Part 29
"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 {319} 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 {321} of fire, and over Christ, at his baptism, in likeness of a dove. Why over Christ in semblance of a dove? Why over the followers of Christ in likeness of fire? In books it is read concerning that kind of birds that its nature is very meek, and innocent, and peaceful. The Saviour is the Judge of all mankind, but he came not to judge mankind, as he himself said, but to save. If he then would have judged mankind, when he first came on earth, who would have been saved? But he would not by his advent condemn the sinful, but would gather them to his kingdom. He would first with gentleness direct us, that he might afterwards preserve us at his judgement. Therefore was the Holy Ghost seen in likeness of a dove above Christ, because he was living in this world in meekness, and innocence, and peacefulness. He cried not out, nor was he inclined to bitterness, nor did he stir up strife, but endured man's wickedness through his meekness. But he who at his first advent mitigated, for the conversion of the sinful, will deem stern doom to the reckless at his second advent.
The Holy Ghost was seen as fiery tongues above the apostles; for he effected that they were burning in God's will, and preaching of God's kingdom. They had fiery tongues when with love they preached the greatness of God, that the hearts of the heathen men, which were cold through infidelity and fleshly desires, might be kindled to the heavenly commands. If the Holy Ghost teach not a man's mind within, in vain will be the words of the preacher proclaimed without. It is the nature of fire to consume whatsoever is near to it: so shall the teacher do, who is inspired by the Holy Ghost, first extinguish every sin in himself, and afterwards in those under his care.
In likeness of a dove and in semblance of fire was the Spirit of God manifested; for he causes those to be meek in innocence, and burning in the will of God, whom he fills with his grace. Meekness is not pleasing to God without wisdom, {323} nor wisdom without meekness; as it is said by the blessed Job, that he was meek and righteous. What is righteousness without meekness? Or what is meekness without righteousness? But the Holy Ghost, who teaches both righteousness and meekness, should be manifested both as fire and as a dove, for he causes the hearts of those men whom he enlightens with his grace to be meek through innocence, and kindled by love and wisdom. God is, as Paul said, a consuming fire. He is a fire unspeakable and invisible. Concerning that fire Jesus said, "I come because I would send fire on earth, and I will that it burn." He sent the Holy Ghost on earth, and he by his inspiration kindled the hearts of earthly men. Then burns the earth, when the earthly man's heart is kindled to love of God, which before was cold through fleshly lusts.
The Holy Ghost is not in his nature existing as he was seen, for he is invisible; but for the sign, as we before said, he appeared as a dove and as fire. He is called in the Greek tongue [Greek: Parakletos], that is, Comforting Spirit, because he comforts the sad, who repent of their sins, and gives them hope of forgiveness, and alleviates their sorrowful minds. He forgives sins, and he is the way to forgiveness of all sins. He gives his grace to whom he will. To one man he gives wisdom and eloquence, to one good knowledge, to one great faith, to one power to heal the sick, to one prophetic power, to one discrimination of good and evil spirits; to one he gives divers tongues, to one interpretation of divers sayings. The Holy Ghost does all these things, distributing to everyone as to him seems good; for he is the Almighty Worker, and as soon as he enlightens the mind of a man, he turns it from evil to good. He enlightened the heart of David, when in youth he loved the harp, and made him to be a psalmist. There was a cow-herd called Amos, whom the Holy Ghost turned to a great prophet. Peter was a fisher, whom the {325} same Spirit of God turned to an apostle. Paul persecuted christian men, whom he chose for instructer of all nations. Matthew was a toll-gatherer, whom he turned to an evangelist. The apostles durst not preach the true faith, for fear of the Jewish folk; but after that they were fired by the Holy Ghost, they despised all bodily tortures, and fearlessly preached the greatness of God.
The dignity of this day is to be celebrated, because Almighty God, that is the Holy Ghost, himself vouchsafed to visit the children of men at this time. At the birth of Christ the Almighty Son of God became human man, and on this day believing men became gods, as Christ said; "I said, Ye are gods, and ye are all children of the Highest." The chosen are children of God, and also gods, not naturally, but through grace of the Holy Ghost. One God is naturally in three persons, the Father, and his Son, that is, his Wisdom, and the Holy Ghost, who is the Love and Will of them both. Their nature is indivisible, ever existing in one Godhead. The same has, nevertheless, said of his chosen, "Ye are gods." Through Christ's humanity men were redeemed from the thraldom of the devil, and through the coming of the Holy Ghost human men were made gods. Christ received human nature at his advent, and men received God through visitation of the Holy Ghost. The man who has not in him the Spirit of God is not God's. Every man's works show what spirit directs him. The Spirit of God ever directs to holiness and goodness; the spirit of the devil directs to sins and deeds of wickedness.
