our hopes of safety on our own condition; for there no friend will ever stand in our stead. If even here it is said to Jeremiah, "Pray not thou for this people," (Jer. vii. 16,) while it was still possible for them to repent, much more will the difficulty be increased hereafter. What dost thou say?----that thou hadst a father who was a martyr? This very thing will then add to thy condemnation; since having had an example of goodness in thy own household, thou didst prove thyself an unworthy child of a righteous father. But thou hast a friend who is noble and admirable? Neither will he profit thee then. Why then is it said, "Make to yourselves friends of the mammon of unrighteousness, that when ye fail they may receive you into everlasting habitations"? (Luke xvi. 9.) It is not the friendship that will then avail thee, but the charity. For if the friendship alone could avail, it would be necessary to say only, "Make to yourself friends;" but now, showing that not friendship alone avails, it is added, "of the mammon of unrighteousness." As if perhaps some one might say, "I am able to make friends without the mammon, and much more zealous ones than those made by means of it. But that you may know that it is charity that avails us,-----that it is our work and righteous act,----he persuades us to confide, not simply in the friendship of the saints, but in the friendship caused by the right use of mammon. Knowing all these things, beloved, let us give heed to ourselves with all diligence; when we are afflicted, let us give thanks; when we live in prosperity, let us be on our guard, becoming wise by the misfortunes of others; let us, by repentance and compunction and continual confession, offer praise; and if in any way we transgress in this present life, putting away the sin, and with the utmost zeal cleansing away every stain from our soul, let us beseech God to make us all fit when we die, thus to depart |89 that we may not be with the rich man, but that, enjoying with Lazarus a place in the patriarch's bosom, we may be filled with undying blessedness; which may it be the lot of us all to attain, through the grace and kindness of our Lord Jesus Christ, with whom to the Father, together with the Holy Spirit, be praise for ever and ever. Amen.

(Conc. 2, 3. de Lazaro.) Behold the kindness of the Patriarch; he calls him son, (which may express his tenderness,) yet gives no aid to him who had deprived himself of cure. Therefore he says, Remember, that is, consider the past, forget not that thou delightedst in thy riches, and thou receivedst good things in thy life, that is, such as thou thoughtest to be good. Thou couldest not both have triumphed on earth, and triumph here. Riches can not be true both on earth and below. It follows, And Lazarus likewise evil things; not that Lazarus thought them evil, but he spoke this according to the opinion of the rich man, who thought poverty, and hunger, and severe sickness, evils. When the heaviness of sickness harasses us, let us think of Lazarus, and joyfully accept evil things in this life.

He did not say to the rich man: you inhuman and cruel one, are you not ashamed? Now you have remembered philanthropy. But how? "Child"! Behold the compassionate and holy soul. A certain wise man says: do not disturb a humbled soul. Therefore Abraham also says "child," making known to him through this that to call him so mercifully is still within his power even now, but that is all, and that beyond this he has no power to do anything more for him. What I can, I will give you, that is, a voice of compassion. But to cross from here to there is not within our will, for everything is sealed. Why did Abraham not say to the rich man: you received, but "received back"? We usually use the word "receive back" of those who receive what was owed to them. What then do we learn? That although some have defiled themselves with evil deeds, although they have reached the utmost degree of wickedness, at some point they did one or two good deeds. Therefore the rich man also had some good deeds, and since he received his recompense in the prosperity of this life, it is said that he "received his good things." "And Lazarus likewise evil things." Perhaps he too committed one or two evil deeds and in the affliction which he endured here received his due recompense for them. Therefore he is comforted, and you are in anguish.

Between the rich and the poor then there is a great gulf, because after death rewards cannot be changed. Hence it follows, So that they who would pass from hence to you cannot, nor come thence to us.

(Qu. Ev. lib. ii. qu. 88.) For it is shown by the unchangeableness of the Divine sentence, that no aid of mercy can be rendered to men by the righteous, even though they should wish to give it; by which he reminds us, that in this life men should relieve those they can, since hereafter even if they be well received, they would not be able to give help to those they love. For that which was written, that they may receive you into everlasting habitations, was not said of the proud and unmerciful, but of those who have made to themselves friends by their works of mercy, whom the righteous receive, not as if by their own power benefitting them, but by Divine permission.

And in all these things, a great chasm has been fixed between us and you, so that those who would pass from here to you cannot, nor from there can they cross over to us. In this context, it is very much to be asked how it is said: Those who would pass to you cannot. For it is not doubtful that those who are in hell desire to pass to the lot of the blessed. But how is it said that those who have already been received into the lot of blessedness desire to pass to those who are tormented in hell? But just as the reprobates wish to pass to the elect, that is, to migrate from the affliction of their punishments, so the just, out of mercy, wish to go in mind to the afflicted and those placed in torments and to desire to free them. But those who desire to pass from the seat of the blessed to the afflicted and those placed in torments cannot, because the souls of the just, although they have mercy by the goodness of their nature, already bound by the justice of their Creator with such righteousness that they are moved by no compassion towards the reprobates. But after hope is taken away from the burning rich man, his mind turns to the relatives he had left behind, because the punishment of the reprobates' souls sometimes trains them uselessly into charity, so that even then they spiritually love their own, who here, while they loved sins, did not even love themselves. Therefore, it now follows:

Third, as regards the depth of the divine judgments, he adds: And besides all this, a great chasm has been established between us and you: in which is intimated the impossibility of drawing near between the reprobate and the elect: Ecclesiastes 11: "If a tree fall to the south or to the north, in whatever place it shall fall, there it shall be." This impassability he calls a chasm, because neither can the good descend into the darkness of sinners, nor the wicked into the light of the good: on account of which it is said in John 12: "Walk while you have the light, lest the darkness overtake you." Concerning this impassable breadth, Ambrose says in the Gloss: "Between the poor man and the rich man there is a chasm, because after death merits cannot be changed," and on this account neither can any mutual consolation be had.

And therefore he adds: So that those who wish to cross from here to you cannot, by offering the aid of piety, nor cross from there to here, attaining to the eternal reward. Whence Gregory says: "The souls of the just, although in the goodness of their nature they have mercy, yet then, joined to the justice of their Author, are bound by such rectitude that they are moved by no compassion toward the reprobate." The wicked indeed cannot go out from the prison of infernal Tartarus: Psalm: "They shall leave their riches to strangers, and their graves shall be their dwelling places forever." From this they cannot go out, because, Ecclesiastes nine, "neither work nor reason nor knowledge nor wisdom shall be in the netherworld, to which you hasten"; for they can neither go out from hell nor enter into the rest of the elect: Isaiah fifty-two: "There shall no more pass through you the uncircumcised or the unclean"; whence Revelation, last chapter: "Outside are dogs and sorcerers, the unchaste and those who serve idols," etc. The good, however, cannot cross over to help the wicked, yet they can cross over to behold them: whence Isaiah, last chapter: "They shall go out and see the corpses of the men who have transgressed against me: their worm shall not die, and their fire shall not be quenched: and they shall be unto the satiety of vision for all flesh."

There follows: "And in all these things, between us and you a great chasm has been established, so that those who wish to cross from here to you cannot, nor can they pass from there to here." In this matter, it must be carefully investigated how it is said, "Those who wish to cross from here to you cannot." For there is no doubt that those who are in hell desire to cross over to the lot of the blessed. But those who have already been received into the lot of blessedness—in what sense is it said that they wish to cross over to those who are tortured in hell?

But just as the reprobate desire to cross over to the elect, that is, to migrate away from the affliction of their punishments, so for the just to cross over to those who are afflicted and placed in torments means to go in mind through mercy and to wish to free them. But those who wish to cross from the seat of the blessed to those who are afflicted and placed in torments cannot do so, because the souls of the just, although they have mercy in the goodness of their nature, being now joined to the justice of their Creator, are bound by such great rectitude that they are moved by no compassion toward the reprobate. For they are in harmony with the Judge to whom they cling, and they do not condescend out of mercy to those whom they cannot rescue, because they will then see them as foreign to themselves to the same degree that they perceive them to be rejected by their Creator whom they love.

Therefore neither do the unjust cross over to the lot of the blessed, because they are bound by perpetual damnation; nor can the just cross over to the reprobate, because, already raised up through the justice of judgment, they have no mercy on them from any compassion whatsoever.

(ubi sup.) For as the wicked desire to pass over to the elect, that is, to depart from the pangs of their sufferings, so to the afflicted and tormented would the just pass in their mind by compassion, and wish to set them free. But the souls of the just, although in the goodness of their nature they feel compassion, after being united to the righteousness of their Author, are constrained by such great uprightness as not to be moved with compassion towards the reprobate. Neither then do the unrighteous pass over to the lot of the blessed, because they are bound in everlasting condemnation, nor can the righteous pass to the reprobate, because being now made upright by the righteousness of judgment, they in no way pity them from any compassion.

The gulf is said to be fixed, because it cannot be loosened, moved, or shaken.

