(9) But thou mayst, perhaps, say that these things are correctly affirmed by us, indeed, but want to know for what reason the Hierarch beseeches the supremely Divine Goodness, for the remission of the faults committed by the man fallen asleep, and his most glorious inheritance, amongst godly men of the same rank. For, if every one shall receive, by the Divine justice, equivalents for what he has done in the present life, whether it be good or different, and the man fallen asleep has finished his own activities in this present life, from what prayer offered by the Hierarch will he be transferred to another inheritance, than that due to and equivalent for his life here? Now, well do I know, following the Oracles, that each one will have the inheritance equivalent; for the Lord says, he has closed respecting him, and each one shall receive the things done in his body according to that he hath done, whether it be good, or whether it be bad." Yea, the sure traditions of the Oracles teach us that the prayers, even of the just, avail only for those who are worthy of pious prayers during this present life, let alone (by no means) after death. What forsooth did Saul gain from Samuel? and what did the intercession of the Prophet profit the people of the Hebrews? For, as if any one, when the sun is shedding its own splendour upon unblemished eyes, seeks to enjoy the solar splendour by obliterating his own powers of vision; so does he cling to impossible and extravagant expectations, who beseeches the intercessions of holy men, and, by driving away the holy efforts natural to the same, plays truant from the most luminous and beneficent commandments, through heedlessness of the Divine gifts. Nevertheless, according to the Oracles, I affirm that the intercessions of the pious are, in every respect, profitable in this present life, after the following fashion. If any one, longing for holy gifts, and having a religious disposition for their reception, as recognizing his own insufficiency, approaches some pious man, and should prevail upon him to become his fellow-helper, and fellow-suppliant, he will be benefitted in every respect, thereby, with a benefit superior to all; for he will attain the most Divine gifts he prays for, since the supremely Divine Goodness assists him, as well as his pious judgment of himself, and his reverence for devout men, and his praiseworthy craving for the religious requests requested, and his brotherly and Godlike disposition. For this has been firmly fixed by the supremely Divine decrees, that the Divine gifts are given, in an order most befitting God, to those who are meet to receive them, through those who are meet to distribute them. If any one, then, should despise this sacred regulation, and betaking himself to a wretched self-conceit, should deem himself sufficient for the supremely Divine Converse, and look down upon pious men, and if he should further request requests, unworthy of God, and not holy, and if he should have his aspiration for things divine not sustained, and correlative to himself, he will fail in his ignorant request, through his own fault. Now, with reference to the prayer mentioned, which the Hierarch prays over the man fallen asleep, we think it necessary to mention the tradition which has come to us from our inspired leaders. The Divine Hierarch, as the Oracles say, is interpreter of the supremely Divine awards; for he is messenger of the Lord God Omnipotent. He has learned then, from the God-transmitted Oracles, that to those who have passed their life piously, the most bright and divine life is given in return, according to their due, by the most just balances, the Divine Love towards man overlooking, through its goodness, the stains which have come to them through human infirmity, since no one, as the Oracles say, is pure from blemish.

