“The next day He tendered the two pence. The first day was of death, the next of life. The day of death began with Adam, when all die. The day of life took its beginning from Christ, in whom all shall be made alive. Before Christ’s resurrection all men were travelling to death; since His resurrection all the faithful have been rising to life. He tendered the two pence the next day--when after His resurrection He taught that the two Testaments were fulfilled by the two precepts of love. He gave the pence to the innkeeper when He committed the doctrine of the law of life to the Order of Doctors. He directed him to tend the sick man when He commanded that the human race should be saved from sin. The stench drove the sick man from the inn, because this world’s tribulation drives the righteous to seek the things celestial. Two pence are given to the innkeeper when the Doctors are raised on high by Scriptural knowledge and temporal honour. If they should require more, He repays them on His return; for if they exemplify good preaching with good works, when the true Samaritan returns to judgment and leads him, aforetime wounded but now healed, from the inn to the celestial mansion, He will repay the zealous stewards with eternal rewards.”[58] Here Honorius proceeds to expound the allegory contained in the healing of the dumb man and the ten lepers, and closes his sermon with two narratives, one of a poor idiot who sang the _Gloria_ without ceasing, and was seen in glory after death; the other of a lay nun (_conversa_) around whose last hours were shed sweet odours and a miraculous light, while those present heard the chant of heavenly voices. The parables of Christ present types which we may apply in life according to circumstances. In the concrete instance of the parable we find the universal, and we deem Christ meant it so. Thus we also view the parables as symbols, which they were. Honorius, with the vast company of mediaeval and patristic expounders, ordinarily directs the symbolism of the parables in a special mode, whereby--like the stories of the Old Testament--they become figurative of Christ and the needy soul of man, or figurative of the Christian dispensation with its historical antecedents and its Day of Judgment at the end.