As if he says, We can see, we cannot pass; and we see what we have escaped, you what you have lost; our joys enhance your torments, your torments our joys.

Moreover, the fact that Hades is not in any case opened for (the escape of) any soul, has been firmly established by the Lord in the person of Abraham, in His representation of the poor man at rest and the rich man in torment. No one, (he said, ) could possibly be despatched from those abodes to report to us how matters went in the nether regions,-a purpose which, (if any could be, ) might have been allowable on such an occasion, to persuade a belief in Moses and the prophets.

I saw Dinocrates going out from a gloomy place, where also there were several others, and he was parched and very thirsty, with a filthy countenance and pallid colour, and the wound on his face which he had when he died. This Dinocrates had been my brother after the flesh, seven years of age, who died miserably with disease-his face being so eaten out with cancer, that his death caused repugnance to all men. For him I had made my prayer, and between him and me there was a large interval, so that neither of us could approach to the other. And moreover, in the same place where Dinocrates was, there was a pool full of water, having its brink higher than was the stature of the boy; and Dinocrates raised himself up as if to drink. And I was grieved that, although that pool held water, still, on account of the height to its brink, he could not drink.

"The abyss" signifies the distance and difference between the righteous and sinners. For just as their intentions were different, so too their dwelling places have a great disparity, since each receives recompense according to their intention and life. Note here also an objection against the Origenists. They say that a time will come when torments will end and sinners will be united with the righteous and with God, and thus God will be all in all. But behold, we hear Abraham say that "those wishing to cross from here to you... or from there to us... cannot" do so. Therefore, just as it is impossible for anyone to pass from the portion of the righteous to the place of sinners, so too it is impossible, Abraham teaches us, to pass from the place of torment to the place of the righteous. And Abraham is undoubtedly more worthy of belief than Origen. What is "Hades"? Some say that Hades is a dark subterranean place, while others called Hades the passage of the soul from a visible to an invisible and formless state. For as long as the soul is in the body, it is manifested by its own actions, but upon separation from the body it becomes invisible. This is what they called Hades. "The Bosom of Abraham" refers to the totality of those blessings that await the righteous upon their entrance from the storm into the heavenly harbors; since in the sea as well, we customarily call bays (bosoms) those places suitable for harboring and rest. Take note also that on that day the wrongdoer will see in what glory the one he wronged will be, and the latter in turn will see in what condemnation the wrongdoer will be, just as here the rich man saw Lazarus, and the latter in turn saw the rich man.

The great gulf signifies the distance of the righteous from sinners. For as their affections were different, so also their abiding places do not slightly differ.

You may from this derive an argument against the followers of Origen, who say, that since an end is to be placed to punishments, there will be a time when sinners shall be gathered to the righteous and to God.

But it is too late for the rich man to begin to be master, when he has no longer time for learning or teaching.

(ubi sup.) He asks that Lazarus should be sent, because he felt himself unworthy to offer testimony to the truth. And as he had not obtained even to be cooled for a little while, much less does he expect to be set free from hell for the preaching of the truth.

(de cura pro Mortuis habenda.) But some one may say, If the dead have no care for the living, how did the rich man ask Abraham, that he should send Lazarus to his five brethren? But because he said this, did the rich man therefore know what his brethren were doing, or what was their condition at that time? His care about the living was such that he might yet be altogether ignorant what they were doing, just as we care about the dead, although we know nothing of what they do. But again the question occurs, How did Abraham know that Moses and the prophets are here in their books? whence also had he known that the rich man had lived in luxury, but Lazarus in affliction. Not surely when these things were going on in their lifetime, but at their death he might know through Lazarus' telling him, that in order that might not be false which the prophet says; Abraham heard us not. (Isa. 63:10.) The dead might also hear something from the angels who are ever present at the things which are done here. They might also know some things which it was necessary for them to have known, not only past, but also future, through the revelation of the Church of God.

(Quæst. Ev. ii. qu. 38.) But these things may be so taken in allegory, that by the rich man we understand the proud Jews ignorant of the righteousness of God, and going about to establish their own. The purple and fine linen are the grandeur of the kingdom. And the kingdom of God (he says) shall be taken away from you. (Rom. 10:3.) The sumptuous feasting is the boasting of the Law, in which they gloried, rather abusing it to swell their pride, than using it as the necessary means of salvation. But the beggar, by name Lazarus, which is interpreted "assisted," signifies want; as, for instance, some Gentile, or Publican, who is all the more relieved, as he presumes less on the abundance of his resources.

(ubi sup.) But the dogs which licked the poor man's sores are those most wicked men who loved sin, who with a large tongue cease not to praise the evil works, which another loathes, groaning in himself, and confessing.

(Quæst. Ev. lib. ii. qu. 39.) By the five brothers whom he says he has in his father's house, he means the Jews who were called five, because they were bound under the Law, which was given by Moses who wrote five books.

(ubi sup.) Again also that story may be so understood, as that we should take Lazarus to mean our Lord; lying at the gate of the rich man, because he condescended to the proud ears of the Jews in the lowliness of His incarnation; desiring to be fed from the crumbs which fell from the rich man's table, that is, seeking from them even the least works of righteousness, which through pride they would not use for their own table, (that is, their own power,) which works, although very slight and without the discipline of perseverance in a good life, sometimes at least they might do by chance, as crumbs frequently fall from the table. The wounds are the sufferings of our Lord, the dogs who licked them are the Gentiles, whom the Jews called unclean, and yet, with the sweetest odour of devotion, they lick the sufferings of our Lord in the Sacraments of His Body and Blood throughout the whole world. Abraham's bosom is understood to be the hiding place of the Father, whither after His Passion our Lord rising again was taken up, whither He was said to be carried by the angels, as it seems to me, because that reception by which Christ reached the Father's secret place the angels announced to the disciples. The rest may be taken according to the former explanation, because that is well understood to be the Father's secret place, where even before the resurrection the souls of the righteous live with God.

And he said, "I beg you therefore, father, that you would send him to my father's house; for I have five brothers, that he may testify to them, lest they also come to this place of torment." In this matter, it is to be noted how many signs of punishment are accumulated for the burning rich man. For to his punishment, both knowledge and memory are preserved. For he recognizes Lazarus whom he despised, and remembers also his brothers whom he left behind. Indeed, perfect vengeance for him would not be, if he did not recognize him in retribution. And perfect punishment in the fire would not be, if he did not fear the same for his own. Therefore, that sinners may be punished more in torment, they both see the glory of those whom they despised and are tormented by the punishment of those whom they loved in vain. But it is to be believed that before the retribution of the final judgment, the unjust in their rest behold some of the just, so that seeing them in joy, they are tormented not only by their own suffering but also by the good fortune of the others. The just, however, always look upon the unjust in torment, so that their joy is increased by seeing the evil which they mercifully escaped, and they render greater thanks to their Deliverer, as they more clearly see in others what they themselves could have suffered if they had been neglected. For those who see the glory of their Creator, nothing is done in creation that they cannot see.

And he said: I ask you therefore, father, etc. After the denial of mercy with respect to one's own person, here is added the denial with respect to a related person. Concerning which four things are introduced, namely the petition for mercy with respect to a related person, the denial of the mercy requested, the reason for the petition proposed, and the approval of the response already given.

First, therefore, as regards the petition for mercy with respect to a related person, he says: And he said: I ask you therefore, father, that you send him to my father's house. Now this petition was carnal, because it extended only to his brothers.

(lib. de Anima.) But we are also taught something besides, that the soul of Lazarus is neither anxious about present things, nor looks back to aught that it has left behind, but the rich man, (as it were caught by birdlime,) even after death is held down by his carnal life. For a man who becomes altogether carnal in his heart, not even after he has put off his body is out of the reach of his passions.

But after hope concerning himself is taken from the burning rich man, his mind runs back to the relatives whom he had left behind, because the punishment of the reprobate sometimes unprofitably instructs their mind toward charity, so that they then love their own spiritually, who here, while they loved sins, did not even love themselves. Hence it is now added: "I ask you therefore, Father, to send him to my father's house; for I have five brothers, that he may testify to them, lest they also come into this place of torments."

Moreover the rich man placed in torments declares that he has five brothers, because that same proud Jewish people, which has already been condemned for the most part, knows that his followers whom he left upon the earth are given over to the five senses of the body. Therefore by the number five he expresses the brothers he had left behind, because he who is placed in hell groans that they do not rise to spiritual understanding, and asks that Lazarus be sent to them.

(Hom. 40. in Ev.) When the rich man in flames found that all hope was taken away from him, his mind turns to those relations whom he had left behind, as it is said, Then said he, I pray thee therefore, father Abraham, to send him to my father's house.

