FOR THE HOLY DAY OF PENTECOST.

From the holy day of Easter are counted fifty days to this day, and this day is called Pentecost, that is, the fiftieth day of Easter-tide. This day was in the old law appointed and hallowed. God commanded Moses in Egypt, that he and all the people of Israel should offer, for every household, a lamb of one year to God, and mark with the blood the sign of the cross on their door-posts and lintels, as on that night God's angel went and slew in every house of the Egyptian folk the firstborn child and the dearest. And the people of Israel went on the same night from the nation, and God led them over the Red sea with dry feet. Pharaoh then hastened after them with a great army. When he came into the middle of the sea, the people of God were gone up, and God then sank Pharaoh and all his host. God then commanded Moses and the people that they should keep that tide with great reverence in the circuit of every year. The tide was then appointed to the people for Easter-tide, because God had saved them from their foes, and destroyed their persecutors. Then fifty days after this God appointed a law for the people, and the glory of God was seen on a hill which is called Sinai. There came a great light, and an awful sound, and blowing trumpets. Then God called Moses to him, and he was with God forty days, and wrote down the old law by God's direction. Then was the day called Pentecost in the Old Testament.

The offered lamb betokened the slaying of Christ, who innocent was offered to his Father for our redemption. Now is his passion and his resurrection our Easter-tide, because he redeemed us from the thraldom of the devil, and our persecutors are sunk by the holy baptism, as Pharaoh was with his people in the Red sea. These fifty days from the day of Easter are all hallowed to one celebration, and this present day is our Pentecost, that is, the fiftieth day from Easter-day. On the old Pentecost God appointed a law to the people of Israel, and on this day the Holy Ghost came in semblance of fire to God's company; for as the lamb betokened the passion of Christ, so also the old law betokened the preaching of the gospel under the grace of God. There are three periods in this world: one is that which was without law; the second is that which was under the law; the third is now after the advent of Christ. This period is called 'under God's grace.' We are not without law, nor may we hold bodily the law of Moses, but God's grace directs us to his will, if we be mindful of Christ's commandments and of the precepts of the apostles.

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

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

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

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

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

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

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

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

The Holy Ghost was seen as fiery tongues above the apostles; for he effected that they were burning in God's will, and preaching of God's kingdom. They had fiery tongues when with love they preached the greatness of God, that the hearts of the heathen men, which were cold through infidelity and fleshly desires, might be kindled to the heavenly commands. If the Holy Ghost teach not a man's mind within, in vain will be the words of the preacher proclaimed without. It is the nature of fire to consume whatsoever is near to it: so shall the teacher do, who is inspired by the Holy Ghost, first extinguish every sin in himself, and afterwards in those under his care.

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

The Holy Ghost is not in his nature existing as he was seen, for he is invisible; but for the sign, as we before said, he appeared as a dove and as fire. He is called in the Greek tongue Παρακλητος, that is, Comforting Spirit, because he comforts the sad, who repent of their sins, and gives them hope of forgiveness, and alleviates their sorrowful minds. He forgives sins, and he is the way to forgiveness of all sins. He gives his grace to whom he will. To one man he gives wisdom and eloquence, to one good knowledge, to one great faith, to one power to heal the sick, to one prophetic power, to one discrimination of good and evil spirits; to one he gives divers tongues, to one interpretation of divers sayings. The Holy Ghost does all these things, distributing to everyone as to him seems good; for he is the Almighty Worker, and as soon as he enlightens the mind of a man, he turns it from evil to good. He enlightened the heart of David, when in youth he loved the harp, and made him to be a psalmist. There was a cow-herd called Amos, whom the Holy Ghost turned to a great prophet. Peter was a fisher, whom the same Spirit of God turned to an apostle. Paul persecuted christian men, whom he chose for instructer of all nations. Matthew was a toll-gatherer, whom he turned to an evangelist. The apostles durst not preach the true faith, for fear of the Jewish folk; but after that they were fired by the Holy Ghost, they despised all bodily tortures, and fearlessly preached the greatness of God.

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

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

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

The faithful brought their money, and laid it at the feet of the apostles. By this is manifested that christian men should not set their delight in worldly treasure, but in God alone. The covetous who sets his delight in his gold-hoard, is, as the apostle said, "like unto him who practiseth idolatry."

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

THE SECOND SUNDAY AFTER PENTECOST.

Homo quidam erat dives: et reliqua.

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

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

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

It then happened that the beggar died, and angels bare his soul to the dwelling of the patriarch Abraham; and the rich man's spirit after death was sunk into hell; and he then wished to have him for protector, to whom he would not before give his crumbs. He then bade Abraham with piteous voice, that Lazarus might moisten his tongue; but that little favour was not granted him, because Lazarus might not before in life gather the crumbs of his table. He particularly complained of his tongue, because it is usual that the wealthy in their feasting practise pernicious scoffing; therefore was his tongue, through righteous retribution, more harshly punished for his scoffing speech. The patriarch Abraham said to him, "My son, be thou mindful that thou receivedst riches in thy life, and Lazarus misery." This saying is rather to be feared than expounded. The rich man was requited with transitory prosperity, if he did aught of good; and the poor man was requited with misery, if he had perpetrated aught of evil. Then the wealthy man received his happiness in reward for short enjoyment, and the indigence of the needy one cleansed away his little sins. Poverty afflicted and purified him; his abundance enriched and deceived the other.

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

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

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

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

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

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

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

THE FOURTH SUNDAY AFTER PENTECOST.

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

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

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

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

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

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

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

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

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

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

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

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

But let us cease a little from speaking of the mysteries of the heavenly inhabitants, and meditate on ourselves, and bewail with repentance our sins, that we, through the Lord's mercy, may, as he has promised us, attain to the heavenly dwelling. He said in some place, "In my Father's house are many dwellings," for if some be stronger in deserts, some more righteous, some adorned with greater holiness, none of them may be estranged from the great house, where everyone shall receive a dwelling according to his deserts.

The merciful Lord said, that there was great joy in heaven for one penitent; but the Same said through his prophet, "If the righteous turn from his righteousness, and impiously commit unrighteousness, all his righteousness I will forget; and if the impious repent of his impiety, and do righteousness, I will not remember any of his sins." To repentant men he is merciful, but to the procrastinating he promises not certain life till the morrow. No sinner ought therefore to procrastinate his own repentance, lest he by remissness lose the time of God's respite. Let every man meditate on his former deeds, and also on his present conduct, and fly to the merciful Judge with weeping, while he, who is righteous and merciful, awaits our bettering. He truly repents of his sins who repeats not his former deeds; concerning which Jesus said to the healed bedridden, "Behold, now thou art healed, sin not henceforth, lest something worse befall thee."

Believing men may have great trust and hope to the human God Christ, who is our Protector and Judge, who liveth and reigneth with the Father, in unity of the Holy Ghost, for ever and ever. Amen.