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Title: The Homilies of the Anglo-Saxon Church
       Containing the Sermones Catholici, or Homilies of lfric,
       in the Original Anglo-Saxon, with an English Version.
       Volume I.

Author: lfric

Translator: Benjamin Thorpe

Release Date: December 18, 2011 [EBook #38334]

Language: English

Character set encoding: ISO-8859-1

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Transcriber's note: A few typographical errors have been corrected: they
are listed at the end of the text.

       *       *       *       *       *


In this edition the accented  character is denoted as [']. The equals
signs, eg S[=CI], denote scribal abbreviations by overlining (for SANCTI in
this case).

Page numbers enclosed by curly braces (example: {25}) have been
incorporated to facilitate the use of the Table of Contents.

       *       *       *       *       *


THE HOMILIES OF

THE ANGLO-SAXON CHURCH.

       *       *       *       *       *

THE FIRST PART,

CONTAINING

THE SERMONES CATHOLICI,

OR

HOMILIES OF LFRIC.

IN THE ORIGINAL ANGLO-SAXON, WITH AN
ENGLISH VERSION.

VOL. I.

BY BENJAMIN THORPE, F.S.A.

[Illustration]

LONDON:

PRINTED FOR THE LFRIC SOCIETY.

MDCCCXLIV.

       *       *       *       *       *

PRINTED BY
RICHARD AND JOHN E. TAYLOR,
RED LION COURT, FLEET STREET.

[Illustration]

       *       *       *       *       *


{v}

PREFACE.

       *       *       *       *       *

The work now presented to the Members of the lfric Society, the first
fruit of its praiseworthy attempt to rescue from oblivion the literary
remains of our forefathers, was selected for the earliest publication of
the Society, on account both of its valuable matter and the beautiful
medium by which it is conveyed.

Of the author of the SERMONES CATHOLICI we know nothing with certainty
beyond his name, though from the words of his own preface, where he speaks
of king thelred's days as past, and informs us that in those days he was
only a monk and mass-priest, it follows that he was not lfric archbishop
of Canterbury, who died in the year 1006, or ten years before the death of
king thelred.

With better foundation we may assume him to have been lfric archbishop of
York, who presided over that see from the year 1023 to 1051[1]. Against
this supposition there seems no objection on the score of dates, and that
the composer of the 'Sermones' was a person of eminence during the life of
archbishop {vi} Wulfstan, of whom, according to our hypothesis, he was the
immediate successor, is evident from the language of his Canons, and of his
Pastoral Epistle to Wulfstan, in which he speaks as one having authority;
though in the first-mentioned of these productions he styles himself simply
"humilis frater," and in the other "lfricus abbas[2]," and afterwards
"biscop."

Of lfric's part in these Homilies, whether, as it would seem from his
preface, it was that of a mere translator from the several works he therein
names[3], or whether he drew aught from his own stores, my pursuits do not
enable me to speak, though it seems that no one of his homilies is,
generally speaking, a mere translation from any one given Latin original,
but rather a compilation from several. Be this, however, as it may, his
sermons in either case equally exhibit what were the doctrines of the
Anglo-Saxon church at the period in which they were compiled or translated,
and are for the most part valuable in matter, and expressed in language
which may be pronounced a pure specimen of our noble, old, Germanic
mother-tongue. Of those doctrines it would not be consistent with the
object of the Society, nor am I qualified to hazard an opinion: my labour
has, {vii} consequently, been limited to that of a faithful transcription
of what I believe to be the most complete manuscript, and to a
conscientiously correct translation of that transcript, as literal as my
acquaintance with the language and my notions of good taste permitted[4];
and I venture to hope that such a translation, though unattended by a
commentary, will be regarded with interest by the members of each of the
great communities into which the Christian world is divided.

Besides the Homilies, the chief works attributed to our lfric are,--

    I. A Grammar of the Latin tongue, printed at the end of Somner's
    Anglo-Saxon Dictionary, with a Glossary of Anglo-Saxon words[5].

    II. A short astronomical treatise, entitled De Temporibus Anni[6].

    III. An abridgment in Anglo-Saxon of the {viii} Pentateuch, the book of
    Joshua, and the book of Judges, printed by Thwaites[7].

    IV. A Treatise on the Old and New Testaments[8].

    V. Excerpta ex Libro thelwoldi de Consuetudine Monachorum[9].

    VI. A Latin Dialogue, with an interlinear Anglo-Saxon gloss[10].

    VII. Ecclesiastical Canons, addressed to Wulsine, bishop of Sherborne.

    VIII. A Pastoral Epistle, written by command of archbishop Wulfstan.

    IX. An Epistle entitled "Quando dividis Chrisma[11]."

    {ix} X. A Collection of Homilies on the Saints' days observed by the
    Anglo-Saxon Church.

Though the present is the first edition of these most ancient sermons in
any of the Germanic tongues, it may be interesting to some readers to be
informed that two attempts at publishing them were made in the early part
of the last century by Mrs. Elizabeth Elstob, which failed through want of
encouragement, a few leaves only having been printed[12].

In assigning to lfric, archbishop of York, the honour of being the author
of the Homilies and other works enumerated above, it would have been
gratifying to add, that the character of that prelate given by the
chroniclers was beyond a doubt all that could be desired, and such as to
render it highly probable that to him we are indebted for those noble and
holy labours. Unfortunately the case is otherwise, the few facts recorded
of lfric of York being for the most part quite irreconcileable with the
portrait of the pious student which our imagination spontaneously draws, on
calling to mind the exertions in the cause of religion and learning
attributed to our lfric. Of the archbishop, Malmesbury speaks in terms of
{x} no ordinary severity, asserting, that at his instigation Hardacnut
caused the corpse of his brother Harald Harefoot to be taken from the grave
and decapitated, and afterwards thrown into the Thames; also, that being
exasperated against the people of Worcester, who had rejected him for their
bishop, he again instigated the same king to burn their city and confiscate
their property, under the pretext of their having resisted the royal
tax-gatherers[13]. The better testimony of Florence of Worcester, with
regard to the first of these transactions, is, however, less prejudicial to
the character of lfric: he says merely, that lfric, archbishop of York,
with others was sent to London by the king for the purpose of digging up
the body of Harald and casting it into a fen[14]. Of the second transaction
Florence makes no mention. But the earliest account is that in the Saxon
Chronicle[15], and in this it is simply said, that "he (Harthacnut) caused
the dead body of Harald to be taken up, and had it cast into a fen:" to
lfric and the others there is no allusion whatever. In the same record his
death is mentioned in the following terms of respect: "This year (1052)
died lfric, archbishop of York, a very venerable and wise man." It is also
stated that he was the accuser of earl Godwine, of the earl of Kent, and of
Living, bishop of Worcester, as the murderers of the young lfred, the son
of thelred[16].

The manuscript from which the text of the present volume is taken belongs
to the Public Library at {xi} Cambridge. It is a small folio and probably
coeval with its author, though hardly, as it has been supposed, his own
autograph copy[17]. It is not perfect, having suffered mutilation in
several places, but its defects are all supplied in the present work from
another MS. in the British Museum[18]. For the most liberal use of the
Cambridge manuscript, I beg leave, on the part of the lfric Society, to
express the sincerest thanks to the SYNDICS OF THAT UNIVERSITY.

To W. E. BUCKLEY, Esq., Fellow of Brasenose College, and Professor of
Anglo-Saxon in the University of Oxford, I return my sincere thanks for his
kindness in removing my doubts of the integrity of the text by collation
with the Bodleian manuscript; also to my greatly respected friend, the
REVEREND DANIEL ROCK, D.D., I acknowledge myself much indebted for the kind
promptness with which he at all times satisfied my inquiries respecting the
ancient observances of the Church, as well as other points of doubt, which
his deep knowledge of ecclesiastical antiquities so well qualifies him to
solve.

The second volume, containing Homilies for another year, is in preparation,
and will, it is hoped, be laid before the Members of the Society in the
course of the year 1845.

  B. T.

Notes to Introduction

[1] See also H. Whartoni Anglia Sacra, t. i. p. 125.

[2] He was abbot of Eynsham. See Biogr. Brit. Lit. p. 482, _n._ ++

[3] Among his sources he mentions Smaragdus and Haymo: of these the former
was abbot of St. Mihiel, a monastery in the diocese of Verdun, in the
eighth century. He wrote commentaries on the Scriptures, Sermons, etc.
Haymo was bishop of Halberstadt, about the middle of the ninth century: he
compiled, from the works of the fathers, commentaries on almost every part
of the Scriptures. There was also a Haymo of Canterbury, who wrote
commentaries on the Pentateuch, Isaiah, etc., of whom see Biogr. Britan.
Lit. vol. i. p. 510. The other sources mentioned by lfric are too well
known to need further notice.

[4] It is right to observe, that in the MS. the texts taken from the
Gospels are frequently of very great length; these I have ventured to
abridge, presuming that all readers of the Homilies have a copy of the N.
T. either in Anglo-Saxon or English.

[5] lfrici Abbatis Grammatica Latino-Saxonica, cum Glossario suo ejusdem
generis. Folio. Oxon. 1659. That the author of the Grammar, the compiler of
the Homilies and the translator of the Heptateuch was the same individual,
is evident from the prefaces to those works.

[6] Published at the expense of the Historical Society of Science, in a
volume entitled 'Popular Treatises on Science written during the Middle
Ages,' edited by Thomas Wright, Esq., M.A., F.S.A., etc. etc. 8vo. 1841.
That this work is by our lfric is evident from his own words immediately
following his last homily: Her fter fylig n lytel cwyde be gearlicum
tidum, t nis to spelle geteald, ac elles to rdenne am e hit
lica.--_Hereafter follows a little discourse concerning yearly tides,
which is not reckoned as a sermon, but is else to be read by those whom it
pleases._ MS. Cantab. p. 492.

[7] Heptateuchus, Liber Job, et Evangelium Nicodemi; Anglo-Saxonice.
Histori Judith Fragmentum; Dano-Saxonice. Edidit, etc. Edwardus Thwaites.
Oxon. 8vo. 1699.

[8] A Saxon Treatise concerning the Old and New Testament, written about
the time of king Edgar by lfricus Abbas, etc., by William L'Isle of
Wilburgham, Esquier for the King's bodie, etc. 4to. Lond. 1623.

[9] An edition of the Anglo-Saxon text of this work, with a translation by
W. E. Buckley, Esq., Fellow of Brasenose Coll. and Prof. of A.-S. in the
Univ. of Oxf., is announced for early publication by the lfric Society.
The ealdorman thelweard, son of thelmr, mentioned in the preface to the
Homilies and other works of lfric, is without doubt the chronicler of that
name, concerning whom see Literary Introd. to Lappenberg's 'History of
England under the Anglo-Saxon Kings,' p. xlv.

[10] According to the Oxford MS. of this Colloquium, it was originally
composed by lfric (of Canterbury or York?) and enlarged by his pupil
lfric Bata. It is printed in the 'Analecta Anglo-Saxonica.' For more ample
information concerning the lfrics the reader is referred to Mr. Wright's
interesting and useful publication, 'Biographia Britannica Literaria;
Anglo-Saxon Period,' edited for the Royal Society of Literature.

[11] The three last-mentioned works are printed, with a translation, in the
'Ancient Laws and Institutes of England.' It appears from a note at the end
of Matthew in the C.C.C.C. MS. of the Saxon Gospels, that an lfric was
either the translator or copier of the Gospel of St. Matthew, if not of the
four Gospels. See Notes to my edition of the Anglo-Saxon Gospels.

[12] Elfrici Homili, edit. El. Elstob. (fol. Oxon. 1715.) Of this first
attempt only thirty-six pages were printed. Her second attempt was under
the title, "The English-Saxon Homilies of lfric, Archb. of Cant., who
flourished in the latter end of the tenth century and the beginning of the
eleventh. Being a course of Sermons collected out of the writings of the
ancient Latin Fathers, containing the Doctrines, etc. of the Church of
England before the Norman Conquest, etc. etc. Now first printed, and
translated into the language of the present times by Eliz. Elstob. fol.
Oxon. 1715." Of this only two leaves were printed. A copy of both is in the
Brit. Mus. See Biogr. Brit. Lit. p. 493. Mrs. Elstob also published
lfric's Homily on the birth-day of St. Gregory, with a translation. 8vo.
1709. Reprinted with some account of Mrs. Elstob in 1839.

[13] De Gestis Pontificum Anglorum, lib. iii.

[14] Fl. Wigorn. Chron. ad a. 1040.

[15] Ad ann. 1046.

[16] R. Wendover, t. i. p. 478.

[17] The handwriting, though very nearly alike, is not the same in the two
parts of the MS.; they also occasionally differ in orthography,
'middangeard,' for instance, in the first part being in the second
constantly written 'middaneard.'

[18] MS. Reg. 7. c. xii.

       *       *       *       *       *


{xii}

SERMONUM RUBRIC QUI IN HOC VOLUMINE CONTINENTUR.

                                                                    Page
           Prfatio ...............................................    1
           Prfatio, Saxonice .....................................    2
        I. De Initio Creatur .....................................    8
       II. De Natale Domini .......................................   28
      III. Passio Beati Stephani Protomartyris ....................   44
       IV. Assumptio S. Johannis Apostoli .........................   58
        V. Natale Innocentium Infantum ............................   76
       VI. Octabas et Circumcisio Domini ..........................   90
      VII. Epiphania Domini .......................................  104
     VIII. Dom. III. post Epiphania Domini ........................  120
       IX. In Purificatione S. Mari ..............................  134
        X. Dominica in Quinquagesima ..............................  152
       XI. Dominica Prima in Quadragesima .........................  166
      XII. Dominica in Media Quadragesima .........................  180
     XIII. Annunciatio S. Mari ...................................  192
      XIV. In Dominica Palmarum ...................................  206
       XV. Dominica S. Pasc ......................................  220
      XVI. Dominica Prima post Pasca ..............................  230
     XVII. Dominica Secunda post Pasca ............................  238
    XVIII. In Litania Majore ......................................  244
      XIX. De Dominica Oratione ...................................  258
       XX. De Fide Catholica ......................................  274
      XXI. In Ascensione Domini ...................................  294
     XXII. In Die Sancto Pentecostes ..............................  310
    XXIII. Dominica Secunda post Pentecosten ......................  328
     XXIV. Dominica Quarta post Pentecosten .......................  338
      XXV. Nativitas S. Johannis Baptist .........................  350
  {xiv}
     XXVI. Passio Apostolorum Petri et Pauli ......................  364
    XXVII. Natale S. Pauli Apostoli ...............................  384
   XXVIII. Dominica XI. post Pentecosten ..........................  402
     XXIX. Passio Beati Laurentii Martyris ........................  416
      XXX. De Assumptione Beat Mari .............................  436
     XXXI. Passio S. Bartholomi Apostoli .........................  454
    XXXII. Decollatio S. Johannis Baptist ........................  476
   XXXIII. Dominica XVII. post Pentecosten ........................  490
    XXXIV. Dedicatio Ecclesi S. Michaelis ........................  502
     XXXV. Dominica XXI. post Pentecosten .........................  520
    XXXVI. Natale Omnium Sanctorum ................................  538
   XXXVII. Natale S. Clementis Martyris ...........................  556
  XXXVIII. Natale S. Andre Apostoli ..............................  576
    XXXIX. Dominica Prima in Adventum Domini ......................  600
       XL. Dominica II. in Adventum Domini ........................  608
           Notes ..................................................  621


{xiii}

CONTENTS.

                                                                    Page
           Prfatio ...............................................    1
           Preface ................................................    3
        I. On the Beginning of Creation ...........................    9
       II. On the Nativity of our Lord ............................   29
      III. The Passion of the Blessed Stephen Protomartyr .........   45
       IV. The Assumption of St. John the Apostle .................   59
        V. The Nativity of the Innocents ..........................   77
       VI. The Octaves and Circumcision of our Lord ...............   91
      VII. The Epiphany of the Lord ...............................  105
     VIII. The Third Sunday after the Lord's Epiphany .............  121
       IX. On the Purification of St. Mary ........................  135
        X. Shrove Sunday ..........................................  153
       XI. The First Sunday in Lent ...............................  167
      XII. Midlent Sunday .........................................  181
     XIII. The Annunciation of St. Mary ...........................  193
      XIV. For Palm Sunday ........................................  207
       XV. Easter Sunday ..........................................  221
      XVI. The First Sunday after Easter ..........................  231
     XVII. The Second Sunday after Easter .........................  239
    XVIII. On the Greater Litany ..................................  245
      XIX. On the Lord's Prayer ...................................  259
       XX. Of the Catholic Faith ..................................  275
      XXI. On the Lord's Ascension ................................  295
     XXII. On the Holy Day of Pentecost ...........................  311
    XXIII. The Second Sunday after Pentecost ......................  329
     XXIV. The Fourth Sunday after Pentecost ......................  339
      XXV. The Nativity of St. John the Baptist ...................  351
  {xv}
     XXVI. The Passion of the Apostles Peter and Paul .............  365
    XXVII. The Nativity of St. Paul the Apostle ...................  385
   XXVIII. The Eleventh Sunday after Pentecost ....................  403
     XXIX. The Passion of the Blessed Martyr Lawrence .............  417
      XXX. On the Assumption of the Blessed Mary ..................  437
     XXXI. The Passion of St. Bartholomew the Apostle .............  455
    XXXII. The Decollation of St. John the Baptist ................  477
   XXXIII. The Seventeenth Sunday after Pentecost .................  491
    XXXIV. Dedication of the Church of St. Michael the Archangel ..  503
     XXXV. The Twenty-first Sunday after Pentecost ................  521
    XXXVI. The Nativity of All Saints .............................  539
   XXXVII. The Nativity of St. Clement the Martyr .................  557
  XXXVIII. The Nativity of St. Andrew the Apostle .................  577
    XXXIX. The First Sunday in the Lord's Advent ..................  601
       XL. The Second Sunday in the Lord's Advent .................  609
           Notes ..................................................  621

       *       *       *       *       *

ERRATA.

  p. 3. l. 15. _For_ thelmre _read_ thelmr.
  p. 6. l. 2. _For_ ormatan _read_ ormtan.

       *       *       *       *       *

{1}

INCIPIT PRFATIO HUJUS LIBRI.

       *       *       *       *       *

IN NOMINE DOMINI.

Ego lfricus, alumnus Adelwoldi, benevoli et venerabilis Presulis, salutem
exopto Domno Archiepiscopo Sigerico in Domino. Licet temere vel
presumptuose, tamen transtulimus hunc codicem ex libris Latinorum, scilicet
Sancte Scripture in nostram consuetam sermocinationem, ob dificationem
simplicium, qui hanc norunt tantummodo locutionem, sive legendo sive
audiendo; ideoque nec obscura posuimus verba, sed simplicem Anglicam, quo
facilius possit ad cor pervenire legentium vel audientium, ad utilitatem
animarum suarum, quia alia lingua nesciunt erudiri, quam in qua nati sunt.
Nec ubique transtulimus verbum ex verbo, sed sensum ex sensu, cavendo tamen
diligentissime deceptivos errores, ne inveniremur aliqua hresi seducti seu
fallacia fuscati. Hos namque auctores in hac explanatione sumus sequuti,
videlicet Augustinum Hipponensem, Hieronimum, Bedam, Gregorium, Smaragdum,
et aliquando Haymonem; horum denique auctoritas ab omnibus catholicis
libentissime suscipitur. Nec solum Evangeliorum tractatus in isto libello
exposuimus, verum etiam Sanctorum passiones vel vitas, ad utilitatem
idiotarum istius gentis. Quadraginta sententias in isto libro posuimus,
credentes hoc sufficere posse per annum fidelibus, si integre eis a
ministris Dei recitentur in ecclesia. Alterum vero librum modo dictando
habemus in manibus, qui illos tractatus vel passiones continet quos iste
omisit; nec tamen omnia Evangelia tangimus per circulum anni, sed illa
tantummodo quibus speramus sufficere posse simplicibus ad {2} animarum
emendationem, quia seculares omnia nequeunt capere, quamvis ex ore doctorum
audiant. Duos libros in ista translatione facimus, persuadentes ut legatur
unus per annum in ecclesia Dei, et alter anno sequenti, ut non fiat tedium
auscultantibus; tamen damus licentiam, si alicui melius placet, ad unum
librum ambos ordinare. Ergo si alicui displicit, primum in interpretatione,
quod non semper verbum ex verbo, aut quod breviorem explicationem quam
tractatus auctorum habent, sive quod non per ordinem ecclesiastici ritus
omnia Evangelia tractando percurrimus; {3} condat sibi altiore
interpretatione librum, quomodo intellectui ejus placet: tantum obsecro, ne
pervertat nostram interpretationem, quam speramus ex Dei gratia, non causa
jactanti, nos studiose secuti valuimus interpretari. Precor modo obnixe
almitatem tuam, mitissime Pater SIGERICE, ut digneris corrigere per tuam
industriam, si aliquos nevos malign hresis, aut nebulos fallaci in
nostra interpretatione repperies: et adscribatur dehinc hic codicillus tu
auctoritati, non utilitati nostr despicabilis person. Vale in Deo
Omnipotenti jugiter. Amen.

       *       *       *       *       *


PRFATIO.

Ic lfric munuc and mssepreost, swa eah waccre onne swilcum hadum
gebyrige, wear asend on elredes dge cyninges fram lfeage biscope,
Aelwoldes ftergengan, to sumum mynstre e is Cernel gehaten, urh
elmres bene s egenes, his gebyrd and goodnys sind gehwr cue. a
bearn me on mode, ic truwige urh Godes gife, t ic as boc of Ledenum
gereorde to Engliscre sprce awende; na urh gebylde mycelre lare, ac
foran e ic geseah and gehyrde mycel gedwyld on manegum Engliscum bocum,
e ungelrede menn urh heora bilewitnysse to micclum wisdome tealdon; and
me ofhreow t h ne cuon ne nfdon a godspellican lare on heora
gewritum, buton am mannum anum e t Leden cuon, and buton am bocum e
lfred cyning snoterlice awende of Ledene on Englisc, a synd to hbbene.
For isum antimbre ic gedyrstlhte, on Gode truwiende, t ic as
gesetnysse undergann, and eac foram e menn behofia godre lare swiost on
isum timan e is geendung yssere worulde, and beo fela frecednyssa on
mancynne ran e se ende becume, swa swa ure Drihten on his godspelle cw
to his leorning-cnihtum, "onne beo swilce {4} gedreccednyssa swilce nron
nfre r fram fryme middangeardes. Manega lease Cristas cuma on minum
naman, cweende, 'Ic eom Crist,' and wyrca fela tacna and wundra, to
bepcenne mancynn, and eac swylce a gecorenan men, gif hit gewuran mg:
and butan se lmihtiga God a dagas gescyrte, eall mennisc forwurde; ac for
his gecorenum he gescyrte a dagas." Gehw mg e eaelicor a toweardan
costnunge acuman, urh Godes fultum, gif h bi urh boclice lare
getrymmed; foran e a beo gehealdene e o ende on geleafan urhwunia.
Fela gedreccednyssa and earfonysse becuma on issere worulde [']r hire
geendunge, and a synd a bydelas s ecan forwyrdes on yfelum mannum, e
for heora mnddum sian ecelice rowia on re sweartan helle. onne
cym se Antecrist, se bi mennisc mann and so deofol, swa swa ure Hlend
is solice mann and God on anum hade. And se gesewenlica deofol onne wyrc
ungerima wundra, and cwy t he sylf God beo, and wile neadian mancynn to
his gedwylde; ac his tima ne bi na langsum; foran e Godes grama hine
forde, and eos weoruld bi sian geendod. Crist ure Drihten gehlde
untrume and adlige, and es deofol e is gehaten Antecrist, t is gereht,
wyrlic Crist, aleua and geuntruma a halan, and nnne ne gehl fram
untrumnyssum, buton am anum e he sylf r awyrde. He and his gingran
awyrda manna lichaman digellice urh deofles crft, and gehla h
openlice on manna gesihe; ac h ne mg nnne gehlan e God sylf r
geuntrumode. He neada urh yfelnysse t men sceolon bugan fram heora
Scyppendes geleafan to his leasungum, see is ord lcere leasunge and
yfelnysse. Se lmihtiga God geafa am arleasan Antecriste to wyrcenne
tcna, and wundra, and ehtnysse, to feoran healfan geare; foran e on am
timan bi swa micel yfelnyss and wyrnys betwux mancynne t h wel wyre
beo re deoflican ehtnysse, to ecum forwyrde am e him onbuga, and to
ecere myrhe am e him urh geleafan wicwea. God {6} geafa eac t
his gecorenan egenas beon aclnsade fram eallum synnum urh a ormtan
ehtnyssa, swa swa gold bi on fyre afandod. a ofslih se deofol e him
wistanda, and h onne fara mid halgum martyrdome to heofenan rice. a
e his leasungum gelyfa, am h ara, and h habba syan a ecan susle
to edleane heora gedwyldes. Se arleasa de t fyr cym ufan swilce of
heofonum on manna gesihe, swilce h God lmihtig sy, e ah geweald
heofenas and eoran. Ac a cristenan sceolon beon onne gemyndige hu se
deofol dyde a a he bd t Gode t he moste fandian Iobes. He gemacode a
t fyr come ufan swilce of heofenum, and forbrnde ealle his scep t on
felda, and a hyrdas samod, buton anum e hit him cyan sceolde. Ne sende
se deofol a fyr of heofenum, eah e hit ufan come; foran e he sylf ns
on heofonum, syan he for his modignysse of-aworpen ws. Ne eac se
wlhreowa Antecrist nf a mihte t he heofenlic fyr asendan mge, eah
e h urh deofles crft hit swa gehiwige. Bi nu wslicor t gehwa is
wite and cunne his geleafan, weald hwa a micclan yrme gebidan sceole. Ure
Drihten bebead his discipulum t h sceoldon lran and tcan eallum eodum
a ing e he sylf him thte; ac ra is nu to lyt e wile wel tcan and
wel bysnian. Se ylca Drihten clypode urh his witegan Ezechiel, "Gif u ne
gestentst one unrihtwisan, and hine ne manast, t h fram his arleasnysse
gecyrre and lybbe, onne swelt se arleasa on his unrihtwisnysse, and ic
wille ofgan t e his blod," t is his lyre. "Gif u onne one arleasan
gewarnast, and he nele fram his arleasnysse gecyrran, u alysdest ine
sawle mid re mynegunge, and se arleasa swylt on his unrihtwisnysse." Eft
cw se lmihtiga to am witegan Isaiam, "Clypa and ne geswic u, ahefe
ine stemne swa swa byme, and cy minum folce heora leahtras, and Iacobes
hirede heora synna." For swylcum bebodum wear me geuht t ic nre
unscyldig wi God, gif ic nolde orum mannum cyan, oe urh {8} tungan
oe urh gewritu, a godspellican sofstnysse e he sylf gecw, and eft
halgum lareowum onwreah. For wel fela ic wat on isum earde gelredran
onne ic sy, ac God geswutela his wundra urh one e he wile. Swa swa
lmihtig wyrhta, he wyrc his weorc urh his gecorenan, na swylce he
behofige ures fultumes, ac t we geearnion t ece lif urh his weorces
fremminge. Paulus se apostol cw, "We sind Godes gefylstan," and swa eah
ne do we nan ing to Gode, buton Godes fultume. Nu bidde ic and halsige on
Godes naman, gif hwa as boc awritan wylle, t he h geornlice gerihte be
re bysene, yls e we urh gymelease writeras geleahtrode beon. Mycel
yfel de see leas writ, buton he hit gerihte, swylce he gebringe a soan
lare to leasum gedwylde: fori sceal gehwa gerihtlcan t t he r to
woge gebigde, gif h on Godes dome unscyldig beon wile. Quid necesse est in
hoc codice capitula ordinare, cum prediximus quod xl. sententias in se
contineat? excepto quod elwerdus dux vellet habere xl. quattuor in suo
libro.

PREFACE.

I lfric, monk and mass-priest, although more weakly than for such orders
is fitting, was sent, in king thelred's day, from bishop lfeah,
thelwold's successor, to a minster which is called Cernel, at the prayer
of thelmr the thane, whose birth and goodness are known everywhere. Then
it occurred to my mind, I trust through God's grace, that I would turn this
book from the Latin language into the English tongue; not from confidence
of great learning, but because I have seen and heard of much error in many
English books, which unlearned men, through their simplicity, have esteemed
as great wisdom: and I regretted that they knew not nor had not the
evangelical doctrines among their writings, those men only excepted who
knew Latin, and those books excepted which king lfred wisely turned from
Latin into English, which are to be had. For this cause I presumed,
trusting in God, to undertake this task, and also because men have need of
good instruction, especially at this time, which is the ending of this
world, and there will be many calamities among mankind before the end
cometh, according to what our Lord in his gospel said to his disciples,
"Then shall {5} be such tribulations as have never been from the beginning
of the world. Many false Christs shall come in my name, saying, 'I am
Christ,' and shall work many signs and wonders, to deceive mankind; and
also the elect, if it may be. And unless Almighty God shorten those days,
all mankind will perish; but for his elect he will shorten those days."
Everyone may the more easily withstand the future temptation, through God's
support, if he is strengthened by book learning, for they shall be
preserved who continue in faith to the end. Many tribulations and hardships
shall come on this world before its end, and those are the proclaimers of
everlasting perdition to evil men, who afterwards for their crimes suffer
eternally in the swart hell. Then Antichrist shall come, who is human man
and true devil, as our Saviour is truly man and God in one person. And the
visible devil shall then work innumerable miracles, and say that he himself
is God, and will compel mankind to his heresy: but his time will not be
long, for God's anger will destroy him, and this world will afterwards be
ended. Christ our Lord healed the weak and diseased, and the devil, who is
called Antichrist, which is interpreted, Opposition-Christ, weakens and
enfeebles the hale, and heals no one from diseases, save those alone whom
he himself had previously injured. He and his disciples injure men's bodies
secretly through the devil's power, and heal them openly in the sight of
men: but he may not heal those whom God himself had before afflicted. He
compels, through wickedness, men to swerve from the faith of their Creator
to his leasings, who is the author of all leasing and wickedness. Almighty
God permits the impious Antichrist to work signs, and miracles, and
persecution, for three years and a half; for in that time there will be so
much wickedness and perversity among mankind, that they will be well worthy
of devilish persecution, to the eternal perdition of those who incline unto
him, and to the eternal joy of those who by faith resist him. God also
permits that {7} his chosen servants be cleansed from all sins through
great persecutions, as gold is tried in fire. The devil slays those who
withstand him, and then, with holy martyrdom, they go to the kingdom of
heaven. Those who believe in his leasings, those he honours, and they shall
have afterwards eternal torment for reward of their sin. The impious one
will cause fire to come from above, as it were from heaven, in sight of
men, as if he were God Almighty, who rules over heaven and earth; but
Christians must then be mindful how the devil did, when he prayed to God
that he might tempt Job; he made fire to come from above, as if from
heaven, and burned all his sheep out in the field, and the shepherds also,
save one who should announce it to him. The devil sent not fire from
heaven, though it came from above; for he himself was not in heaven, after
that he, for his pride, had been cast out. Nor also hath the cruel
Antichrist the power to send down heavenly fire, though he, through the
devil's craft, may so pretend. It will now be wiser that everyone know
this, and know his belief, lest anyone have to await great misery. Our Lord
commanded his disciples that they should instruct and teach all people the
things which he had himself taught to them; but of those there are too few
who will well teach and well exemplify. The Lord also cried, through his
prophet Ezechiel, "If thou warnest not the unrighteous, and exhortest him
not, so that he turn from his wickedness and live, then shall the wicked
die in his iniquity, and I will require from thee his blood," that is, his
perdition. "But if thou warnest the wicked, and he will not turn from his
wickedness, thou shalt release thy soul with that admonition, and the
wicked shall die in his unrighteousness." Again the Almighty spake to the
prophet Isaiah, "Cry and cease thou not, raise thy voice as a trumpet, and
declare to my people their crimes, and to the family of Jacob their sins."
From such commands it appeared to me that I should not be guiltless before
God, if I would not declare to {9} other men, by tongue or by writings, the
evangelical truth, which he himself spake, and afterwards to holy teachers
revealed. Very many I know in this country more learned than I am, but God
manifests his wonders through whom he will. As an almighty worker he works
his work through his chosen, not because he has need of our aid, but that
we may earn eternal life by the performance of his work. Paul the apostle
said, "We are God's assistants," and yet we do nothing for God without the
assistance of God. Now I desire and beseech, in God's name, if anyone will
transcribe this book, that he carefully correct it by the copy, lest we be
blamed through careless writers. He does great evil who writes false,
unless he correct it; it is as though he turn true doctrine to false error;
therefore should everyone make that straight which he before bent crooked,
if he will be guiltless at God's doom. Quid necesse est in hoc codice
capitula ordinare, cum prdiximus quod xl. sententias in se contineat?
excepto quod thelwerdus dux vellet habere xl. quattuor in suo libro.