Your father is Abraham. How can you say, "Send him to my father's house"? You have not forgotten your father. You have not forgotten that your father destroyed you. Since he was your father, you have five brothers: sight, smell, taste, hearing and touch. These are the brothers to whom formerly you were enslaved. Since they were the brothers you loved, you could not love your brother Lazarus. Naturally you could not love him as brother, because you loved them. Those brothers have no love for poverty. Your sight, your sense of smell, your taste, and your sense of touch were your brothers. These brothers of yours loved wealth, and they had no eye for poverty. "I have five brothers, that he may testify to them." They are the brothers who sent you into these torments. They cannot be saved unless they die. "Lest they too come into this place of torments." Why do you want to save those brothers who have no love for poverty? Brothers must dwell with their brother.

CONCERNING THE RICH MAN AND LAZARUS----CONCERNING CONSCIENCE AND CONFESSION----JOSEPH AND HIS BRETHREN.

1. To-day it is requisite that we should explain the rest of the parable concerning Lazarus. Perhaps you may suppose that we have explained the whole of it; but I would not avail myself of any want of knowledge on your part, in order to deceive; nor would I give up the task, before I can go away with the assurance that I have explored all, as far as light is given me: as the husbandman, when he gathers the fruit of the vine, ceases not until he has cut off every little bunch. Since, therefore, I now perceive, as if beneath the leaves, some thoughts still hidden in these words, permit me to gather up also these, using the mind as a sickle. A vine being entirely stripped of fruit stands for the present barren, having leaves only. With respect to the spiritual vine of the sacred Scriptures it is not so; but when we have gathered all the fruit that is to be seen, more still remains. Thus many also before us have spoken on this subject; many perhaps after us will speak on it; but no one will be able to exhaust the whole store of wealth. For such is the nature of this abundance, that the more deeply you dig down, the more plentifully divine instruction wells forth: it is a fountain never failing. In the last assembly we ought to have discharged this debt owing to you, but we did not think it right to pass by the memory of the good deeds of Saint Babylas,1 and the two holy martyrs who followed him. Therefore, we put off the remainder of this subject, reserving the completion of the parable till to-day. Since, then, we have rendered to the fathers their praise, not according to their worth, but according to our ability; permit us now to deliver the remainder of this subject. And be not weary until we have arrived at the end, talcing up our discourse from the point at which we lately left off. Where then did we leave the narrative? It was at the point where we came to the great chasm between the just and the unjust. For, when the rich man said, "Send Lazarus," Abraham answered him, "A great gulf is fixed between us and you: so that they which would pass from hence to you cannot; neither can they pass to us, that would come from thence," (Luke xvi. 26.) We also showed by many arguments that it is necessary to place our hope of safety, according to the grace of God, in our own right condition, and not trust in fathers or grandfathers, or great-grandfathers, or in relations, and friends, and associates, and neighbours; for "no man can by any means redeem his brother," (Ps. xlviii. 8.) But how much soever they who depart |92 this life in company with sinners, beseech and supplicate on their behalf, all that they say will be vain and useless. For again, the five virgins begged from their companions a supply of oil, and did not obtain it; he also who hid his talent in the earth, though he made many excuses, still was condemned. They, too, who fed not the Lord when He was hungry, nor gave Him drink when thirsting ----they, hoping to find refuge in the plea of ignorance, did not gain any pardon or excuse. Others there are who are unable to say a word, as he who appeared at the feast clad in vile garments, being charged with the fault, was speechless. And not this man only, but also another who was unforgiving to his neighbour, of whom he demanded the hundred pence, who afterwards, when charged by his lord with cruelty and inhumanity, had nothing to reply. From these instances it is plain that nothing can help us there, if we have not the good deeds; but whether we use prayers and entreaties, or whether we be silent, the sentence of punishment and penalty will equally be uttered against us. Hear then how this man, having made request to Abraham for two things, failed to gain either of them. For, first he made supplication for himself, when he said, "Send Lazarus;" next, not for himself, but for his brethren, but he obtained neither request. If the first request was impossible, much more was the second----that on behalf of his brethren. However, if it seem good, let us carefully mark the very words themselves. For if when the magistrate causes an offender to be brought into the public court, summons officers of justice, and proceeds with the trial, all hasten with eagerness to hear what questions the judge may put, and what replies the accused may make,----much more ought we to give attention in this case to what this criminal,----I mean, the rich man, requests, and what the righteous judge, by the mouth of Abraham, replies. For it was not the patriarch that was judging the case, even though he uttered the words; but, as in our earthly courts, when robbers or murderers are under accusation, the law requires that they should stand at a distance and out of sight of the judge; it enjoins that they should not hear the sound of the judge's voice, in this manner also marking their dishonour; but a messenger conveys the questions of the judge and the replies of the accused. The same thing took place then. The condemned man heard not the voice of God himself speaking to him; but Abraham acted as a deputy, conveying the words of the judge to the criminal. For he did not speak that which he said on his own authority, but he stated the divine laws to the rich man, and uttered the decisions given him from on high. And for this reason the rich man had nothing to reply.

2. Let us, therefore, carefully attend to that which is said. For I am purposely proceeding slowly through this parable: though this be the fourth day, I do not leave the subject; for I see great benefit arising from this examination, both to the rich and to the poor, and to those who are troubled because of the prosperity of the wicked and the poverty and tribulation of the just. For, in general, nothing is so great a stumbling-block and causes so much religious doubt to many people, as the fact that the rich who live in sin may enjoy great prosperity, while the just, |94 who live virtuously, are reduced to extreme poverty, and endure numberless other things even worse than poverty. But this parable is sufficient to afford a remedy to make the wealthy more wise, to console the poor; it teaches the former not to be high-minded; it comforts the poor with respect to their present condition; it forbids the former to boast if, while living wickedly, they pay no penalty in this life, since a severe examination awaits them in the next world; it persuades the latter not to be troubled on account of the prosperity of others, and not to imagine that our affairs are not under the control of Providence, even if the just suffer ills here, while the wicked and depraved enjoy continual prosperity. For both will hereafter receive their desert; the former the crown which is the reward of patience and endurance, the latter the punishments and penalties which belong to sin. Let both rich and poor inscribe this parable,----the rich on the walls of their houses, the poor on the walls of their mind; and should it ever by the growth of forgetfulness be obscured, renew it completely by means of fresh recollection. Or rather, let the rich also, instead of in their houses, write it in their mind, and constantly bear it about; and let it be their instructor and the groundwork of all their philosophy. For if we have this lastingly written in our mind, neither the delights of the present life will be able to elate us, nor its sorrows to humiliate or overthrow us; but we shall be affected by both these kinds of experience, only as we are by pictures painted on the wall. For when looking at a wall we see portrayed a rich man or a poor, we neither envy the one |95 nor despise the other; because that which we look at is an image only and not reality. Thus, also, if we learn the real nature of riches and poverty, of honour and dishonour; and of all other things both gloomy and bright, we shall be freed from the trouble which arises from each of these classes of things. For they all are more deceptive than a shadow; and neither will a brilliant and honourable position puff- up a lofty and noble soul, nor a lowly and despised position be able to trouble him. However, it is time now for us to consider the words of the rich man: "I ask thee, father"----that is, I beseech, I beg, I supplicate thee----"that thou wouldest send Lazarus to my father's house; for I have five brethren; that he may testify unto them, lest they also come into this place of torment," (Luke xvi. 27, 28.) Since he failed to gain that which he sought for himself, he made supplication for others. Mark how benevolent and mild he becomes when under punishment. He who despised Lazarus when present, now has regard for others who are absent: he who passed by one who was placed before his eyes, is mindful of those whom he does not see, and he entreats with great earnestness and zeal that warning should be given to them, that they might escape the evils about to overtake them. And he begs that Lazarus should be sent to his father's house,----to the place which had been to Lazarus as an arena, the place where his virtue had been tested. Let them see him crowned, he says, who have seen him contending; let the witnesses of his poverty and hunger, of his innumerable woes, be also witnesses of his honour, his transfiguration, his complete glory; that, |96 being taught by both sights, they may learn that our interests are not bounded by this present life; that they may be prepared beforehand, so as to be able to escape this punishment and ruin. What does Abraham reply? "They have Moses and the prophets," he saith; "let them hear,them." Thou hast not, he implies, so much care for thy brethren as God has, who made them: He has given them many teachers, advisers, and counsellors. What, then, does the rich man say? "Nay, father Abraham; but if one went unto them from the dead, they would be persuaded." The same thing is often said now. Where are now those who say, "Who has come from thence? Who ever rose from the dead? Who can tell us what is in Hades?" How many things of this kind the rich man used to say within himself when he was living luxuriously! He did not simply request that some one should rise from the dead; but since when he heard the Scriptures he had been accustomed to despise them, to deride, to regard the things said as myths; from that which he himself had felt, he supposed that the same would be felt by his brothers. "They," he would say, "are sceptical in the same way; but if one should arise from the dead, him they will not disbelieve nor deride, but will rather give heed to his words." What, then, does Abraham reply? "If they hear not Moses and the prophets, neither will they hear though one rose from the dead," (Luke xvi. 31.) And that this is true----that he who listens not to the Scriptures, will not listen even to those who rise from the dead----of this the Jews afford an instance, who, since they did not listen to Moses and their own prophets, did not believe even when they saw the dead arise; but at the very time of the event, tried to kill the risen Lazarus; and on another occasion, at the crucifixion, vehemently opposed the apostles even while many dead were rising.