The Holy Ghost came twice over the apostles. Christ blew the Holy Ghost on the apostles before his resurrection, thus saying, "Receive the Holy Ghost." Again, on this day, the Almighty Father and the Son sent the Spirit of both to the faithful company dwelling in this world. Jesus blew his Spirit on his disciples for a sign that they and all christian {327} men should love their neighbours as themselves. He sent afterwards, as he had before promised, the Holy Ghost from heaven, to the end that we should love God above all other things. The Holy Ghost is one, though he came twice over the apostles. So also there is one love and two commandments, That we should love God and men. But we should learn by men how we may come to the love of God, as John the apostle said, "He who loveth not his brother, whom he seeth, how can he love God, whom he seeth not bodily?"
We celebrate the advent of the Holy Ghost with hymns for seven days, because he stimulates our mind with a sevenfold gift, that is, with wisdom and understanding, with counsel and strength, with knowledge and piety, and he fills us with awe of God. He who through good deserts attains to these sevenfold gifts of the Holy Ghost will have all honour. But he who will attain to this honour shall believe in the Holy Trinity, and in True Unity, that the Father, and his Son, and the Spirit of them both are three in persons, and one God indivisible, existing in one Godhead. This faith was betokened by the three thousand who first inclined to belief, after the advent of the Holy Ghost. As those three thousand were one company, so is the Holy Trinity one God. And that company was as unanimous as though they all had one heart and one soul; for of the Holy Trinity there is one Godhead, and one nature, and one will, and one work inseparable.
The faithful brought their money, and laid it at the feet of the apostles. By this is manifested that christian men should not set their delight in worldly treasure, but in God alone. The covetous who sets his delight in his gold-hoard, is, as the apostle said, "like unto him who practiseth idolatry."
They held the gold as worthless, because covetousness had no place in their hearts: they made their goods in common, {329} that they might be in true peace without covetousness. They set their hands over believing men, and the Holy Ghost came to them through their bishoping. Bishops are of the same order in God's church, and hold that institution in their bishoping, so that they set their hands over baptized men, and pray the Almighty Ruler to send them the sevenfold gift of his Spirit, who liveth and reigneth ever without end. Amen.
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DOMINICA SECUNDA POST PENTECOSTEN.
Homo quidam erat diues: et reliqua.
Se Wealdenda Drihten saede dhis b['i]gspell his gingrum, thus cwedhende, "Sum welig man waes mid purpuran and godewebbe geglenged, and daeghwamlice maerlice leofode. Tha laeg sum waedla at his geate, and his nama waes Lazarus, se waes lic-dhrowere:" et reliqua.
This godspel is nu anfealdlice ges['ae]d. Se halga papa Gregorius us onwreah dha digelnysse dhisre raedinge. He cwaedh, "Ne saede thaet halige godspel thaet se r['i]ca reafere waere, ac waes uncystig and modegode on his welum." Be dhisum is to smeagenne, hu se beo gewitnod the odherne berypdh, thonne se bidh to helle fordemed se his agen nolde for Godes lufon syllan. Dhises mannes uncyst and up-ahefednys hine besencte on cwycsusle, fordhan dhe he naefde nane mildheortnysse, thaet he mid his gestreone his agene sawle alysde. Nu wenadh sume menn thaet nan pleoh ne sy on deorwurdhum gyrlum; ac gif hit gylt naere, thonne ne geswutulode thaet halige godspel swa gewislice be dham rican, thaet he waere mid purpuran and mid godewebbe geglencged. Ne cepdh nan man deorwyrdhra reafa buton for ydelum gylpe, sodhlice thaet he sy toforan odhrum mannum thurh his glencge geteald. Drihten on odhre stowe herede {330} Iohannem dhone Fulluhtere for dhaere teartnysse his reafes, fordhan dhe h['e] waes mid olfendes haerum gescryd, w['a]clice and stidhlice.