       *       *       *       *       *


INCIPIT LIBER CATHOLICORUM SERMONUM ANGLICE, IN CCLESIA PER ANNUM
RECITANDORUM.

SERMO DE INITIO CREATUR, AD POPULUM, QUANDO VOLUERIS.

An angin is ealra inga, t is God lmihtig. He is ordfruma and ende: he
is ordfruma, fori e he ws fre; he is ende butan lcere geendunge,
foran e he bi fre ungeendod. He is ealra cyninga Cyning, and ealra
hlaforda Hlaford. He hylt mid his mihte heofonas and eoran, and ealle
gesceafta butan geswince, and he besceawa a niwelnyssa e under yssere
eoran sind. He awec ealle duna {10} mid anre handa, and ne mg nan ing
his willan wistandan. Ne mg nan gesceaft fulfremedlice smeagan ne
understandan ymbe god. Maran cye habba englas to Gode onne men, and
eah-hweere h ne magon fulfremedlice understandan ymbe God. H gesceop
gesceafta aa he wolde; urh his wisdom he geworhte ealle ing, and urh
his willan h h ealle geliffste. eos rynnys is n God; t is se Fder
and his wisdom of him sylfum fre acenned; and heora begra willa, t is se
Halga Gast: he nis na acenned, ac he g of am Fder and of am Suna
gelice. as ry hadas sindon n lmihtig God, se geworhte heofenas, and
eoran, and ealle gesceafta. He gesceop tyn engla werod, t sind englas
and heah-englas, throni, dominationes, principatus, potestates, uirtutes,
cherubim, seraphim. Her sindon nigon engla werod: h nabba nnne lichaman,
ac h sindon ealle gastas swie strange and mihtige and wlitige, on micelre
fgernysse gesceapene, to lofe and to wurmynte heora Scyppende. t teoe
werod abrea and awende on yfel. God h gesceop ealle gde, and let h
habban agenne cyre, swa h heora Scyppend lufedon and filigdon, swa h hine
forleton. a ws s teoan werodes ealdor swie fger and wlitig
gesceapen, swa t h ws gehten Leohtberend. a began he to modigenne for
re fgernysse e he hfde, and cw on his heortan t h wolde and eae
mihte beon his Scyppende gelic, and sittan on am nor-dle heofenan rices,
and habban andweald and rice ongean God lmihtigne. a gefstnode he isne
rd wi t werod e h bewiste, and h ealle to am rde gebugon. aa h
ealle hfdon ysne rd betwux him gefstnod, a becom Godes grama ofer h
ealle, and h ealle wurdon awende of am fgeran hwe, e h on gesceapene
wron, to lalicum deoflum. And swie rihtlice him swa getimode, aa he
wolde mid modignysse beon betera onne he gesceapen ws, and cw, t he
mihte beon am lmihtigum Gode gelc. a wear he and ealle his geferan
forcuran and wyrsan onne nig oer gesceaft; and a {12} hwile e he
smeade hu he mihte dlan rice wi God, a hwile gearcode se lmihtiga
Scyppend him and his geferum helle wte, and h ealle adrfde of heofenan
rices myrhe, and let befeallan on t ece fyr, e him gegearcod ws for
heora ofermettum. a sona a nigon werod, e r to lafe wron, bugon to
heora Scyppende mid ealre eamodnesse, and bethton heora r[']d to his
willan. a getrymde se lmihtiga God a nigon engla werod, and
gestaelfste swa t h nfre ne mihton ne noldon syan fram his willan
gebugan; ne h ne magon nu, ne h nella nane synne gewyrcan, ac hi fre
beo ymbe t n, hu hi magon Gode gehyrsumian, and him gecweman. Swa
mihton eac a ore e r feollon dn, gif hi woldon; fori e God h
geworhte to wlitegum engla gecynde, and let h habban agenne cyre, and h
nfre ne gebigde ne ne nydde mid nanum ingum to am yfelan rde; ne nfre
se yfela r[']d ne com of Godes geance, ac com of s deofles, swa swa we
[']r cwdon.

Nu enc menig man and smea hwanon deofol come; onne wite he t God
gesceop to mran engle one e nu is deofol: ac God ne gesceop hine na to
deofle; ac aa he ws mid ealle fordn and forscyldgod urh a miclan
up-ahefednysse and wierweardnysse, a wear he to deofle awend, see [']r
ws mre engel geworht. a wolde God gefyllan and geinnian one lyre e
forloren ws of am heofenlicum werode, and cw t h wolde wyrcan mannan
of eoran, t se eorlica man sceolde geeon and geearnian mid eadmodnysse
a wununga on heofenan rice, e se deofol forwyrhte mid modignysse. And God
a geworhte nne mannan of lme, and him on ableow gast, and hine
gelffste, and he wear a mann gesceapen on sawle and on lichaman; and
God him sette naman Adm, and he ws a sume hwile nstandende. God a hine
gebrohte on neorxna-wange, and hine r gelogode, and him to cw, "Ealra
ra inga e on neorxna-wange sindon u most brucan, and h ealle beo e
bethte, buton anum treowe e stent on middan {14} neorxna-wange: ne hrepa
u s treowes wstm, foran e u bist deadlic, gif u s treowes wstm
geetst." Hw wolde God swa lytles inges him forwyrnan, e him swa miccle
ore ing bethte? Gyse hu mihte Adm tocnawan hwt h wre, buton h wre
gehyrsum on sumum ince his Hlaforde. Swylce God ew[']de to him, "Nast u
na t ic eom in Hlaford and t u eart min eowa, buton u do t ic e
hte, and forgng t ic e forbeode. Hwt mg hit onne beon t u forgn
sceole: ic e secge, forgang u anes treowes wstm, and mid re eaelican
gehyrsumnysse u geearnast heofenan rices myrhu and one stede e se
deofol of-afeoll urh ungehyrsumnesse. Gif u onne is lytle bebd
tobrecst, u scealt deae sweltan." And a ws Adam swa ws t God geldde
to him nytenu, and deorcynn, and fugelcynn, aa he h gesceapene hfde;
and Adam him eallum naman gesceop; and swa swa h h a genamode swa h
sindon gyt gehatene. a cw God, "Nis na gedafenlic t es man ana beo,
and nbbe nnne fultum; ac uton gewyrcan him gemacan, him to fultume and to
frofre." And God a geswefode one Adam, and aa he slep a genam he an
rib of his sidan, and geworhte of am ribbe nne wifman, and axode Adam hu
heo hatan sceolde. a cw Adam, "Heo is ban of minum banum, and flsc of
minum flsce; beo hire nama Uirago, t is fmne; foran e heo is of hire
were genumen." a sette Adam eft hire oerne naman, Aeua, t is lif;
foran e heo is ealra lybbendra modor.

Ealle gesceafta, heofonas and englas, sunnan and monan, steorran and
eoran, ealle nytenu and fugelas, s['] and ealle fixas, and ealle
gesceafta God gesceop and geworhte on six dagum; and on am seofoan dge
h geendode his weorc, and geswac a and gehalgode one seofoan dg,
foran e h on am dge his weorc geendode. And he beheold a ealle his
weorc e he geworhte, and h wron ealle swie gode. Ealle ing he geworhte
buton lcum antimbre. He cw, "Geweore leoht," and rrihte ws leoht
{16} geworden. He cw eft, "Geweore heofen," and rrihte ws heofen
geworht, swa swa he mid his wisdome and mid his willan hit gedihte. He cw
eft, and het a eoran t heo sceolde forldan cuce nytenu; and h a
gesceop of re eoran eall nytencynn, and deorcynn, ealle a e on feower
fotum ga; ealswa eft of wtere he gesceop fixas and fugelas, and sealde
am fixum sund, and am fugelum fliht; ac he ne sealde nanum nytene ne
nanum fisce nane sawle; ac heora blod is heora lif, and swa hrae swa hi
beo deade, swa beo h mid ealle geendode. aa he worhte one mann Adm,
he ne cw n, "Geweore man geworht," ac he cw, "Uton gewyrcan mannan to
ure anlicnysse," and h worhte a one man mid his handum, and him on
ableow sawle; fori is se man betera, gif h gde geih, onne ealle a
nytenu sindon; foran e h ealle gewura to nahte, and se man is ece on
anum dle, t is on re sawle; heo ne geenda nfre. Se lichama is
deadlic urh Adames gylt, ac eah-hwere God arr eft one lichaman to
ecum ingum on domes dg. Nu cwdon gedwolmen t deofol gesceope sume
gesceafta, ac h leoga; ne mg h nane gesceafta gescyppan, foran e he
nis na Scyppend, ac is atelic sceocca, and mid leasunge he wile beswican
and fordn one unwaran; ac he ne mg nnne man to nanum leahtre geneadian,
buton se mon his agenes willes to his lare gebuge. Swa hwt swa is on
gesceaftum wierweardlic geuht and mannum derige, t is eall for urum
synnum and yfelum geearnungum.

a ongeat se deofol t Adam and Eua wron to y gesceapene t hi sceolon
mid eadmodnysse and mid gehyrsumnysse geearnian a wununge on heofenan rice
e h of-afeoll for his up-ahefednysse, a nam h micelne graman and ndan
to am mannum, and smeade h h h fordn mihte. He com a on nddran hiwe
to am twam mannum, rest to am wife, and hire to cw, "Hw forbead God
eow s treowes wstm, e stent on middan neorxna-wange?" a cw t wf,
"God us forbead s treowes wstm, and cw t we {18} sceoldon deae
sweltan, gif we his on byrigdon." a cw se deofol, "Nis hit na swa u
segst, ac God wt genoh geare, gif ge of am treowe geeta, onne beo
eowere eagan geopenode, and ge magon geseon and tocnwan ger ge gd ge
yfel, and ge beo englum gelice." Nron h blinde gesceapene, ac God h
gesceop swa bilewite t h ne cuon nan ing yfeles, naor ne on gesihe,
ne on sprce, ne on weorce. Wear eah t wf a forspanen urh s
deofles lre, and genam of s treowes wstme, and get, and sealde hire
were, and h get. a wron h butu deadlice, and cuon ger ge gd ge
yfel; and h wron a nacode, and him s sceamode. a com God and axode
hwi he his bebod tobrce? and adrfde h butu of neorxna-wange, and cw,
"Foran e u wre gehyrsum ines wifes wordum, and min bebod forsawe, u
scealt mid earfonyssum e metes tilian, and seo eore e is awyriged on
inum weorce, syl e ornas and bremblas. u eart of eoran genumen, and
u awenst to eoran. u eart dust, and u awentst to duste." God him worhte
a reaf of fellum, and h wron mid am fellum gescrydde.

a deadan fell getacnodon t h wron a deadlice e mihton beon
undeadlice, gif hi heoldon t eaelice Godes bebod. Ne orfte Adam ne eal
mancynn e him sian ofacom nfre deaes onbyrian, gif t treow moste
standan ungehrepod, and his nan man ne onbyrigde; ac sceolde Adam and his
ofspring tyman on asettum tyman, swa swa nu do clne nytenu, and sian
ealle buton deae faran to an ecan life. Ns him gesceapen fram Gode, ne
h ns genedd t h sceolde Godes bebod tobrecan; ac God hine lt frigne,
and sealde him agenne cyre, swa h wre gehyrsum, swa h wre ungehyrsum.
H wear a deofle gehyrsum, and Gode ungehyrsum, and wear betht, h and
eal mancynn, fter isum lfe, into helle-wte, mid am deofle e hine
forlrde. a wiste God hwere t h ws forlred, and smeade hu he mihte
his and ealles mancynnes eft gemiltsian.

{20} On twam ingum hfde God s mannes sawle gegodod; t is mid
undeadlicnysse, and mid gesle. a urh deofles swicdom and Adames gylt we
forluron a gesle ure sawle, ac we ne forluron n a undeadlicnysse; heo
is ce, and nfre ne geenda, eah se lichama geendige, e sceal eft urh
Godes mihte arisan to ecere wununge. Adam a ws wunigende on isum life
mid geswince, and h and his wf a bearn gestryndon, ger ge suna ge
dohtra; and he leofode nigon hund geara and rittig geara, and sian
swealt, swa swa him r behaten ws, for an gylte; and his sawul gewende to
helle.

Nu smeagia sume men hwanon him come sawul? hwer e of am fder, e of
re meder? We cwea of heora narum; ac se ylca God e gesceop Adam mid
his handum, he gescyp lces mannes lichaman on his modor innoe; and se
ylca see ablew on Admes lichaman, and him forgeaf sawle, se ylca forgyf
cildum sawle and lf on heora modor innoe, onne h gesceapene beo; and
he ltt h habban agenne cyre, onne h geweaxene beo, swa swa Adm hfde.

a wear a hrdlice micel mennisc geweaxen, and wron swie manega on yfel
awende, and gegremodon God mid mislicum leahtrum, and swiost mid
forligere. a wear God to an swie gegremod urh manna mndda t he
cw t him ofuhte t h fre mancynn gesceop. a ws hwere n man
rihtwis tforan Gode, se ws Ne gehten. a cw God to him, "Ic wylle
fordn eal mancynn mid wtere, for heora synnum, ac ic wylle gehealdan e
nne, and in wf, and ine ry suna, Sem, and Cham, and Iafeth, and heora
reo wf; foran e u eart rihtwis, and me gecweme. Wyrc e n nne arc,
reo hund fma lang, and fiftig fma wd, and ritig fma heah: gehref
hit eall, and gecl[']m ealle a seamas mid tyrwan, and g inn syan mid
inum hwum. Ic gegaderige in to e of deorcynne, and of fugelcynne symble
gemacan, t h eft to fostre beon. Ic wille sendan flod ofer ealne
middangeard." {22} He dyde a swa him God bebead, and God beleac h bynnan
am arce, and asende rn of heofonum feowertig daga togdere, and geopenode
r togeanes ealle wyll-springas and wter-eotan of re micclan
niwelnysse. t flod weox a and ab[']r up one arc, and hit oferstah
ealle dna. Wear a lc ing cuces adrenct, buton am e binnon am arce
wron; of am wear eft ge-edstaelod eall middangeard. a beht God t h
nolde nfre eft eal mancynn mid wtere acwellan, and cw to Noe and to his
sunum, "Ic wylle settan mn wedd betwux me and eow to isum behte; t is,
onne ic oferteo heofenas mid wlcnum, onne bi teowod min rnboga betwux
am wolcnum, onne beo ic gemyndig mines weddes, t ic nelle heonon-for
mancynn mid wtere adrencan." Noe leofode on eallum his life, r am flode
and fter am flode, nigon hund geara and fiftig geara, and he a
forferde.

a ws a sume hwle Godes ege on mancynne fter am flode, and ws n
gereord on him eallum. a cwdon hi betwux him t hi woldon wyrcan ane
burh, and nne stypel binnon re byrig, swa heahne t his hrof astige up
to heofenum: and begunnon a to wyrcenne. a com God rto, aa h swiost
worhton, and sealde lcum men e r ws synderlice sprce. a wron r
swa fela gereord swa r manna wron; and heora nn nyste hwt oer cw.
And h a geswicon re getimbrunge, and toferdon geond ealne middangeard.

a sian wear mancynn urh deofol beswicen, and gebiged fram Godes
geleafan, swa t h worhton him anlicnyssa, sume of golde, sume of
seolfre, sume eac of stanum, sume of treowe, and sceopon him naman; ra
manna naman e wron entas and yfel-dde. Eft onne h deade wron, onne
cwdon a cucan t h wron godas, and wurodon h, and him lc offrodon;
and comon a deoflu to heora anlicnyssum, and ron wunodon, and to mannum
sprcon swilce h godas wron; and t beswicene mennisc feoll on {24}
cneowum to am anlicnyssum, and cwdon, "Ge sind ure godas and we besetta
urne geleafan and urne hiht on eow." a asprang is gedwyld geond ealne
middangeard, and ws se soa Scyppend, see na is God, forsewen, and
geunwurod. a ws hwere an mg e nfre ne abeah to nanum deofolgylde,
ac fre wurode one soan God. Seo mg asprng of Nes eltstan suna, se
ws gehaten Sem: he leofode six hund geara, and his sunu hatte Arfaxa, se
leofode reo hund geara and reo and rittig, and his sunu hatte Sal, se
leofode feower hund geara and XXXIII.; a gestrynde he sunu se ws gehten
Ebr, of am asprng t Ebreisce folc, e God lufode: and of am cynne
comon ealle heahfderas and witegan, a e cydon Cristes to-cyme to isum
life; t h wolde man beon, fornean on ende yssere worulde, for ure
alysednesse, see fre ws God mid am healican Fder. And yssere mge
God sealde and gesette ['], and h h ldde ofer s['] mid drium fotum,
and h h afedde feowertig wintra mid heofenlicum hlafe, and fela wundra on
am folce geworhte; foran e he wolde of yssere mge him modor geceosan.

a t nextan, a se tima com e God foresceawode, a asende he his engel
Gabrihel to anum mdene of am cynne, seo ws Mara gehaten. a com se
engel to hire, and h gegrette mid Godes wordum, and cydde hre, t Godes
Sunu sceolde beon acenned of hire, buton weres gemanan. And heo a gelyfde
his wordum, and wear mid cilde. aa hire tma com heo acende, and
urhwunode mden. t cild is tuwa acenned: he is acenned of am Fder on
heofonum, buton lcere meder, and eft aa h man gewear, a ws h
acenned of am clnan mdene Maran, buton lcum eorlicum fder. God Fder
geworhte mancynn and ealle gesceafta urh one Sunu, and eft, aa we
forwyrhte wron, a asende h one ylcan Sunu to re alysednesse. Seo
halige moder Mara a afedde t cild mid micelre arwurnesse, and hit weox
swa swa ore cild do, buton synne anum.

{26} He ws buton synnum acenned, and his lf ws eal buton synnum. Ne
worhte he eah nne wndra openlice [']ran e h ws ritig wintre on
re menniscnysse: a sian geceas he him leorning-cnihtas; rest twelf,
a we hta apostolas, t sind rendracan. Sian h geceas tw and
hund-seofontig, a sind genemnede discipuli, t sind leorning-cnihtas. a
worhte h fela wundra, t men mihton gelyfan t he ws Godes Bearn. H
awende wter to wine, and eode ofer s['] mid drium fotum, and he gestilde
windas mid his hse, and h forgeaf blindum mannum gesihe, and healtum and
lamum rihtne gng, and hreoflium smenysse, and hlu heora lichaman; dumbum
h forgeaf getingnysse, and deafum heorcnunge; deofolseocum and wodum h
sealde gewitt, and a deoflu todrfde, and lce untrumnysse he gehlde;
deade men h arrde of heora byrgenum to lfe; and lrde t folc e h to
com mid micclum wisdome; and cw t nn man ne mg beon gehealden, buton
he rihtlice on God gelyfe, and he beo gefullod, and his geleafan mid godum
weorcum geglenge; he onscunode lc unriht and ealle leasunga, and thte
rihtwisnysse and sofstnysse.

a nam t Iudeisce folc micelne ndan ongean his lre, and smeadon h h
mihton hne to deae gedn. a wear n ra twelfa Cristes geferena, se
ws Iudas gehaten, urh deofles tihtinge beswicen, and h eode to am
Iudeiscum folce, and smeade wi h, hu he Crist him bel[']wan mihte. eah
e eal mennisc w[']re gegaderod, ne mihton h ealle hine acwellan, gif he
sylf nolde; fori he cm to us t h wolde for s dea rowian, and swa
eal mancynn a e gelyfa mid his agenum deae alysan fram helle-wite. H
nolde geniman s neadunge of deofles anwealde, buton he hit forwyrhte; a
h hit forwyrhte genh swie, aa h gehwette and tihte ra Iudeiscra
manna heortan to Cristes slege. Crist a geafode t a wlhreowan hine
genmon and gebundon, and on rde hengene acwealdon. Hwt a twegen
gelyfede men hine arwurlice bebyrigdon, and Crist on re hwile to {28}
helle gewende, and one deofol gewylde, and him of-anm Adm and Euan, and
heora ofspring, one d[']l e him [']r gecwemde, and geldde h to heora
lichaman, and ars of deae mid am micclum werede on am riddan dge his
rowunge. Cm a to his apostolum, and h gefrefrode, and geond feowertigra
daga fyrst him mid wunode; and a ylcan lare e h him [']r thte eft
ge-edlhte, and het h faran geond ealne middangeard, bodigende fulluht and
sone geleafan. Drihten a on am feowerteogoan dge his ristes astah to
heofenum, tforan heora ealra gesihe, mid am ylcan lichaman e h on
rowode, and sitt on a swiran his Fder, and ealra gesceafta gewylt. H
hf gerymed rihtwisum mannum infr to his rice, and a e his beboda
eallunga forseo beo on helle besencte. Witodlice h cym on ende yssere
worulde mid micclum mgenrymme on wolcnum, and ealle a e fre sawle
underfengon arisa of deae him togeanes; and h onne a mnfullan deofle
betc into am ecan fyre helle susle; a rihtwisan he lt mid him into
heofonan rice, on am h rixia  on ecnysse.

Men a leofestan, smeaga ysne cwyde, and mid micelre gymene forbuga
unrihtwysnysse, and geearnia mid godum weorcum t ce lf mid Gode see
na on ecnysse rixa. Amen.

HERE BEGINNETH THE BOOK OF CATHOLIC SERMONS IN ENGLISH, TO BE RECITED IN
CHURCH DURING THE YEAR.

SERMON ON THE BEGINNING OF CREATION, TO THE PEOPLE, WHENEVER YOU WILL.

There is one origin of all things, that is God Almighty. He is beginning
and end: he is beginning, because he was ever; he is end without any
ending, because he is ever unended. He is King of all kings, and Lord of
all lords. He holdeth with his might heavens, and earth, and all creatures,
without toil, and he beholdeth the depths which are under this earth. He
weigheth all hills with one hand, and no thing {11} may withstand his will.
No creature may perfectly search out nor understand concerning God: greater
affinity have angels to God than men, and yet they may not perfectly
understand concerning God. He created those creatures that he would;
through his wisdom he wrought all things, and through his will he endued
them all with life. This Trinity is one God, that is, the Father, and his
Wisdom, of himself ever produced; and the Will of them both, that is, the
Holy Ghost: he is not born, but he goeth alike from the Father and from the
Son. These three persons are one Almighty God, who wrought the heavens, and
the earth, and all creatures. He created ten hosts of angels, that is
angels and archangels, throni, dominationes, principatus, potestates,
virtutes, cherubim, seraphim. Here are nine hosts of angels: they have no
body, but they are all spirits, very strong, and mighty, and beautiful,
formed with great fairness, to the praise and glory of their Creator. The
tenth host rebelled and turned to evil. God created them all good, and let
them have their own discretion, whether they would love and follow their
Creator, or would forsake him. Now the prince of the tenth host was formed
very fair and beauteous, so that he was called 'Light-bearing' (Lucifer).
Then he began to wax proud by reason of the comeliness that he had, and
said in his heart that he would and easily might be equal to his Creator,
and sit in the north part of heaven's kingdom, and have power and sway
against God Almighty. Then he confirmed this resolve with the host over
which he ruled, and they all bowed to that resolve. When they all had
confirmed this resolve among themselves, God's anger came over them all,
and they were all changed from the fair form in which they were created to
loathly devils. And very rightly it so befell him, when he would in pride
be better than he was created, and said that he might be equal to Almighty
God. Then became he and all his associates more wicked and worse than any
other creatures; and while he meditated how he might share power {13} with
God, the Almighty Creator prepared hell-torment for him and his associates,
and drove them all from the joy of heaven's kingdom, and caused them to
fall into the eternal fire that was prepared for them for their pride. Then
forthwith the nine hosts that were left bowed to their Creator with all
humbleness, and resigned their purpose to his will. Then the Almighty God
confirmed and established the nine hosts of angels, so that they never
might or would afterwards swerve from his will; nor can they now perpetrate
any sin, but they are ever meditating only how they may obey God and be
acceptable to him. So might also the others who fell have done if they had
been willing; seeing that God had made them of the beauteous nature of
angels, and let them have their own will, and would never have inclined nor
forced them in any way to that evil counsel; for the evil counsel never
came from God's conception, but came from the devil's, as we before said.

Now many a man will think and inquire, whence the devil came? be it,
therefore, known to him that God created as a great angel him who is now
the devil: but God did not create him as the devil: but when he was wholly
fordone and guilty towards God, through his great haughtiness and enmity,
then became he changed to the devil, who before was created a great angel.
Then would God supply and make good the loss that had been suffered in the
heavenly host, and said that he would make man of earth, so that the
earthly man should prosper, and merit with meekness those dwellings in the
kingdom of heaven which the devil through his pride had forfeited. And God
then wrought a man of clay, and blew spirit into him, and animated him, and
he became a man formed with soul and body; and God bestowed on him the name
of Adam, and he was for some time standing alone. God then brought him into
Paradise, and established him there, and said unto him, "Of all the things
which are in Paradise thou mayest eat, and they shall all be committed to
{15} thee, save one tree which stands in the middle of Paradise: touch thou
not the fruit of this tree; for thou shalt be mortal if thou eatest the
fruit of this tree." Why would God forbid him so little a thing, when he
had committed to him other things so great? But how could Adam know what he
was, unless he were obedient in some thing to his Lord? as if God had said
to him, "Thou knowest not that I am thy Lord, and that thou art my servant,
unless thou dost that which I command, and forgoest that which I forbid
thee. But what may it be that thou shalt forgo? I say unto thee, forgo thou
the fruit of one tree, and with that easy obedience thou shalt merit the
joys of heaven, and the place from which the devil fell through
disobedience. But if thou breakest this little commandment, thou shalt
perish by death." And then was Adam so wise that God led to him the cattle,
and brute race, and bird race, when he had created them; and Adam made
names for them all; and so as he named them are they yet called. Then said
God, "It is not fitting that this man be alone, and have no help; now let
us make him a mate for help and comfort." And God then caused Adam to
sleep, and as he slept, he took a rib from his side, and of that rib
wrought a woman, and asked Adam how she should be called. Then said Adam,
"She is bone of my bone, and flesh of my flesh; be her name Virago, that is
_female_; because she is taken from her husband." Then Adam afterwards
bestowed on her another name, Eva, that is _life_; because she is the
mother of all living.

All creatures, heavens and angels, sun and moon, stars and earth, all
beasts and birds, the sea and all fishes, and all creatures, God created
and wrought in six days; and on the seventh day he ended his work, and
ceased, and hallowed the seventh day, because on that day he ended his
work. And he beheld then all his works that he had wrought, and they were
all exceedingly good. All things he wrought without any matter. He said,
"Let there be light," and instantly {17} there was light. He said again,
"Let there be heaven," and instantly heaven was made, as he with his wisdom
and his will had appointed it. He said again, and bade the earth bring
forth all living cattle, and he then created of earth all the race of
cattle, and the brute race, all those which go on four feet; in like manner
of water he created fishes and birds, and gave the power of swimming to the
fishes, and flight to the birds; but he gave no soul to any beast, nor to
any fish; but their blood is their life, and as soon as they are dead they
are totally ended. When he had made the man Adam, he did not say, "Let man
be made," but he said, "Let us make man in our likeness," and he then made
man with his hands, and blew into him a soul; therefore is man better, if
he grow up in good, than all the beasts are; because they will all come to
naught, and man is in one part eternal, that is in the soul; that will
never end. The body is mortal through Adam's sin, but, nevertheless, God
will raise again the body to eternity on doomsday. Now the heretics say
that the devil created some creatures, but they lie; he can create no
creatures, for he is not a creator, but is a loathsome fiend, and with
leasing he will deceive and fordo the unwary; but he may not compel any man
to any crime, unless the man voluntarily incline to his teaching.
Whatsoever among things created seems pernicious and is injurious to men,
is all for our sins and evil deserts.

When the devil understood that Adam and Eve were created, that they might
with meekness and obedience merit the dwelling in the kingdom of heaven
from which he had fallen for his haughtiness, then he felt great anger and
envy towards those persons, and meditated how he might fordo them. He came
then in a serpent's form to the two persons, first to the woman, and said
to her, "Why has God forbidden you the fruit of this tree, which stands in
the middle of Paradise?" Then said the woman, "God forbade us the fruit of
the tree {19} and said, that we should perish by death, if we tasted its
fruit." Then said the devil, "It is not as thou sayest, but God knows full
well, if ye eat of that tree that your eyes will then be opened, and ye can
see and know both good and evil, and ye will be like to angels." They were
not created blind, but God created them so simple-minded that they knew
nothing evil, neither by sight, nor by speech, nor by deed. But the woman
was seduced by the devil's counsel, and took of the fruit of the tree, and
ate, and gave to her consort, and he ate. Then they both became mortal, and
knew both good and evil; and they were naked, and thereat they were
ashamed. Then came God and asked why he had broken his commandment? and
drove them both from Paradise, and said, "Because thou wast obedient to the
words of thy wife, and despisedst my commandment, thou shalt get thee food
with hardships, and the earth, which is accursed through thy deed, shall
give thee thorns and brambles. Thou art taken from earth, and thou shalt to
earth return. Thou art dust, and thou shalt turn to dust." God then wrought
for them garments of skins, and they were clothed with the skins.

The dead skins betokened that they were then mortal who might have been
immortal, if they had held that easy command of God. Neither Adam nor all
mankind that have since come from him needed ever to have tasted of death,
if that tree could have stood untouched, and no one had tasted of it; but
Adam and his offspring would have propagated at set times, as the clean
beasts now do, and afterwards, without death, have gone to eternal life. It
was not ordained him from God, nor was he compelled to break God's
commandment; for God left him free, and gave him his own choice, whether he
would be obedient, or whether he would be disobedient. Then was he to the
devil obedient, and to God disobedient, and was delivered, he and all
mankind, after this life, to hell-torment, with the devil who seduced him.
But God knew, however, that he had been seduced, and meditated how he might
again be merciful to him and all mankind.