3. But that you may be assured for another reason that the teaching of the apostles is more convincing than that of the restored to life, consider this----that a dead man is altogether a servant, but the things which the Scriptures declare are uttered by the Lord himself; so that though one should rise from the dead, though an angel should descend from heaven, the Scriptures would still be the surest testimony. For the Ruler of angels and the Lord of the dead and of the living has Himself given the written law. Again, that they who wish for dead men to come back, wish for a superfluous thing, is proved, in addition to that which has been said, by comparing the case of our own courts. Gehenna does not seem to exist to those who believe not. To the faithful it is plain and manifest, but still to the unbelieving it does not seem to exist. There is a court of judgment in which we hear each day that such a one is punished, another is mulcted of property, another is condemned to the mines, another to be burnt, another to be put to death in some other way. Notwithstanding that they hear all this, the evil, the wicked and abandoned are not made wise; often, indeed, many such having been captured, and escaping punishment, break out of prison, and running away, again return to the same courses, and commit even greater crimes than before. Let us not, therefore, wish to hear those things from the dead which the Scriptures each day teach us, and much more clearly. For if God knew this; namely, that if certain should rise from the dead, they would benefit the living, He would not have overlooked it; He who has formed all things for our good would not have neglected this benefit. Again, if the dead arose continually to declare to us all that takes place there, even this phenomenon would in time also be disregarded; for the tempter could, with the greatest ease, adapt his wicked teaching to such a state of affairs. He would be able often to feign appearances, or by preparing his ministers to feign death and burial, and exhibiting them as having: risen from the dead, by these means he would introduce into the minds of those whom he misleads everything that he wished them to believe. For even now, when nothing of that kind takes place, the forms of the departed often have appeared in dreams, and have deceived and ruined many. Much more if such a state of things, namely, that many returned from the dead, existed, that subtle spirit would involve many in his wiles, and introduce great deception into our life. Therefore God has closed the portals, and does not permit any of those who have departed to return to tell us the things that take place there; so that the tempter cannot take advantage of such a state of things, and introduce all his deceit. For, also, when there were prophets Satan raised up false prophets, and when apostles, he raised up false apostles; even when Christ appeared, he raised up false Christs; and whenever sound doctrine has been delivered, he has introduced corrupt doctrine, sowing tares among the wheat. So also, if this state of things had existed, he would have contrived to cause deception by his own instruments----not really raising the dead, but by sorceries and guile misleading the senses of beholders, or even, as I said before, preparing those who should simulate death, thus turning upside down and confusing all things. But God, foreseeing all these things, has prevented such an attempt, and out of regard for us, has not permitted any one at any time to come from thence to relate to living men the things that take place there. He has taught us to regard the Holy Scriptures as more worthy of trust than everything else. For He has made certain things more clear to us than they would have been made by the resurrection of the dead; He has instructed the whole world; He has driven away error, and brought in the truth; He has, by the instrumentality of fishermen and men of no reputation, procured all these benefits, and afforded to us on all sides sufficient proofs of His own providence. Therefore let us not imagine that our affairs are bounded by the present life; but let us be assured that there will be a scrutiny, and a recompense or a retribution for all that has happened here. This fact is so clear and plain to all, that both Jews and Greeks, even heretics, agree concerning it; yea, all men of every class. For if also all men do not act as wisely as they ought, with regard to the resurrection, still all agree with respect to the judgment, and future punishment and trial. All agree that there is a recompense hereafter for all the things that have happened here. For if this were not the case, why did God stretch out such a heaven and spread the earth beneath, and make the expanse of the sea, and diffuse the air? Why did He display such foresight, if He did not intend to be concerned in our affairs even to the end?

4. Do you not see many who, after living a virtuous life, having suffered innumerable ills, have departed hence without receiving any good? Others, again, who have displayed every kind of evil disposition, who have plundered the possessions of others, have robbed and oppressed widows and orphans, these have departed this life after enjoying wealth and luxury and endless other good things, and have suffered no misfortune whatever. When, therefore, do the former receive the reward of their virtue,----when do the latter pay the penalty of their wickedness, if our affairs are limited by the present life? For that, if there be a God----as there assuredly is----He is a just God, every one will allow; and that, if He is just, He will reward these two classes according to their deserts----this also will be granted. But if He intends to render to each class their desert, whereas in this life neither class received it ----neither the one, the punishment of their sin, nor the other, the reward of their virtue----it is manifest that an opportunity is reserved when each will receive their appropriate recompense. And for what purpose has God put within our mind a judge so ever-watchful and vigilant,----I mean conscience? It is impossible that any judge among men should be so indefatigable as our conscience is. For judges in worldly affairs are sometimes corrupted by money, or weakened by flattery, or dissemble because of fear; and many other things there are that destroy the rectitude of their decision; but the judgment-seat of conscience never yields to any of these influences; but whether you offer money, or flatter, or threaten, or do any other such thing, it utters still an impartial sentence against the schemes of sinners; and whosoever commits iniquity, himself condemns himself, even though no one else should accuse him. And not once, nor twice, but even frequently, and through one's whole life, it continues to do the same; though much time may have intervened, it never forgets what has happened. At the moment when sin is committed, and before its commission, and after its commission, conscience constitutes itself our accuser; but chiefly after the commission. For at the time of committing the sin, being intoxicated by the pleasure, we are not so sensitive; but when the affair is passed, and has reached its conclusion, then, especially when all the pleasure is exhausted, the sharp sting of repentance is felt. And contrary to that which happens to women in travail, who before the birth have great and unbearable suffering, who feel the pangs of labour causing intense pain, but afterwards have relief, since the pain ceases with the birth of the infant; in the case we are considering, it is not so. For as long as we conceive and have in our mind corrupt designs, we are glad and rejoice; but when we have brought forth this evil offspring, sin, then we see the baseness of that which is produced and are pained; then are we in greater misery than women in travail. Wherefore do not, I beseech you, entertain any corrupt desire, especially the beginning of such a desire. But if we have admitted any such desire, let us quench the beginnings of it; and, even if we have been negligent beyond this, let us destroy the sin which has proceeded to deeds, by confession, and tears, and self-condemnation. Nothing is so great an antidote to sin as condemnation and repudiation of it with penitence and tears. Condemning thy own sin, thou dost put off its yoke. Who is it that speaks thus? God, the Judge himself. "Acknowledge first thy sin, that thou mayest be justified," (Isa. xliii. 26, LXX.) Why are you ashamed and blush to confess your sin? Why speak of it to man, who may blame you? Why confess it to your fellow-servant, who may cause you shame? Rather show it to the Master, to Him who cares for you, who is kindly-disposed; show the wound to the Physician. And even if you do not confess, He is not ignorant of the deed, who knew it before it was committed. Why then do you not speak of it? Does the transgression become heavier by the confession?----nay, it becomes lighter and less troublesome. And it is for this reason that He would have you confess, not that you should be punished, but that you should be forgiven; not that He may learn thy sin, (how could this be, since He has seen it,) but that you may learn what favour He bestows. He wishes you to learn the greatness of His grace, that you may praise Him perfectly, that you may be slower to sin, that you may be quicker to virtue. And if you do not confess the greatness of the need, you will not understand the exceeding magnitude of His grace. I do not oblige you, He saith, to come into the midst of the assembly before a throng of witnesses; declare the sin in secret to Me only, that I may heal the sore and remove the pain. Therefore it is that He has placed within us a conscience |103 more faithful than a father. For a father having warned his son once, or twice, or three times, or perhaps, ten times, when he sees him remaining uncorrected, publicly renounces him and dismisses him from the house, and severs the tie of relationship; but not so does conscience act. For if once, or twice, or thrice, or a thousand times it speaks, and you obey not, it will speak again, and will not cease until the latest breath; and both in the house and in the street, at table and in the market, and on the road, often even in dreams, it places before us the image and appearance of our sins.