Thadha se Haelend spraec be dham rican, tha cwaedh he, "Sum rice man waes." Eft be dham waedlan, "Sum dhearfa waes geh['a]ten Lazarus." Cudh is eow thaet se rica bidh namcudhre on his leode thonne se thearfa; theah-hwaedhere ne nemde se Haelend thone welegan, ac dhone waedlan; fordhan dhe him is cudh thaera eadmodra manna naman dhurh gecorennysse, ac he ne cann dha modigan dhurh heora aworpennysse. Sume beladunge mihte se rica habban his uncyste, gif se reoflia waedla ne laege aetforan his gesihdhe: eac waere dham earman leohtre on mode, gif he dhaes rican mannes welan ne gesawe. Mislice angsumnyssa he forbaer, dhadha he naefde ne bigleofan, ne haeldhe, ne haetera, and geseah dhone rican halne and deorweordhlice geglencgedne brucan his estmettas. Genoh waere tham waedlan his untrumnys, theah dhe he wiste haefde; and eft him waere genoh his hafenleast, dheah dhe he gesundful waere. Ac seo menigfealde earfodhnys waes his sawle claensung, and dhaes rican uncyst and up-ahefednys waes his genidherung; fordhon dhe he geseah dhaes odhres yrmdhe, and hine mid todhundenum mode forseah. Ac dhadha he waes fram mannum forsewen, dha genealaehton dha hundas, and his wunda geliccedon. Hundes liccung gehaeldh wunda.
Tha gelamp hit thaet se waedla gew['a]t, and englas ferodon his sawle to dhaes heahfaederes wununge Abrah['a]mes; and dhaes rican gast aefter fordhsidhe weardh on helle besenct; and he dha dhone wolde habban him to mundboran, tham dhe he nolde ['ae]r his cruman syllan. He baed tha Abraham mid earmlicre stemne thaet Lazarus moste his tungan drypan; ac him naes getidhod dhaere lytlan lisse, fordhan dhe Lazarus ne moste ['ae]r on life hedan dhaera crumena his mysan. His tungan he maende swidhost, fordhan dhe hit is gewunelic thaet dha welegan on heora gebeorscipe begadh derigendlice gafetunge; tha waes seo tunge, dhurh rihtwisnysse edlean, teartlicor gew['i]tnod for his {332} gegafspraece. Se heahfaeder Abraham him cwaedh to, "Dhu, m['i]n bearn, beo dhe gemyndig thaet dhu underfenge welan on dhinum life, and Lazarus yrmdhe." Thes cwyde is swidhor to ondraedenne thonne to trahtnigenne. Dham rican waes forgolden mid dham hwilwendlicum spedum, gif he hwaet to gode gefremode; and dham dhearfan waes forgolden mid dhaere yrmdhe, gif he hwaet to yfle gefremode. Tha underfeng se welega his gesaeldhe to edleane to sceortum brice, and thaes dhearfan hafenleast aclaensode his lytlan gyltas. Hine geswencte seo waedlung, and afeormode; thone odherne gewelgode his genihtsumnys, and bepaehte.
Ic bidde eow, men dha leofostan, ne forseo ge Godes dhearfan, dheah dhe hi tallice hwaet gefremman; fordhan dhe heora yrmdh afeormadh thaet thaet seo gehwaede oferflowendnys gewemdh. H['a]wiadh be gehwilcum, fordhan dhe oft getimadh yfelum teala for life. Se heahfaeder cwaedh to dham welegan, "Betwux us and eow is gefaestnod micel dhrosm; theah hwa wille fram ['u]s to eow, he ne maeg; ne eac fram eow to ['u]s." Mid micelre geornfulnysse gewilniadh tha widhercoran thaet hi moton of dhaere susle dhe hi on cwylmiadh, ac seo faestnung dhaere hellican clysinge ne gedhafadh thaet hi aefre ut-abrecon. Eac dha halgan beodh mid heora Scyppendes rihtwisnysse swa afyllede, thaet hi nateshwon ne besargiadh dhaera widhercorenra yrmdhe; fordhan dhe hi geseodh tha ford['o]nan swa micclum fram him geaelfremode, swa micclum swa hi beodh fram heora leofan Drihtne ascofene.