{21} With two things had God endowed this man's soul; that is immortality
and with happiness. Then through the devil's treachery and Adam's guilt we
lost the happiness of our soul, but we lost not the immortality: that is
eternal and never ends, though the body ends, which shall again, through
God's might, arise to everlasting duration. Adam then was continuing in
this life with toil, and he and his wife begat children, both sons and
daughters; and he lived nine hundred and thirty years, and then died, as
had been promised him for that sin; and his soul went to hell.

Now some men will inquire, whence came his soul? whether from the father or
from the mother? We say, from neither of them; but the same God who created
Adam with his hands, createth every man's body in his mother's womb: and
the same who blew into Adam's body, and gave him a soul, that same giveth a
soul and life to children in their mother's womb, when they are created;
and he letteth them have their own will, when they are grown up, as Adam
had.

Then there was rapidly a great increase of people, and very many were
turned to evil, and exasperated God with various crimes, and above all with
fornication. Then was God so exasperated through the wicked deeds of men
that he said, that he repented that he had ever created mankind.
Nevertheless, there was one man righteous before God, who was called Noah.
Then said God to him, "I will destroy all mankind with water, for their
sins, but I will preserve thee alone, and thy wife, and thy three sons,
Shem, and Ham, and Japhet, and their three wives; because thou art
righteous and acceptable unto me. Make thee now an ark, three hundred
fathoms long, and fifty fathoms wide, and thirty fathoms high: roof it all,
and smear all the seams with tar, and then go in with thy family. I will
gather in to thee of beast-kind and of bird-kind mates of each, that they
may hereafter be for foster. I will send a flood over all the earth." {23}
He did as God bade him, and God shut them within the ark, and sent rain
from heaven forty days together, and opened, to meet it, all the
well-springs and water-torrents of the great deep. The flood then waxed and
bare up the ark, and it rose above all the hills. Then was everything
living drowned, save those who were within the ark, by whom was again
established all the earth. Then God promised that he would never again
destroy all mankind with water, and said to Noah and to his sons: "I will
set my covenant betwixt me and you for this promise: that is, when I
overspread the heavens with clouds, then shall be shown my rainbow betwixt
the clouds, then will I be mindful of my covenant, that I will not
henceforth drown mankind with water." Noah lived in all his life, before
the flood and after the flood, nine hundred and fifty years, and then he
departed.

Then for some time after the flood there was fear of God among mankind, and
there was one language among them all. Then said they among themselves that
they would make a city, and a tower within that city, so high that its roof
should mount up to heaven: and they begun to work. Then came God thereto,
when they were most busily working, and gave to every man who was there a
separate speech. Then were there as many languages as there were men, and
none of them knew what other said. And they then ceased from the building,
and went divers ways over all the earth.

Then afterwards mankind was deceived by the devil, and turned from God's
belief, so that they wrought them images, some of gold, some of silver,
some also of stones, some of wood, and devised names for them; the names of
those men who were giants, and evil-doing. Afterwards when they were dead
then said the living that they were gods, and worshipped them, and offered
sacrifices to them; and the devils then came to their images, and dwelt
therein, and spake to men as though they were gods; and the deceived human
race fell on their knees to {25} those images, and said, "Ye are our gods,
and we place our belief and our hope in you." Then sprang up this error
through all the earth, and the true Creator, who alone is God, was despised
and dishonoured. There was, nevertheless, one family which had never bent
to any idol, but had ever worshipped the true God. That family sprang from
Noah's eldest son, who was called Shem: he lived six hundred years, and his
son was called Arphaxad, who lived three hundred and thirty-three years,
and his son was called Salah, who lived four hundred and thirty-three
years, when he begat a son who was called Eber, from whom sprang the Hebrew
people, whom God loved: and from that race came all the patriarchs and
prophets, those who announced Christ's advent to this life; that he would
be man before the end of this world, for our redemption, he who ever was
God with the supreme Father. And for this race God gave and established a
law, and he led them over the sea with dry feet, and he fed them forty
years with heavenly bread, and wrought many miracles among the people;
because he would choose him a mother from this race.

Then at last, when the time came that God had foreseen, he sent his angel
Gabriel to a maiden of that race, who was called Mary. Then came the angel
to her, and greeted her with God's words, and announced to her, that God's
Son should be born of her, without communion of man. And she believed his
words, and became with child. When her time was come she brought forth, and
continued a maiden. That child is twice born: he is born of the Father in
heaven, without any mother, and again, when he became man, he was born of
the pure virgin Mary, without any earthly father. God the Father made
mankind and all creatures through the Son; and again, when we were fordone,
he sent that same Son for our redemption. The holy mother Mary then
nourished that child with great veneration, and it waxed, as other children
do, without any sin.

{27} He was born without sins, and his life was all without sins. But he
wrought no miracles openly ere that he had been thirty years in a state of
man: then afterwards he chose to him disciples; first twelve, whom we call
apostles, that is messengers: after that he chose seventy-two, who are
denominated disciples, that is learners. Then he wrought many miracles,
that men might believe that he was God's Child. He turned water to wine,
and went over the sea with dry feet, and he stilled the winds by his
behest, and he gave to blind men sight, and to the halt and lame a right
gait, and to lepers smoothness and health to their bodies; to the dumb he
gave power of speech, and hearing to the deaf; to the possessed of devils
and the mad he gave sense, and drove away the devils, and every disease he
healed; dead men he raised from their sepulchres to life; and taught the
people to which he came with great wisdom; and said, that no man might be
saved, except he rightly believe in God, and be baptized, and adorn his
faith with good works; he eschewed all injustice and all leasings, and
taught righteousness and truth.

Then the Jewish people showed great envy of his doctrine, and meditated how
they might put him to death. Now was one of the twelve of Christ's
companions, who was called Judas, seduced by the instigation of the devil,
and he went to the Jewish people, and consulted with them how he might
betray Christ unto them. Though all people were gathered together they all
might not destroy him, if he himself willed it not; therefore he came to us
because he would suffer death for us, and so, by his own death, redeem all
mankind who believe from hell's torment. He would not take us forcibly from
the devil's power, unless he had forfeited it; but he forfeited it entirely
when he whetted and instigated the hearts of the Jewish men to the slaying
of Christ. Then Christ consented that the bloodthirsty ones should take
him, and bind, and, hung on a cross, slay him. Verily then two believing
men honourably buried him; and Christ, in that time, {29} went to hell, and
overcame the devil, and took from him Adam and Eve, and their offspring,
that portion which had previously been most acceptable to him, and led them
to their bodies, and arose from death with that great host on the third day
of his passion: then came to his apostles, and comforted them, and for a
space of forty days sojourned with them, and repeated the same doctrine
which he had before taught them, and bade them go over all the earth,
preaching baptism and true faith. Then, on the fortieth day of his
resurrection, the Lord ascended to heaven in sight of them all, with the
same body in which he had suffered, and sitteth on the right hand of his
Father, and governeth all creatures. He hath opened to righteous men the
entrance to his kingdom, and those who wholly despise his commandments
shall be cast down into hell. Verily he shall come at the end of this world
with great majesty, in clouds, and all those who have ever received a soul
shall arise from death towards him; and he will then deliver the wicked to
the devil, into the eternal fire of hell-torment; the righteous he will
lead with him into the kingdom of heaven, in which they shall rule to all
eternity.

Men most beloved, consider this discourse, and with great care eschew
unrighteousness, and merit with good works the eternal life with God, who
alone ruleth to eternity. Amen.

       *       *       *       *       *


VIII. K[=L]. JAN.

SERMO DE NATALE DOMINI.

We wylla to trymminge eowres geleafan eow gereccan s Hlendes
acennednysse be re godspellican endebyrdnysse: h he on ysum dgerlicum
dge on sore menniscnysse acenned ws on godcundnysse.

Lucas se Godspellere awrt on Cristes bc, t on am {30} timan se
Romanisca casere Octauianus sette gebnn, t wre on gewritum asett eall
ymbhwyrft. eos towritennys wear arred fram am ealdormen Cyrino, of
Sirian lande, t lc man ofer-heafod sceolde cennan his gebyrde, and his
re on re byrig e h to gehyrde. a ferde Ioseph, Cristes foster-fder,
fram Galileiscum earde, of re byrig Nazare, to Iudeiscre byrig, seo ws
Dauides, and ws geciged Bethlem, foran e h ws of Dauides mge, and
wolde andettan mid Maran hire gebyrde, e ws a gt bearn-eaca. a gelmp
hit, aa h on re byrig Bethlem wcodon, t hire tima ws gefylled t
heo cennan sceolde, and acende a hyre frumcennedan sunu, and mid
cild-claum bewnd, and alde t cild on heora assena binne, foran e r
ns nn rymet on am gesthuse. a wron hyrdas on am earde waciende ofer
heora eowede; and efne a Godes engel std on emn h, and Godes beorhtnys
h bescean, and h wurdon micclum afyrhte. a cw se Godes engel to am
hyrdum, "Ne ondreda eow; efne ic eow bodige micelne gefean, e becym
eallum folce; foran e nu to-dg is eow acenned Hlend Crist on Dauides
ceastre. Ge geseo is tcen, ge gemta t cild mid cild-claum bewunden,
and on binne geld." a frlice, fter s engles sprce, wear gesewen
micel menigu heofenlices werodes God herigendra and singendra, "Gloria in
excelsis Deo, et in terra pax hominibus bone uoluntatis," t is on urum
gereorde, "Sy wuldor Gode on heannyssum, and on eoran sibb mannum, am e
beo godes willan." And a englas a gewiton of heora gesihe to heofonum.
Hwt a hyrdas a him betweonan sprcon, "Uton faran to Bethleem, and
geseon t word e us God teowde." H comon a hrdlice, and gemetton
Maran, and Ioseph, and t cild geled on anre binne, swa swa him se engel
cydde. a hyrdas solice oncneowon be am worde e him gesd ws be am
cilde, and ealle wundrodon e t gehyrdon, and eac be am e a hyrdas him
s[']don. Mara solice heold ealle as wrd ar[']fniende {32} on hire
heortan. a gecyrdon a hyrdas ongean wuldrigende and herigende God on
eallum am ingum e h gehyrdon and gesawon, swa swa him fram am engle
ges[']d ws.

Mine gebrora a leofostan, ure Hlend, Godes Sunu, euen-ece and gelic his
Fder, see mid him ws fre buton anginne, gemedemode hine sylfne t he
wolde on isum dgerlicum dge, for middangeardes alysednysse beon
lichamlice acenned of am mdene Maran. He is Ealdor and Scyppend ealra
gdnyssa and sibbe, and he foresende his acennednysse ungewunelice sibbe,
foran e nfre ns swilc sibb r am fyrste on middangearde, swilc swa ws
on his gebyrde-tide, swa t eall middangeard ws anes mannes rice
undereod, and eal mennisc him anum cynelic gafol ageaf. Witodlice on swa
micelre sibbe ws Crist acenned, see is ure sib, foran e h geeodde
englas and men to num hirede, urh his menniscnysse. H ws acenned on s
caseres dagum e ws Octauianus gehten, se gerymde Romana rice to an
swie t him eal middangeard to beah, and he ws fori Augustus geciged,
t is gecende his rice. Se nama gedafena am heofonlican Cyninge Criste,
e on his timan acenned ws, see his heofonlice rice geyhte, and one
hryre, e se feallenda deofol on engla werode gewanode, mid menniscum
gecynde eft gefylde. Na t n t he one lyre anfealdlice gefylde, ac eac
swylce micclum geihte. Solice swa micel getel mancynnes becym urh
Cristes menniscnysse to engla werodum, swa micel swa on heofonum belf
haligra engla fter s deofles hryre. s caseres gebann, e het ealne
middangeard awritan, getacnode swutellice s heofonlican Cyninges dde, e
to i com on middangeard t he of eallum eodum his gecorenan gegaderode,
and heora naman on ecere eadignysse awrite. eos towritennys asprang fram
am ealdormen Cyrino: Cyrinus is gereht Yrfenuma, and he getacnode Crist,
see is so yrfenuma s ecan Fder; and he us forgif t we mid him {34}
beon yrfenuman and efenhlyttan his wuldres. Ealle eoda a ferdon t lc
synderlice be him sylfum cennan sceolde, on re byrig e he to hyrde. Swa
swa on am timan be s caseres gebanne gehwilce nlipige on heora burgum
be him sylfum cendon, swa eac nu us cya lreowas Cristes gebann, t we
s gegadrian to his halgan gelaunge, and on re ures geleafan gafol mid
estfullum mode him agifan, t ure naman beon awritene on lifes bec mid his
gecorenum.

Drihten ws acenned on re byrig e is gehaten Bethleem; foran e hit ws
swa [']r gewitegod isum wordum, "u Bethleem, Iudeisc land, ne eart u
wacost burga on Iudeiscum ealdrum: solice of e cym se latteow e gewylt
Israhela eoda." Crist wolde on ytinge beon acenned, to i t he wurde his
ehterum bedigelod. Bethleem is gereht 'Hlaf-hs,' and on hire ws Crist, se
soa hlaf, acenned, e be him sylfum cw, "Ic eom se liflica hlf, e of
heofenum asth, and see of am hlafe geett ne swylt h on ecnysse." s
hlafes we onbyria onne we mid geleafan to husle ga; foran e t halige
husel is gastlice Cristes lichama; and urh one we beo alysede fram am
ecan deae. Mara acende a hire frumcennedan sunu on isum andweardan
dge, and hine mid cild-claum bewnd, and for rymetleaste on anre binne
gelde. Ns t cild fori gecweden hire frumcennede cild swilce heo oer
sian acende, ac fori e Crist is frumcenned of manegum gastlicum
gebrorum. Ealle cristene men sind his gastlican gebrora, and h is se
frumcenneda, on gife and on godcundnysse ancenned of am lmihtigan Fder.
H ws mid wacum cild-claum bewfed, t he s forgeafe a undeadlican
tunecan, e we forluron on s frumsceapenan mannes forggednysse. Se
lmihtiga Godes Sunu, e heofenas befon ne mihton, ws geled on nearuwre
binne, to i t he s fram hellicum nyrwette alysde. Mara ws a cuma
r, swa swa t godspel s seg; and for s folces geryle ws t
gesthus earle genyrwed.

{36} Se Godes Sunu ws on his gesthuse genyrwed, t he us rume wununge on
heofonan rice forgife, gif we his willan gehyrsumia. Ne bitt h us nnes
inges to edleane his geswinces, buton ure sawle hlo, t we s sylfe
clne and ungewemmede him gegearcian, to blisse and to ecere myrhe. a
hyrdas e wacodon ofer heora eowode on Cristes acennednysse, getacnodon a
halgan lareowas on Godes gelaunge, e sind gastlice hyrdas geleaffulra
sawla: and se engel cydde Cristes acennednysse hyrdemannum, foram e an
gastlicum hyrdum, t sind lareowas, is swiost geopenod embe Cristes
menniscnysse, urh boclice lare; and h sceolon gecneordlice heora
undereoddum bodian, t t him geswutelod is, swa swa a hyrdas a
heofenlican gesihe gewdmrsodan. am lareowe gedafena t h symle wacol
sy ofer Godes eowode, t se ungesewenlica wulf Godes scep ne tostence.

Gelme wurdon englas mannum teowode on re ealdan ['], ac hit nis
awriten t h mid leohte comon, ac se wurmynt ws ises dges mre
gehealden, t h mid heofenlicum leohte h geswutelodon, aa t soe
leoht asprng on eostrum riht geancodum, se mildheorta and se rihtwisa
Drihten. Se engel cw to am hyrdum, "Ne beo ge afyrhte; efne ic bodige
eow micelne gefean, e eallum folce becym, foran e nu to-dg is acenned
Hlend Crist on Dauides ceastre." Solice h bodade micelne gefean, see
nfre ne geenda; foran e Cristes acennednys gegladode heofenwara, and
eorwara, and helwara. Se engel cw, "Nu to-dg is eow acenned Hlend
Crist on Dauides ceastre:" Rihtlice h cw on dge, and n on nihte,
foran e Crist is se soa dg, see todrfde mid his to-cyme ealle
nytennysse re ealdan nihte, and ealne middangeard mid his gife onlihte.
t tcen e se engel am hyrdum sde we sceolon symle on urum gemynde
healdan, and ancian am Hlende t he gemedemode hine sylfne to an t
h dlnimend wre ure deadlicnysse, mid menniscum flsce befangen, and mid
wclicum cild-claum bewunden. a f[']rlice, fter s engles sprce,
wear gesewen micel menigu heofenlices werodes {38} God herigendra and
singendra, "Sy wuldor Gode on heannyssum, and on eoran sibb am mannum e
beo godes willan." An engel bodade am hyrdum s heofonlican Cyninges
acennednysse, and a frlice wurdon teowode fela usend engla, y ls e
w[']re geuht anes engles ealdordom to hwonlic to swa micelre bodunge: and
h ealle samod mid gedremum sange Godes wuldor hleorodon, and godum mannum
sibbe bodedon, swutellice teowiende t urh his acennednysse men beo
gebigede to anes geleafan sibbe, and to wuldre godcundlicere herunge. H
sungon, "Sy wuldor Gode on heannyssum, and on eoran sibb mannum, am e
beo godes willan." as word geswutelia t r wuna Godes sibb r se
goda willa bi. Eornostlice mancynn hfde ungewrnysse to englum r
Drihtnes acennednysse; foran e we wron urh synna lfremede fram Gode;
a wurde we eac lfremede fram his englum getealde: ac sian se heofenlica
Cyning urne eorlican lichaman underfeng, sian gecyrdon his englas to ure
sibbe; and a e h ran untrume forsawon, a hi wuria nu him to
geferum. Witodlice on re ealdan ['], Lo, and Iosue, and gehwilce ore
e englas gesawon, h luton wi heora, and to him gebdon, and a englas
t geafodon: ac Iohannes se Godspellere, on re Niwan Gecynysse, wolde
hine gebiddan to am engle e him to sprc, a forwyrnde se engel him s,
and cw, "Beheald t u as dde ne d; ic eom in efen-eowa, and inra
gebrora; gebide e to Gode anum." Englas geafodon r Drihtnes to-cyme t
mennisce men him to feollon, and fter his to-cyme s forwyrndon; foran
e h geswon t heora Scyppend t gecynd underfeng e h r an wclic
tealdon, and ne dorston hit forseon on s, onne h hit wuria bufon him
sylfum on am heofonlican Cyninge. Ne h manna geferrdene ne forhgia,
onne h feallende h to am menniscum Gode gebidda. Nu we sind getealde
Godes ceaster-gewaran, and englum gelce; uton fori hgian t leahtras us
ne totwmon fram {40} isum micclum wurmynte. Solice men syndon godas
gecigede; heald fori, u mann, inne godes wurscipe wi leahtras; foran
e God is geworden mann for e.

a hyrdas a sprcon him betweonan, fter ra engla fram-frelde, "Uton
gefaran to Bethlem, and geseon t word e geworden is, and God us
geswutelode." Eala h rihtlice h andetton one halgan geleafan mid isum
wordum, "On fryme ws wrd, and t word ws mid Gode, and t wrd ws
God"! Word bi wisdomes geswutelung, and t Word, t is se Wisdom, is
acenned of am lmihtigum Fder, butan anginne; foran e h ws fre God
of Gode, Wisdom of am wisan Fder. Nis h na geworht, foran e he is God,
and na gesceaft; ac se lmihtiga Fder gesceop urh one Wisdom ealle
gesceafta, and hi ealle urh one Halgan Gast gelffste. Ne mihte ure
mennisce gecynd Crist on re godcundlican acennednysse geseon; ac t ylce
Word ws geworden flsc, and wunode on s, t we hine geseon mihton. Ns
t Word to flsce awend, ac hit ws mid menniscum flsce befangen. Swa swa
anra gehwilc manna wuna on sawle and on lichaman n mann, swa eac Crist
wuna on godcundnysse and menniscnysse, on num hade n Crist. H cwdon,
"Uton geseon t word e geworden is," foran e h ne mihton hit geseon r
an e hit geflschamod ws, and to menn geworden. Nis eahhwre seo
godcundnys gemenged to re menniscnysse, ne r nan twming nys. We mihton
eow secgan ane lytle bysne, gif hit to wclic nre; Sceawa n on anum ge,
h t hwite ne bi gemenged to am geolcan, and bi hwere n g. Nis eac
Cristes godcundnys gerunnen to re menniscnysse, ac he urhwuna eah  on
ecnysse on anum hade untotwmed.

Hrdlice a comon a hyrdas and gemetton Marian and Ioseph, and t cild
geld on re binne. Maria ws be Godes dihte am rihtwisan Iosepe
beweddod, for micclum gebeorge; foran e hit ws swa gewunelic on
Iudeiscre eode, fter Moyses ['], t gif nig wimman cild hfde {42}
butan be rihtre we, t h man sceolde mid stanum oftorfian. Ac God asende
his engel to Iosepe, a Mara eacnigende ws, and bead t he hire gymene
hfde, and s cildes foster-fder wre. a ws geuht am Iudeiscum swilce
Ioseph s cildes fder wre, ac h ns; foran e hit ns nan neod am
lmihtigum Scyppende t h of wfe acenned wre; ac h genam a
menniscnysse of Maran innoe, and forlet h mden na gewemmed, ac gehalgod
urh his acennednysse. Ne oncneow heo weres gemanan, and heo acende butan
sare, and urhwuna on mghade. a hyrdas gesawon, and oncneowon be am
cilde, swa swa him ges[']d ws. Nis nan eadignys butan Godes
oncnawennesse, swa swa Crist sylf cw aa he us his Fder bethte, "t
is ece lf, t hi e oncnawon sone God, and one e u asendest Hlend
Crist." Hwt a ealle a e t gehyrdon micclum s wundrodon, and be am
e a hyrdas sdon. Mara solice heold ealle as wrd arfniende on hire
heortan. Heo nolde widmrsian Cristes digelnesse, ac anbidode o t he
sylf aa he wolde h geopenode. Heo cue Godes ['], and on ra witegena
gesetnysse rdde, t mden sceolde God acennan. a blissode heo micclum
t heo hit beon moste. Hit ws gewitegod t h on re byrig Bethleem
acenned wurde, and heo earle wundrode t heo fter re witegunge r
acende. Heo gemunde hwt sum witega cw, "Se oxa oncneow his hlaford, and
se assa his hlafordes binne." a geseah heo t cild licgan on binne, r
se oxa and se assa gewunelice fodan seca. Godes heah-engel Gabrihel bodode
Maran s Hlendes to-cyme on hire innoe, and heo geseah a t his
bodung unleaslice gefylled ws. yllice word Mara heold arfnigende on
hire heortan. And a hyrdas gecyrdon ongean wuldrigende and herigende God,
on eallum am ingum e h gehyrdon and geswon, swa swa him gesd ws.

yssera reora hyrda gemynd is gehfd be eastan Bethleem ne mile, on Godes
cyrcan geswutelod, am e a stowe {44} geneosia. We sceolon geefenlcan
ysum hyrdum, and wuldrian and hrian urne Drihten on eallum am ingum e
he for ure lufe gefremode, s to alysednysse and to ecere blisse, am sy
wuldor and lof mid am lmihtigum Fder, on annysse s Halgan Gastes, on
ealra worulda woruld. Amen.

DECEMBER XXV.

SERMON ON THE NATIVITY OF OUR LORD.

We will, for the confirmation of your faith, relate to you the nativity of
our Saviour, according to the order of the gospel: how he on this present
day was born in true humanity in divine nature.

Luke the Evangelist wrote in the book of Christ, that at {31} that time the
Roman emperor Octavianus made proclamation that all the world should be set
down in writing. This enrolment was set forth from Cyrenius, the governor
of Syria--that every man in general should declare his birth and his
possession in the city to which he belonged. Then Joseph, the foster-father
of Christ, went from the land of Galilee, from the city of Nazareth, to the
Jewish city, which was of David, and was called Bethlehem, because he was
of the tribe of David, and would acknowledge with Mary her birth, who was
then great with child. Then it came to pass, while they were sojourning in
the city of Bethlehem, that her time was fulfilled that she should bring
forth, and she brought forth then her firstborn son, and wrapped him in
swaddling clothes, and laid the child in their asses' bin, because there
was no room in the inn. And there were shepherds in the country watching
over their flock; and lo, the angel of God stood before them, and God's
brightness shone on them, and they were much afraid. Then said the angel of
God to the shepherds, "Fear not, lo, I announce to you great joy, which
shall come to all people; for now to-day is born to you a Saviour, Christ,
in the city of David. Ye shall see this token, ye shall find the child
wrapped in swaddling clothes, and laid in a bin." Then suddenly, after the
angel's speech, there was seen a great multitude of the heavenly host,
praising God and singing, "Gloria in excelsis Deo, et in terra pax
hominibus bon voluntatis," that is in our tongue, "Glory to God in the
highest, and on earth peace to men who are of good will." And the angels
then withdrew from their sight to heaven. The shepherds then spake among
themselves, "Let us go to Bethlehem, and see the word that God hath
manifested unto us." They came then quickly, and found Mary, and Joseph,
and the child laid in a bin, as the angel had announced to them. But the
shepherds understood the word that had been said to them concerning the
child, and all wondered that heard it, and also at that which the shepherds
said unto them. But Mary held {33} all these words, pondering them in her
heart. Then the shepherds returned glorifying and praising God for all the
things which they had heard and seen, as had been said to them by the
angel.

My dearest brethren, our Saviour, the Son of God, co-eternal with, and
equal to his Father, who was ever with him without beginning, vouchsafed
that he would on this present day, for the redemption of the world, be
corporally born of the Virgin Mary. He is Prince and Author of all things
good and of peace, and he sent before his birth unwonted peace, for never
was there such peace before that period in the world, as there was at the
time of his birth; so that all the world was subjected to the empire of one
man, and all mankind paid royal tribute to him alone. Verily in such great
peace was Christ born, who is our peace, because he united angels and men
to one family through his incarnation. He was born in the days of the
emperor who was called Octavianus, who extended the Roman empire to that
degree that all the world bowed to him, and he was, therefore, named
Augustus, that is, _Increasing his empire_. The name befits the heavenly
King Christ, who was born in his time, who increased his heavenly empire,
and replenished with mankind the loss which the falling devil had caused in
the host of angels. Not only did he simply supply its loss, but also
greatly increased it. Verily as great a number of mankind cometh, through
Christ's incarnation, to the hosts of angels, as there remained of holy
angels in heaven after the devil's fall. The emperor's decree, which
commanded all the world to be inscribed, betokened manifestly the deed of
the heavenly King, who came into the world that he might gather his chosen
from all nations, and write their names in everlasting bliss. This decree
sprang from the governor Cyrenius--Cyrenius is interpreted _Heir_, and he
betokened Christ, who is the true heir of the eternal Father; and he
granteth us to be heirs with him, and partakers of his glory. {35} All
nations then went that each separately might declare concerning himself, in
the city to which he belonged. As at that time, according to the emperor's
proclamation, each one singly, in their cities, declared concerning
himself, so also now do our teachers make known to us Christ's
proclamation, that we gather us to his holy congregation, and therein, with
devout mind, pay to him the tribute of our faith, that our names may be
written in the book of life with his chosen.

The Lord was born in the city which is named Bethlehem, because it was so
before prophesied in these words, "Thou Bethlehem, land of Judah, thou art
not meanest of cities among the Jewish princes, for of thee shall come the
guide that shall govern the people of Israel." Christ would be born on
journey, that he might be concealed from his persecutors. Bethlehem is
interpreted _Bread house_, and in it was Christ, the true bread, brought
forth, who saith of himself, "I am the vital bread, which descended from
heaven, and he who eateth of this bread shall not die to eternity." This
holy bread we taste when we with faith go to housel; because the holy
housel is spiritually Christ's body; and through that we are redeemed from
eternal death. Mary brought forth her firstborn son on this present day,
and wrapped him in swaddling clothes, and, for want of room, laid him in a
bin. That child is not called her firstborn child because she afterwards
brought forth another, but because Christ is the firstborn of many
spiritual brothers. All christian men are his spiritual brothers, and he is
the firstborn, in grace and in godliness only-begotten of the Almighty
Father. He was wrapped in mean swaddling clothes, that he might give us the
immortal garment which we lost by the first created man's transgression.
The Almighty Son of God, whom the heavens could not contain, was laid in a
narrow bin, that he might redeem us from the narrowness of hell. Mary was
there a stranger, as the gospel tells us; and through the concourse of
people the inn was greatly crowded.

{37} The Son of God was crowded in his inn, that he might give us a
spacious dwelling in the kingdom of heaven, if we obey his will. He asks
nothing of us as reward for his toil, except our soul's health, that we may
prepare ourselves for him pure and uncorrupted in bliss and everlasting
joy. The shepherds that watched over their flock at Christ's birth,
betokened the holy teachers in God's church, who are the spiritual
shepherds of faithful souls: and the angel announced Christ's birth to the
herdsmen, because to the spiritual shepherds, that is, teachers, is chiefly
revealed concerning Christ's humanity, through book-learning: and they
shall sedulously preach to those placed under them, that which is
manifested to them, as the shepherds proclaimed the heavenly vision. It
beseemeth the teacher to be ever watchful over God's flock, that the
invisible wolf scatter not the sheep.

Oftentimes, in the ancient law, angels appeared to men, but it is not
written that they came with light, for that honour was reserved for the
greatness of this day, that they should manifest themselves with heavenly
light, when that true light sprang up in darkness to the right thinkers,
the merciful and righteous Lord. The angel said to the shepherds, "Be ye
not afraid, lo, I announce to you great joy, which shall come to all
people, for to-day is born a Saviour Christ in the city of David." Verily
he announced great joy, which shall never end; for Christ's nativity
gladdened the inhabitants of heaven, and of earth, and of hell. The angel
said, "Now to-day is born to you a Saviour Christ, in the city of David:"
rightly he said _to-day_, and not to-night, for Christ is the true day who
scattered with his advent all the ignorance of the ancient night, and
illumined all the world with his grace. The sign which the angel said to
the shepherds we ought ever to hold in our remembrance, and to thank the
Saviour that he so humbled himself that he was the partaker of our
mortality, with human flesh invested, and wrapt in mean swaddling clothes.
Then suddenly, after the angel's speech, was seen a great multitude {39} of
the heavenly host, praising God and singing, "Be glory to God in the
highest, and on earth peace to men who are of good will." An angel
announced to the shepherds the heavenly King's nativity, and suddenly
appeared many thousand angels, lest the preeminence of one angel should
seem too inadequate for so great an announcement: and they all together,
with melodious song, God's glory celebrated, and to good men announced
peace, manifestly showing that through his birth men shall be inclined to
the peace of one faith, and to the glory of divine praise. They sung, "Be
glory to God in the highest, and on earth peace to men, to those who are of
good will." These words manifest that where the peace of God dwelleth,
there is good will. But mankind had discord with angels before the Lord's
nativity; because we were through sins estranged from God; then were we
accounted estranged also from his angels: but after that the heavenly King
assumed our earthly body, his angels turned to peace with us; and those
whom they had before despised as mean they now honour as their companions.
But in the ancient law, Lot, and Joshua, and certain others who saw angels,
bowed before them, and prayed to them, and the angels allowed it: but when
John the Evangelist, in the New Testament, would pray to the angel who
spake to him, the angel forbade him, and said, "See that thou do not this
deed; I am thy fellow-servant, and of thy brethren: pray to God only."
Angels permitted, before the advent of the Lord, mortal men to fall down
before them, and after his advent forbade it; because they saw that their
Creator had assumed that nature which they had before accounted mean, and
durst not despise it in us, when they honour it above themselves in the
heavenly King. Nor despise they the fellowship of men, when falling down
they pray to the human God. Now we are accounted citizens of God, and like
to angels; let us, therefore, take care that sins do not separate us from
this great dignity. {41} Verily men are called gods; preserve, therefore,
thou man, thy dignity of a god against sins, since God became man for thee.