5. Behold the wisdom of God! He has caused the reproof of conscience not to be unceasing, (for had we been constantly accused, we could not have endured the burden,) nor has He made it so weak as to cease after a first or second warning. For if we felt self-condemnation every day and every hour, we should have been overcome by sorrow. If, again, conscience having warned us once or twice, then ceased to rebuke, we should not have reaped much benefit. Therefore He has caused the warning to be lasting, but not unceasing: it is lasting, that we may not fall into negligence, but that always to the end of our life, being warned, we may be watchful. Again, the warning is not unceasing, nor made cumulative, in order that we may not sink under it, but that we may be refreshed by seasons of repose and other consolations. Thus complete freedom from mental pain would be ruinous to sinners; it would produce in us utter insensibility; while, on the other hand, to feel this pain unceasingly and without measure would be even more injurious. For excess of sorrow, being often strong enough to overthrow man's natural powers of mind, overwhelms the soul, and causes our good qualities to be wholly unserviceable. For this reason God has caused the convictions of conscience to be imposed on us only at intervals, these convictions being exceedingly severe, and often piercing the sinner more sharply than a goad. Not only at the time when we ourselves have sinned, but also when others have committed the same acts, conscience is roused, and with great vehemence accuses us. The fornicator, the adulturer, or the thief, not only when he himself is accused, but when he hears that others are accused of having dared the same sins, he feels as if he himself were punished; he is reminded of his own sin by the blame thrown upon others; and though it is another that is accused, he himself, without being blamed feels the charge, since he has dared to do the same things. In the same way, also, with regard to good deeds, when others are praised and honoured, those who have accomplished the same things rejoice with them, as though they were praised no less than the others. What, therefore, can be more miserable than the case of the sinner who, as often as others are accused, himself feels abashed? What, also, is more blessed than the lot of him who, living virtuously, whenever others are praised, himself feels joy and gladness, being reminded of his own good deeds by the praise bestowed upon others? These things are the work of God's wisdom; they are instances of His exceeding providence. The warning of conscience is a divine anchor, not permitting us to be altogether wrecked in the abyss of iniquity. Not only at the time of committing the sin, but after long periods of years can conscience remind us of old faults. Of this I shall bring clear proof from the Scriptures themselves. The brethren of Joseph one day sold him, without having any charge to bring against him, except that he foresaw in dreams his coming honour foreshadowed to him: for "I saw," said he, "your sheaves making obeisance to my sheaf," (Gen. xxxvii. 6.) Indeed, for this very thing they ought to have the more cared for him, for he was to be the crown of the whole family, and the glory of all his race. Such, however, is envy; it makes war against its own honour; and an envious man would rather suffer a thousand ills than see his neighbour renowned, even though a share of the renown were to fall to himself. Than this what can be more wretched? This kind of feeling possessed the brethren of Joseph. Seeing him at a distance, coming to bring them provisions, they said one to another, "Come, let us kill him, and we shall see what will become of his dreams," (Gen. xxxvii. 20.) If they had no regard for him as a brother, nor felt the bond of nature, they ought to have had regard to the very aid that he brought, and to the manner of his service, in coming to supply them with sustenance. But mark how they unwittingly uttered a prophecy: "Come," said they, "let us kill him, and we shall see what will become of his dreams." If they had not plotted against him and concocted treachery, and planned that shameless scheme, they would not have experienced the full intent of those dreams. For it was not likely that he, though meeting with no ill-fortune, would rise as high as the throne of Egypt; yet, by means of these difficulties and hindrances, |106 he attained such a height of splendour. For if they had not conspired against him, they would not have sold him into Egypt; if they had not sold him into Egypt, the mistress would not have been enamoured of him; if the mistress had not been enamoured of him, he would not have been cast into prison, he would not have interpreted the dreams, he would not have been made ruler; if he had not been made ruler, the brethren would not have come to buy corn, nor have bowed down before him. Thus, since they were ready to kill him, for this very cause chiefly did they feel the full meaning of the dreams. What then? Were they the procurers of all his future good, and the cause of his glory? By no means; they were ready to expose him to death, or to sorrow, or to slavery----to the uttermost ills. But the overruling God used the wickedness of the conspirators for the trial and approval of him who was sold and betrayed.

6. In order that this result may not be thought to arise from any casual coincidence or accidental revolution of things, God, by means of the very men who opposed it, brought to pass the very result which they opposed, using His enemies for the approval of His servants, in order that you may learn, that what God has willed no one will hinder, and that none will turn aside His high hand; in order that whenever you are plotted against, you may not stumble or be downcast, but be enabled to know that the plot will result in good in the end, if only you bear your lot well. Behold, therefore, in this instance, how envy produced a royal possession; how jealousy procured for its victim a crown, and gained him a throne; those who plotted against him, themselves bore him forward to the greatness of his power. He who was plotted against governed, they who plotted served; he received homage, they paid homage. Whensoever, therefore, ills, frequent and accumulated, come upon you, be not troubled nor downcast, but abide till the end. The end will turn out in every way worthy of the beneficence of God, if only you bear thankfully the things that in the meantime befall you. He who had these visions, being in extreme danger, who was sold by his brethren, injured by his mistress, and again thrown into prison,----he did not say within himself, "What is all this? The visions then are all delusion! I am an exile from my country and deprived of freedom; because of my God, I have not yielded to the seductions of my mistress; because of temperance and virtue, I am punished, and He has not even in this pass defended me, nor stretched forth. His hand, but has suffered me to be delivered to constant and increasing bondage. After the pit, slavery befell me; after slavery, treachery; after treachery, calumny; after calumny, a prison." But none of these things moved him; he remained steadfast in his hope, being confident that none of the things that had been promised would ever fail. God was, indeed, able to fulfil everything on the very same day; but in order to display His own might and the faith of His servants, he permitted a long time to intervene, and many hindrances to arise, so that you may understand His power, by His fulfilling the promises at the very time when you would give way to despair, and that you may see the patience and faith of His servants, by their not falling away from their expectation of good in the very midst of calamities. However, as I said, the patriarchs came again, famine as an armed soldier driving them by force, and urging them to the presence of Joseph, the governor; and they wished to buy corn. What, then, did he say to them? "Ye are spies." They then said within themselves, "What is this! we came to get food, and we have endangered our life!" Yes, justly!----since he also came to you bringing food, and ye put him in danger of his life. And he then endured it beeause of his integrity; ye now are suffering because of hypocrisy. He was not, however, their enemy; he put on the appearance of hostility, that he might learn accurately the condition of the family. For since they had been wicked and heartless in his own case, not seeing Benjamin with them, he feared for the child, lest he had been also a brother in suffering. He commands that some one of them should be bound and left there; and that all the rest taking their corn should depart, threatening them with death if they should not bring back their other brother. Since, then, this had happened and he had said, "Leave one here, and bring back the other brother, or ye shall die," what did they say one to another? "Verily we were guilty concerning our brother when he besought us." Do you observe after how long time they remember that crime? They then said to their father, "An evil beast hath devoured him," (Gen. xxxvii. 33.) Now, when Joseph himself is present and listening, they bewail their crime. What can be more extraordinary than this? Without a tribunal, there is conviction; without accusation, an apology; a proof without testimony; the very men who wrought the deed condemn themselves, and publish abroad that which was done in secret! Who had persuaded them, or obliged them, to expose in public the things dared so long before? Is it not plain that conscience, the inexorable judge, had been constantly disturbing their thoughts and troubling their soul? He also who had been murderously treated, sat there silently judging them; and while no one brought any charge against them, they themselves passed sentence upon themselves. They spake thus among themselves: another also said in excuse: "Spake I not to you saying, Do not sin against the child, nor do him any harm, for he is our brother? and, behold, now his blood is required at our hands," (Gen. xlii. 22, loosely quoted.) Though there was no one who spoke thus, or said anything concerning the crime, or of murder; though the victim himself, sitting in their presence, inquired about no such thing, but rather was asking about the other brother; their conscience, taking advantage of the opportunity, arose and took possession of their mind, and when no person accused them, obliged them to confess their deeds. Such things we ourselves often suffer, when the sins are long gone by. When we are searched by woe or misfortune, we call to mind our former ill-doings.

7. Knowing, therefore, all these things, whenever we have done any wrong, let us not wait for calamity or difficulty, for danger and chains; but let us each hour of the day set up for ourselves this tribunal, and let us pass judgment against ourselves, and endeavour in every way to make our peace with God. Let us not doubt about the resurrection and future judgment, nor be hindered by what others say; but by all means, according to the truths we have learnt, let us refute them. For if we were not to render account of all we have done, God would not have set up such a tribunal within us. But this also is a proof of His kindness. For since He will hereafter require from us an account of our sins, He has placed this incorruptible judge within us, that by condemning us for our sins now and making us wiser, He may rescue us from the future judgment. This also St Paul saith: "For if we would judge ourselves, we should not be judged by the Lord," (1 Cor. xi. 31.) In order, therefore, that we may not be punished then, nor pay the penalty then, let each of us betake himself to conscience; and unrolling his past life, and examining with care all his faults, let him condemn the soul that wrought such deeds; let him chastise his thoughts; let him be afflicted; let him be straitened in his own mind; let him require a penalty from himself for his sins, by self-condemnation, by thorough penitence, by tears, by confession, by fasting and alms-giving, by temperance and love. Let us do this that by all means in our power we may be able, with all confidence, to attain the future kingdom, which may it be the lot of us all to gain by the grace and goodness of our Lord Jesus Christ, with whom to the Father be glory, and also to the Holy Spirit, for ever and ever. Amen.