Sidhdhan se rica weardh orwene his agenre alysednysse, dha be['a]rn him on mod his gebrodhra gemynd; fordhan dhe dhaera widhercorenra wite tiht for wel oft heora mod unnytwurdhlice to lufe, swilce hi thonne lufian heora siblingas, dhe ['ae]r on life ne hi sylfe ne heora magas ne lufedon. Ne lufadh se hine sylfne sedhe hine mid synnum bebint. He oncneow Lazarum, dhone dhe he ['ae]r forseah, and he gemunde his gebrodhra, dha dhe he baeftan forlet; fordhan dhe se dhearfa naere fullice gewrecen on dham rican, gif he on his wite hine ne oncneowe; and eft {334} naere his wite fulfremed on dham fyre, buton he dha ylcan pinunga his siblingum gewende.
Tha synfullan geseodh nu hwiltidum dha gecorenan on wuldre, dhe hi forsawon on worulde, thaet seo angsumnys heora modes dhe mare sy: and dha rihtwisan symle geseodh dha unrihtwisan on heora tintregum cwylmigende, thaet heora bliss dhe mare sy, and lufu to heora Drihtne, the hi ahredde fram deofles anwealde, and fram dham m['a]nfullum heape. Ne astyradh thaera rihtwisra gesihdh him naenne ['o]gan, ne heora wuldor ne wanadh; fordhan dhe dhaer ne bidh n['a]n besargung dhaera m['a]nfulra yrmdhe, ac heora tintrega becymdh tham gecorenum to maran blisse, swa swa on metinge bidh forsewen seo blace anlicnys, thaet seo hwite sy beorhtre gesewen. Tha gecorenan geseodh symle heora Scyppendes beorhtnysse, and fordhi nis nan dhing on gesceaftum him bediglod.
Se welega nolde on life gehyran dhone lareow Moysen, ne Godes witegan: dha wende he eac thaet his gebrodhra h['i] woldon forseon, swa swa he dyde, and gyrnde fordhi thaet Lazarus h['i] moste warnigan, thaet h['i] ne becomon to his susle. Se heahfaeder him andwyrde, "Gif hi forseodh Moyses ['ae] and dhaera witegena bodunga, nelladh h['i] gelyfan, theah hw['a] of deadhe arise." Tha dhe forgimeleasiadh tha eadhelican beboda thaere ealdan ['ae], hu willadh h['i] dhonne gehyrsumian tham healicum bebodum Cristes lare, dhe of deadhe ar['a]s?
Ic bidde eow, mine gebrodhra, thaet ge beon gemyndige dhaes Lazares reste and dhaes rican wite, and dodh swa swa Crist sylf taehte, "Tiliadh eow freonda on Godes dhearfum, thaet h['i] on eowrum geendungum onfon eow into ecum eardung-stowum." Manega Lazaras ge habbadh nu licgende aet eowrum gatum, biddende eowre oferflowendnysse. Dheah dhe h['i] syn w['a]clice gedhuhte, theah-hwaedhere h['i] beodh eft eowre dhingeras widh dhone Aelmihtigan. Sodhlice we sceoldon beodan tham dhearfum thaet h['i] us biddadh, fordhan dhe h['i] beodh ure mundboran, tha dhe nu waedligende aet us bigleofan wilniadh. Ne sceole we forseon {336} heora w['a]cnysse, fordhan dhe Criste bidh gedhenod thurh dhearfena anfenge, swa swa he sylf cwaedh, "Me hingrode, and ge me gereordodon; me dhyrste, and ge me scencton; ic waes nacod, and ge me scryddon."