The shepherds then spake among themselves, after the departure of the
angels, "Let us go to Bethlehem, and see the word which is come to pass,
and that God hath revealed unto us." O how rightly they acknowledged the
holy faith with these words, "In the beginning was the word, and the word
was with God, and that word was God"! A word is the manifestation of
wisdom, and the Word, that is Wisdom, is begotten of the Almighty Father,
without beginning; for he was ever God of God, Wisdom of the wise Father.
He is not made, for he is God, and not a creature; for the Almighty Father
created all creatures through that Wisdom, and endowed them all with life
through the Holy Ghost. Our human nature could not see Christ in that
divine nativity; but that same Word became flesh and dwelt in us, that we
might see him. The Word was not turned to flesh, but it was invested with
human flesh. As every man existeth in soul and in body one man, so also
Christ existeth in divine nature and human nature, in one person one
Christ. They said, "Let us see the word that is come to pass," because they
could not see it before it was incarnate, and become man. Nevertheless, the
divine nature is not mingled with the human nature, nor is there any
separation. We might tell unto you a little simile, if it were not too
mean; Look now on an egg, how the white is not mingled with the yolk, and
yet it is one egg. Nor also is Christ's divinity confounded with human
nature, but he continueth to all eternity in one person undivided.

Then came the shepherds quickly, and found Mary, and Joseph, and the child
laid in the bin. Mary was, by God's direction, betrothed to the righteous
Joseph, for the greater security; because it was thus customary among the
Jewish people, according to the law of Moses, that if any woman {43} had a
child, save in lawful wedlock, she should be slain with stones. But God
sent his angel to Joseph, when Mary was pregnant, and commanded that he
should have care of her, and be the child's foster-father. Then it seemed
to the Jews that Joseph was father of the child, but he was not; because
the Almighty Creator had no need to be born of woman; but he took human
nature from the womb of Mary, and left her a virgin undefiled, but hallowed
through his birth. She knew no society of man, and she brought forth
without pain, and continued in maidenhood. The shepherds saw and recognized
the child, as had to them been told. (There is no happiness without
knowledge of God, as Christ himself said, when he committed us to his
Father, "That is eternal life that they acknowledge Thee, the true God, and
him whom thou hast sent, the Saviour Christ.") Now all who heard that
wondered greatly thereat, and at what the shepherds said. But Mary held all
these words, pondering them in her heart. She would not publish Christ's
mystery, but waited until he himself, when it pleased him, should divulge
it. She knew God's law, and in the book of the prophets had read, that a
virgin should give birth to God. Then she greatly rejoiced that she might
be it. It was prophesied that he should be born in the city of Bethlehem,
and she greatly wondered that, according to that prophecy, she was there
delivered. She remembered that a prophet had said, "The ox knows his
master, and the ass his master's bin." Then saw she the child lying in the
bin, where the ox and the ass usually seek food. God's archangel Gabriel
had announced to Mary the Saviour's coming into her womb, and she then saw
that his announcement was truly fulfilled. Such words Mary held, pondering
them in her heart. And the shepherds returned glorifying and praising God
for all those things which they had heard and seen, as had been told unto
them.

The memory of these three shepherds is preserved one mile to the east of
Bethlehem, and manifested in God's church {45} to those who visit the
place. We should imitate these shepherds, and glorify and praise our Lord
for all those things which he hath done for love of us, for our redemption
and eternal bliss, to whom be glory and praise with the Almighty Father, in
unity of the Holy Ghost, world without end. Amen.

       *       *       *       *       *


VII. K[=L]. JAN.

PASSIO BEATI STEPHANI, PROTOMARTYRIS.

We rda on re bc e is gehten Actus Apostolorum, [']t a apostolas
gehdodon seofon diaconas on re gelaunge e of Iudeiscum folce to
Cristes geleafan beah, fter his rowunge, and [']riste of deae, and
upstige to heofenum. ra diacona ws se forma STEPHANUS, e we on isum
dge wuria. He ws swie geleafful, and mid am Halgum Gaste afylled. a
ore six wron gecigede isum namum: Stephanus ws se fyrmesta, oer
Philippus, ridda Procorus, feora Nicanor, fifta Timotheus, sixta
Parmenen, seofoa Nicolaus. as seofon h gecuron and gesetton on ra
apostola gesihe, and hi a mid gebedum and bletsungum to diaconum gehadode
wurdon. Weox a dghwonlice Godes bodung, and ws gemenigfylld t getel
cristenra manna earle on Hierusalem. a wear se eadiga Stephanus mid
Godes gife, and mid micelre strence afylled, and worhte forebeacena and
micele tcna on am folce. a astodon sume a ungeleaffullan Iudei, and
woldon mid heora gedwylde s eadigan martyres lre oferswian; ac hi ne
mihton his wisdome wistandan, ne am Halgum Gaste, e urh hine sprc. a
setton h lease gewitan, e hine forlugon, and cwdon, t h tllice word
sprce be Moyse and be Gode. t folc wear a micclum astyred, and a
heafod-menn, and a Iudeiscan boceras, and gelhton Stephanum, and tugon to
heora geeahte; and a leasan gewitan him on {46} besdon, "Ne geswic es
man to sprecenne tallice word ongean as halgan stowe and Godes [']. We
gehyrdon hine secgan t Crist towyrp as stowe, and towent a gesetnysse
e s Moyses thte." a beheoldon a hine e on am geeahte ston, and
gesawon his nebwlite swylce sumes engles ansyne. a cw se ealdor-biscop
to am eadigan cyere, "Is hit swa h secga?" a wolde se halga wer
Stephanus heora ungeleaffullan heortan gerihtlcan mid heora forfdera
gebysnunge and gemynde, and to sofstnysse wege mid ealre lufe gebigan.
Begann a him to reccenne be am heahfdere Abrahame, hu se heofenlica God
hine geceas him to geoftan, and him behet, t ealle eoda on his
ofspringe gebletsode wurdon, for his gehyrsumnesse. Swa eac ra ora
heahfdera gemynd, mid langsumere race, tforan him geniwode; and hu
Moyses, urh Godes mihte, heora foregengan ofer a Readan S wundorlice
geldde, and h h sian feowertig geara on westene wron, mid heofenlicum
bigleofan dghwonlice gereordode; and hu God h ldde to am Iudeiscan
earde, and a henan eoda tforan heora gesihum eallunga adwscte; and
be Dauides mre, s mran cyninges, and Salomones wuldre, e Gode t
mre tempel arrde. Cw a t nextan, "Ge wistanda am Halgum Gaste mid
stium swuran, and ungeleaffulre heortan; ge sind meldan and manslagan, and
ge one rihtwisan Crist nifullice acwealdon; ge underfengon ['] on engla
gesetnysse, and ge hit ne heoldon." Hwt a Iudeiscan a wurdon earle on
heora heortan astyrode, and biton heora te him togeanes. Se halga
Stephanus wear a afylled mid am Halgum Gaste, and beheold wi heofonas
weard, and geseah Godes wuldor, and one Hlend standende t his Fder
swiran; and he cw, "Efne ic geseo heofenas opene, and mannes Sunu
standende t Godes swiran." Iudei a, mid micelre stemne hrymende, heoldon
heora earan, and anmodlice him to scuton, and hi hine gelhton, and of re
byrig gelddon to stnenne. a leas-gewitan a ldon heora {48} hacelan
tforan fotum sumes geonges cnihtes, se ws geciged SAULUS. Ongunnon a
oftorfian mid heardum stanum one eadigan Stephanum; and h clypode, and
cw, "Drihten H[']lend, onfh minne gast." And gebigde his cneowu, mid
micelre stemne clypigende, "Min Drihten, ne sete u as dda him to synne."
And h mid am worde a gewt to an lmihtigum Hlende, e he on heofenan
healicne standende geseah.

Se wisa Augustinus sprc ymbe as rdinge, and smeade hw se halga cyere
Stephanus cwde t he gesawe mannes bearn standan t Godes swyran, and
nolde cwean Godes bearn; onne e is geuht wurlicor be Criste to
cweenne Godes Bearn onne mannes Bearn. Ac hit gedafenode t se Hlend
swa geswutelod wre on heofenum, and swa gebodod on middangearde. Eall ra
Iudeiscra teona aras urh t, hw Drihten Crist, see fter flsce solice
is mannes Sunu, eac swilce wre gecweden Godes Sunu? fori gemunde swie
gedafenlice t godcunde gewrit, mannes Sunu standan t Godes swiran to
gescyndenne ra Iudeiscra ngeleaffulnysse. Crist ws teowed his eadigan
cyere Stephane on heofenum, see fram ungeleaffullum on middangearde
acweald ws, and seo heofenlice sofstnyss be am cydde gecynysse, one
seo eorlice arleasnyss huxlice tlde. Hw mg beon rihtlice gecged mannes
Bearn, buton Criste anum, onne lc man is twegra manna bearn, buton him
anum? Se eadiga Stephanus geseah Crist standan, foran e he ws his
gefylsta on am gastlicum gefeohte his martyrdomes. Witodlice we andetta
on urum credan, t Drihten sitt t his Fder swiran. Setl gedafena
dman, and steall fylstendum oe feohtendum. Nu andet ure geleafa Cristes
setl, foran e h is se soa dma lybbendra and deadra: and se eadiga
cyere Stephanus hne geseah standende, foran e he ws his gefylsta, swa
swa we [']r sdon. Ealra gecorenra halgena dea is deorwure on Godes
gesihe; ac eah-hwere is geuht, gif nig todl beon mg betwux {50}
martyrum, t se is healicost see one martyrdom fter Gode astealde.
Witodlice Stephanus ws to diacone gehdod t ra apostola handum; ac h
h forestp on heofenan rice mid sigefstum deae; and swa se e ws neoor
on endebyrdnysse, wear fyrmest on rowunge; and se e ws leorning-cniht
on hde, ongann wesan lreow on martyrdome. one dea solice e se Hlend
gemedemode for mannum rowian, one ageaf Stephanus fyrmest manna am
Hlende. He is gecweden protomartyr, t is se forma cyere, foran e h
fter Cristes rowunge rest martyrdm gerowode. Stephanus is Grecisc
nama, t is on Leden, Coronatus, t we cwea on Englisc, Gewuldorbeagod;
foran e h hf one ecan wuldorbeah, swa swa his nama him forewtegode.
a leasan gewitan, e hine forsdon, hne ongunnon rest to torfienne;
foran e Moyses ['] thte, t swa hw swa oerne to deae fors[']de,
sceolde wurpan one forman stn to am e h r mid his tungan acwealde. a
rean Iudei wedende one halgan st[']ndon: and h clypode, and cw,
"Drihten, ne sete u as d[']da him to synne."

Understanda nu, mine gebrora, a micclan lufe s eadigan weres. On deae
h ws gesett, and eah he bd mid sore lufe for his cwelleras; and betwux
ra stana hryre, aa gehw mihte his leofostan frynd forgytan, a bethte
h his fynd Gode, us cweende, "Drihten, ne sete u as dda him to
synne." Swior he besorgade a heora synna onne his agene wunda; swior
heora arleasnysse onne his sylfes dea; and rihtlice swior, foran e
heora arleasnysse fyligde se eca dea, and t ece lf fyligde his deae.
Saulus heold ra leasra gewitena reaf, and heora mod to re stninge
geornlice tihte. Stephanus solice gebigedum cneowum Drihten bd t h
Saulum alysde. Wear a Stephanes bn fram Gode gehyred, and Saulus wear
alysed. Se rfsta ws gehyred, and se arleasa wear gerihtwisod.

On yssere dde is geswutelod hu micclum fremige re {52} soan lufe
gebed. Witodlice nfde Godes gelaung Paulum to lareowe, gif se halga
martyr Stephanus swa ne bde. Efne n Paulus blissa mid Stephane on
heofenan rice; mid Stephane h bric Cristes beorhtnysse, and mid him h
rixa. ider e Stephanus forestp, mid Saules stanum oftorfod, ider
folgode Paulus gefultumod urh Stephanes gebedu. r nis Paulus gescynd
urh Stephanes slege, ac Stephanus glada on Paules gefrrdene; foran e
seo soe lufu on heora grum blissa. Seo soe lufu oferwann ra
Iudeiscra renysse on Stephane, and seo ylce lufu oferwreah synna
micelnysse on Paule, and heo on heora grum samod geearnode heofenan rice.
Eornostlice seo soe lufu is wylspring and ordfruma ealra godnyssa and
ele trumnys, and se weg e l[']t to heofonum. Se e fr on sore lufe
ne mg h dwelian, ne forhtian: heo gewissa, and gescylt, and gelt. urh
a soan lufe ws es halga martyr swa gebyld t he bealdlice ra
Iudeiscra ungeleaffulnysse reade, and he rsorh betwux am greatum
hagolstanum urhwunode; and he for am stnendum welwillende gebd, and r
to-eacan a heofenlican healle cucu and gewuldorbeagod inn-ferde.

Mine gebrora, uton geefenlcan be sumum dle swa miccles lareowes
geleafan, and swa mres cyeres lufe. Uton lufian ure gebrora on Godes
gelaunge mid swilcum mode swa swa es cyere a lufode his fynd. Beo
gemyndige hwt seo sylfe Sofstnys on am halgan godspelle beht, and
hwilc wedd us gesealde. Se Hlend cw, "Gif ge forgyfa am mannum e wi
eow agylta, onne forgyf eow eower Fder eowere synna: gif ge onne
nella forgyfan, nele eac eower Fder eow forgifan eowere gyltas." Ge
gehyra nu, mine gebrora, t hit stent urh Godes gyfe on urum agenum
dihte hu s bi t Gode gedmed. He cw, "Gif ge forgyfa, eow bi
forgyfen." Ne bepce nn man hine sylfne: witodlice gif hwa furon nne man
hata on isum middangearde, swa hwt swa he to gde ged, eal {54} he hit
forlyst; foran e se apostol Paulus ne bi geligenod, e cw, "eah e ic
aspende ealle mine hta on earfena bigleofan, and eah e ic minne agenne
lichaman to cwale gesylle, swa t ic forbyrne on martyrdome; gif ic nbbe
a soan lufe, ne frema hit me nan ing." Be an ylcan cw se godspellere
Iohannes, "See his broor ne lufa, he wuna on deae." Eft h cw, "lc
ra e his broor hata is manslaga." Ealle we sind gebrora e on God
gelyfa, and we ealle cwea, "Pater noster qui es in celis," t is, "Ure
Fder e eart on heofonum." Ne gedyrstlce nan man be mghade, butan sore
lufe. Ne truwige nan man be lmesddum oe on gebedum, butan re
foresdan lufe; foran e swa lange swa h hylt one sweartan ni on his
heortan, ne mg he mid nanum inge one mildheortan God gegladian. Ac gif
he wille t him God milde s, onne hlyste h gdes rdes, na of minum
mue, ac of Cristes sylfes: he cw, "Gif u offrast ine lc to Godes
weofode, and u r gemyndig bist t in broor hf sum ing ongean e,
forlt rrihte a lc tforan am weofode, and gang rest to inum breer,
and e to him gesibsuma; and onne u eft cymst to am weofode, geoffra
onne ine lc." Gif u onne inum cristenum breer deredest, onne hf
he sum ing ongean e, and u scealt be Godes tcunge hine gegladian, r u
ine lc geoffrige. Gif onne se cristena mann, e in broor is, e ahwar
geyfelode, t u scealt miltsigende forgifan. Ure gastlican lc sind ure
gebedu, and lofsang, and husel-halgung, and gehwilce ore lc e we Gode
offria, a we sceolon mid gesibsumere heortan and broerlicere lufe Gode
betcan. Nu cwy sum man ongean as rdinge, Ne mg ic minne feond lufian,
one e ic dghwonlice wlhreowne togeanes me geseo. Eala u mann, u
sceawast hwt in broor e dyde, and u ne sceawast hwt u Gode gedydest.
onne u micele swrran synna wi God gefremodest, hw nelt u forgyfan a
lytlan gyltas anum menn, t se lmihtiga God e a micclan {56} synna
forgyfe? Nu cwyst u eft, Micel gedeorf bi me t ic minne feond lufige,
and for one gebidde e me hearmes cep. Ne wicwee we t hit micel
gedeorf ne sy; ac gif hit is hefigtyme on yssere worulde, hit becym to
micelre mede on re toweardan. Witodlice urh ines feondes lufe u bist
Godes freond; and na t an t u his freond sy, ac eac swilce u bist
Godes bearn, urh a rdene t u inne feond lufige; swa swa Crist sylf
cw, "Lufia eowere fynd, do am tela e eow hatia, t ge beon eoweres
Fder cild, see on heofenum is." Menigfealde earfonyssa and hospas wolde
gehw eaelice forberan wi an t he moste sumum rican men to bearne
geteald beon, and his yrfenuma to gewitendlicum htum: forbera nu
geyldelice for am ecan wurmynte, t ge Godes bearn getealde beon, and
his yrfenuman on heofenlicum spedum, t t se oer foryldigan wolde for
ateorigendlicere edwiste.

We secga eow Godes riht; healda gif ge willon. Gif we hit forsuwia, ne
bi us geborgen. Cristes lufu us neada t we simle a gdan tihton, t
h on gdnysse urhwunion; and a yfelan we mynegia, t h fram heora
yfelnessum hrdlice gecyrron. Ne beo se rihtwisa gymeleas on his anginne,
ne se yfela ortruwige urh his unrihtwisnysse. Ondrde se goda t h
fealle; hogige se yfela t h astande. Se e yfel sy geefenlce h Paules
gecyrrednysse; se e gd sy urhwunige h on gdnysse mid Stephane; foran
e ne bi nn anginn herigendlic butan godre geendunge. lc lof bi on ende
gesungen.

Mine gebrora, gyrstan-dg gemedemode ure Drihten hine sylfne, t h ysne
middangeard urh soe menniscnysse geneosode: nu to-d[']g se ela cempa
Stephanus, fram lichamlicere wununge gewitende, sigefst to heofenum ferde.
Crist nier-asth, mid flsce bewfed; Stephanus up-asth, urh his blod
gewuldorbeagod. Gyrstan-dg sungon englas "Gode wuldor on heannyssum;" nu
to-dg h underfengon Stephanum blissigende on heora geferrdene, mid am
h wuldra and blissa  on ecnysse. Amen.

DECEMBER XXVI.

THE PASSION OF THE BLESSED STEPHEN, PROTOMARTYR.

We read in the book which is called The Acts of the Apostles, that the
apostles ordained seven deacons in the congregation which, from among the
Jewish people, had turned to Christ's faith, after his passion, and
resurrection from death, and ascension to heaven. Of these deacons the
first was STEPHEN, to whom we do honour on this day. He was of great faith,
and filled with the Holy Ghost. The six others were called by these names;
Stephen was the first, the second Philip, the third Prochorus, the fourth
Nicanor, the fifth Timothy, the sixth Parmenas, the seventh Nicolas. They
chose these seven, and set them in the presence of the apostles, and they
then, with prayers and blessings, were ordained deacons. The preaching of
God waxed then daily, and the number of christian men was greatly
multiplied in Jerusalem. Then was the blessed Stephen filled with God's
grace, and with great strength, and he wrought miracles and great signs
among the people. Then arose some of the unbelieving Jews, and would with
their error quell the blessed martyr's doctrine; but they could not
withstand his wisdom, nor the Holy Ghost, who spake through him. Then they
set false witnesses, who belied him, and said that he spake blasphemous
words of Moses and of God. The people were then greatly excited, and the
elders, and the Jewish scribes, and they seized Stephen, and drew him to
their council, and {47} the false witnesses said of him, "This man ceaseth
not to speak blasphemous words against this holy place, and God's law. We
heard him say that Christ shall destroy this place, and change the usages
which Moses hath taught us." Then looked on him they who sate in the
council, and saw his countenance like the face of an angel. Then said the
chief priest to the blessed martyr, "Is it as they say?" Then would the
holy man Stephen rectify their unbelieving hearts with the example and
remembrance of their forefathers, and, with all love, incline them to the
way of truth. He began then to relate to them concerning the patriarch
Abraham, how the God of heaven chose him for associate, and promised him,
that all nations should be blessed in his offspring, for his obedience. In
like manner, in a long narrative, he renewed before them the memory of the
other patriarchs; and how Moses, through God's might, wonderfully led their
forefathers over the Red Sea, and how they afterwards were forty days in
the waste, daily fed with heavenly food; and how God led them to the Jewish
country, and wholly destroyed before their sight all the heathen nations;
and of David the great king's greatness, and of Solomon's glory, who the
great temple raised to God. At last he said, "Ye withstand the Holy Ghost
with stiff neck and unbelieving heart; ye are betrayers and murderers, and
the righteous Christ ye enviously slew; ye have received a law by the
disposition of angels, and ye have held it not." Then were the Jews greatly
disturbed in their heart, and gnashed their teeth against him. But the holy
Stephen was filled with the Holy Ghost, and looked towards heaven, and saw
the glory of God, and Jesus standing on the right of his Father; and he
said, "Behold, I see the heavens open, and the Son of man standing at the
right hand of God." Then the Jews, crying with a loud voice, held their
ears, and with one accord rushed on him, and seized him, and led him out of
the city to be stoned. The false witnesses then laid their coats before the
{49} feet of a young man who was called SAUL. They then begun to stone with
hard stones the blessed Stephen; and he cried, and said, "Lord Jesus,
receive my spirit." And he bowed his knees, crying with a loud voice, "My
Lord, place not thou these deeds to them as sin." And he then with that
word departed to the Almighty Saviour, whom he had seen standing high in
heaven.

The wise Augustine spake touching this text, and inquired, why the holy
martyr Stephen said that he saw the Son of man standing at God's right
hand, and would not say the Son of God; when it seemed worthier of Christ
to be called the Son of God than the Son of man? But it was fitting that
Jesus should be so manifested in heaven, and so announced on earth. All the
malice of the Jews arose in this, Why the Lord Christ, who, after the
flesh, is truly the Son of man, should also be called the Son of God; for
the holy writ hath very properly mentioned the Son of man standing at the
right hand of God, to shame the disbelief of the Jews. Christ was
manifested in heaven to his blessed martyr Stephen, who was slain by the
unbelievers on earth; and the heavenly truth gave testimony of him, whom
earthly wickedness had shamefully calumniated. Who can rightly be called
the Son of man, save Christ only, when every man besides him is the son of
two persons? The blessed Stephen saw Christ standing, because he was his
support in the spiritual fight of his martyrdom. Verily we confess in our
creed that the Lord sits at the right hand of his Father. A seat is
befitting to a judge, and standing to one helping or fighting. Now our
creed acknowledges Christ's seat, because he is the true Judge of the
living and the dead: and the blessed martyr Stephen saw him standing,
because he was his helper, as we before said. The death of all the chosen
saints is precious in the sight of God; yet it seems, if any difference may
be between martyrs, that he is the most exalted who suffered {51} martyrdom
next to God. Now Stephen was ordained deacon at the hands of the apostles;
but he preceded them in the kingdom of heaven by a triumphant death; and so
he who was lower in order was first in suffering; and he who was a disciple
in condition was the earliest to be a doctor in martyrdom. That death
verily which Jesus vouchsafed to suffer for men, Stephen gave first of men
to Jesus. He is called protomartyr, that is the first witness, because he
first after Christ's passion suffered martyrdom. Stephen is a Greek name,
which is in Latin, _Coronatus_, and which we express in English by,
_Glory-crowned_, because he has the eternal crown of glory, as his name
foretold to him. The lying witnesses, who had falsely accused him, begun
first to stone him; because the law of Moses taught, that whosoever accused
another to death should throw the first stone against him whom he had
before slain with his tongue. The cruel Jews raging stoned the holy one,
and he cried and said, "Lord, place thou not these deeds to them as sin."

Understand now, my brethren, the great love of this blessed man. He was
placed in death, and yet he prayed with true love for his slayers; and amid
the falling of the stones, when any one might forget his dearest friends,
he commended his foes to God, thus saying, "Lord, place thou not these
deeds to them as sin." He was more afflicted on account of their sins than
of his own wounds, more for their wickedness than his own death; and
rightly more, seeing that eternal death followed their wickedness, and
eternal life followed his death. Saul held the garments of the false
witnesses, and zealously instigated their minds to the stoning. But Stephen
with bended knees besought the Lord that he would redeem Saul. Stephen's
prayer was heard, and Saul was redeemed. The pious one was heard, and the
impious justified.

By this deed is shown how greatly avails the prayer of {53} true love.
Verily the church of God would not have had Paul as a teacher, if the holy
martyr Stephen had not thus prayed. Behold, Paul now rejoices with Stephen
in the kingdom of heaven; with Stephen he enjoys the brightness of Christ,
and with him he rules. Whither Stephen preceded, stoned with the stones of
Saul, thither Paul followed, aided by the prayers of Stephen. Paul is not
there defiled through Stephen's murder, but Stephen rejoices in the
fellowship of Paul, because true love rejoices in them both. True love
overcame the cruelty of the Jews to Stephen, and the same love covered over
the greatness of his sins in Paul, and it in both of them together earned
the kingdom of heaven. Verily true love is the fountain and origin of all
goodness, and noble fortitude, and the way that leads to heaven. He who
journeys in true love cannot err nor fear: it directs, and shields, and
leads. Through true love was the holy martyr rendered so courageous that he
boldly reproved the disbelief of the Jews, and he continued tranquil amid
the great stones, and benevolently prayed for the stoners, and, in addition
thereto, entered the heavenly hall living, and crowned with glory.

My brethren, let us in some degree imitate so great a teacher's faith, and
so great a martyr's love. Let us love our brothers in God's church with
such affection as that with which this martyr loved his foes. Be mindful
what Truth itself has promised in the holy gospel, and what pledge it has
given us. Jesus said, "If ye forgive those men who sin against you, then
will your heavenly Father forgive you your sins: but if ye will not
forgive, your Father will not forgive you your sins." Ye hear now, my
brethren, that it stands, through God's grace, at our own option how we
shall be judged before God. He said, "If ye forgive, ye shall be forgiven."
Let no man deceive himself: verily if any one hate a man in this world,
whatever good he may have done, {55} he loses it all; for the apostle Paul
speaks not falsely, who says, "Though I spend all my wealth in food for the
poor, and though I give my own body to be slain, so that I burn in
martyrdom, if I have not true love, it profiteth me nothing." Concerning
the same the evangelist John said, "He who loveth not his brother
continueth in death." Again he said, "Every one who hateth his brother is a
murderer." We are all brothers who believe in God, and we all say, "Pater
noster qui es in coelis," that is, "Our Father who art in heaven." Let no
man presume on kinship without true love. Let no man trust in alms-deeds,
or in prayers, without the aforesaid love; for so long as he holds black
malice in his heart, he cannot in any way delight the merciful God. But if
he desire that God be merciful to him, let him listen to good counsel, not
from my mouth, but from that of Christ himself: he said, "If thou offerest
thy gift at God's altar, and thou there rememberest that thy brother hath
something against thee, leave forthwith the gift before the altar, and go
first to thy brother, and reconcile thee to him, and when thou comest again
to the altar, offer then thy gift." But if thou hast injured thy christian
brother, then hath he something against thee, and thou shalt, according to
God's teaching, gladden him, ere thou offerest thy gift. But if the
christian man, who is thy brother, hath in aught done thee evil, that thou
shalt mercifully forgive. Our spiritual gifts are our prayers, and hymn,
and housel-hallowing, and every other gift that we offer to God, which we
should give to God with peaceful heart and brotherly love. Now will some
man say against this text, I cannot love my foe, whom I see daily
bloodthirsty against me. O thou man, thou seest what thy brother hath done
to thee, but thou seest not what thou hast done to God. When thou much
heavier sins hast perpetrated against God, why wilt thou not forgive one
man little offences, that the Almighty God may forgive thee great {57}
sins? Now again thou wilt say, It is a great hardship for me to love my
foe, and to pray for him who meditates harm against me. We will not gainsay
that it is a great hardship; but if it is difficult in this world, it turns
to a great reward in the one to come. Verily by love of thy foe thou art
the friend of God, and not only art thou his friend, but thou art also a
child of God, by the condition that thou love thy foe; as Christ himself
hath said, "Love your enemies, do good to those who hate you, that ye be
your Father's children, who is in heaven." Many hardships and contumelies
any one would easily endure that he might be accounted the child of some
powerful man, and his heir to transitory possessions: bear now patiently,
for the everlasting honour of being accounted children of God, and his
heirs in heavenly riches, that which the other would undergo for a frail
matter.

We tell you God's law; hold it if ye will. If we kept it in silence, we
should not be secure. Love of Christ compels us ever to stimulate the good,
that they continue in goodness; and we admonish the wicked that they may
quickly turn from their wickedness. Let not the righteous be heedless at
his beginning, nor the wicked despair through his unrighteousness. Let the
good man dread lest he fall; the wicked take care that he stand. Let him
who is wicked imitate the conversion of Paul; let him who is good persist
in goodness with Stephen; for no beginning is praiseworthy without a good
ending. All praise will be sung at the end.

My brethren, yesterday our Lord vouchsafed to visit this world in true
human nature: now to-day the noble champion Stephen, quitting his bodily
dwelling, went triumphant to heaven. Christ descended clothed with flesh;
Stephen ascended, through his blood with glory crowned. Yesterday angels
sung, "Glory to God in the highest;" now to-day they received Stephen
rejoicing in their fellowship, with whom he glorieth and rejoiceth to all
eternity. Amen.

       *       *       *       *       *


{58} VI. KA[=L]. JAN.

ASSUMPTIO S[=CI] IOHANNIS APOSTOLI.

Iohannes se Godspellere, Cristes dyrling, wear on ysum dge to heofenan
rices myrhe, urh Godes neosunge, genumen. He ws Cristes moddrian sunu,
and he hine lufode synderlice; na swa micclum for re mglican sibbe swa
for re clnnysse his ansundan mghades. He ws on mghde Gode gecoren,
and h on ecnysse on ungewemmedum mghade urhwunode. Hit is gerd on
gewyrdelicum racum t h wolde wfian, and Crst wear to his gyftum
gelaod. a gelmp hit t t am gyftum wn wear ateorod. Se Hlend a
het a enig-men afyllan six stnene fatu mid hluttrum wtere, and he mid
his bletsunge t wter to elum wine awende. is is t forme tcn e h
on his menniscnysse openlice geworhte. a wear Iohannes swa onbryrd urh
t tcn, t h rrihte his bryde on mghade forlt, and symle syan
Drihtne folgode, and wear a him inweardlice gelufod, foran e he hine
tbrd am flsclicum lustum. Witodlice isum leofan leorning-cnihte
befste se Hlend his modor, aa h on rode hengene mancynn alysde; t
his clne lf s clnan mdenes Marian gymde, and heo a on hyre swyster
suna enungum wunode.