Now mark his perverseness; not even in the midst of his torments does he keep to truth. If Abraham is thy father, how sayest thou, Send him to thy father's house? But thou hast not forgotten thy father, for he has been thy ruin.

The wretched rich man, having received no relief from his lot, adds a request concerning others. See how through punishment he came to sympathy for others, and whereas before he despised Lazarus lying at his feet, now he cares for others who are not near him, and begs that Lazarus be sent from the dead to his father's house — not simply anyone from the dead, but Lazarus, so that those who had previously seen him sick and dishonored might now see him crowned with glory and in health, and those who had been witnesses of his poverty might themselves become beholders of his glory. For obviously, he would have had to appear to them in glory if he were to be a preacher worthy of belief. What then did Abraham say?

Whence he adds: For I have five brothers: Sirach eighteen: "The compassion of a man is toward his neighbor," etc. Therefore it was carnal, because it was for carnal brothers and those living according to the flesh. And the number five itself also suggests this, in which it is understood that they were devoted to the five senses of the body, according to that which is said to the Samaritan woman in John four: "You have had five husbands, and the one you now have," etc.; and above in the fourteenth chapter: "I have bought five yoke of oxen." Also carnal, because he did not do this in order to avoid the punishment of others, but lest his own be increased by their arrival.

Wherefore he adds: That he may testify to them, lest they also come into this place of torments. This indeed he said lest from their presence his calamity should increase through the multiplied torments of his kinsmen; whence Bede: "There is preserved for the rich man unto his punishment both the recognition of the poor man whom he despised and the memory of the brothers whom he left behind, so that he might be more greatly tormented by the sight of the glory of the one he despised and by the punishment of those whom he loved unprofitably." And this is especially true when imitators of others' crimes are sharers in their punishments; whence Gregory: "That sinners may be more greatly tormented in their punishments, they will see both the glory of those whom they despised and the punishment of those whom they loved unprofitably." — Moreover, this petition was not only carnal with respect to himself, but also cruel with respect to his neighbor, because on account of love for his carnal kinsmen he wished that Lazarus should leave the bosom of rest and go to a place of perils, so that there might be verified in him that saying of Proverbs 12: "The just man regards the lives of his beasts, but the bowels of the wicked are cruel." Whence also Christ, who called Lazarus, the brother of Mary, back to life, is said to have wept, in John 11: "And Jesus wept."

It was also foolish, because he believed that the word of a dead man availed more than that of the immortal God; whence is fulfilled that saying of Ecclesiastes 10: "But the fool walking in the way, since he himself is a fool, esteems all men as fools," etc. Whence the Gloss: "Too late does this rich man begin to be a preacher, when now he has time neither for learning nor for teaching."

It was likewise shameless, because he had denied small things and now was requesting the greatest, contrary to that which is said in Sirach 4: "Let not your hand be stretched out to receive and closed when it comes to giving."

In this matter it should be noted how much is heaped upon the burning rich man for his punishment. For both knowledge and memory are preserved for him unto his punishment. For he recognizes Lazarus whom he despised, and he also remembers his brothers whom he left behind. For his vengeance from the poor man would not be complete if he did not recognize him in retribution. And the punishment in fire would not be complete if he did not fear for his own what he himself suffers.

Therefore, that sinners may be punished more in their torment, they both see the glory of those whom they despised, and are also tortured by the punishment of those whom they loved unprofitably. Indeed it is to be believed that before the retribution of the last judgment the unjust see certain just ones in rest, so that seeing them in joy they may be tortured not only by their own punishment but also by the good of those others. But the just always behold the unjust in torments, so that their joy may increase from this, because they see the evil which they mercifully escaped; and they give so much greater thanks to their deliverer, as they see in others what they themselves could have suffered if they had been abandoned.

Nor does the observed punishment of the reprobate darken that brightness of such great blessedness in the minds of the just, because where there will no longer be compassion for misery, it will without doubt be unable to diminish the joy of the blessed. But what wonder if, while the just behold the torments of the unjust, this comes to them as a service to their joys, when even in a painting black color is placed beneath so that white or red may appear brighter? For as was said, the joys of the good increase so much more as the evils of the damned which they escaped lie beneath their eyes. And although their own joys suffice them fully for enjoyment, yet they without doubt always behold the evils of the reprobate, because those who see the brightness of their Creator, nothing is done in creation that they cannot see.

(ut sup.) The hearts of the wicked are sometimes by their own punishment taught the exercise of charity, but in vain; so that they indeed have an especial love to their own, who while attached to their sins did not love themselves. Hence it follows, For I have five brethren, that he may testify to them, lest they also come into this place of torment.

(ut sup.) And here we must remark what fearful sufferings are heaped upon the rich man in flames. For in addition to his punishment, his knowledge and memory are preserved. He knew Lazarus whom he despised, he remembered his brethren whom he left. For that sinners in punishment may be still more punished, they both see the glory of those whom they had despised, and are harassed about the punishment of those whom they have unprofitably loved. But to the rich man seeking Lazarus to be sent to them, Abraham immediately answers, as follows, Abraham saith to him, They have Moses and the prophets, let them hear them.

Or he had five brothers, that is, the five senses, to which he was before a slave, and therefore he could not love Lazarus because his brethren loved not poverty. Those brethren have sent thee into these torments, they cannot be saved unless they die; otherwise it must needs be that the brethren dwell with their brother. But why seekest thou that I should send Lazarus? They have Moses and the Prophets. Moses was the poor Lazarus who counted the poverty of Christ greater than the riches of Pharaoh. (Heb. 11:26.) Jeremiah, cast into the dungeon, was fed on the bread of affliction; and all the prophets teach those brethren. (Jer. 38:9.) But those brethren cannot be saved unless some one rise from the dead. For those brethren, before Christ was risen, brought me to death; He is dead, but those brethren have risen again. For my eye sees Christ, my ear hears Him, my hands handle Him. From what we have said then, we determine the fit place for Marcion and Manichæus, who destroy the Old Testament. See what Abraham says, If they hear not Moses and the prophets. As though he said, Thou doest well by expecting Him who is to rise again; but in them Christ speaks. If thou wilt hear them, thou wilt hear Him also.

And there may be a doubt concerning Lazarus and the rich man. The simpler persons think that these things were spoken as though both were receiving their due for the things which they had done in life in their bodies; but the more accurate think that, since no one is left in life after the resurrection, these things do not happen at the resurrection. For the rich man says: "I have five brethren; ... lest they also come into this place of torment, " send Lazarus, that he may tell them of those things which are here.

In this place our Lord most plainly declares the Old Testament to be the ground of faith, thwarting the treachery of the Jews, and precluding the iniquity of Heretics.

He and his brothers were in the habit of making fun of the prophets. I imagine and have no doubt at all that he talked with his brothers about the prophets. He talked about their urging us to do good and forbidding us to do wrong, and their frightening us with torments to come and promising rewards to come. He made fun of all this and said with his brothers, "What life is there after death? What does rottenness in the grave remember? What do ashes feel? Everyone is carried there and buried. Whoever came back from there and was heard?" That is the reason, as he remembered his words, that he wanted Lazarus to go back to his brothers, so that now they would not say, "Whoever came back from there?" This also has a very suitable and proper answer. This man, you see, seems to have been a Jew. That is why he said, "Father Abraham." He got an excellent and fitting answer. "If they do not listen to Moses and the prophets, they will not be convinced even if one should rise from the dead." This was fulfilled with the Jews, because they did not listen to Moses and the prophets, nor did they believe Christ when he rose. Had he not foretold this to them before, "If you believed Moses, you would also believe me"?

And Abraham said to him, "They have Moses and the prophets, let them hear them." But he who had despised the words of God thought that his followers could not hear this. Wherefore the rich man replied:

Second, as regards the denial of the requested mercy, he adds: And Abraham said to him: They have Moses and the Prophets; let them hear them. Moses, that is, the doctrine of the Law, which must be heard on account of the greatness of its authority. For, Proverbs twenty-eight, "he who turns away his ear from hearing the Law, his prayer shall become abominable." And therefore the lawgiver said in Deuteronomy thirty-two: "Hear, O heavens, what I speak; let the earth hear the words of my mouth." "Give magnificence to our God: the works of God are perfect." And they also have the Prophets, that is, the doctrine of the Prophets, which must be heard on account of the certainty of its truth, according to that passage in Second Peter one: "We have a more firm prophetic word, to which you do well to attend, as to a lamp shining in a dark place, until the day dawns and the morning star rises in your hearts." He who refuses to hear the words of this twofold doctrine, so authoritative and so certain, has absolutely no excuse. On account of which the Lord says through Jeremiah the prophet in Jeremiah twenty-six: "If you will not hear me, so as to walk in my Law which I gave you, to hear the words of my servants the Prophets, whom I sent to you, rising early, and you did not hear — I will make this house like Shiloh, and I will make this city a curse." If therefore those who do not hear the Law and the Prophets are without excuse, utterly without excuse are those who do not hear the Apostles and the Evangelists, indeed not even incarnate Wisdom itself. Whence she herself complains in Proverbs one: "Because I called, and you refused; I stretched out my hand, and there was no one who regarded it"; "I also will laugh at your destruction and will mock, when that which you feared has come upon you." He who does not wish to hear this Wisdom, which "preaches abroad in the streets," is utterly without excuse, because the Law and the Prophets bear witness to her. Whence in Matthew seventeen: "There appeared to them Moses and Elijah, speaking with him"; "and a voice came from the cloud: This is my beloved Son; hear him." And therefore it is said in Hebrews two: "We ought to observe what we have heard, lest perhaps we drift away. For if the word spoken through Angels was made firm: how shall we escape, if we have neglected so great a salvation?" And in Hebrews twelve: "You have come to Jesus, the mediator of the new testament, and to the sprinkling of blood speaking much better than Abel. See that you do not refuse him who speaks."