Nu cwedh se halga Gregorius, thaet sum arwurdhe munuc waes on dham earde Licaonia, swidhe eawfaest, his nama waes Martirius. Se ferde, be his abbudes haese, to sumum odhrum mynstre, on his aerende: dha gemette he be wege sumne lic-dhrowere licgende eal toc['i]nen, and nahte his fedhes geweald: cwaedh thaet he wolde genealaecan his hulce, gif he mihte. Tha ofhreow dham munece thaes hreoflian maegenleast, and bewand hine mid his caeppan and baer to mynstreweard. Tha weardh his abbude geswutelod hwaene he baer, and hrymde mid micelre stemne, and cwaedh, "Yrnadh, yrnadh, and undodh thaes mynstres geat ardlice, fordhan dhe ure brodhor Martyrius berdh thone Haelend on his baece." Thadha se munuc genealaehte dhaes mynstres geate, tha w['a]nd se of his swuran the waes hreoflig gedhuht, and weardh gesewen on Cristes gelicnysse. Dha beseah se munuc up, and beheold hu he to heofonum astah. Tha cwaedh se Haelend mid dham upstige, "Mart['i]ri, ne sceamode dhe m['i]n ofer eordhan, ne me ne sceamadh thin on heofonum." Tha efste se abbud widh thaes muneces, and neodlice cwaedh, "Brodhor min, hwaer is se dhe dhu feredest?" He cwaedh, "Gif ic wiste hwaet he waere, ic wolde licgan aet his fotum. Thadha ic hine baer ne gefredde ic nanre byrdhene swaernysse." Hu mihte h['e] gefredan aeniges hefes swaernysse, dhadha he dhone ferode dhe hine baer? Nu cwedh se halga Gregorius, thaet se Haelend dha gesedhde dhone cwyde the he sylf cwaedh, "Thaet thaet ge dodh thearfum on minum naman, thaet ge dodh me sylfum."
Hwaet is on menniscum gecynde swa maerlic swa Cristes menniscnys? and hwaet is atelicor gedhuht on menniscum gecynde thonne is dhaes hreoflian l['i]c, mid todhundennesse, and springum, and reocendum stence? Ac se dhe is arwurdhful ofer ealle gesceafta, he gemedemode hine sylfne thaet he waere gesewen on dham atelican h['i]we, to dhi thaet we sceolon besargian {338} menniscra manna yrmdhe, and be ure mihte gefrefrian, for lufe dhaes mildheortan and dhaes eadmodan Haelendes; thaet he us getidhige wununge on his rice to ecum life, sedhe us ahredde fram deofles haeftnydum; sedhe rixadh on ecnysse mid tham Aelmihtigan Faeder and tham Halgan Gaste, hi dhry on anre Godcundnysse wunigende, butan anginne and ende, ['a] on worulde. Amen.
THE SECOND SUNDAY AFTER PENTECOST.
Homo quidam erat dives: et reliqua.
The Sovereign Lord spake this parable to his disciples, thus saying, "There was a certain rich man adorned with purple and fine linen, and daily lived sumptuously. A certain poor man lay at his gate, and his name was Lazarus, who was a leper," etc.
This gospel is now simply said. The holy pope Gregory has revealed to us the mystery of this text. He said, "The holy gospel did not express that the rich man was a robber, but that he was parsimonious, and exulted in his wealth." By this it is to be considered how he will be punished who bereaves another, when he is condemned to hell, who would not give his own for love of God. This man's parsimony and pride sank him into quick torment, because he had no compassion, so that with his treasure he might have redeemed his own soul. Now some men will imagine that there is no peril in precious garments, but if there were no sin, the holy gospel would not have so evidently manifested with respect to the rich man, that he was adorned with purple and with fine linen. No man heeds precious garments save for vain pride, verily that he may through his splendour be accounted before other men. The Lord in another place praised John {331} the Baptist for the rudeness of his garment, because he was clothed with camel's hair, poorly and ruggedly.
When Jesus spake of the rich man he said, "There was a certain rich man." Again, of the poor man, "There was a certain poor man called Lazarus." It is known to you that a rich man is more known by name among his people than a poor one; nevertheless Jesus named not the wealthy man, but the needy one; because the names of humble men are known to him through election, but he knows not the proud through their rejection. Some excuse the rich man might have had for his parsimony, if the leprous beggar had not lain before his sight: the mind of the poor man would also have been easier, if he had not seen the rich man's wealth. Divers afflictions he endured, seeing that he had neither nourishment, nor health, nor garments, and saw the rich man, hale and sumptuously decorated, enjoying his luxuries. For the beggar his infirmity had been enough, though he had had food; and again, his indigence had been enough for him, although he had been healthful. But the manifold hardship was the cleansing of his soul, and the parsimony and pride of the rich man were his condemnation; because he saw the other's misery, and with inflated mind despised him. But when he was despised of men, the dogs approached, and licked his wounds. The licking of a dog heals wounds.