Eft on fyrste, fter Cristes upstige to heofonum, rixode sum wlhreow
casere on Romana rce, fter Nerone, se ws Domicianus gehaten, cristenra
manna ehtere: se het afyllan ane cyfe mid weallendum ele, and one mran
godspellere ron het bescufan; ac he, urh Godes gescyldnysse, ungewemmed
of am hatum be eode. Eft aa se wlreowa ne mihte s eadigan apostoles
bodunge alecgan, a asende he hine on wrcsi to anum igeoe e is Pamas
gecged, t he r urh hungres scearpnysse acwle. Ac se lmihtiga Hlend
ne forlt to gymeleaste his gelufedan apostol, ac {60} geswutelode him on
am wrcsie a toweardan onwrigenysse, be re h awrat a bc e is
gehaten APOCALIPSIS: and se wlhreowa Domicianus on am ylcan geare wear
acweald t his witena handum; and h ealle anmodlice rddon t ealle his
gesetnyssa aydlode wron. a wear Nerua, swie arfst man, to casere
gecoren. Be his geafunge gecyrde se apostol ongean mid micclum wurmynte,
see mid hospe to wrcsie asend ws. Him urnon ongean weras and wif
fgnigende, and cweende, "Gebletsod is se e com on Godes naman."

Mid am e se apostol Iohannes stop into re byrig Ephesum, a br man him
togeanes anre wydewan lc to byrigenne; hire nama ws Drusiana. Heo ws
swie gelyfed and lmesgeorn, and a earfan, e heo mid cystigum mode
eallunga afedde, dreorige mid wpe am lce folgodon. a het se apostol a
bre settan, and cw, "Min Drihten, Hlend Crist! Arre e, Drusiana;
aris, and gecyrr ham, and gearca s gereordunge on inum huse." Drusiana a
ars swilce of slpe awreht, and, carfull be s apostoles hse, ham
gewende.

On am orum dge eode se apostol be re strt, a ofseah he hwr sum
uwita ldde twegen gebroru, e hfdon behwyrfed eall heora yldrena
gestreon on deorwurum gymstanum, and woldon a tocwysan on ealles s
folces gesihe, to wfersyne, swylce to forsewennysse woruldlicra hta. Hit
ws gewunelic on am timan t a e woldon woruld-wisdom gecneordlice
leornian, t h behwyrfdon heora are on gymstanum, and a tobrcon; oe
on sumum gyldenum wecge, and one on s['] awurpan; ils e seo smeaung
ra hta h t re lare hremde. a clypode se apostol one uwitan Graton
him to, and cw, "Dyslic bi t hwa woruldlice speda forhogige for manna
hrunge, and beo on Godes dome genierod. Ydel bi se lcedom e ne mg
one untruman gehlan; swa bi eac ydel seo lr e ne gehl re sawle
leahtras and uneawas. {62} Solice min lareow Crist sumne cniht e
gewilnode s ecan lifes ysum wordum lrde, t he sceolde ealle his welan
beceapian, and t wur earfum dlan, gif h wolde fulfremed beon, and he
syan hfde his goldhord on heofenum, and r to-eacan t ece lf."
Graton a se uwita him andwyrde, "as gymstanas synd tocwysede for ydelum
gylpe, ac gif in lreow is so God, gefeg as bricas to ansundnysse, t
heora wur mge earfum fremian." Iohannes a gegaderode ra gymstana
bricas, and beseah to heofonum, us cweende, "Drihten Hlend, nis e nan
ing earfoe; u ge-edstaelodest isne tobrocenan middangeard on inum
geleaffullum, urh tcen re halgan rode; ge-edstaela nu as deorwuran
gymstanas, urh inra engla handa, t as nytenan menn ine mihta
oncnwon, and on e gelyfon." Hwt, a frlice wurdon a gymstanas swa
ansunde, t furon nan tcen re rran tocwysednysse ns gesewen. a se
uwita Graton samod mid am cnihtum feoll to Iohannes fotum, gelyfende on
God. Se apostol hine fullode mid eallum his hirede, and h ongann Godes
geleafan openlice bodian. a twegen gebrora, Atticus and Eugenius, sealdon
heora gymstanas, and ealle heora hta dldon w[']dlum, and filigdon am
apostole, and micel menigu geleaffulra him eac to geeodde.

a becom se apostol t sumum sle to re byrig Pergamum, r a foresdan
cnihtas i r eardodon, and gesawon heora eowan mid godewebbe
gefreatewode, and on woruldlicum wuldre scinende. a wurdon h mid deofles
flan urhscotene, and dreorige on mode, t h wdligende on num waclicum
wfelse ferdon, and heora eowan on woruldlicum wuldre scinende wron. a
undergeat se apostol as deoflican facn, and cw, "Ic geseo t eower md
is awend, and eower andwlita, foran e ge eowre speda earfum dldon, and
mines Drihtnes lare fyligdon: ga nu fori to wuda, and heawa incre
byrene gyrda, and gebringa to me." H dydon be his hse, and h on Godes
{64} naman a grenan gyrda gebletsode, and h wurdon to readum golde
awende. Eft cw se apostol Iohannes, "Ga to re s[']-strande, and
fecca me papolstanas." H dydon swa; and Iohannes a on Godes mgenrymme
h gebletsode, and h wurdon gehwyrfede to deorwurum gymmum. a cw se
apostol, "Ga to smian, and fandia ises goldes and issera gymstana."
H a eodon, and eft comon, us cweende, "Ealle as goldsmias secga t
h nfre r swa clne gold, ne swa read ne gesawon: eac as gym-wyrhtan
secga t hi nfre swa deorwure gymstanas ne gemetton." a cw se
apostol him to, "Nima is gold, and as gymstanas, and fara, and bicga
eow land-re; foran e ge forluron a heofenlican speda. Bicga eow
pllene cyrtlas, t ge to lytelre hwile scinon swa swa rse, t ge
hrdlice forweornion. Beo blowende and welige hwilwendlice, t ge ecelice
wdlion. Hwt la, ne mg se lmihtiga Wealdend urhteon t h do his
eowan rice for worulde, genihtsume on welan, and unwimetenlice scinan? Ac
he sette gecmp geleaffullum sawlum, t hi gelyfon to geagenne a ecan
welan, a e for his naman a hwilwendan speda forhgia. Ge gehldon
untruman on s Hlendes naman, ge afligdon deoflu, ge forgeafon blindum
gesihe, and gehwilce uncoe gehldon: efne nu is eos gifu eow tbroden,
and ge sind earmingas gewordene, ge e wron mre and strange. Swa micel
ege stod deoflum fram eow, t h be eowere hse a ofsettan deofolseocan
forleton; nu ge ondrda eow deoflu. a heofenlican hta sind us eallum
gemne. Nacode we wron acennede, and nacode we gewita. re sunnan
beorhtnys, and s monan leoht, and ealra tungla sind gemne am rican and
am heanan. Rn-scuras, and cyrcan duru, fulluht, and synna forgyfenys,
huselgang, and Godes neosung, sind eallum gemne, earmum and eadigum: ac se
ungesliga gytsere wile mare habban onne him genihtsuma, onne he furon
orsorh ne bric his genihtsumnysse. Se gytsere hf nne lichaman, and {66}
menigfealde scrd; he hf ane wambe, and usend manna bigleofan: witodlice
t he for gytsunge ncyste nanum orum syllan ne mg, t he horda, and
nat hwam; swa swa se witega cw, 'On del bi lc man gedrefed, see
horda, and nat hwam he hit gegadera.' Witodlice ne bi he ra hta
hlaford, onne he hi dlan ne mg; ac he bi ra hta eowa, onne he him
eallunga eowa; and r to-eacan him weaxa untrumnyssa on his lichaman,
t h ne mg [']tes oe w[']tes brucan. H cara dges and nihtes t
his feoh gehealden sy; h gym grdelice his teolunge, his gafoles, his
gebytlu; he beryp a wnnspedigan, he fulg['] his lustum and his plegan;
onne frlice gewitt he of issere worulde, nacod and forscyldigod, synna
ana mid him ferigende; foran e he sceal ce wte rowian."

Efne aa se apostol as lare sprecende ws, a br sum wuduwe hire suna
lic to bebyrgenne, se hfde gewifod ritigum nihtum [']r. Seo dreorige
modor a samod mid am licmannum rarigende h astrehte t s halgan
apostoles fotum, biddende t he hire sunu on Godes naman arrde, swa swa
he dyde a wydewan Drusianam. Iohannes a ofhreow re meder and ra
licmanna dreorignysse, and astrehte his lichaman to eoran on langsumum
gebede, and a t nextan ars, and eft up-ahafenum handum langlice bd.
aa he us riwa gedn hfde, a het he unwindan s cnihtes lc, and
cw, "Eala u cniht, e urh ines flsces lust hrdlice ine sawle
forlure; eala u cniht, u ne cuest inne Scyppend; u ne cuest manna
Hlend; u ne cuest one soan freond; and fori u beurne on one wyrstan
feond. Nu ic ageat mine tearas, and for inre nytennysse geornlice bd, t
u of deae arise, and isum twam gebrorum, Attico and Eugenio, cye h
micel wuldor h forluron, and hwilc wite h geearnodon." Mid am a ars se
cniht Stacteus, and feoll to Iohannes fotum, and begann to reagenne a
gebroru e miswende w[']ron, us cweende, "Ic geseah a englas, e eower
gymdon, dreorige {68} wepan, and a awyrigedan sceoccan blissigende on
eowerum forwyrde. Eow ws heofenan rice gearo, and scinende gebytlu mid
wistum afyllede, and mid ecum leohte: a ge forluron urh unwrscipe, and
ge begeaton eow eosterfulle wununga mid dracum afyllede, and mid
brastligendum ligum, mid unasecgendlicum witum afyllede, and mid anrcum
stencum; on am ne ablin granung and oterung dges oe nihtes: bidda
fori mid inweardre heortan ysne Godes apostol, eowerne lareow, t he eow
fram am ecum forwyrde arre, swa swa he me fram deae arrde; and he eowre
saula, e nu synd adylegode of re liflican bc, gelde eft to Godes gife
and miltsunge."

Se cniht a Stacteus, e of deae ars, samod mid am gebrorum, astrehte
hine to Iohannes ftswaum, and t folc for mid ealle, anmodlice biddende
t he him to Gode geingode. Se apostol a bebead am twam gebrorum t
hi ritig daga be hreowsunge ddbetende Gode geoffrodon, and on fce
geornlice bdon, t a gyldenan gyrda eft to an rran gecynde awendon,
and a gymstanas to heora wacnysse. fter ritigra daga fce, aa h ne
mihton mid heora benum t gold and a gymstanas to heora gecynde awendan,
a comon hi mid wope to am apostole, us cweende, "Symle u thtest
mildheortnysse, and t man orum miltsode; and gif man orum miltsa, hu
micele swior wile God miltsian and arian mannum his hand-geweorce! t t
we mid gitsigendum eagum agylton, t we nu mid wependum eagum bereowsia."
a andwyrde se apostol, "Bera a gyrda to wuda, and a stanas to
s[']-strande: hi synd gecyrrede to heora gecynde." aa hi is gedon
hfdon, a underfengon hi eft Godes gife, swa t hi adrfdon deoflu, and
blinde, and untrume gehldon, and fela tacna on Drihtnes naman gefremedon,
swa swa hi r dydon.

Se apostol a gebigde to Gode ealne one eard Asiam, se is geteald to
healfan dle middan-eardes; and awrat a {70} feoran Cristes bc, seo
hrepa swyost ymbe Cristes godcundnysse. a ore ry godspelleras,
Matheus, Marcus, Lucas, awriton ror be Cristes menniscnysse. a asprungon
gedwolmenn on Godes gelaunge, and cwdon t Crist nre r he acenned ws
of Marian. a bdon ealle a leod-bisceopas one halgan apostol t he a
feoran bc gesette, and ra gedwolmanna dyrstignesse adwscte. Iohannes
a bead reora daga fsten gemnelice; and he fter am fstene wear swa
miclum mid Godes gaste afylled, t he ealle Godes englas, and ealle
gesceafta, mid heahlicum mode ofersth, and mid ysum wordum a
godspellican gesetnysse ongan, "In principio erat uerbum, et uerbum erat
apud Deum, et Deus erat uerbum, et reliqua:" t is on Englisc, "On fryme
ws word, and t word ws mid Gode, and t word ws God; is ws on
fryme mid Gode; ealle ing sind urh hine geworhte, and nis nan ing buton
him gesceapen." And swa for on ealre re godspellican gesetnysse, he
cydde fela be Cristes godcundnysse, hu he ecelice butan angynne of his
Fder acenned is, and mid him rixa on annysse s Halgan Gastes,  butan
ende. Feawa he awrat be his menniscnysse, foran e a ry ore
godspelleras genihtsumlice be am heora bec setton.

Hit gelamp t sumum sle t a deofolgyldan e a gt ungeleaffulle
w[']ron, gecwdon t hi woldon one apostol to heora henscipe
geneadian. a cw se apostol to am hengyldum, "Ga ealle endemes to
Godes cyrcan, and clypia ealle to eowerum godum, t seo cyrce afealle
urh heora mihte; onne buge ic to eowerum henscipe. Gif onne eower
godes miht a halgan cyrcan towurpan ne mg, ic towurpe eower tempel urh
s lmihtigan Godes mihte, and ic tocwyse eower deofolgyld; and bi onne
rihtlic geuht t ge geswycon eoweres gedwyldes, and gelyfon on one soan
God, see ana is lmihtig." a hengyldan isum cwyde gewrlhton, and
Iohannes mid geswsum wordum t folc tihte, t h ufor eodon fram am
deofles {72} temple; and mid beorhtre stemne tforan him eallum clypode,
"On Godes naman ahreose is tempel, mid eallum am deofolgyldum e him on
eardia, t eos menigu tocnawe t is hengyld deofles biggeng is."
Hwt a frlice ahreas t tempel grundlunga, mid eallum his anlicnyssum to
duste awende. On am ylcan dge wurdon gebigede twelf usend henra manna
to Cristes geleafan, and mid fulluhte gehalgode.

a sceorede a gyt se yldesta hengylda mid mycelre wyrnysse, and cw
t he nolde gelyfan buton Iohannes attor drunce, and urh Godes mihte one
cwelmbran drenc oferswide. a cw se apostol, "eah u me attor sylle,
urh Godes naman hit me ne dera." a cw se hengylda Aristodemus, "u
scealt rest oerne geseon drincan, and rrihte cwelan, t huru in
heorte swa forhtige for am deadbrum drence." Iohannes him andwyrde, "Gif
u on God gelyfan wylt, ic unforhtmod s drences onf." a getengde se
Aristodemus to am heahgerefan, and genm on his cwearterne twegen eofas,
and sealde him one unlybban tforan eallum am folce, on Iohannes gesihe;
and hi rrihte fter am drence gewiton. Syan se hengylda eac sealde
one attorbran drenc am apostole, and h mid rodetacne his mu, and ealne
his lichaman gew[']pnode, and one unlybban on Godes naman halsode, and
sian mid gebildum mode hine ealne gedranc. Aristodemus a and t folc
beheoldon one apostol reo tda dges, and gesawon hine habban gldne
andwlitan, buton blcunge and forhtunge; and hi ealle clypodon, "An so God
is, see Iohannes wura." a cw se hengylda to am apostole, "Gyt me
tweona; ac gif u as deadan sceaan, on ines Godes naman arrst, onne
bi min heorte geclnsod fram lcere twynunge." a cw Iohannes,
"Aristodeme, nim mine tunecan, and lege bufon ra deadra manna lic, and
cwe, 's Hlendes Cristes apostol me asende to eow, t ge on his naman
of deae arison, and lc man oncnwe t {74} dea and lf eowia minum
Hlende.'" He a be s apostoles hse br his tunecan, and alede uppon am
twm deadum; and h rrihte ansunde arison. aa se hengylda t geseah,
a astrehte he hine to Iohannes fotum, and syan ferde to am heahgerefan,
and him a wundra mid hluddre stemne cydde. H a begen one apostol
gesohton, his miltsunge biddende. a bead se apostol him seofon nihta
fsten, and hi sian gefullode; and hi fter am fulluhte towurpon eall
heora deofolgyld, and mid heora maga fultume, and mid eallum crfte arrdon
Gode mre cyrcan on s apostoles wurmynte.

aa se apostol ws nigon and hund-nigontig geara, a teowode him Drihten
Crist mid am orum apostolum, e h of isum life genumen hfde, and cw,
"Iohannes, cum to me; tima is t u mid inum gebrorum wistfullige on
minum gebeorscipe." Iohannes a ars, and eode wi s Hlendes; ac he him
to cw, "Nu on sunnan-dg, mines ristes dge, u cymst to me:" and fter
am worde Drihten gewende to heofenum. Se apostol micclum blissode on am
behte, and on am sunnan-uhtan rwacol to re cyrcan com, and am folce,
fram hancrede o undern, Godes gerihta lrde, and him mssan gesang, and
cw t se Hlend hine on am dge to heofonum gelaod hfde. Het a
delfan his byrgene wi t weofod, and t greot ut-awegan. And h eode
cucu and gesund into his byrgene, and astrehtum handum to Gode clypode,
"Drihten Crist, ic ancige e t u me gelaodest to inum wistum: u wst
t ic mid ealre heortan e gewilnode. Oft ic e bd t ic moste to e
faran, ac u cwde t ic anbidode, t ic e mare folc gestrynde. u
heolde minne lichaman wi lce besmittennysse, and u simle mine sawle
onlihtest, and me nahwar ne forlete. u settest on minum mue inre
sofstnysse word, and ic awrat a lare e ic of inum mue gehyrde, and a
wundra e ic e wyrcan geseah. Nu ic e betce, Drihten! ine bearn, a e
in gelaung, mden and {76} moder, urh wter and one Halgan Gast, e
gestrynde. Onfoh me to minum gebrorum mid am e u come, and me
gelaodest. Geopena ongean me lifes geat, t ra eostra ealdras me ne
gemeton. u eart Crist, s lifigendan Godes Sunu, u e be ines Fder
hse middangeard gehldest, and us one Halgan Gast asendest. e we heria,
and ancia inra menigfealdra goda geond ungeendode worulde. Amen."

fter ysum gebede teowode heofenlic leoht bufon am apostole, binnon re
byrgene, ane tid swa beorhte scinende, t nanes mannes gesih s leohtes
leoman sceawian ne mihte; and he mid am leohte his gast ageaf am Drihtne
e hine to his rice gelaode. He gewt swa freoh fram deaes sarnysse, of
isum andweardan life, swa swa he ws lfremed fram lichamlicere
gewemmednysse. Solice syan ws his byrgen gemet mid mannan afylled.
Manna ws gehaten se heofenlica mete, e feowertig geara afedde Israhela
folc on westene. Nu ws se bigleofa gemett on Iohannes byrgene, and nan
ing elles; and se mete is weaxende on hire o isne andweardan dg. r
beo fela tacna teowode, and untrume gehlde, and fram eallum frecednyssum
alysede, urh s apostoles ingunge. s him getia Drihten Crist, am is
wuldor and wurmynt mid Fder and Halgum Gaste,  butan ende. Amen.

{59} DECEMBER XXVII.

THE ASSUMPTION OF SAINT JOHN THE APOSTLE.

John the Evangelist, Christ's darling, was on this day, through God's
visitation, taken to the joy of the kingdom of heaven. He was the son of
Christ's maternal aunt, and he loved him particularly, not so much for the
consanguinity, as for the purity of his uncorrupted chastity. He was in
chastity chosen to God, and he ever continued in undefiled chastity. It is
read in historic narratives that he would marry, and Christ was invited to
his nuptials. Then it befell that at the nuptials wine was wanting. Jesus
then bade the serving men fill six stone vessels with pure water, and he
with his blessing turned the water to noble wine. This is the first miracle
that he openly wrought in his state of man. Now John was so stimulated by
that miracle, that he forthwith left his bride in maidenhood, and ever
afterwards followed the Lord, and was by him inwardly beloved, because he
had withdrawn himself from fleshly lusts. Verily to this beloved disciple
Jesus intrusted his mother, when, suspended on the cross, he redeemed
mankind, that his pure life might take care of the pure virgin Mary, and
that she might continue ministering to her sister's son.

Some time after, after Christ's ascension to heaven, a cruel emperor
reigned in the Roman empire, after Nero, who was called Domitian, a
persecutor of the christians. He commanded a vat to be filled with boiling
oil, and the great evangelist to be thrust therein; but he, through God's
protection, went uninjured from that hot bath. Afterwards, when the cruel
one might not suppress the preaching of the blessed apostle, he sent him
into exile to an island that is called Patmos, that he there, through
sharpness of hunger, might perish. But the Almighty Saviour did not leave
his beloved apostle to {61} neglect, but revealed to him, in that exile,
the revelation of things to come, concerning which he wrote the book which
is called APOCALYPSE: and the cruel Domitian was slain in the same year by
the hand of his senators; and they all unanimously resolved that all his
decrees should be annulled. Then was Nerva, a very honourable man, chosen
for emperor. With his consent the apostle returned with great worship, he
who with contumely had been sent into banishment. Men and women ran to meet
him, rejoicing and saying, "Blessed is he who cometh in the name of God."

As the apostle John was entering the city of Ephesus, there was borne
towards him the corpse of a widow to be buried; her name was Drusiana. She
was of great faith, and gave much in alms, and the poor, whom she had
bountifully fed, sad, with weeping, followed the corpse. Then the apostle
bade them set down the bier, and said, "My Lord, Jesus Christ! Raise thee,
Drusiana; arise, and return home, and prepare refection for us in thy
house." Drusiana then arose as if from sleep awakened, and, mindful of the
apostle's command, returned home.

On the second day the apostle going in the street, observed where a
philosopher was accompanying two brothers, who had turned all their
parents' treasure into precious gems, and would crush them in the sight of
all the people as a spectacle, in contempt as it were of worldly riches. It
was common at that time for those who would sedulously learn philosophy, to
change their property for gems, and break them in pieces; or for a wedge of
gold, and throw it into the sea; lest the contemplation of those riches
should hinder them at their study. Then the apostle called the philosopher
Graton to him, and said, "It is foolish that any one should despise worldly
riches for praise of men, and be condemned at God's doom. Vain is the
medicine that cannot heal the sick; as also is vain the doctrine that
healeth not the sins and vices of the soul. {63} Verily my teacher, Christ,
enjoined a youth who desired eternal life, in these words, That he should
sell all his wealth, and distribute the value to the poor, if he would be
perfect; and he should afterwards have his treasure in heaven, and, in
addition thereto, eternal life." The philosopher Graton him answered,
"These jewels are crushed for idle vaunt; but if thy teacher is the true
God, join the fragments to soundness, that their value may benefit the
poor." John then gathered the fragments of the jewels, and looked to
heaven, thus saying, "Lord Jesus, to thee no thing is difficult; thou didst
restore this crushed world for thy faithful, through sign of the holy rood;
restore now these precious gems, by thy angels' hands, that these ignorant
men may acknowledge thy powers, and in thee believe." Lo, then suddenly the
gems became sound, so that even no sign of their former broken condition
was seen. Then the philosopher Graton, together with the youths, fell
forthwith at the feet of John, believing in God. The apostle baptized him
with all his family, and he began openly to preach God's faith. The two
brothers, Atticus and Eugenius, gave their gems, and distributed all their
wealth to the poor, and followed the apostle, and a great multitude of
believers also joined themselves to him.

Then on a certain time the apostle came to the city of Pergamus, where the
before-mentioned youths formerly dwelt, and saw their servants decorated
with fine linen, and shining in worldly splendour. Then were they pierced
through with the devil's darts, and sad in mind, that they in poverty
should go with one miserable cloak, and their servants be shining in
worldly splendour. Then perceived the apostle the diabolical wiles, and
said, "I see that your mind and your countenance are changed, because ye
have distributed your riches to the poor, and followed my Lord's doctrine:
go now therefore to the wood, and hew a burthen of rods, and bring them to
me." They did as he had commanded, and he {65} in God's name blessed the
green rods, and they were turned to red gold. Again the apostle said, "Go
now to the sea-strand, and fetch me pebble-stones." They did so, and John
by God's majesty blessed them, and they were turned to precious gems. Then
said the apostle, "Go to the smithy, and try this gold and these gems."
They went, and came again, thus saying, "All the goldsmiths say that they
have never before seen such pure and such red gold: also the jewellers say
that they have never before met with such precious gems." Then said the
apostle to them, "Take this gold and these gems, and go and buy landed
property, seeing that ye have lost heavenly riches. Buy yourselves purple
kirtles, that ye for a little while may shine as the rose, that ye may
speedily fade. Be flourishing and rich for a season, that ye may be poor
for ever. What, may not the Almighty Ruler so act that he make his servants
powerful before the world, abounding in wealth, and incomparably to shine?
But he has placed warfare for the believing souls, that they may believe in
order to possess the eternal riches, they who for his name despise
temporary possessions. Ye healed the sick in the name of Jesus, ye drove
out devils, ye gave sight to the blind, and cured every disease. Behold,
now this gift is withdrawn from you, and ye are become poor wretches, ye
who were great and strong. The devils stood in so great awe of you, that at
your behest they forsook the possessed demoniacs; now ye yourselves dread
devils. The heavenly possessions are common to us all. Naked we were born,
and naked we depart. The brightness of the sun, and the light of the moon,
and of all the stars are common to the high and the low. Rain-showers and
the church-door, baptism and forgiveness of sins, partaking of the housel
and God's visitation, are common to all, poor and rich: but the unhappy
covetous wishes to have more than suffices him, though he enjoys not
freedom from care in his abundance. The covetous hath one body and divers
garments; he hath one belly and a {67} thousand men's sustenance; but that
which he, through the vice of avarice, cannot give to any other, he
hoardeth, and knoweth not for whom, as the prophet said, 'Vainly is every
man troubled who hoardeth, and knoweth not for whom he gathereth.' Verily
he is not lord of those possessions, when he cannot distribute them, but he
is the slave of those possessions, when he wholly serveth them; and in
addition thereto, diseases of his body increase, so that he may not enjoy
food or drink. He cares night and day that his money be preserved; he
attends greedily to his gain, his rent, his buildings; he bereaves the
indigent, he follows his lusts and his pleasure; then suddenly departs he
from this world, naked and charged with crimes, bearing with him his sins
alone; therefore shall he suffer punishment everlasting."

Behold, while the apostle was speaking this lecture, a certain widow bare
her son to be buried, who had been married thirty days before. The
afflicted mother, together with the mourners, wailing prostrated herself at
the holy apostle's feet, praying that he would, in God's name, rear up her
son, as he did the widow Drusiana. John then, pitying the grief of the
mother and the mourners, prostrated his body on the earth, in long prayer,
and at length rising up, again with up-raised hands prayed a long time.
Having done thus thrice, he bade them unwrap the corpse of the youth, and
said, "O thou youth, who through thy flesh's lust hast early lost thy soul;
O thou youth, thou knewest not thy Creator; thou knewest not the Saviour of
men; thou knewest not the true friend, and hast therefore fallen on the
worst enemy. Now I have shed my tears, and earnestly prayed for thy
sensuality, that thou mayest from death arise, and to these two brothers,
Atticus and Eugenius, declare how great glory they have lost, and what
punishment they have earned." On this the youth Stacteus arose, and fell at
the feet of John, and began to chide the brothers who had been perverted,
thus saying, "I saw the angels who had charge of you sadly {69} weeping,
and the accursed fiend rejoicing in your destruction. For you was the
kingdom of heaven ready, and shining structures filled with repasts, and
with eternal light: these ye have lost through heedlessness, and have got
for yourselves dark dwellings filled with serpents, and with crackling
flames, full of unspeakable torments and horrible stenches; in which
groaning and howling cease not day nor night: pray, therefore, with inward
heart, this apostle of God, your teacher, that he raise you from eternal
perdition, as he hath raised me from death, and that he your souls, which
are now blotted from the living book, lead back to God's grace and mercy."

The youth then, Stacteus, who had risen from death, together with the
brothers, prostrated himself in the footsteps of John, and the people with
them, all unanimously praying that he would intercede with God for them.
The apostle then commanded the two brothers that they for thirty days in
penitence should sacrifice to God by penance, and in that space should
earnestly pray that the golden rods might be turned again to their former
nature, and the gems to their worthlessness. After thirty days' space, when
they could not by their prayers restore the gold and the gems to their
nature, they came with weeping to the apostle, thus saying, "Ever hast thou
taught mercy, and that one should have mercy on another; and if one have
mercy on another, how much more will God show mercy to and pity men, his
handiwork! The sin which we have committed with covetous eyes, we now with
weeping eyes repent." Then answered the apostle, "Bear the rods to the
wood, and the stones to the sea-strand: they shall be restored to their
nature." When they had done this they again received God's grace, so that
they drove out devils, and healed the blind and the sick, and performed
many miracles, in the Lord's name, as they before had done.

The apostle then converted to God all the country of Asia, which is
accounted the half part of the world; and wrote the {71} fourth book of
Christ, which treats most of Christ's divinity. The other three
evangelists, Matthew, Mark, Luke, wrote rather of Christ's human state.
Then there sprung up heretics in God's church, who said that Christ was not
before he was born of Mary. Thereupon all the diocesan bishops besought the
holy apostle to compose the fourth book, and extinguish the audacity of the
heretics. John then ordered a general fast of three days; and after the
fast he was so greatly filled with the spirit of God, that he excelled all
God's angels and all creatures with his exalted mind, and began the
evangelical memorial with these words, "In principio erat verbum," etc.,
that is in English, "In the beginning was the word, and the word was with
God, and the word was God; this was in the beginning with God; all things
are made through him, and without him nothing is created." And so forth, in
all the evangelical memorial, he made known many things concerning Christ's
divinity, how he eternally without beginning was begotten of his Father,
and reigneth with him in unity of the Holy Ghost, ever without end. He
wrote few things of his human nature, because the three other evangelists
had composed their books abundantly concerning that.

It happened at a certain time, that the idolaters, who were yet
unbelieving, said that they would force the apostle to their heathenship:
whereupon the apostle said to the idolaters, "Go all together to God's
church, and call all of you to your gods that, through their might, the
church may fall down; then will I turn to your heathenship. But if the
power of your god may not cast down the holy church, I will cast down your
temple, through the might of the Almighty God, and I will crush your idol;
and it shall then seem right that ye cease from your error, and believe in
the true God, who alone is Almighty." The idolaters assented to this
proposal, and John with kind words exhorted the people to go out from the
devil's temple; and with clear voice cried {73} before them all, "In the
name of God let this temple fall down with all the idols that dwell within
it, that this multitude may know that this idolatry is the worship of the
devil." Behold then, the temple fell suddenly to the ground, with all its
idols turned to dust. On that same day twelve thousand heathens were turned
to belief in Christ, and hallowed with baptism.