To whom it is said that they have Moses and the prophets. But he says: "They will not believe, unless someone rises from the dead." To whom it is immediately answered: "If they do not hear Moses and the prophets, neither will they believe even if someone rises from the dead." Certainly the Truth says of Moses: "If you believed Moses, you would certainly believe me also. For he wrote of me." Therefore what is said through Abraham's response is fulfilled. For the Lord rose from the dead, but that Jewish people, because they were unwilling to believe Moses, also scorned to believe him who rose from the dead. And since they scorned to understand the words of Moses spiritually, they did not come to him of whom Moses had spoken.

But when the rich man asked that Lazarus be sent, Abraham immediately answered: "They have Moses and the prophets; let them hear them." But he who had despised the words of God thought that his followers could not hear these things.

(Conc. 4. de Lazaro.) As if he said, Thy brethren are not so much thy care as God's, who created them, and appointed them teachers to admonish and urge them. But by Moses and the Prophets, he here means the Mosaic and prophetic writings.

It sets forth in bold outline the end of both of them, the "torments" of Herod and the "comfort" of John, that even now Herod might hear that warning: "They have there Moses and the prophets, let them hear them." Marcion, however, violently turns the passage to another end, and decides that both the torment and the comfort are retributions of the Creator reserved in the next life for those who have obeyed the law and the prophets; whilst he defines the heavenly bosom and harbour to belong to Christ and his own god.

You, he says, do not care for the brethren as much as God, their Creator. He appointed for them countless teachers.

"No, father Abraham, but if one goes to them from the dead, they will repent." To whom it was immediately answered with a true sentence:

Thirdly, as to the reason for the petition proposed, he adds: But he said: No, father Abraham, but if someone from the dead goes to them, they will repent. In this he was showing the carnality of his brothers, inasmuch as they would be moved more by a bodily resurrection than by a spiritual revelation. Hence these were of the number of those about whom Wisdom 2 says: "The impious said among themselves, thinking not rightly"; "There is no relief at the end of man, and there is no one known to have returned from the netherworld." In this he also showed the perversity of his brothers, that they would prefer the testimony of a dead man to the witnesses of the living God, against that saying in Isaiah 8: "Shall not the people seek a vision from their God, for the living from the dead? To the law rather, and to the testimony. And if they shall not speak according to this word, there shall be no morning light for them." In this he also showed the unbelief of his brothers, that they would not believe unless they saw signs and wonders, like that royal official in John 4: "Unless you see signs and wonders, you do not believe." In this he likewise showed the foolishness of his brothers, because they ought to be provoked to repentance more by the fact that they see men die than if they were to see them raised from the dead; Sirach 38: "Remember my judgment, for yours shall be likewise: yesterday for me, and today for you"; and Sirach 17: "Before death, make confession: from a dead man, confession perishes as if it were nothing"; Psalm: "The dead shall not praise you, O Lord, nor all those who descend into hell."

Hence the rich man also replied: "No, my father; but if someone from the dead goes to them, they will believe." To whom a truthful judgment is immediately spoken: "If they do not hear Moses and the prophets, neither will they believe someone who has risen from the dead," because indeed those who despise the words of the law will fulfill the precepts of the Redeemer, who rose from the dead, with greater difficulty the more subtle they are.

(in Hom. 40.) But he who had despised the words of God, supposed that his followers could not hear them. Hence it is added, And he said, Nay, father Abraham, but if one went to them from the dead they would repent. For when he heard the Scriptures he despised them, and thought them fables, and therefore according to what he felt himself, he judged the like of his brethren.

But the rich man says: "No, father!" For just as he himself, hearing the Scriptures, did not believe and considered their words to be fables, so he supposed the same about his brothers, and judging by himself, says that they will not listen to the Scriptures, just as he himself did not, but if someone rises from the dead, they will believe.

If they do not listen to Moses and the prophets, they will not be convinced even if someone rises from the dead. For indeed, those who despise the words of the law will, by far, more hardly accomplish the commands of the Redeemer who has risen from the dead, as much as they are more subtle. And indeed it is apparent that those who refuse to fulfill His words, undoubtedly refuse to believe in Him. Who, according to the allegory, does this rich man signify, who was clothed in purple and fine linen, and feasted sumptuously every day, if not the Jewish people, who outwardly had the worship of life, who used the delights of the law received to shine, not to be useful? And who does Lazarus, full of sores, signify if not the Gentile people figuratively expressed? Who, when converted to God, was not ashamed to confess his sins, this one had wounds on his skin. Indeed, in a wound of the skin, the poison is drawn from the inner parts and erupts outwardly. What, then, is the confession of sins, but a certain breaking of wounds? Because the poison of sin is healthily revealed in confession, which was pestilently hidden in the mind. But Lazarus, wounded, desired to be filled with the crumbs that fell from the rich man's table, and no one gave him any, for that proud people despised admitting any Gentile to the knowledge of the law, who, inasmuch as they did not have the teaching of the law for charity but for pride, feared, as it were, losing their accepted wealth, and because words flowed down from their knowledge, as it were, crumbs fell from their table. On the other hand, the dogs licked the wounds of the lying poor man. Sometimes in the sacred word, preachers are understood by the dogs. For indeed the tongue of the dogs, while it licks the wound, heals it because the holy teachers, while they instruct us in the confession of our sins, they, as it were, touch the wound of the mind with their tongue. And because they deliver us from sins by speaking, they, as it were, bring back the wounds to health by touching them. Hence it is well that Lazarus means 'assisted' because they help him to be delivered, who heal his wounds by the correction of the tongue. It happened that both of them died: the rich man, who was clothed in purple and fine linen, was buried in hell, but Lazarus was carried by angels into Abraham's bosom. What does Abraham's bosom signify, if not the secret rest of the Father? about which the Truth says: Many will come from the east and west and recline with Abraham and Isaac and Jacob in the kingdom of heaven. But the sons of this kingdom will be cast out into the outer darkness (Matt. 8). For he who is said to be clad in purple is rightly called the son of the kingdom. He lifts up his eyes from afar to see Lazarus because, while they are in the depths of their punishment for their damnation, the unbelievers, they look up at the faithful in rest before the day of final judgment, whom they can never behold after their joy. What they see is far off because they do not reach it through any merit. He is shown to burn more intensely in his tongue when he says: Send Lazarus to dip the tip of his finger in water and cool my tongue, for I am in agony in this flame. The unbelieving people held the words of the law in their mouth, which they contemned to keep by action. Therefore, he will burn more where he showed he knew what he refused to do. He desires to be touched by the tip of the finger because he wishes, while given to eternal punishment, to partake even a little in the action of the just. To whom it is answered that he received good things in his life because he thought all his joy was in transitory happiness. Indeed, the just may have good things here, but they do not receive these in recompense, because while they seek better, that is, eternal things, however many good things may present themselves, with holy desires they yearn for, the good things are scarcely seen. Among these, it is noteworthy that it is said to him: Remember, son. Behold, Abraham calls him son whom he does not free from torment, because the preceding faithful fathers of these unbelieving people, as they observe many swayed from their faith, do not deliver them from torments by any compassion, whom they nevertheless recognize as sons through the flesh. In torment, the rich man is said to have five brothers, for the same proud Jewish people who are already in great part condemned know those whom they left on earth, addicted to the five bodily senses. Therefore, he expresses the brothers he left by the number five because, while in hell, he laments that they do not rise to spiritual understanding. He asks for Lazarus to be sent to them, to whom it is said that they have Moses and the prophets. But he says that they do not believe unless someone rises from the dead. To this, it is immediately responded: If they do not listen to Moses and the prophets, neither will they be convinced if someone rises from the dead. Certainly, the truth says about Moses: If you believed Moses, you would believe me also. For he wrote of me (John 5). It is thus fulfilled what is said through the response of Abraham. For the Lord rose from the dead, but the Jewish people, because they did not want to believe Moses, even disdained to believe Him who rose from the dead; and as they declined to understand the words of Moses spiritually, they did not come to Him about whom Moses spoke.

