Luke 16:27

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

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.

(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.

(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.

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.

“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.

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.

(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.

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.

(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.

(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.

(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. 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. 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. 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. 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. 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 shows he knew that which he refused to do. 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.

(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.

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.

The miserable rich man, having failed in his request for himself, now makes supplication on behalf of others. See how punishment has led him to awareness. He who before had overlooked Lazarus as he lay at his feet now thinks of others who are absent, and begs that Lazarus be sent from the dead to his fathers house. He asks that not just anyone of the dead, but Lazarus in particular, be sent, so that the rich mans brothers might see him crowned with health and glory. They who once saw him in sickness and in dishonor and were witnesses of his poverty, would be witnesses of his glory. From this it is clear that Lazarus would have appeared to them in glory, had it been necessary to send him as a believable messenger. How then does Abraham reply? They have Moses. "You do not take care of your brothers," he is saying, "as well as He Who created them, God Himself. For He has appointed ten thousand teachers for them." But the rich man answers, Nay, father. Since he himself had heard the Scriptures and did not believe, considering the readings to be myths, he suspected that it was the same for his brothers. Judging them by what he knew to be true of himself, he said that they gave no more heed to the Scriptures than he had, but that if one should rise from the dead, then they would believe. There are those even now who say the same: "Who knows what is in hades? Who has ever come from there to tell us?" But let them hear Abraham who says that if we do not give heed to the Scriptures, we will not believe even those who come from hades. The Jews showed this to be true. Because they gave no heed to the Scriptures, they did not believe when they saw the dead resurrected, but even attempted to slay that other Lazarus who was four days dead. Many of the dead arose at the Lord's Crucifixion, yet this only intensified the Jews murderous assault against the Apostles. If raising the dead would truly help us to believe, the Lord would do this often. But there is no help so great as the close study of the Scriptures. For the devil by trickery has appeared to raise the dead and by this means has deceived the foolish; and, concerning those in hades, he spreads doctrines worthy of his own wickedness. But no such trickery can prevail against those who make wise study of the Scriptures. For the Scriptures are a lamp and a light [see Prov. 6:23], and when light shines, the thief appears and is discovered. Therefore, let us believe the Scriptures and not seek out resurrections from the dead.
The parable may also be understood in a more figurative sense. The rich man represents the Hebrew people. Of old this people was rich in all knowledge and wisdom, and in the words of God which are more precious than gold and many costly stones. And this people was clothed in purple and fine linen, having both kingship and priesthood, being a royal priesthood to God [Ex. 19:6]. The purple signifies kingship and the fine linen priesthood, for the Levites used fine linen cloth for the priestly vestments. The Hebrews fared sumptuously everyday. Everyday, morning and evening, they offered sacrifice, which was called the constant offering [endelechismos, Ex. 29:38, 42]. Lazarus represents the people from among the Gentiles, destitute of divine grace and wisdom, lying before the gates. For the Gentiles were not permitted to enter the house of God; this was considered a defilement, as when, in the Book of Acts, an outcry was made against Paul for bringing Gentiles into the temple and defiling that holy place [Acts 21]. The Gentiles were covered with the sores of festering sin, on which impudent dogs, the demons, were feeding. For our sores are pleasure to the demons. And the Gentiles longed for the crumbs which fell from the table of the rich man. They had no share at all of that bread which strengtheneth man's heart [Ps. 103:17], and they were in need of those most subtle and refined particles of the rational food, like the Canaanite woman who desired to be fed from the crumbs, even though she was a Gentile [Mt. 15] What then? The Hebrew people died to God, and their bones, which made no movement towards the good, became stiff in death. But Lazarus, the Gentile people, died to sin, and the Jews, who died in their sins, burn with the flame of spite. They are envious, as the Apostle says, that the Gentiles have been accepted unto faith [see Rm. 11:11], and that the people of the nations, who before were destitute and dishonored, are now in the bosom of Abraham, the father of the nations, and rightly so. For Abraham, himself a Gentile, believed in God, and changed from idolatry to the knowledge of God. Therefore it is right that those who share in his change and in his faith should also find rest in his bosom, and inherit his same portion, dwelling place, and store of good things. The Jew desires just one drop of the old sprinklings and purifications of the law in order to cool his tongue, that he might have the boldness to say to us that the law is still in effect. But he does not obtain his desire. For the law was until John the Forerunner and from then sacrifice and offering hast Thou not desired, as the prophet foretold [Ps. 39:9] And Daniel foretold that the anointing [chrisma] shall be destroyed [Dan. 9:26], and prophecy shall be sealed [Dan. 12:4, 9], meaning, that prophecy shall cease and be closed.
But you, 0 reader, must also understand the moral meaning of this parable: do not be rich in wickedness and overlook your mind which is starved and cast down, although it was created to be borne aloft. Do not let it wander outside, nor let it lie idly on the ground, but lead it within and let it act. Then there will be in you the working of the mind and the spirit, and not merely the feasting of the flesh. Likewise, there are other elements of this parable which may easily be understood for your moral benefit.