But the chief idolater still refused with great perverseness, and said that
he would not believe unless John drank poison, and through God's might
overcame the deadly drink. Then said the apostle, "Though thou give me
poison, through God's name it shall not hurt me." Then said the idolater
Aristodemus, "Thou shalt first see another drink it, and instantly die,
that so at least thy heart may fear the death-bearing drink." John answered
him, "If thou wilt believe in God, I will fearless receive this drink."
Then Aristodemus went to the prefect, and took from his prison two thieves,
and gave them the poison before all the people, in the presence of John;
and they immediately after the drink died. Then the idolater gave the
venomous drink also to the apostle, and he having armed his mouth and all
his body with the sign of the rood, and exorcised the poison in God's name,
with bold heart drank it all. Aristodemus then and the people beheld the
apostle three hours of the day, and saw him having a glad countenance,
without paleness and fear: and they all cried, "There is one true God, whom
John worshippeth." Then said the idolater to the apostle, "Yet I doubt; but
if thou, in the name of thy God, wilt raise up these dead thieves, then
will my heart be cleansed from every doubt." Then said John, "Aristodemus,
take my tunic, and lay it on the corpses of the dead men, and say, 'The
apostle of Jesus Christ hath sent me to you, that ye in his name may arise
from death, and that every man may know that death and life minister to my
Saviour.'" He {75} then, at the apostle's command, bare his tunic, and laid
it on the two dead ones, and they forthwith rose up whole. When the
idolater saw that, he prostrated himself at the feet of John, and then went
to the prefect, and announced to him those miracles with a loud voice. Then
they both sought the apostle, praying for his compassion: whereupon the
apostle enjoined them a fast of seven days, and afterwards baptized them;
and after their baptism they cast down all their idols, and with the aid of
their kinsmen, and with all art, raised a great church to God in honour of
the apostle.

When the apostle was ninety-nine years old the Lord Christ appeared to him
with the other apostles, whom he had taken from this life, and said, "John,
come to me; it is time that thou with thy brethren shouldst feast at my
banquet." John then arose, and went towards Jesus. But he said to him, "Lo,
on Sunday, the day of my resurrection, thou shalt come to me:" and after
those words the Lord returned to heaven. The apostle greatly rejoiced in
that promise, and at sunrise early rising came to the church, and from
cock-crowing until the third hour, taught God's law, and sang mass to them,
and said, that the Saviour had called him to heaven on that day. He then
ordered his grave to be dug opposite the altar, and the dust to be removed;
and he went quick and whole into his grave, and with outstretched hands
cried to God, "Lord Christ, I thank thee that thou hast invited me to thy
banquet: thou knowest that with all my heart I have desired thee. Oft have
I prayed thee that I might go to thee, but thou saidst that I should abide,
that I might gain more people to thee. Thou hast preserved my body against
every pollution, and thou hast ever illumined my soul, and hast nowhere
forsaken me. Thou hast set in my mouth the word of thy truth, and I have
written down the lore which I heard from thy mouth, and the wonders which I
saw thee work. Now I commit to thee, Lord! thy {77} children, those which
thy church, maiden and mother, through water and the Holy Ghost have gained
to thee. Receive me to my brothers with whom thou camest and invitedst me.
Open towards me the gate of life, that the princes of darkness may not find
me. Thou art Christ, Son of the living God, who, at thy Father's behest,
hast saved the world, and hast sent us the Holy Ghost. Thee we praise and
thank for thy manifold benefits throughout the world eternal. Amen."

After this prayer a heavenly light appeared above the apostle, within the
grave, shining for an hour so bright, that no man's sight might look on the
rays of light; and with that light he gave up his spirit to the Lord, who
had invited him to his kingdom. He departed as joyfully from the pain of
death, from this present life, as he was exempt from bodily defilement.
Verily his grave was afterwards found filled with manna. Manna the heavenly
meat was called which for forty years fed the people of Israel in the
wilderness. Now this food was found in the grave of John, and nothing else,
and the meat is growing in it to this present day. Many miracles have there
been manifested, and sick healed, and released from all calamities through
the apostle's intercession. This hath the Lord Christ granted unto him, to
whom is glory and honour with the Father and the Holy Ghost, ever without
end. Amen.

       *       *       *       *       *


V. K[=L]. JAN.

NATALE INNOCENTIUM INFANTUM.

Nu to-dg Godes gelaung geond ealne ymbhwyrft mrsa ra eadigra cildra
freols-tide, e se wlhreowa Herodes for Cristes acennednysse mid arleasre
ehtnysse acwealde, swa swa us seo godspellice racu swutellice cy.

{78} Matheus awrat, on re forman Cristes bec, ysum wordum be s
Hlendes gebyrd-tide, and cw, "aa se Hlend acenned ws on re
Iudeiscan Bethleem, on Herodes dagum cyninges, efne a comon fram east-dle
middangeardes ry tungel-witegan to re byrig Hierusalem, us befrinende,
Hwr is Iudeiscra leoda Cyning, see acenned is? We gesawon solice his
steorran on east-d[']le, and we comon to i t we s to him gebiddon.
Hwt a Herodes cyning is gehyrende wear micclum astyred, and eal seo
burhwaru samod mid him. He a gesamnode ealle a ealdor-biscopas, and s
folces boceras, and befran hwr Cristes cenningstw wre. H sdon, on re
Iudeiscan Bethleem. us solice is awriten urh one witegan Micheam, Eala
u Bethleem, Iudeisc land, ne eart u nateshwn wacost burga on Iudeiscum
ealdrum: of e cym se Heretoga see gewylt and gewissa Israhela folc. a
clypode Herodes a ry tungel-witegan on sunder-sprce, and geornlice h
befrn to hwilces timan se steorra him rst teowode, and asende h to
Bethleem, us cweende, Fara ardlice, and befrna be am cilde, and onne
ge hit gemeta, cya me, t ic mge me to him gebiddan. a tungel-witegan
ferdon fter s cyninges sprce, and efne a se steorra, e h on
east-d[']le gesawon, glad him beforan, o t he gestd bufon am
gesthse, r t cild on wunode. Hi geswon one steorran, and earle
blissodon. Eodon a inn, and t cild gemetton mid Marian his meder, and
nierfeallende h to him geb[']don. Hi geopenodon heora hrdfatu, and him
lc geoffrodon, gold, and recels, and myrram. Hwt a God on swefne h
gewarnode and bebead t hi eft ne cyrdon to an rean cyninge Herode, ac
urh oerne weg hine forcyrdon, and swa to heora eele becomon. Efne a
Godes engel teowode Iosepe, s cldes foster-fder, on swefnum, cweende,
'Ars, and nim is cild mid re meder, and fleoh to Egypta lnde, and beo
r o t ic e eft secge: solice toweard is t Herodes smea h h t
cild ford.' Ioseph {80} a ars nihtes, and t cild mid re meder samod
to Egypta lnde ferede, and r wunode o t Herodes gewt; t seo
witegung wre gefylled, e be re fare r us cw, Of Egypta lnde ic
geclypode minne sunu."

Nu secga wyrd-writeras t Herodes betwux isum wear gewrged to am
Romaniscan casere, e ealne middangeard on am timan geweold. a gewende he
to Rome, be s caseres hse, t he hine betealde, gif he mihte. a
betealde he hine swie geaplice, swa swa he ws snotorwyrde to an swie,
t se casere hine mid maran wurmynte ongean to Iudeiscum rice asende.
aa he ham com, a gemunde he hwt he r be an cilde gemynte, and geseah
t he ws bepht fram am tungel-witegum, and wear a earle gegremod.
Sende a his cwelleras, and ofsloh ealle a hyse-cild, e w[']ron on re
byrig Bethleem, and on eallum hyre gemrum, fram twywintrum cilde to anre
nihte, be re tide e h geaxode t am tungel-witegum. a ws gefylled
Hieremias wtegung, e us witegode, "Stemn is gehyred on heannysse, micel
wp and oterung: Rachel beweop hire cildru, and nolde beon gefrefrod,
foran e hi ne sind."

On am twelftan dge Cristes acennednysse comon a ry tungel-witegan to
Herode, and hine axodon be am acennedan cilde; and aa h his
cenning-stowe geaxodon, a gewendon h wi s cildes, and noldon one
rean cwellere eft gecyrran, swa swa he het. a ne mihte he forbugan s
caseres hse, and ws a, urh his langsume fr, ra cildra slege geuferod
swior onne he gemynt hfde; and h wurdon a on ysum dgerlicum dge
wuldorfullice gemartyrode; na swa-eah s geares e Crist acenned ws, ac
fter twegra geara ymbryne fter s wlhreowan hamcyme.

Ns h elboren, ne him naht to am cynecynne ne gebyrode; ac mid
syrewungum and swicdome he becom to {82} re cynelican geince; swa swa
Moyses be am awrt, t ne sceolde ateorian t Iudeisce cynecynn, ot
Crist sylf come. a com Crist on am timan e seo cynelice mig ateorode,
and se lfremeda Herodes s rices geweold. a wear he micclum afyrht and
anracode t his rice feallan sceolde, urh to-cyme s soan cyninges. a
clypode h a tungel-witegan on sunder-sprce, and geornlice h befrn, on
hwilcne timan h rest one steorran gesawon; foran e he ondred, swa swa
hit gelamp, t h eft hine ne gecyrdon. a het he fory acwellan ealle a
hyse-cild re burhscire, fram twywintrum cilde o anre nihte: ohte gif he
h ealle ofsloge, t se n ne tburste e he sohte. Ac he ws ungemyndig
s halgan gewrites, e cwy, "Nis nn wisdom, ne nn rd naht ongean God."

Se swicola Herodes cw to am tungel-witegum, "Fara, and geornlice
befrina be am cilde, and cya me, t ic eac mage me to him gebiddan."
Ac he cydde syan his facenfullan syrewunge, hu he ymbe wolde, gif he hine
gemette, aa he ealle his efenealdan adylegode for his anes ehtnysse.
earfls he syrwde ymbe Crist: ne com he fory t he wolde his eorlice
rice, oe niges ores cyninges mid riccetere him to geteon; ac to i h
com t he wolde his heofenlice rice geleaffullum mannum forgyfan. Ne com
he to y t he wre on mrlicum cynesetle ahafen, ac t he wre mid hospe
on rode hengene genglod. He wolde eah s wlhreowan syrewunge mid fleame
forbugan, na fori t he dea forfluge, see sylfwilles to rowienne
middangearde genealhte; ac hit wre to hrdlic, gif he a on cild-cradole
acweald wurde, swilce onne his to-cyme mancynne bedglod wre; i
forhradode Godes engel s arleasan geeaht, and bebead t se foster-fder
one heofenlican eling of am earde ardlice ferede.

Ne forseah Crist his geongan cempan, eah e he lichamlice on heora slege
andwerd nre; ac h asende h fram isum {84} wrcfullum life to his ecan
rice. Geslige h wurdon geborene t hi moston for his intingan dea
rowian. Eadig is heora yld, seoe a gyt ne mihte Crist andettan, and
moste for Criste rowian. H wron s Hlendes gewitan, eah e h hine a
gyt ne cuon. Nron h gerpode to slege, ac hi gesliglice eah swulton to
life. Geslig ws heora acennednys, foran e h gemetton t ece lif on
instpe s andweardan lifes. H wurdon gegripene fram moderlicum breostum,
ac hi wurdon bethte rrihte engellicum bosmum. Ne mihte se mnfulla
ehtere mid nanre enunge am lytlingum swa micclum fremian, swa micclum swa
h him fremode mid re rean ehtnysse hatunge. H sind gehtene martyra
blostman, foran e h wron sw sw up-aspringende blostman on
middeweardan cyle ungeleaffulnysse, swilce mid sumere ehtnysse forste
forsodene. Eadige sind a innoas e h gebron, and a breost e swylce
gesihton. Witodlice a moddru on heora cildra martyrdome rowodon; t
swurd e ra cildra lima urh-rn becm to ra moddra heortan; and neod
is t h beon efenhlyttan s ecan edleanes, onne h wron geferan re
rowunge. H wron gehwde and ungewittige acwealde, ac h arisa on am
gemnelicum dome mid fullum wstme, and heofenlicere snoternysse. Ealle we
cuma to anre ylde on am gemnelicum riste, eah e we nu on myslicere
ylde of yssere worulde gewiton.

t godspel cwe t Rachel bewep hire cildra, and nolde beon gefrefrod,
foran e h ne sind. Rachel hatte Iacobes wif, s heahfderes, and heo
getacnode Godes gelaunge, e bewyp hire gastlican cild; ac heo nele swa
beon gefrefrod, t h eft to woruldlicum gecampe gehwyrfon, a e ne mid
sygefstum deae middangeard oferswidon, and his yrma twundon to
wuldorbeagienne mid Criste.

Eornostlice ne breac se arleasa Herodes his cynerices mid langsumere
gesundfulnysse, ac buton yldinge him becom seo {86} godcundlice wracu, e
hine mid menigfealdre yrme fordyde, and eac geswutelode on hwilcum suslum
he moste fter forsie ecelice cwylmian. Hine gelhte unasecgendlic adl;
his lichama barn wiutan mid langsumere htan, and he eal innan samod
forswled ws, and toborsten. Him ws metes micel lust, ac eah mid nanum
tum his gyfernysse gefyllan ne mihte. He hriode, and egeslice hweos, and
angsumlice siccetunga teah, swa t h earfolice orian mihte.
Wter-seocnyss hine ofereode, beneoan am gyrdle, to an swie, t his
gesceapu maan weollon, and stincende attor singallice of am toswollenum
fotum fleow. Unaberendlic gyha ofereode ealne one lichaman, and
ungelyfendlic toblawennys his inno geswencte. Him std stncende steam of
am mue, swa t earfolice nig lce him mihte genealcan. Fela ra lca
h acwealde; cw t h hine gehlan mihton and noldon. Hine gedrehte
singal slpleast, swa t he urhwacole niht buton slpe adreah; and gif h
hwon hnppode, rrihte hine drehton nihtlice gedwmor, swa t him s
slpes ofuhte. aa h mid swilicum luste his lifes gewilnode, a ht h
hine ferigan ofer a e Iordanen, rr wron gehfde hte bau, e
w[']ron halwende gecwedene adligendum lichaman. Wear a eac his lcum
geuht t h on wlacum ele hine gebeedon. Ac aa h ws on issere
beunge geld, a wear se lichama eal toslopen, swa t his eagan wendon
on gelicnysse sweltendra manna, and h lg cwydeleas butan andgite. Eft
aa he com, a het he hine ferigan to re byrig Hiericho.

aa he wear his lifes orwene, a gelaode he him to ealle a Iudeiscan
ealdras of gehwilcum burgum, and het h on cwearterne beclysan, and
gelangode him to his swustur Salome and hire wer Alexandrum, and cw, "Ic
wt t is Iudeisce folc micclum blissigan wile mines deaes; ac ic mg
habban arwurfulle lc-enunge of heofigendre menigu, gif ge willa minum
bebodum gehyrsumian. Swa ricene swa ic gewte, ofslea ealle as Iudeiscan
ealdras, e ic on {88} cwearterne beclysde, onne beo heora siblingas to
heofunge geneadode, a e wylla mines forsies fagnian." He a his cempan
to am slege genamode, and het heora lcum fiftig scyllinga to sceatte
syllan, t hi heora handa fram am blodes gyte ne wibrudon. aa h mid
ormtre angsumnysse ws gecwylmed, a het he his agenne sunu Antpatrem
arleaslice acwellan, to-eacan am twam e h r acwealde. t nextan, aa
h gefredde his deaes nealcunge, a het he him his seax arcan to
screadigenne nne ppel, and hine sylfne hetelice yde, t him on acwehte.
yllic ws Herodes forsi, e mnfullice ymbe s heofenlican elinges
to-cyme syrwde, and his efen-ealdan lytlingas unscige arleaslice
acwealde.

Efne a Godes engel, fter Herodes deae, teowode Iosepe on swefnum, on
Egypta lande, us cweende, "Ars, and nim t cild and his moder samod,
and gewend ongean to Israhela lande; solice h sind forfarene, ae ymbe
s cildes feorh syrwdon." H a ars, swa swa se engel him bebead, and
ferode t cild mid re meder to Israhela lande. a gefrn Ioseph t
Archelaus rixode on Iudea lande, fter his fder Herode, and ne dorste his
neawiste genealcan. a wear he eft on swefne gemynegod t he to Galilea
gewende, foran e se eard ns ealles swa gehende am cyninge, eah e hit
his rice wre. t cild a eardode on re byrig e is gehaten Nazareth,
t seo wtegung wre gefylled, e cw, t he sceolde beon Nazarenisc
geciged. Se engel cw to Iosepe, "a sind forfarene, e embe s cildes
feorh syrwdon." Mid am worde he geswutelode t m ra Iudeiscra ealdra
embe Cristes cwale smeadon; ac him getimode swie rihtlice t h mid heora
arleasan hlaforde ealle forwurdon.

Nelle we as race na leng teon, yls e hit eow ryt ince; ac bidda eow
ingunge t ysum unscigum martyrum. Hi sind a e Criste folgia on
hwitum gyrlum, {90} swa hwider swa h g; and h standa tforan his
rymsetle, butan lcere gewemmednysse, hbbende heora palmtwigu on handa,
and singa one niwan lofsang, am lmihtigan to wurmynte, see leofa and
rixa  butan ende. Amen.

DECEMBER XXVIII.

THE NATIVITY OF THE INNOCENTS.

Now to-day God's church throughout all the globe celebrates the festival of
the blessed children whom the cruel Herod, on account of the birth of
Christ, slew in impious persecution, as the evangelical narrative
manifestly makes known to us.

{79} Matthew wrote, in the first book of Christ, in these words, of the
birth-time of Jesus, and said, "When Jesus was born in the Judan
Bethlehem, in the days of Herod the king, behold there came from the east
part of the earth three astrologers to the city of Jerusalem, thus
inquiring, Where is the King of the Jewish people, who is born? Verily we
saw his star in the east part, and we come in order that we may worship
him. Now king Herod hearing this was greatly troubled, and all the citizens
together with him. He then assembled all the chief bishops and scribes of
the people, and inquired where the birthplace of Christ might be. They
said, In the Judan Bethlehem. Thus verily it is written by the prophet
Micah, Ah thou Bethlehem, Judan land, thou art in no wise meanest of
cities among the Jewish princes: of thee shall come the Ruler who shall
rule and govern the people of Israel. Then Herod called the three
astrologers in separate discourse, and diligently questioned them at what
time the star had first appeared to them, and sent them to Bethlehem, thus
saying, Go instantly, and inquire concerning the child, and when ye find
it, let me know, that I may worship him. After the king's speech the
astrologers went, and lo, the star which they had seen in the east part
glided before them, till it stood over the inn in which the child was
staying. They saw the star and greatly rejoiced. They then went in, and
found the child with Mary his mother, and falling down they worshipped him.
They opened their cases of treasure and offered him gifts, gold, and
frankincense, and myrrh. Then God warned them in a dream, and commanded,
that they should not return to the cruel king Herod, but should turn
through another way, and so come to their own country. Lo, God's angel
appeared to Joseph, the child's foster-father, in a dream, saying, 'Arise,
and take this child with the mother, and flee to the land of Egypt, and be
there until I speak to thee again: for it will come to pass that Herod will
devise how he may fordo the child.' {81} Joseph then arose by night, and
conveyed the child together with the mother to the land of Egypt, and there
staid until Herod departed; that the prophecy might be fulfilled which of
old thus spake of that journey, From the land of Egypt I have called my
son."

Now chroniclers say that in the meanwhile Herod was accused to the Roman
emperor, who at that time ruled all the earth. He therefore went, by the
emperor's command, to Rome, that he might clear himself, if he could. He
cleared himself very cunningly, as he was so sagacious, that the emperor
sent him back with great honour to the Jewish kingdom. When he came home he
remembered what he had intended concerning the child, and saw that he had
been deceived by the astrologers, and was exceedingly irritated. He then
sent his executioners, and slew all the male children that were in the city
of Bethlehem, and in all its boundaries, from the child of two years to
that of one day, according to the time which he had inquired of the
astrologers. Then was fulfilled the prophecy of Jeremiah, who thus
prophesied, "A voice is heard on high, great weeping and wailing: Rachel
wept for her children, and would not be comforted, because they are not."

On the twelfth day of Christ's birth the three astrologers came to Herod,
and informed him concerning the child that was born; and when they had
discovered his birthplace, they went to the child, and would not return to
the cruel murderer, as he had commanded. He might not then avoid the
emperor's command, and, therefore, through his long journey, the slaughter
of the children was delayed more than he had intended; and they were on
this present day gloriously martyred; not, however, in the year that Christ
was born, but after the course of two years after the return of the cruel
tyrant.

He was not of noble birth, nor did he belong to the royal race; but by
artifices and deception he attained to the kingly {83} dignity; as Moses
wrote concerning him, That the royal Jewish race should not decay until
Christ himself came. Now Christ came at the time that the royal family was
decayed, and the stranger Herod ruled the kingdom. Then was he greatly
afraid and terrified lest his kingdom should fall through the coming of the
true king. He called therefore the astrologers in separate converse, and
diligently questioned them at what time they first saw the star; for he
feared, as it came to pass, that they would not return to him. He therefore
commanded all the children of that district, from the age of two years to
that of one day, to be slain, that the one might not escape whom he sought.
But he was unmindful of the holy scripture, which says, "No wisdom nor any
counsel is aught against God."

The treacherous Herod said to the astrologers, "Go, and diligently inquire
concerning the child, and let me know, that I may worship him." But he
manifested afterwards his guileful artifice, how he would have done, if he
had found him, when he destroyed all those of equal age, for the
persecution of him alone. Needlessly he machinated against Christ: he came
not because he would acquire for himself his earthly kingdom, or any other
king's by violence; but he came because he would give his heavenly kingdom
to believing men. He came not that he might be exalted on a pompous throne,
but that he might with contumely be nailed hanging on a cross.
Nevertheless, he would avoid the machination of the cruel tyrant by flight,
not because he fled from death, who of his own will visited the world for
the purpose of suffering; but it would have been too early, if he had been
slain in the child's cradle, for his advent would then, as it were, be
hidden from mankind; God's angel, therefore, prevented the impious counsel,
and bade the foster-father convey the heavenly Prince forthwith from the
country.

Christ despised not his young champions, though he was not bodily present
at their slaughter; but he sent them from {85} this miserable life to his
eternal kingdom. Blessed they were born that they might for his sake suffer
death. Happy is their age, which could not yet acknowledge Christ, and
might for Christ suffer. They were witnesses of Jesus, though they yet knew
him not. They were not ripened for slaughter, yet they blessedly died to
life. Blessed was their birth, because they found everlasting life at the
entrance of this present life. They were snatched from their mothers'
breasts, but they were instantly committed to the bosoms of angels. The
wicked persecutor could not by any service so greatly favour those little
ones, so greatly as he favoured them by the fierce hate of persecution.
They are called blossoms of martyrs, because they were as blossoms
springing up in the midst of the chill of infidelity, consumed, as it were,
by the frost of persecution. Blessed are the wombs which bare them, and the
breasts that such have sucked. Verily the mothers suffered through their
children's martyrdom; the sword that pierced their children's limbs entered
the hearts of the mothers, and it is needful that they be partakers of the
eternal reward, when they were companions of the suffering. They were slain
while little and witless, but they shall arise at the common doom in full
growth, and with heavenly wisdom. We shall all come to one age at the
common resurrection, although we now in various age depart from this world.

The gospel says, that Rachel wept for her children, and would not be
comforted, because they are not. Jacob the patriarch's wife was called
Rachel, and she betokened God's church, which weeps for her ghostly
children; but it will not so be comforted, that they again return to
temporal strife, who once by a triumphant death have overcome the world,
and escaped from its miseries to be crowned with glory with Christ.

But the impious Herod did not enjoy his kingdom in long healthfulness, for
without delay the divine vengeance came {87} upon him, which afflicted him
with manifold misery, and also manifested in what torments he must after
death eternally suffer. An unspeakable disease seized him; his body burned
without with a lasting heat, and all within he was inflamed and bursten. He
had great craving for food, but yet with no viands could he satisfy his
voracity, and fearfully rotted away, and dolefully fetched sighs, so that
he could with difficulty breathe. Dropsy came on him, beneath the girdle,
to that degree that his members swarmed with vermin, and stinking venom
ever flowed from his swollen feet. Unbearable palsies spread over his whole
body, and incredible inflation afflicted his entrails. Stinking vapour
proceeded from his mouth, so that hardly any leech could approach him. Many
of the leeches he slew; he said that they might heal him and would not.
Constant sleeplessness afflicted him, so that he passed the whole night
without sleep; and if he dozed a little, nightly phantoms immediately
tormented him, so that he repented of his sleep. As he with violent longing
desired his life, he commanded to be conveyed over the river Jordan, where
there were hot baths, which were said to be salutary to diseased bodies. It
then seemed good to his leeches that they should bathe him in lukewarm oil.
But when he was led to this bathing, the body was all relaxed, so that his
eyes turned to the likeness of dead men's, and he lay speechless, without
sense. When he came to, he commanded to be borne to the city of Jericho.

When he was hopeless of life he called to him all the Jewish elders from
every city, and ordered them to be confined in prison, and sent for his
sister Salome and her husband Alexander, and said, "I know that this Jewish
people will greatly rejoice at my death; but I may have an honourable
funeral attendance of a mourning multitude, if ye will obey my commands. As
soon as I depart, slay all the Jewish elders whom {89} I have confined in
prison, then will their relations be compelled to mourn, who will rejoice
at my departure." He then appointed his soldiers to that slaughter, and
commanded fifty shillings as reward to be given to each of them, that they
might not withdraw their hands from the shedding of blood. When he was
tormented with intense agony he wickedly commanded his own son Antipater to
be killed, in addition to the two whom he had killed previously. At last,
when he was sensible of his death's approach, he commanded them to reach
him his knife to shred an apple, and violently stabbed himself, so that it
quaked in him. Such was the death of Herod, who wickedly machinated on the
coming of the heavenly Prince, and impiously killed the innocent little
ones, his equals in age.

Lo, then, God's angel, after the death of Herod, appeared to Joseph in a
dream, in the land of Egypt, thus saying, "Arise, and take the child
together with his mother, and go again to the land of Israel; for they are
dead, who machinated against the child's life." He then arose, as the angel
had commanded him, and conveyed the child with the mother to the land of
Israel. Then Joseph learned that Archelaus reigned in Juda after Herod his
father, and he durst not approach his presence. Then again he was
admonished in a dream that he should go to Galilee, because the country
there was not quite so near to the king, though it was in his kingdom. The
child then dwelt in the city which is called Nazareth, that the prophecy
might be fulfilled, which said, that he should be called a Nazarene. The
angel said to Joseph, "They are dead who machinated against the child's
life." With that word he manifested that more of the Jewish elders
meditated the slaying of Christ; but it befell them very rightly, that they
with their impious lord all perished.

We will not longer extend this narrative, lest it may seem tedious to you,
but will pray for the intercession of these innocent martyrs for you. They
are those who follow Christ {91} in white garments, whithersoever he goeth;
and they stand before his throne, without any impurity, having their
palm-twigs in hand, and sing the new hymn in honour of the Almighty, who
liveth and ruleth ever without end. Amen.

       *       *       *       *       *


K[=L]. JA[=N].

OCTABAS ET CIRCUMCISIO DOMINI NOSTRI.

Se Godspellere Lucas beleac is dgerlice godspel mid feawum wordum, ac
hit is mid menigfealdre mihte re heofenlican gerynu afylled. He cw,
"Postquam consummati sunt dies octo ut circumcideretur puer, uocatum est
nomen ejus Iesus, quod uocatum est ab angelo, priusquam in utero
conciperetur." t is on ure geeode, "fter an e w[']ron gefyllede ehta
dagas Drihtnes acennednysse t he ymbsniden wre, a ws his nama geciged
Iesus, t is Hlend, am naman he ws gehten fram am engle, ram e h
on innoe geeacnod wre."

Abraham se heahfder ws rest manna ymbsniden, be Godes hse. Abraham ws
Godes gespreca, and God to him genam geoftrdene fter Noes flde swiost,
and him to cw, "Ic eom lmihtig Drihten, gang beforan me, and beo
fulfremed. And ic sette min wed betwux me and e; and ic e earle
gemenigfylde, and u bist manegra eoda fder. Cyningas aspringa of e,
and ic sette min wed betwux me and e, and inum ofspringe fter e, t ic
beo in God and ines ofspringes." Abraham hine astrehte eallum limum to
eoran, and God him to cw, "Heald u min wed, and in ofspring fter e
on heora mgum. is is min wed, t ge healdan sceolon betwux me and eow;
t lc hyse-cild on eowrum cynrene beo ymbsniden: t tcn sy betwux me
and eow. lc hyse-cild, onne hit eahta nihta {92} eald bi, sy ymbsniden,
ger ge elboren ge eowetling; and see is forgi his sawul losa,
foran e h min wed adlode. Ne beo u geciged heonon-for Abram, ac
Abraham, foran e ic gesette e manegra eoda fder. Ne in wif ne beo
gehaten Sara, ac beo gehaten Sarra; and ic h gebletsige, and of hire ic
e sylle sunu, one u gecigest Isaac; and ic sette min wed to him and to
his ofspringe on ecere fstnunge. And fter re sprce se lmihtiga up
gewende." On am ylcan dge ws Abraham ymbsniden, and eal his hyred, and
syan his sunu Isaac, on am eahtoan dge his acennednysse.

Abrahames nama ws t fruman mid fif stafum gecweden, Abram, t is,
'Healic fder'; ac God geyhte his naman mid twam stafum, and gehet hine
Abraham, t is, 'Manegra eoda fder'; foran e God cw, t he hine
gesette manegum eodum to fder. Sara ws his wf gehaten, t is gereht,
'Min ealdor,' ac God hi het syan Sarra, t is, 'Ealdor,' t heo nre
synderlice hire hiredes ealdor geciged, ac forrihte 'Ealdor'; t is to
understandenne ealra gelyfedra wifa moder. Hund-teontig geara ws Abraham,
and his gebedda hund-nigontig, ran e him cild gemne wre. aa him cild
com, a com hit mid Godes foresceawunge and bletsunge to an swie, t God
behet eallum mancynne bletsunge urh his cynn. a heold Abrahames cynn
symle syan Godes wed; and se heretoga Moyses, and eal Israhela mg ealle
hi ymbsnidon heora cild on am eahtoan dge, and him naman gesceopon, o
t Crist on menniscnysse acenned wear, see fulluht astealde, and re
ealdan ['] getacnunge to gastlicere sofstnysse awende.

Wn is t eower sum nyte hwt sy ymbsnidennys. God bebead Abrahame, t he
sceolde and his ofspring his wed healdan; t sum tacn wre on heora
lichaman to geswutelunge t hi on God belyfdon, and het t he nme
scearpecgedne flint, and forcurfe sumne dl s felles t {94} foreweardan
his gesceape. And t tacn ws a swa micel on geleaffullum mannum, swa
micel swa nu is t halige fulluht, buton am anum t nan man ne mihte
Godes rice gefaran, ran e se come e a ealdan ['] sette, and eft on
his andwerdnysse h to gastlicum ingum awende: ac gehwylce halgan
andbidodon on Abrahames wununge buton tintregum, eah on helle-wite, ot
se Alysend com, e one ealdan deofol gewylde, and his gecorenan to
heofenan rice geldde.