Fourth, with regard to the approval of the response already given, he adds: But he said to him: If they do not hear Moses and the Prophets, namely by obeying them: for thus they are to be heard, according to that passage in Revelation 1: "Blessed is he who reads and hears the words of this prophecy and keeps them," etc. He who does not hear such great witnesses despises the truth of God, according to that passage in Ezekiel 3: "The house of Israel will not hear you, because they will not hear me. For the whole house of Israel is of a hardened brow and an untamable heart." Whence, because they resist so great a truth, hardened and incapable of believing, he therefore adds: Neither will they believe, even if someone should rise from the dead. And the reason for this consequence is that he who does not believe the more credible testimony will not believe the less credible either. We have an example of this in Lazarus, another who was raised, whom the unbelieving Jews not only did not believe, but rather, as is said in John 12, "the Jews planned to kill Lazarus, because many on account of him were going away and believing from among the Jews." But the obstinate Pharisees not only did not believe, but even wished to extinguish the faith of those who believed. We also have an example of this in Christ, in whom, even when raised, the Jews refused to believe. Whence Chrysostom says: "Christ rose from the dead and announced what evils were in hell; he descended also from heaven and preached what good things were there; yet he was not believed." And this is because such men rejected the testimony of the Law and the Prophets; John 5: "If you believed Moses, you would perhaps believe me also; for he wrote of me. But if you do not believe his writings, how will you believe my words?"

From the foregoing, therefore, it is apparent that mercy was in every way denied to the unmerciful rich man by Abraham, the most loving father, so that that passage in Isaiah 63 might be fulfilled: "You, O Lord, are our father, and Abraham did not know us." And thus that passage in James 2 is verified: "Judgment without mercy shall be done to him who does not show mercy"; and Wisdom 19: "Upon the impious, wrath came without mercy even to the last." For to such as these is said at the judgment that passage in Matthew 25: "Depart from me, you cursed, into everlasting fire, which was prepared for the devil and his angels."

"If they do not hear Moses and the prophets, neither will they believe someone who has risen from the dead," because indeed those who despise the words of the law will fulfill the precepts of the Redeemer, who rose from the dead, with greater difficulty the more subtle they are. For whatever is said through the law is less than what is commanded through the Lord. For the law commands that tithes be given, but our Redeemer commands that everything be given up by those who follow perfection. The law cuts away sins of the flesh, but our Redeemer condemns even unlawful thoughts. If therefore they do not hear Moses and the prophets, neither will they believe if someone rises from the dead, because when will those who neglect to fulfill the lesser precepts of the law grow strong enough to obey the higher commands of our Savior? And indeed it is certain that those who refuse to fulfill his words undoubtedly refuse to believe him.

(ubi sup.) But soon the rich man is answered in the words of truth; for it follows, And he said unto him, If they hear not, Moses and the prophets, neither will they believe though one rose from the dead. For they who despise the words of the Law, will find the commands of their Redeemer who rose from the dead, as they are more sublime, so much the more difficult to fulfil.

(in Hom. 40.) But the Jewish people, because they disdained to spiritually understand the words of Moses, did not come to Him of whom Moses had spoken.

But since the writings (literae) of Moses are the words of Christ, He does Himself declare to the Jews, as John has recorded in the Gospel: "If ye had believed Moses, ye would have believed Me: for he wrote of Me. But if ye believe not his writings, neither will ye believe My words." He thus indicates in the clearest manner that the writings of Moses are His words. If, then, [this be the case with regard] to Moses, so also, beyond a doubt, the words of the other prophets are His [words], as I have pointed out. And again, the Lord Himself exhibits Abraham as having said to the rich man, with reference to all those who were still alive: "If they do not obey Moses and the prophets, neither, if any one were to rise from the dead and go to them, will they believe him."

"If they do not hear Moses and the prophets, they will not believe even if someone rises from the dead." "If you believed Moses, you would believe me also, for he wrote of me." Do you now see what Abraham means? You do well to wait for him who will rise from the dead, but Moses and the prophets proclaim that he is the One who is going to rise from the dead. Christ, in fact, speaks in them. If you hear them, you will also hear him.

(ut sup.) But that it is true that he who hears not the Scriptures, takes no heed to the dead who rise again, the Jews have testified, who at one time indeed wished to kill Lazarus, but at another laid hands upon the Apostles, notwithstanding that some had risen from the dead at the hour of the Cross. Observe this also, that every dead man is a servant, but whatever the Scriptures say, the Lord says. Therefore let it be that dead men should rise again, and an angel descend from heaven, the Scriptures are more worthy of credit than all. For the Lord of Angels, the Lord as well of the living and the dead, is their author. But if God knew this that the dead rising again, profited the living, He would not have omitted it, seeing that He disposes all things for our advantage. Again, if the dead were often to rise again, this too would in time be disregarded. And the devil also would easily insinuate perverse doctrines, devising resurrection also by means of his own instruments, not indeed really raising up the deceased, but by certain delusions deceiving the sight of the beholders, or contriving, that is, setting up some to pretend death.

There are even now such people who say: who has seen what happens in hell? Who has come from there and told us? Let them listen to Abraham, who says that if we do not listen to the Scriptures, we will not believe even those who would come to us from hell. This is evident from the example of the Jews. Since they did not listen to the Scriptures, they did not believe even when they saw the dead raised, and even plotted to kill Lazarus (John 12:10). Likewise, after many of the departed were raised at the Crucifixion of the Lord (Matt. 27:52), the Jews breathed even greater murderous intent against the apostles. Moreover, if this raising of the dead were beneficial for our faith, the Lord would have performed it often. But now nothing is so beneficial as a careful study of the Scriptures (John 5:39). The devil would contrive to raise the dead, even if only in appearance, and thereby would lead the foolish into error, sowing among them a teaching about hell worthy of his own malice. But when we soundly study the Scriptures, the devil can devise nothing of the sort. For they (the Scriptures) are a lamp and a light (2 Pet. 1:19), at whose shining the thief is detected and exposed. Therefore, one must believe the Scriptures and not demand the raising of the dead. One can understand this parable in a figurative sense as well, for example, that the person of the rich man signifies the Jewish people. They were formerly truly rich, enriched with all manner of knowledge and wisdom, and with the oracles of God, which are more precious than gold and costly stones (Prov. 3:14-15). He was clothed in purple and fine linen, having kingship and priesthood and himself being a royal priesthood to God (Exod. 19:6). The purple alludes to kingship, and the fine linen to priesthood. For the Levites used vestments of fine linen in their sacred rites. He also feasted sumptuously every day, for every day, morning and evening, he offered sacrifices, which also bore the name of perpetuity, that is, of continuity. Lazarus represented the Gentiles, a people poor in Divine gifts and wisdom, and lying at the gate. For the Gentiles were not permitted to enter the house of God; their entrance there was considered a defilement, as is evident from the book of Acts. The Asian Jews cried out indignantly against Paul, that he had brought Gentiles into the temple and defiled that holy place (Acts 21:27-28). The Gentiles were covered with foul-smelling sins and with their wounds fed the shameless dogs, that is, the demons; for our wounds (spiritual ones) are a delight to them. The Gentiles desired to feed on the crumbs falling from the rich man's table; for they had no share in the bread that strengthens the heart (Ps. 103:15), and they were in need of the most refined, scant, and rational nourishment, just as the Canaanite woman, being a Gentile, desired to be fed with crumbs (Matt. 15:22, 26-27). What then follows? The Jewish people died to God, and their bones became deadened, since they made no movement toward good. And Lazarus, that is, the Gentile people, died to sin. The Jews, having died in their sins, are burned by the flame of envy, being jealous, as the Apostle says, that the Gentiles were received into the faith (Rom. 11:11). But the Gentiles, formerly a poor and inglorious people, justly dwell in the bosom of Abraham, the father of the Gentiles. Abraham, having been a Gentile, believed in God and passed from the service of idols to the knowledge of God. Therefore those who became partakers in his conversion and faith justly rest in his bosom, having inherited the same lot as he, the same dwellings, and the same reception of blessings. The Jewish people desire at least one drop from the former legal sprinklings and purifications, so that their tongue might be cooled and could boldly say something against us in favor of the power of the Law, but they do not receive it. For the Law was only until John (Matt. 11:13). "Sacrifices and offerings You did not desire," and so forth (Ps. 39:7). And Daniel foretold: "The vision and the prophet were sealed, and the Holy of Holies was anointed" (Dan. 9:24), that is, they were brought to an end and concluded. You can also understand this parable in a moral sense. Namely: being rich in evil, do not leave your mind to suffer hunger and, when it was created for striving toward heaven, do not cast it down to the ground and do not make it lie at the gates, but bring it inside, and do not stand outside, do not wander, do not lie down, but act. This will serve as the beginning for you of rational activity, and not merely fleshly enjoyment. And the remaining parts of the parable can easily be understood for the benefit of morality.