(5) When then the Saviour had said this unto his disciples he said unto them: "Understand ye in what manner I discourse with you?" "The fourth thought on the other hand concerning the word which thou hast said: 'If the soul goeth forth out of the body and travelleth on the way with the counterfeiting spirit, and if it hath not found the mystery of the undoing of all the bonds and the seals which are bound to the counterfeiting spirit, so that it may cease to haunt or be assigned to it,--if it then hath not found it, the counterfeiting spirit leadeth the soul to the Virgin of Light, the judge; and the judge, the Virgin of Light, proveth the soul and findeth that it hath sinned and, as she also hath not found the mysteries of the Light with it, she handeth it over to one of her receivers, and her receiver leadeth it and casteth it into the body, and it cometh not out of the changes of the body before it hath yielded its last circuit,'--concerning this word, then, my Lord, thou hast said unto us aforetime: 'Be reconciled with thy foe as long as thou art on the way with him, lest perchance thy foe hand thee over to the judge and the judge hand thee over to the servant and the servant cast thee into prison, and thou shalt not come forth out of that region till thou hast yielded the last farthing.' "Because of this manifestly is thy word: Every soul which cometh forth out of the body and travelleth on the way with the counterfeiting spirit and findeth not the mystery of the undoing of all the seals and all the bonds, so that it may undo itself from the counterfeiting spirit which is bound to it,--that soul which hath not found mysteries of the Light and hath not found the mysteries of detachment from the counterfeiting spirit which is bound to it,--if then it hath not found it, the counterfeiting spirit leadeth that soul to the Virgin of Light, and the Virgin of Light, yea that judge, handeth over that soul to one of her receivers, and her receiver casteth it into the sphere of the æons, and it cometh not out of the changes of the body before it hath yielded the last circuit which is appointed for it. This then, my Lord, is the fourth thought."

(3) For as all men were lost in Adam and all men that with work will witness their will of salvation are saved or shall be by virtue of the Passion of only Christ: not in the same manner, but as it were in the same manner, a soul that is perfectly disposed to this work, and oned thus to God in spirit as the proof of this work witnesseth, doth that in it is to make all men as perfect in this work as itself is. For right as if a limb of our body feeleth sore, all the tother limbs be pained and diseased therefore, or if a limb fare well, all the remnant be gladded therewith—right so is it ghostly of all the limbs of Holy Church. For Christ is our head, and we be the limbs if we be in charity: and whoso will be a perfect disciple of our Lord’s, him behoveth strain up his spirit in this work ghostly, for the salvation of all his brethren and sisters in nature, as our Lord did His body on the Cross. And how? Not only for His friends and His kin and His homely lovers, but generally for all mankind, without any special beholding more to one than to another. For all that will leave sin and ask mercy shall be saved through the virtue of His Passion. And as it is said of meekness and charity, so it is to be understood of all other virtues. For all they be truly comprehended in this little pressing of love, touched before.

(8) Then the Divine Hierarch, advancing, offers a holy prayer over the man fallen asleep. After the prayer, both the Hierarch himself salutes him, and next all who are present. Now the prayer beseeches the supremely Divine Goodness to remit to the man fallen asleep all the failings committed by reason of human infirmity, and to transfer him in light and land of living, into the bosom of Abraham, and Isaac, and Jacob: in a place where grief and sorrow and sighing are no more. It is evident, then, as I think, that these, the rewards of the pious, are most blessed. For what can be equal to an immortality entirely without grief and luminous with light. Especially if all the promises which pass man's understanding, and which are signified to us by signs adapted to our capacity, fall short, in their description, of their actual truth. For we must remember that the Logion is true, that "Eye hath not seen, nor ear heard, neither hath entered into the heart of man to conceive, the things which God hath prepared for them that love Him." "Bosoms" of the blessed Patriarchs, and of all the other pious men, are, in my judgment, the most divine and blessed inheritances, which await all godly men, in that consummation which grows not old, and is full of blessedness.

(3) See by ensample. He that is thy deadly enemy, an thou hear him so afraid that he cry in the height of his spirit this little word “fire,” or this word “out”; yet without any beholding to him for he is thine enemy, but for pure pity in thine heart stirred and raised with the dolefulness of this cry, thou risest up—yea, though it be about midwinter’s night—and helpest him to slack his fire, or for to still him and rest him in his distress. Oh, Lord! since a man may be made so merciful in grace, to have so much mercy and so much pity of his enemy, notwithstanding his enmity, what pity and what mercy shall God have then of a ghostly cry in soul, made and wrought in the height and the deepness, the length and the breadth of his spirit; the which hath all by nature that man hath by grace? And much more, surely without comparison, much more mercy will He have; since it is, that that thing that is so had by nature is nearer to an eternal thing than that which is had by grace.