Se ylca Hlend, e nu egefullice and halwendlice clypa on his godspelle,
"Buton gehwa beo ge-edcenned of wtere and of am Halgum Gaste, ne mg he
faran into heofenan rice," se ylca clypode gefyrn urh a ealdan ['], "Swa
hwylc hyse-cild swa ne bi ymbsniden on am fylmene his flsces his sawul
losa, foran e he aydlode min wed." is tacen std on Godes folce o t
Crist sylf com, and he sylf ws re halgan ['] undereod e he gesette,
t he a alysde e neadwislice re ['] undereodde wron. He cw t he
ne cme to y t he wolde a ealdan ['] towurpan, ac gefyllan. a wear
he on am eahtoan dge his gebyrd-tide lichamlice ymbsniden, swa swa he
sylf r thte; and mid am geswutelode t seo ealde ['] ws halig and gd
on hire timan, am e hire gehyrsume wron. Hit ws gewunelic t a magas
sceoldon am cilde naman gescyppan on am eahtoan dge mid re
ymbsnidennysse, ac h ne dorston nnne oerne naman Criste gescyppan onne
se heah-engel him gesette, ran e h on his modor innoe geeacnod wre,
t is, IESUS, and on urum gereorde, HLEND, foran e he gehl his folc
fram heora synnum.

Nis nu alyfed cristenum mannum t hi as ymbsnidennysse lichamlice
healdan, ac eah-hwere nan man ne bi solice cristen, buton he a
ymbsnidennysse on gastlicum eawum gehealde. Hwt getacna s fylmenes
of-cyrf on am gesceape, buton galnysse wanunge? Eae mihte es cwyde beon
lwedum mannum bediglod, nre seo gastlice getacning. Hit inc ungelredum
mannum dyselig to {96} gehyrenne; ac gif hit him dyslic ince, onne cide
he wi God, e hit gesette, na wi us, e hit secga. Ac wite gehwa to
gewissan, buton he his flsclican lustas and galnysse gewanige, t he ne
hylt his cristendm mid rihtum biggenge. Be ysum inge ge habba oft
gehyred, ac us is acumendlicere eower gebelh, onne s lmihtigan Godes
grama, gif we his bebodu forsuwia. Gif ge willa fter menniscum gesceade
lybban, onne sind ge gastlice ymbsnidene; gif ge onne eowere galnysse
undereodde beo, onne beo ge swa se witega cw, "Se mann aa he on
wurmynte ws he hit ne understod; he is fory wimeten stuntum nytenum,
and is him gelc geworden."

Fory sealde God mannum gesced, t hi sceoldon oncnawan heora Scyppend,
and mid biggenge his beboda t ece lif geearnian. Witodlice se fyrenfulla
bi earmra onne nig nyten, foran e t nyten nf nane sawle, ne nfre
ne ge-edcuca, ne a toweardan wita ne rowa. Ac we e sind to Godes
anlicnysse gesceapene, and habba nateorigendlice saule, we sceolon of
deae arsan, and agyldan Gode gescead ealra ura geohta, and worda, and
weorca. Ne sceole we fory sinderlice on anum lime beon ymbsnidene, ac we
sceolon a fulan galnysse symle wanian, and ure eagan fram yfelre gesihe
awendan, and earan from yfelre heorcnunge; urne m fram leasum sprcum,
handa fram mnddum; ure fotwylmas fram deadbrum sifte, ure heortan fram
facne. Gif we swa fram leahtrum ymbsnidene beo, onne bi s geset nwe
nama; swa swa se wtega Isaas cw, "God gecg his eowan orum naman."
Eft se ylca wtega cw, "u bist gecged niwum naman, one e Godes m
genemnode." Se nwa nama is 'Cristianus,' t is, Cristen. Ealle we sind of
Criste cristene gehtene, ac we sceolon one arwurfullan naman mid elum
eawum geglengan, t we ne beon lease cristene. Gif we as gastlican
ymbsnidennysse on urum eawum healda, onne sind we Abrahames cynnes,
fter soum geleafan; swa swa se eoda lareow Paulus {98} cw to
geleaffullum, "Gif ge sind Cristes, onne sind ge Abrahames s[']d, and
fter behate yrfenuman." Petrus eac se apostol tihte geleaffulle wf to
eadmodnysse and gemetfstnysse, us cweende, "Swa swa Sarra gehyrsumode
Abrahame, and hine hlaford het, re dohtra ge sind, wel donde and na
ondrdende nige gedrefednysse."

Se eahtoa dg, e t cild on ymbsniden ws, getacnode a eahtoan ylde
yssere worulde, on re we arisa of deae ascyrede fram lcere brosnunge
and gewemmednysse ures lichaman. t stnene sex, e t cild ymbsna,
getacnode one stn e se apostol cw, "Se stn solice ws Crist." He
cw ws for re getacnunge, na for edwiste. urh Cristes geleafan, and
hiht, and soe lufe, beo singallice estfulle heortan mid dghwonlicere
ymbsnidenysse afeormode fram leahtrum, and urh his gife onlihte.

We habba oft gehyred t men hata ysne dg geares dg, swylce es dg
fyrmest sy on geares ymbryne; ac we ne gemeta nane geswutelunge on
cristenum bocum, hw es dg to geares anginne geteald sy. a ealdan
Romani, on henum dagum, ongunnon s geares ymbryne on ysum dge; and a
Ebreiscan leoda on lenctenlicere emnihte; a Greciscan on sumerlicum
sunstede; and a Egyptiscan eoda ongunnon heora geares getel on hrfeste.
Nu ongin ure germ, fter Romaniscre gesetnysse, on ysum dge, for nanum
godcundlicum gesceade, ac for am ealdan gewunan. Sume ure ening-bc
onginna on Aduentum Domini; nis eah r fory s geares ord, ne eac on
isum dge nis mid nnum gesceade; eah e ure germ-bc on issere stwe
ge-edlcon. Rihtlicost bi geuht t s geares anginn on am dge sy
gehfd, e se lmihtiga Scyppend sunnan, and mnan, and steorran, and ealra
tida anginn gesette; t is on am dge e t Ebreisce folc heora geares
getel onginna; swa swa se heretoga Moyses on am licum bocum awrt.
Witodlice God cw to Moysen be am mone, "es mona is mona anginn, and
he bi fyrmest on geares {100} monum." Nu heold t Ebreisce folc one
forman geares dg on lenctenlicere emnihte, foran e on am dge wurdon
gearlice tida gesette.

Se eahteteoa dg s mones e we hta Martius, one ge hata Hlyda, ws
se forma dg yssere worulde. On am dge worhte God leoht, and merigen,
and fen. a edon ry dagas for buton tda gemetum; foran e tunglan
nron gesceapene, r on am feoran dge. On am feoran dge gesette se
lmihtiga ealle tungla and gearlice tda, and ht t h w[']ron to tcne
dagum and gearum. Nu ongynna a Ebreiscan heora geares anginn on am dge
e ealle tida gesette wron, t is on am feoran dge woruldlicere
gesceapenysse; and se lareow Beda tel mid micclum gesceade t se dg is
XII. K[=L], one dg we freolsia am halgum were Benedick to wurmynte,
for his micclum geincum. Hwt eac seo eore cy mid hire cium, e onne
ge-edcucia, t se tima is t rihtlicoste geares anginn, e h on
gesceapene wron.

Nu wglia stunte men menigfealde wgelunga on isum dge, mid micclum
gedwylde, fter henum gewunan, ongean heora cristendom, swylce h magon
heora lf gelengan, oe heora gesundfulnysse, mid am e h gremia one
lmihtigan Scyppend. Sind eac manega mid swa micclum gedwylde befangene,
t h cepa be am monan heora fr, and heora dda be dagum, and nella
heora ing wanian on monan-dg, for anginne re wucan; ac se monan-dg nis
na fyrmest daga on re wucan, ac is se oer. Se sunnan-dg is fyrmest on
gesceapenysse and on endebyrdnysse, and on wurmynte. Secga eac sume
gedwsmenn t sum orfcyn sy e man bletsigan ne sceole, and cwea t h
urh bletsunge misfara, and urh wyrigunge geeo, and bruca onne Godes
gife him on teonan, buton bletsunge, mid deofles awyrigednysse. lc
bletsung is of Gode, and wyrigung of deofle. God gesceop ealle gesceafta,
and deofol nane {102} gesceafta scyppan ne mg, ac he is yfel tihtend, and
leas wyrcend, synna ordfruma, and sawla bepcend.

a gesceafta e sind wyrlice geuhte, h sind to wrace gesceapene
yfel-ddum. Oft halige men wunedon on westene betwux reum wulfum and
leonum, betwux eallum deorcynne and wurmcynne, and him nan ing derian ne
mihte; ac h totron a hyrnedan nddran mid heora nacedum handum, and a
micclan dracan eaelice acwealdon, buton lcere dare, urh Godes mihte.

Wa am men e brc Godes gesceafta, buton his bletsunge, mid deofellicum
wglungum, onne se eoda lareow cw, Paulus, "Swa hwt swa ge do on
worde, oe on weorce, do symle on Drihtnes naman, ancigende am
lmihtigan Fder urh his Bearn." Nis s mannes cristendom naht, e mid
deoflicum wglungum his lf adrih; he is gehwod to cristenum men, and is
earm hengylda; swa swa se ylca apostol be swylcum cw, "Ic wene t ic
swunce on ydel, aa ic eow to Gode gebigde: nu ge cepa dagas and monas
mid ydelum wglungum."

Is hwere fter gecynde on gesceapennysse lc lichamlice gesceaft e eore
acen fulre and mgenfstre on fullum monan onne on gewanedum. Swa eac
treowa, gif h beo on fullum monan geheawene, h beo heardran and
langf[']rran to getimbrunge, and swiost, gif h beo unspige geworhte.
Nis is nan wglung, ac is gecyndelic incg urh gesceapenysse. Hwt eac
seo s['] wunderlice gewrlc s monan ymbrene; symle h beo geferan on
wstme and on wanunge. And swa swa se mona dghwonlice feower pricon lator
arist, swa eac seo s['] symle feower pricum lator fleow.

Uton besettan urne hiht and ure gesla on s lmihtigan Scyppendes
foresceawunge, see ealle gesceafta on rim ingum gesette, t is on
gemete, and on getele, and on hefe. Sy him wuldor and lof  on ecnysse.
Amen.

JANUARY I.

THE OCTAVES AND CIRCUMCISION OF OUR LORD.

The evangelist Luke concluded the gospel of this day with few words, but
they are filled with a manifold power of the heavenly mysteries. He said,
"Postquam consummati sunt dies octo ut circumcideretur puer, vocatum est
nomen ejus Jesus, quod vocatum est ab angelo, priusquam in utero
conciperetur." That is in our tongue, "After that the eight days were
accomplished from the Lord's birth, that he should be circumcised, his name
was called Jesus, that is _Saviour_, by which name he was called by the
angel before he was conceived in the womb."

The patriarch Abraham was the first man circumcised by God's command.
Abraham spake with God, and God held converse most with him after Noah's
flood, and said, "I am the Lord Almighty; walk before me and be perfect.
And I will set my covenant betwixt me and thee, and I will exceedingly
multiply thee, and thou shalt be the father of many nations. Kings shall
spring from thee, and I will set my covenant betwixt me and thee, and thy
offspring after thee, that I am the God of thee and of thy offspring."
Abraham prostrated himself with all his limbs to the earth, and God said to
him, "Hold thou my covenant, and thy offspring after thee in their tribes.
This is my covenant, which ye shall hold betwixt me and you; that every
male child in your tribe shall be circumcised: be that a sign betwixt me
and you. Let every {93} male child, when it is eight nights old, be
circumcised, both the noble-born and the slave; and he who neglecteth this,
his soul shall perish, because he hath disregarded my covenant. Now be thou
henceforth called not Abram, but Abraham, because I will establish thee as
the father of many nations. Nor be thy wife called Sarai, but be called
Sarah; and I will bless her, and of her I will give thee a son whom thou
shalt call Isaac; and I will set my covenant with him and his offspring for
everlasting duration. And after this speech the Almighty went up." On the
same day Abraham was circumcised, and all his household, and afterwards his
son Isaac, on the eighth day from his birth.

Abraham's name was at first spoken with five letters, 'Abram,' that is
_High father_; but God increased his name with two letters, and called him
Abraham, that is _Father of many nations_: for God said that he had
appointed him for father of many nations. His wife was called Sarai, which
is interpreted, _My chief_; but God called her afterwards Sarah, that is
_Chief_; that she might not be exclusively called her family's chief, but
absolutely chief; which is to be understood, mother of all believing women.
An hundred years old was Abraham, and his consort ninety, before they had a
child between them. When a child came to them, it came so much with God's
providence and blessing, that God promised blessing to all mankind through
his kin. Then Abraham's kin ever held God's covenant; and the leader Moses,
and all the tribe of Israel, circumcised their children on the eighth day,
and gave them names, until Christ was born in human nature, who established
baptism, and changed the token of the old law to spiritual righteousness.

It is probable that some of you know not what circumcision is. God
commanded Abraham, that he and his offspring should hold his covenant; that
there might be some sign on their bodies to show that they believed in God,
and commanded him to take a sharp-edged flint, and cut off a {95} part of
the foreskin. And that token was then as great among believing men as is
now the holy baptism, excepting only that no man could go to God's kingdom,
before He came who should confirm the old law, and afterwards, by his
presence, turn it to a spiritual sense: but every holy man abode in
Abraham's dwelling, without torments, although in hell, until the Redeemer
came, who overcame the old devil, and led his chosen to the kingdom of
heaven.

The same Saviour, who now awfully and salutarily cries in his gospel,
"Unless anyone be born again of water and the Holy Ghost, he cannot go to
the kingdom of heaven," the same cried of old, through the old law,
"Whatever male child shall not be circumcised in the foreskin of his flesh,
his soul shall perish, because he hath disregarded my covenant." This sign
stood among God's people until Christ himself came, and he himself was
subject to the holy law that he had established, that he might release
those who had necessarily been subjected to the old law. He said that he
came not to overthrow, but to fulfil the old law. Then on the eighth day
from his birth he was bodily circumcised, as he himself had before taught,
and thereby manifested that the old law was holy and good in its time for
those who were obedient to it. It was usual that the parents should give a
name to the child on the eighth day, with circumcision, but they durst not
give any other name to Christ than what the archangel had fixed on for him,
before he was conceived in his mother's womb, that is, JESUS, and in our
tongue, SAVIOUR, because he shall save his people from their sins.

It is not now allowed to christian men to observe circumcision bodily, but,
nevertheless, no man is truly a christian, unless he observe circumcision
in spiritual conduct. What does the amputation of the foreskin betoken but
decrease of lust? This discourse might easily be concealed from the laymen,
were it not for its spiritual signification. To unlearned men it seems
foolish to hear; but if it seems foolish {97} to him, let him chide God,
who established it, not us, who say it. But let everyone know for certain,
unless he diminish his fleshly lusts and wantonness, that he holds not his
christianity with right observance. Of this matter ye have often heard, but
to us your displeasure is more tolerable than the anger of Almighty God, if
we announce not his commandments. If ye will live according to human
reason, then are ye spiritually circumcised; but if ye will be subjected to
your libidinousness, then will ye be as the prophet said, "Man, when he was
in dignity understood it not; he is, therefore, compared with the foolish
beasts, and is become like unto them."

Therefore has God given reason to men that they might acknowledge their
Creator, and by observance of his commandments, merit eternal life. Verily
the wicked man is more miserable than any beast, because the beast has no
soul, nor will ever be quickened again, nor suffer future punishments. But
we, who are created after God's likeness, and have an unperishable soul, we
shall arise from death, and render to God an account of all our thoughts,
and words, and works. Therefore we should not merely be circumcised in one
member, but should constantly diminish foul libidinousness, and turn our
eyes from evil seeing, and ears from evil hearing; our mouth from leasing
speeches, hand from wicked deeds; our footsteps from the deadly path, our
hearts from guile. If we are thus circumcised from sins, then will a new
name be given us, as the prophet Isaiah said, "God will call his servants
by other names." Again, the same prophet said, "Thou shall be called by a
new name, which the mouth of God hath named." That new name is
'Christianus,' that is, _Christian_. We are all from Christ called
christians, but we should adorn that honourable name with exalted morals,
that we be not false christians. If we observe this spiritual circumcision
in our morals, then are we of Abraham's kin, in true faith; as the apostle
of the gentiles, Paul, said to {99} the faithful, "If ye are Christ's, then
are ye of Abraham's seed, and heirs according to the promise." Peter the
apostle also exhorted faithful women to humility and modesty, thus saying,
"As Sarah obeyed Abraham and called him lord, whose daughters ye are, well
doing and not fearing any affliction."

The eighth day, on which the child was circumcised, betokened the eighth
age of this world, in which we shall arise from death, parted from every
earthly corruption and pollution of our body. The stone knife, which
circumcised the child, betokened the stone of which the apostle said, "The
stone verily was Christ." He said _was_, meaning a type, not in substance.
Through belief, and hope, and true love of Christ, are pious hearts
cleansed, by daily circumcision, from their sins, and through his grace
enlightened.

We have often heard that men call this day the day of the year, as if this
day were first in the circuit of the year; but we find no explanation in
christian books, why this day is accounted the beginning of the year. The
old Romans, in heathen days, begun the circuit of the year on this day; and
the Hebrew nations on the vernal equinox; the Greeks on the summer
solstice; and the Egyptians begun their year at harvest. Now our calendar
begins, according to the Roman institution, on this day, not for any
religious reason, but from old custom. Some of our service-books begin on
the Lord's Advent; but not on that account is that the beginning of the
year, nor is it with any reason placed on this day; though our calendars,
in this place, repeat it. Most rightly it has been thought that the
beginning of the year should be observed on the day that the Almighty
Creator placed the sun, and the moon, and the stars, and the beginning of
all the seasons; that is on the day that the Hebrew people begin the
calculation of their year; as the leader Moses has written in the books of
laws. Verily God said to Moses concerning that month, "This month is the
beginning of months, and it {101} is first of the months of the year." Now
the Hebrew people held the first day of the year on the vernal equinox,
because on that day the yearly seasons were set.

The eighteenth day of the month that we call March, which ye call Hlyda,
was the first day of this world. On that day God made light, and morning,
and evening. Then three days went forth without any measure of times; for
the heavenly bodies were not created before the fourth day. On the fourth
day the Almighty fixed all the heavenly bodies, and the yearly seasons, and
commanded that they should be for a sign, for days, and for years. Now the
Hebrews begin their year on the day when all the seasons were appointed,
that is on the fourth day of the world's creation, and the doctor Beda
reckons, with great discretion, that that day is the twenty-first of March,
the day which we celebrate in honour of the holy man Benedict, for his
great excellencies. Aye, the earth also makes known by her plants, which
then return to life, that the time at which they were created is the most
correct beginning of the year.

Now foolish men practise manifold divinations on this day, with great
error, after heathen custom, against their christianity, as if they could
prolong their life or their health, while they provoke the Almighty
Creator. Many are also possessed with such great error, that they regulate
their journeying by the moon, and their acts according to days, and will
not undertake anything on Monday, because of the beginning of the week;
though Monday is not the first day in the week, but is the second. Sunday
is the first in creation, in order, and in dignity. Some foolish men also
say, that there are some kinds of animals which one should not bless; and
say that they decline by blessing, and by cursing thrive, and so enjoy
God's grace to their injury, without blessing, with the devil's
malediction. Every blessing is of God, and curse of the devil. God created
all creatures, and the devil can create no creatures, for he is an inciter
to evil, {103} and worker of falsehood, author of sins, and deceiver of
souls.

The creatures that are thought monstrous have been created for punishment
of evil deeds. Holy men often dwelt in the waste among fierce wolves and
lions, among all the beast kind and the worm kind, and nothing might harm
them; but they tore the horned serpents with their naked hands, and the
great snakes they easily slew, without any hurt, through God's might.

Woe to the man who uses God's creatures, without his blessing, with
diabolical charms, when the apostle of the gentiles, Paul, has said,
"Whatsoever ye do in word or in work, do always in the name of the Lord,
thanking the Almighty Father through his Son." That man's christianity is
naught, who passes his life in diabolical charms; he is in appearance a
christian man, and is a miserable heathen; as the same apostle said of
such, "I believe that I laboured in vain when I inclined you to God, now ye
observe days and months with vain auguries."

Every bodily creature in the creation which the earth produces, is,
however, according to nature, fuller and stronger in full moon than in
decrease. Thus trees also, if they are felled in full moon, are harder and
more lasting for building, and especially if they are made sapless. This is
no charm, but is a natural thing from their creation. The sea too agrees
wonderfully with the course of the moon; they are always companions in
their increase and waning. And as the moon rises daily four points later,
so also the sea flows always four points later.

Let us set our hope and our happiness in the providence of the Almighty
Creator, who hath placed all creatures in three things; that is in measure,
and in number, and in weight. Be to him glory and praise ever to eternity.
Amen.

       *       *       *       *       *


{104} VIII. I[=D]. JAN.

EPIPHANIA DOMINI.

Men a leofostan, nu for feawum dagum we oferrddon is godspel tforan
eow, e belimp to ysses dges enunge, for gereccednysse re
godspellican endebyrdnysse; ac we ne hrepodon one traht na swior onne to
s dges wurmynte belmp: nu wille we eft oferyrnan a ylcan godspellican
endebyrdnysse, and be yssere andweardan freolstde trahtnian.

Matheus se Godspellere cw, "Cum natus esset Iesus in Bethleem Iud, in
diebus Herodis regis, ecce Magi ab oriente uenerunt Hierosolimam, dicentes,
Ubi est qui natus est Rex Iudeorum?" et reliqua. "aa se Hlend acenned
ws on re Iudeiscan Bethleem, on Herodes dagum cyninges, efne a comon
fram east-dle middangeardes ry tungel-witegan to re byrig Hierusalem,
us befrnende, Hwr is Iudeiscra leoda Cyning, see acenned is?" etc.

es dg is gehaten Epiphania Domini, t is Godes geswutelung-dg. On ysum
dge Crist ws geswutelod am rym cyningum, e fram east-dle
middangeardes hine mid rimfealdum lacum gesohton. Eft embe geara ymbrynum
h wear on his fulluhte on ysum dge middangearde geswutelod, aa se
Halga Gst, on culfran hwe, uppon him gereste, and s Fder stemn of
heofenum hlde swegde, us cweende, "es is min leofa Sunu, e me wl
lica; gehyra him." Eac on isum dge he awende wter to elum wine, and
mid am geswutelode t he is se soa Scyppend, e a gesceafta awendan
mihte. For isum rym ingum is es freols-dg Godes swutelung gecweden. On
am forman dge his gebyrd-tide he wear teowed rym hyrdum on Iudeiscum
earde, urh s engles bodunge. On am ylcum dge he wear gecydd am rym
tungel-witegum on east-dle, urh one beorhtan steorran; ac on ysum dge
{106} h comon mid heora lacum. Hit ws gedafenlic t se gesceadwisa engel
hine cydde am gesceadwisum Iudeiscum, e Godes ['] cuon, and am
haenum, e s godcundan gesceades nyston na urh stemne, ac urh tacn
wre geswutelod.

a Iudeiscan hyrdas getcnodon a gastlican hyrdas, t sind a apostolas,
e Crist geceas of Iudeiscum folce, s to hyrdum and to lareowum. a
tungel-witegan, e wron on henscipe wunigende, hfdon getacnunge ealles
henes folces, e wurdon to Gode gebgede urh ra apostola lre, e
wron Iudeiscre eode. Solice se sealm-sceop awrt be Criste, t h is se
hyrn-stan e gefeg a twegen weallas togdere, foran e he geeodde his
gecorenan of Iudeiscum folce and a geleaffullan of henum, swilce twegen
wagas to anre gelaunge; be am cw Paulus se apostol, "Se Hlend bodade
on his to-cyme sibbe us e feorran w[']ron, and sibbe am e gehende
w[']ron. He is ure sibb, see dyde ger to anum, towurpende a [']rran
feondscipas on him sylfum." a Iudeiscan e on Crist gelyfdon wron him
gehndor stwlice, and eac urh cye re ealdan [']: we wron swie
fyrlyne, ger ge stwlice ge urh uncye; ac he us gegaderode mid num
geleafan to am healicum hyrn-stane, t is to annysse his gelaunge.

a easternan tungel-wtegan geswon nwne steorran beorhtne, na on heofenum
betwux orum tunglum, ac ws ngenga betwux heofenum and eoran. a
undergeaton h t se seldcua tungel gebicnode s soan Cyninges
acennednysse, on am earde e he ofergld; and fori comon to Iudea rice,
and one arleasan cyning Herodem mid heora bodunge earle af[']rdon;
foran e buton tweon seo eorlice arleasnys wear gescynd, aa seo
heofenlice healicnyss wear geopenod.

Swutol is t a tungel-witegan tocneowon Crist sone mann, aa h
befrunon, "Hwr is se e acenned is?" H oncneowon hine sone Cyning, aa
h cwdon, "Iudea {108} Cyning." H hine wurodon sone God, aa h
cwdon, "We comon to y t we us to him gebiddan." Eae mihte God h
gewissian urh one steorran to re byrig e t cild on ws, swa swa he
his acennednysse urh s steorran up-spring geswutelode; ac he wolde t
a Iudeiscan boceras a witegunge be am rddon, and swa his cenning-stowe
geswutelodon, t h gehealdene wron, gif h woldon mid an tungel-witegum
h to Criste gebiddan: gif h onne noldon, t h wurdon mid re
geswutelunge genierode. a tungel-witegan ferdon and h gebdon, and a
Iudeiscan boceras bftan belifon, e a cenning-stowe urh bclic gescead
gebcnodon.

Ealle gesceafta oncneowon heora Scyppendes to-cyme, buton am arleasum
Iudeiscum anum. Heofonas oncneowon heora Scyppend, aa h on his
acennednysse nwne steorran teowdon. S['] oncneow aa Crist mid drium
fot-wylmum ofer hyre ya mihtelice eode. Sunne oncneow, aa heo on his
rowunge hire leoman fram mid-dge o nn behydde. Stanas oncneowon, aa
h on his forsie sticmlum toburston. Seo eore oncneow, aa heo on his
riste eall byfode. Hell oncneow, aa heo hire hftlingas unances forlet.
And eah a heard-heortan Iudei noldon for eallum am tacnum one soan
Scyppend tocnwan, e a dumban gesceafta undergeaton, and mid gebicnungum
geswutolodon. Nron h swa-eah ealle endemes ungeleaffulle, ac of heora
cynne wron ger ge wtegan ge apostolas, and fela usenda gelyfedra
manna.

aa a tungel-witegan one cyning gecyrdon, a wear se steorra him
ungesewen; and eft, aa h to am cilde gecyrdon, a gesawon h eft one
steorran, and he a h geldde to am huse, r h inne wunode. Ne glad h
ealne weig him tforan, ac syan h comon to Iudeiscum earde, syan he
ws heora latteow, o t he bufan Cristes gesthuse tstod.

Herodes hfde deofles getacnunge; and se e fram Gode {110} bich to deofle
he forlyst Godes gife, t is his modes onlihtinge, swa swa a
tungel-witegan one steorran forluron, aa h one rean cyning gecyrdon.
Gif he onne eft one deofol anrdlice forl[']t, onne gemt h eft s
halgan Gastes gife, e his heortan onliht, and to Criste gelt.

Us is eac to witenne, t wron sume gedwolmen e cw[']don, t lc man
beo acenned be steorrena gesetnyssum, and urh heora ymbryna him wyrd
gelimpe, and nmon to fultume heora gedwylde t nwe steorra asprang aa
Drihten lichamlice acenned wear, and cwdon t se steorra his gewyrd
wre. Gewte is gedwyld fram geleaffullum heortum, t nig gewyrd sy,
buton se lmihtiga Scyppend, see lcum men foresceawa lif be his
geearnungum. Nis se man for steorrum gesceapen, ac a steorran sint mannum
to nihtlicere lihtinge gesceapene. aa se steorra gld, and a
tungel-witegan geldde, and him s cildes inn gebcnode, a geswutelode he
t he ws Cristes gesceaft, and rihtlice his Scyppende enode: ac h ns
his gewyrd. Eft we bidda t nn geleafful man his geleafan mid isum
gedwylde ne befyle. Witodlice Rebecca, Isaces wf, acende twegen getwysan,
Iacob and Esau, on nre tide, swa t Iacob heold one yldran broer Esau
be am ft on re cenninge, and hi nron eah gelice on eawum, ne on
lifes geearnungum. Witodlice t halige gewrit cwy t God lufode Iacob,
and hatode Esau; na for gewyrde, ac for mislicum geearnungum. Hit gelimp
forwel oft t on anre tde acen seo cwn and seo wyln, and eah geic se
eling be his gebyrdum to healicum cynesetle, and re wylne sunu wuna
eal his lf on eowte.

Nu cwea oft stunte men t hi be gewyrde lybban sceolon, swylce God h
neadige to yfel-ddum! Ac we wylla yssera stuntra manna ydele leasunge
adwscan mid deopnysse godcundra gewrita. Se lmihtiga Scyppend gesceop
englas urh his godcundan mihte, and for his micclan rihtwisnysse forgeaf
him agenne cyre, t h moston {112} urhwunian on ecere gesle urh
gehyrsumnysse, and mihton eac a gesla forleosan, na for gewyrde, ac for
ungehyrsumnysse. His deope rihtwisnys nolde h neadian to narum, ac
forgeaf him agenne cyre; foran e t is rihtwisnys t gehwylcum sy his
agen cyre geafod. onne wre seo rihtwisnys aw[']ged, gif he h neadunge
to his eowte gebigde, oe gif he h to yfelnysse bescufe. a miswendon
sume a englas heora agenne cyre, and urh modignysse hy sylfe to
awyrigedum deoflum geworhton.

Eft aa se rimwealdenda Scyppend mancyn geworhte, a forgeaf h Adame and
Euan agenne cyre, swa hi, urh gehyrsumnysse,  on ecnysse, butan deae, on
gesle wunodon, mid eallum heora ofspringe, swa hi, urh ungehyrsumnysse,
deadlice wurdon. Ac aa h Godes bebod forggdon, and s awyrigedan
deofles lare gehyrsumodon, a wurdon hi deadlice, and forscyldegode urh
agenne cyre, h and eall heora ofspring; and eah e nfre ne wurde syan
mancynne gemiltsod, e m e am deoflum is, eah wre Godes rihtwisnys
eallunga untle. Ac eft seo miccle mildheortnys ures Drihtnes us alysde
urh his menniscnysse, gif we his bebodum mid ealre heortan gehyrsumia.
Witodlice a e nu urh agenne cyre and deofles tihtinge God forlta, God
forlt h eac to am ecan forwyrde.

Georne wiste se lmihtiga Scyppend, ran e he a gesceafta gesceope, hwt
toweard ws. He cue gewislice getel ger ge gecorenra engla ge gecorenra
manna, and eac ra modigra gasta and arleasra manna, e urh heora
arleasnysse forwura; ac he ne forestihte nnne to yfelnysse, foran e he
sylf is eall gdnyss; ne h nnne to forwyrde ne gestihte, foran e he is
so lf. He forestihte a gecorenan to am ecan life, foran e he wiste h
swilce towearde, urh his gife and agene gehyrsumnysse. He nolde
forestihtan a arleasan to his rice, foran e he wiste h swilce towearde,
urh heora agene forggednysse and wyrnysse. {114} Healda is fste on
eowerum heortum, t se lmihtiga and se Rihtwisa God nnne mann ne neada
to syngigenne, ac he wt swa-eah on [']r hwilce urh agenne willan
syngian willa. Hw ne sceal he onne rihtlice wrecan t yfel t he
onscuna? He lufa lc gd and rihtwisnysse, foran e he is gecyndelice
gd and rihtwis; and he hata ealle a e unrihtwisnysse wyrca, and a
forde e leasunge spreca. Witodlice a e on God belyfa, hi sind urh
one Halgan Gst gewissode. Nis seo gecyrrednys to Gode of us sylfum, ac of
Godes gife, swa swa se apostol cwy, "urh Godes gife ge sind gehealdene on
geleafan."

a e ne gelyfa urh agenne cyre h scoria, na urh gewyrd, foran e
gewyrd nis nan ing buton leas wena; ne nan ing solice be gewyrde ne
gewyr, ac ealle ing urh Godes dom beo geendebyrde, see cw urh his
witegan, "Ic afandige manna heortan, and heora lendena, and lcum sylle
fter his frelde, and fter his agenre afundennysse." Ne talige nan man
his yfelan dda to Gode, ac talige rest to am deofle, e mancyn beswc,
and to Admes forggednysse; ac eah swiost to him sylfum, t him yfel
gelica, and ne lica gd.

Bi eah gelome ofsprincg forscyldegod urh forfdera mndda, gif he mid
yfele him geefenlh. Gif onne se ofspring rihtwis bi, onne leofa he on
his rihtwisnysse, and nateshwon his yldrena synna ne aber. Ne sy nn man
to an arleas t h Adam wyrige oe Euan, e nu on heofenum mid Gode
rixia, ac geearnige swior Godes mildheortnysse, swa t h wende his
agenne cyre to his Scyppendes gehyrsumnysse and bebodum; foran e nan man
ne bi gehealden buton urh gife Hlendes Cristes: a gife he gearcode and
forestihte on ecum rde r middangeardes gesetnysse.

Mine gebrora, ge habba nu gehyred be an leasan wenan, e ydele men
gewyrd hata: uton nu fn on s godspelles trahtnunge, r we hit r
forleton. {116} a tungel-witegan eodon into s cildes gesthuse, and hine
gemetton mid re meder. H a mid astrehtum lichaman hi to Criste gebdon,
and geopenodon heora hordfatu, and him geoffrodon ryfealde lc, gold, and
recels, and myrran. Gold gedafena cyninge; str gebyra to Godes enunge;
mid myrran man behwyrf deadra manna lc, t h late rotian. as r
tungel-wtegan h to Criste geb[']don, and him getacnigendlice lac
offrodon. t gold getacnode t he is so Cyning. Se str t he is so
God. Seo myrre t he ws a deadlic; ac he urhwuna nu undeadlic on
ecnysse.

Sume gedwolmen wron e gelyfdon t h God wre, ac hi nateshwn ne
gelyfdon t h ghwr rixode: hi offrodon Criste gastlice recels, and
noldon him gold offrian. Eft wron ore gedwolmen e gelyfdon t he so
Cyning wre, ac hi wisocon t he God wre: as, buton twyn, him offrodon
gold, and noldon offrian recels. Sume gedwolan andetton t he so God wre
and so Cyning, and wisocon t h deadlic flsc underfenge: as witodlice
him brohton gold and str, and noldon bringan myrran re onfangenre
deadlicnysse.

Mine gebrora, uton we geoffrian urum Drihtne gold, t we andettan t h
so Cyning sy, and ghwr rixige. Uton him offrian str, t we gelyfon t
h [']fre God ws, see on re tide man teowde. Uton him bringan myrran,
t we gelyfan t he ws deadlic on urum flsce, see is unrowigendlic on
his godcundnysse. He ws deadlic on menniscnysse r his rowunge, ac he bi
heonon-for undeadlic, swa swa we ealle beo fter am gemnelicum riste.

We habba ges[']d embe as ryfealdan lac, h h to Criste belimpa: we
willa eac secgan h h to s belimpa fter eawlicum andgite. Mid golde
witodlice bi wisdom getcnod, swa swa Salomon cw, "Gewilnigendlic
gold-hord li on s witan mue." Mid store bi geswutelod halig {118}
gebed, be am sang se sealm-scop, "Drihten, sy min gebed asend swa swa
byrnende str on inre gesihe." urh myrran is gehwod cwelmbrnys ures
flsces; be am cwe seo halige gelaung, "Mine handa drypton myrran." am
acennedan Cyninge we bringa gold, gif we on his gesihe mid beorhtnysse
s upplican wisdomes scinende beo. Str we him bringa, gif we ure
geohtas urh gecnyrdnysse haligra gebeda on weofode ure heortan on[']la,
t we magon hwthwega wynsumlice urh heofenlice gewilnunge stincan.
Myrran we him offria, gif we a flsclican lustas urh forhfednysse
cwylmia. Myrra de, swa we r cwdon, t t deade flsc eaelice ne
rota. Witodlice t deade flsc rota leahtorlice, onne se deadlica
lichama eowa re flowendan galnysse, swa swa se wtega be sumum cw,
"a nytenu forrotedon on heora meoxe." onne forrotia a nytenu on heora
meoxe, onne flsclice men on stence heora galnysse geendia heora dagas.
Ac gif we a myrran Gode gastlice geoffria, onne bi ure deadlica lichama
fram galnysse stencum urh forhfednysse gehealden.

Sum ing miccles gebcnodon a tungel-witegan us mid am t hi urh oerne
weg to heora earde gecyrdon. Ure eard solice is neorxna-wang, to am we ne
magon gecyrran s weges e we comon. Se frumsceapena man and eall his
ofspring wear adrfed of neorxena-wanges myrhe, urh ungehyrsumnysse, and
for igene s forbodenan bigleofan, and urh modignysse, aa he wolde
beon betera onne hine se lmihtiga Scyppend gesceop. Ac us is micel neod
t we urh oerne weg one swicolan deofol forbugan, t we moton
gesliglice to urum eele becuman, e we to gesceapene wron.

We sceolon urh gehyrsumnysse, and forhfednysse, and eadmodnysse,
nmodlice to urum eele stppan, and mid halgum mgnum one eard ofgan, e
we urh leahtras forluron. Rihtlice ws se swicola Herodes fram am
tungel-witegum bepht, and he to Criste ne becom, foran e h {120} mid
facenfullum mode hine sohte. He getacnode a leasan licceteras, e mid
hwunge God seca, and nfre ne gemeta. He is to secenne mid sofstre
heortan, and anrdum mode, see leofa and rixa mid Fder and Halgum
Gaste, on ealra worulda woruld. Amen.

{105} JANUARY VI.

THE EPIPHANY OF THE LORD.

Most beloved men, a few days ago we read over this gospel before you, which
belongs to the service of this day, for the interpretation of the
evangelical narrative; but we did not touch on the exposition further than
belonged to the dignity of that day: we will now again run over the same
evangelical narrative, and expound it with regard to the present festival.

Matthew the Evangelist said, "Cum natus esset Jesus in Bethlehem Jud, in
diebus Herodis regis, ecce Magi ab oriente venerunt Hierosolymam, dicentes,
Ubi est qui natus est Rex Judorum?" et reliqua. "When Jesus was born in
Bethlehem of Juda, in the days of Herod the king, behold there came from
the east part of the world three astrologers to the city of Jerusalem, thus
inquiring, Where is the King of the Jews, who is born?" etc.

This day is called the Epiphany of the Lord, that is the day of God's
manifestation. On this day Christ was manifested to the three kings, who,
with threefold offerings, sought him from the eastern part of the world.
Again, after a course of years, he was, at his baptism, manifested to the
world, when the Holy Ghost, in likeness of a dove, rested upon him, and the
voice of the Father sounded loudly from heaven, thus saying, "This is my
beloved Son who well pleaseth me; obey him." On this day also he turned
water to noble wine, and thereby manifested that he is the true Creator who
could change his creatures. For these three reasons this festival is called
the MANIFESTATION OF GOD. On the first day of his birth he was manifested
to three shepherds in the Jewish country, through the announcement of the
angel. On the same day he was made known to the three astrologers in the
East, through the bright star: for on this day they came with {107} their
offerings. It was fitting that the discreet angel should make him known to
those discreet Jews, who knew God's law, and that he should be manifested
to the heathens, who knew not the divine purpose, not through a voice, but
by a sign.

The Jewish shepherds betokened the spiritual shepherds, that is the
apostles, whom Christ chose from the Jewish people, as shepherds for us and
teachers. The astrologers, who were continuing in heathenism, betokened all
heathen people who should be turned to God through the teaching of the
apostles, who were of the Jewish nation. For the psalmist wrote concerning
Christ, that he is the corner-stone which joins the two walls together,
because he united his chosen of the Jewish people and the faithful of the
heathen, as two walls, to one church; concerning which Paul the apostle
said, "Jesus at his advent announced peace to us who were far off, and
peace to those who were at hand. He is our peace, who hath made both one,
abolishing all our former enmities in himself." The Jews who believed in
Christ were nearer to him locally, and also through knowledge of the old
law: we were very remote, both locally and through ignorance; but he
gathered us with one faith to the high corner-stone, that is to the unity
of his church.

The eastern astrologers saw a new bright star, not in heaven among other
stars, but it was solitary between heaven and earth. Then understood they
that the wondrous star indicated the birth of the true King in the country
over which it glided; and they therefore came to the kingdom of Juda, and
greatly terrified the impious king Herod by their announcement; for earthly
wickedness was without doubt confounded, when the heavenly greatness was
disclosed.

It is manifest that the astrologers knew Christ to be a true man, when they
inquired, "Where is he who is born?" They knew him to be a true king, when
they said, "King of {109} Juda." They worshipped him as true God, when they
said, "We come that we may adore him." Easily might God have directed them
by the star to the city in which the child was, as he had manifested his
birth by the rising of that star; but he would that the Jewish scribes
should read the prophecy concerning him, and so manifest his birth-place,
that they might be saved if, with the astrologers, they would worship
Christ: but if they would not, that they might by that manifestation be
condemned. The astrologers went and worshipped, and the Jewish scribes
remained behind, who had through book-knowledge pointed out the
birth-place.

All creatures acknowledged their Creator's advent, save only the impious
Jews. The heavens acknowledged their Creator, when they at his nativity
displayed a new star. The sea acknowledged him, when Christ in his might
with dry footsteps passed over its waves. The sun acknowledged him, when at
his passion he hid his beams from mid-day till the ninth hour. The stones
acknowledged him, when at his death they burst in pieces. The earth
acknowledged him, when it all trembled at his resurrection. Hell
acknowledged him, when it unwillingly released its captives. And yet the
hard-hearted Jews would not for all those signs acknowledge the true
Creator, whom the dumb creation knew, and by tokens manifested. They were
not, however, all equally unbelieving, but of their race there were both
prophets and apostles, and many thousands of believing men.

When the astrologers went to the king the star became invisible to them;
and afterwards, when they went to the child, they again saw the star, which
then led them to the house in which he was staying. It did not glide before
them all the way, but after they came to the Jewish country it was their
guide until it stopt above Christ's inn.

Herod betokens the devil; and he who inclines from God {111} to the devil
loses God's grace, that is the enlightening of his understanding, as the
astrologers lost the star when they went to the cruel king. But if he
afterwards resolutely forsake the devil, then will he again have found the
grace of the Holy Ghost, which enlightens his heart and leads to Christ.

We are also to know, that there were some heretics who said, that every man
is born according to the position of the stars, and that by their course
his destiny befalls him, and advanced in support of their error, that a new
star sprang up when the Lord was corporally born, and said that that star
was his destiny. Let this error depart from believing hearts, that there is
any destiny excepting the Almighty Creator, who provides for every man life
by his merits. Man is not created for the stars, but the stars are created
as a light by night for men. When the star glided, and led the astrologers,
and pointed out to them the Child's inn, it showed that it was Christ's
creature, and rightly ministered to its Creator: but it was not his
destiny. Again we beseech that no believing man defile his faith with this
error. Verily Rebekah, Isaac's wife, brought forth twins, Jacob and Esau,
at one time, so that Jacob held his elder brother Esau by the foot at his
birth; yet were they not alike in character, nor in the actions of their
life. Holy writ indeed says that God loved Jacob, and hated Esau; not by
destiny, but for various acts. It happens very often that the queen and the
slave bring forth at one time, and yet the prince, through his birth, grows
up for the lofty throne, and the son of the slave continues all his life in
servitude.

Now foolish men often say that they must live according to destiny, as if
God compels them to evil deeds! But we will overthrow the idle leasing of
these foolish men with the deepness of the divine writings. The Almighty
Creator created angels by his divine power, and in his great righteousness
gave them their own choice, that they might {113} continue in eternal
happiness through obedience, and might also lose that happiness, not
through destiny, but for disobedience. His great righteousness would not
compel them to either, but gave them their own choice; for that is
righteousness, that to every one be allowed his own choice. For his
righteousness would be rendered vain, if he forcibly subjected them to his
service, or if he impelled them to evil. Then some angels abused their own
choice, and through pride transformed themselves to accursed devils.

Again, when the glorious Creator made mankind, he gave to Adam and Eve
their own choice, whether they, through obedience, would for ever, without
death, continue in happiness, with all their offspring, or whether, through
disobedience, they would become mortal. But when they transgressed God's
command, and obeyed the instruction of the accursed devil, then they became
mortal, and guilty through their own choice, they and all their offspring;
and although mercy should never after be shown to mankind, more than to the
devils, nevertheless, the righteousness would be infinite. But the great
mercy of our Lord hath redeemed us through his humanity, if we with all our
heart will obey his commandments. Verily those who now, through their own
choice, and the devil's instigation, forsake God, God will abandon them
also to eternal perdition.

The Almighty Father well knew, before he created his creatures, what was to
come to pass. He knew with certainty the number both of chosen angels and
of chosen men, and also of the haughty spirits and impious men, who through
their impiety perish. But he predestined no one to evil, for he himself is
all goodness; nor destined he any one to perdition, for he is true life. He
predestined the elect for eternal life, because he knew that they would be
such, through his grace and their own obedience. He would not predestine
the wicked to his kingdom, because he knew that they would be such, through
their own transgression and perversity. {115} Hold this fast in your
hearts, that the Almighty and the Righteous God compels no man to sin, but
he knows, nevertheless, beforehand who will sin through their own will. Why
then shall he not justly avenge that evil which he abominates? He loves
every good and righteousness, for he is by nature good and righteous; and
he hates all those who work unrighteousness, and fordoes those who speak
leasing. Verily those who believe in God are directed by the Holy Ghost.
The turning to God is not of ourselves, but by God's grace, as the apostle
says, "Through God's grace we are held in faith."

Those who believe not through their own choice perish, not through destiny,
for destiny is nothing but a false imagination; for nothing takes place by
destiny, but all things are ordered by the doom of God, who said through
his prophet, "I try the hearts of men, and their loins, and give to
everyone according to his course, and according to his own invention." Let
no man ascribe his evil deeds to God, but ascribe them first to the devil,
who deceived mankind, and to Adam's transgression; but above all to
himself, that evil pleases him and good pleases him not.

It often, however, happens that the offspring are condemned through the
wicked deeds of their forefathers, if they imitate them in evil. But if the
offspring are righteous, then will they live in their righteousness, and
will not in the least bear their parents' sins. Let no man be so impious
that he curse Adam or Eve, who now reign with God in heaven, but let him
rather merit God's mercy, so that he turn his own choice to the obedience
and commandments of his Creator; for no man will be saved, but through the
grace of Jesus Christ: that grace he prepared and preordained to last for
ever, before the foundation of the world.

My brothers, ye have now heard concerning the false imagination, which vain
men call destiny: let us now resume the exposition of the gospel, where we
previously left it. {117} The astrologers went into the child's inn, and
found him with his mother. They then, with outstretched bodies, worshipped
Christ, and opened their coffers, and offered to him threefold gifts, gold,
and frankincense, and myrrh. Gold befits a king; frankincense belongs to
God's service; with myrrh the corpses of the dead are prepared that they
may not soon rot. These three astrologers worshipped Christ, and offered to
him significant gifts. The gold betokened that he is a true King. The
frankincense that he is true God. The myrrh that he was then mortal; but he
now continues immortal to eternity.

There were some heretics who believed that he was God, but they in no wise
believed that he anywhere reigned: they offered frankincense to Christ
spiritually, and would not offer him gold. Again, there were other heretics
who believed that he was a true King, but they denied that he was God:
these, without doubt, offered gold to him, and would not offer
frankincense. Some heretics acknowledged that he was true God and true
King, and denied that he assumed mortal flesh: these brought him gold and
frankincense, and would not bring the myrrh of the assumed mortality.

My brothers, let us offer to our Lord gold in acknowledgment that he is a
true King, and rules everywhere. Let us offer to him frankincense, because
we believe that he ever was God, who at that time appeared man. Let us
bring him myrrh, because we believe that he was mortal in our flesh, who is
impassible in his divine nature. He was mortal in human nature before his
passion, but he is henceforth immortal, as we all shall be after the
universal resurrection.

We have said concerning these threefold gifts, how they apply to Christ: we
wish also to say how they, in a moral sense, apply to us. By gold is wisdom
betokened, as Solomon said, "A desirable gold-treasure lieth in the wise
man's mouth." With frankincense is manifested holy prayer, {119} concerning
which the psalmist sang, "Lord, be my prayer sent forth like burning
frankincense in thy sight." By myrrh is typified the mortality of our
flesh, concerning which the holy congregation says, "My hands dropt myrrh."
To the born King we bring gold, if we are shining in his sight with the
brightness of heavenly wisdom. Frankincense we bring him, if we, by
diligence of holy prayers, kindle our thoughts on the altar of our heart,
so that we may, through heavenly desire, give forth a sweetish savour.
Myrrh we offer him, if through continence we quell the lusts of the flesh.
Myrrh, as we have before said, acts so that dead flesh does not easily rot.
Verily the dead flesh rots flagitiously, when the mortal body is
subservient to overflowing lust, as the prophet said by one, "The beasts
rotted in their dung." Then the beasts rot in their dung, when fleshly men
end their days in the stench of their lust. But if we offer myrrh to God
spiritually, then will our mortal body be preserved through continence from
the stenches of lust.

The astrologers pointed out to us something great by returning another way
to their country. For our country is Paradise, to which we cannot return by
the way we came. The first-created man and all his offspring were driven
from the joy of Paradise, through disobedience, and for eating the
forbidden food, and through pride, when he would be better than the
Almighty Creator had created him. But it is greatly needful to us that we
should, by another way, avoid the treacherous devil, that we may happily
come to our country, for which we were created.

We should, by obedience, and continence, and humility, unanimously proceed
to our home, and with holy virtues require the country, which we lost
through sins. Rightly was the treacherous Herod deceived by the
astrologers, and came not to Christ; because he sought him with a guileful
{121} purpose. He betokened the false hypocrites, who in outward show seek
God, and never find him. He is to be sought with a true heart, and
steadfast mind, who liveth and ruleth with the Father and the Holy Ghost,
for ever and ever. Amen.

       *       *       *       *       *


DO[=M]. III. POST EPIPHANIA DOMINI.

    Cum descendisset Iesus de monte secute sunt eum turbe multe: et
    reliqua.

Matheus, se eadiga Godspellere awrt on issere godspellican rdinge, t
"se Hlend nier-eode of anre dune, and him filigde micel menigu. Efne a
com sum hreoflig mann, and aleat wi s Hlendes, us cweende, Drihten,
gif u wilt, u miht me geclnsian. Se Hlend astrehte his hand, and hine
hrepode, and cw, Ic wylle; and sy u geclnsod. a sona wear his hreofla
eal geclnsod, and he ws gehled. a cw se Hlend him to, Warna t u
hit nanum menn ne secge; ac far to Godes temple, and geswutela e sylfne
am sacerde, and geoffra ine lc, sw sw Moyses bebead him on
gewitnysse."

Se lreow Hgmon cwe on issere trahtnunge t seo dn e se Hlend
of-astah getacnode heofenan rice, of am nier-astah se lmihtiga Godes
Sunu, aa he underfeng ure gecynd, and to menniscum men geflschamod
wear, to y t he mancynn fram deofles anwealde alysde. He ws
ungesewenlic and unrowigendlic on his gecynde; a wear he gesewenlic on
urum gecynde, and rowigendlic. Seo micele menigu e him filigde getacnode
a geleaffullan cristenan, e mid heora eawa stpum Drihtne filia.
Witodlice we folgia Cristes fotswaum, gif we his gebisnungum mid godum
weorcum geefenlca. "Efne a com sum hreoflig man, and aleat wi s
Hlendes, us cweende, Drihten, gif u wilt, u miht me geclnsian. Se
Hlend {122} astrehte his hand, and hine hrepode, and cw, Ic wille; and
sy u geclnsod. a sona wear his hreofla eal geclnsod, and he ws
gehled."

On issere dde is geswutelod Godes miht, and his eadmodnys. Moyses [']
forbead to hrepenne nigne hreoflan, ac se eadmoda Crist nolde hine
forseon, eah e he atelic wre, and eac geswutelode t h ws Hlaford
re ealdan ['], and na eow. Mihtiglice he mihte mid his worde hine
gehlan, buton hrepunge; ac he geswutelode t his hrepung is swie
halwende geleaffullum. Geleafful ws se hreoflia, aa he cw, "Drihten,
gif u wilt, u miht me geclnsian." Se Hlend andwyrde, "Ic wylle; and u
beo geclnsod." Godes hs solice is weorc, swa swa se sealm-wyrhta cw,
"He hit gecw, and a gesceafta wron geworhte. He bebead, and h wron
gesceapene."

On gastlicum andgite getacnode es hreoflia man eal mancyn, e ws atelice
hreoflig, mid mislicum leahtrum on am inran menn; ac hit gebeah to Cristes
geleafan, and gleawlice undergeat t hit ne mihte re sawle clnsunge
onfon, buton urh Drihten, e nane synne ne worhte, ne nan facn ns on his
mue gemet. Lalic bi s hreoflian lic mid menigfealdum springum and
geswelle, and mid mislicum fagnyssum; ac se inra mann, t is seo sawul,
bi micele atelicor, gif heo mid mislicum leahtrum begripen bi. We sceolon
rihtlice gelyfan on Crist, t he ure sawle fram synna fagnyssum gehlan
mge; and we sceolon anrdlice his willan to re fremminge biddan. His
hand getacna his mihte and his flsclicnysse. Swa swa Crist mid his handa
hrepunge one hreoflian gehlde, swa eac he alysde us fram ure sawla synnum
urh anfenge ures flsces; swa swa se witega Isaias cw, "Solice he sylf
tbrd ure adlunga, and ure sarnyssa he sylf abr."

Mid am e he forbead am gehledum hreoflian t he hit nanum men ne
cydde, mid am he sealde us bysne t we ne sceolon na wdmrsian ure
wel-dda, ac we sceolon {124} onscunian, mid inweardre heortan, one ydelan
gylp, gif we hwt lytles to gde gedo. Witodlice ne bi us mid nanum orum
edleane forgolden, gif we god for gylpe do, buton mid helle susle; foran
e gilp is an heofod-leahter.

Seo ealde ['] bebead t gehwilc hreoflig man gecome to am sacerde, and
se sacerd sceolde hine fram mannum ascirian, gif h solice hreoflig wre.
Gif he nre swutelice hreoflig, wre onne be his dome clne geteald. Gif
se sacerd hine hreofligne tealde, and Godes miht hine syan gehlde, onne
sceolde he mid lace his clnsunge Gode ancian. Swa sceal eac se e mid
heafod-leahtrum wiinnan hreoflig bi cuman to Godes sacerde, and geopenian
his digelnysse am gastlican lce, and be his rde and fultume his sawle
wunda ddbetende gelacnian. Sume men wena t him genihtsumige to
fulfremedum lcedome, gif h heora synna mid onbryrdre heortan Gode num
andetta, and ne urfon nanum sacerde geandettan, gif h yfeles geswica:
ac gif heora wena so wre, onne nolde Drihten asendan one e he sylf
gehlde to am sacerde mid nigre lace. For re ylcan gebisnunge eac h
asende Paulum, one e he sylf of heofenum gesprc, to am sacerde
Annanian, us cweende, "Ga inn to re ceastre, and r e bi gesd hwt
e gedafena to dnne."

Ne gedyde se sacerd one man hreofligne oe unhreofligne, ac h dmde t
he sceolde beon ascyred fram manna neawiste, gif his hreofla wyrsigende
wre; oe betwux mannum wunian, gif his hreofla godigende wre. Swa sceal
don se gastlica sacerd: he sceal gerihtlcan Godes folc, and one ascyrian,
and amnsumian fram cristenum mannum, e swa hreoflig bi on mnfullum
eawum t he ore mid his yfelnysse besmit; be am cw se apostol Paulus,
"Afyrsia one yfelan fram eow, yl[']s e an wannhal scep ealle a eowde
besmite." Gif his hreofla bi godigende, t is gif he yfeles geswic, and
his eawas urh Godes ege gerihtlc, {126} he hbbe wununge betwux
cristenum mannum, o t he full hal sy on his drohtnungum.

Se godspellere cw, t "Drihten ferde fter isum to anre byrig e is
gehten Capharnaum; a genealhte him to sum hundredes ealdor, biddende and
cweende, Drihten, min cniht li t hm bedreda, and is yfele gereatod.
Drihten him andwyrde, Ic cume and hine gehle. a andwyrde se hundredes
ealdor, and cw, Drihten, ne eom ic wyre t u innfare under minum
hrofe; ac cwe in word, and min cniht bi gehled. Ic eom n man geset
under anwealde, hbbende under me cempan; and ic cwee to isum, Far u,
and he fr; to orum, Cum u, and he cym; to minum eowan, Do is, and he
de. a wundrode se Hlend, aa h is gehyrde, and cw to re
fyligendan menigu, So ic eow secge, ne gemette ic swa micelne geleafan on
Israhela eode. Ic secge eow to soum, t manega cuma fram east-dle and
west-dle, and geresta h mid Abrahame am heahfdere, and Isace, and
Iacobe, on heofenan rice. a rcan bearn beo aworpene into am yttrum
eostrum, r bi wp and toa gebitt. a cw eft se Hlend to am
hundredes ealdre, Far e hm, and getimige e swa swa u gelyfdest. And se
cniht wear gehled of re tide."

es hundredes ealdor genealhte am Hlende na healfunga, ac fulfremedlice.
He genealhte mid micclum geleafan, and mid sore eadmodnysse, and
snotornysse, and sore lufe. Micelne geleafan he hfde, aa he cw,
"Drihten, cwe in word, and min cniht bi hal." Solice he geswutelode
micele eadmodnysse, mid am e he cw, "Drihten, ne eom ic wyre t u
innfare under mine ecene." He hfde micele snotornysse, aa h understd
t Crist is ghwr andweard urh godcundnysse, see lichamlice betwux
mannum gesewenlic eode. Ns he bedled re soan lufe, aa he bd Drihten
for his eowan hle. Manega ore men bdon Drihten, sume for heora agenre
hle, sume for heora bearna, sume for leofra freonda; {128} ac es egen
bd for his eowan hle mid sore lufe; foran e heo ne tosc[']t nnne
be mglicere sibbe. Drihten geseah ises egenes menigfealdan godnysse, and
cw, "Ic cume, and inne cniht gehle."

Iohannes se Godspellere awrt, t "Sum under-cyning com to Criste, and
hine bd t he hm mid him siode, and his sunu gehlde; foran e h lig
t forsie. a cw se Hlend to am under-cyninge, Gewnd e hm, in
sunu leofa. He gelyfde s Hlendes sprce, and hm siode. a comon his
egnas him togeanes, and cyddon t his sunu gesund wre. He a befrn on
hwilcere tide he gewyrpte. H sdon, Gyrstan-dg ofer midne dg hine forlt
se fefor. a oncneow se fder t hit ws seo td on re e se Hlend him
to cw, Far e hm, in sunu leofa. Se cyning gelyfde a on God, and eal
his hired."

Drihten nolde gelaod lichamlice siian to s cyninges untruman bearne, ac
nandweard mid his worde hine gehlde; and he ws gearo ungelaod to
siigenne lichamlice mid am hundredes ealdre. Wel wt gehw t cyning
hf maran mihte onne nig hundredes ealdor, ac se lmihtiga Godes Sunu
geswutelode mid re dde t we ne sceolon a rcan, for heora riccetere
wurian, ac for menniscum gecynde; ne we ne sceolon a wnnspedigan for
heora hafenleaste forseon; ac we sceolon Godes anlicnysse on him wurian.
Se eadmoda Godes Sunu ws gearo to geneosigenne one eowan mid his
andwerdnysse, and he gehlde one eling mid hse; be am cw se witega,
"Se healica Drihten sceawa a eadmodan, and a modigan feorran oncnw."

Drihten wundrode s hundredes ealdres geleafan, na swilce he hine r ne
cue, see ealle ing wt, ac he geswutelode mannum his geleafan mid
herunge am e he wundorlic ws. Hwanon com se geleafa am egene buton of
Cristes gife, see hine syan isum wordum herede? "So ic eow secge, na
gemette ic swa micelne geleafan on Israhela eode." {130} Ns is gecweden
be am heahfderum oe wtegum, ac be am andwerdan folce, e a-gyt nron
swa miccles geleafan.

Maria and Martha wron twa geswystru swie on God belyfede: h cwdon to
Criste, "Drihten, gif u her andwerd wre, nre ure broer forfaren." es
egen cw to Criste, "Cwe in word, and min cniht bi hal. Ic eom man
under anwealde gesett, hbbende under me cempan; and ic secge isum, Far
, and he fr; to orum, Cum u, and he cym; to minum eowan, Do is,
and he de. Hu miccle swior miht u, e lmihtig God eart, urh ine hse
gefremman swa hwt swa u wilt!" Drihten cw, "Ic secge eow to soan, t
manega cuma fram east-dle and west-dle, and geresta h mid Abrahame am
heahfdere, and Isace, and Iacobe, on heofenan rice." as word sind
lustbre to gehyrenne, and h micclum ure mod gladia, t manega cuma
fram east-dle middangeardes, and fram west-dle, to heofenan rice, and mid
am heahfderum on ecere myrhe rixia.

urh a twegen dlas, east-dl and west-dl, sind getacnode a feower
hwemmas ealles middangeardes, of am beo gegaderode Godes gecorenan of
lcere mge to ra heahfdera wununge, and ealra halgena. urh east-dl
magon beon getacnode a e on geogoe to Gode buga; foran e on east-dle
is s dges angin. urh west-dl sind getacnode a e on ylde to Godes
eowdome gecyrra; foran e on west-dle geenda se dg.

es fterfiligenda cwyde is swie egefull, "a rcan bearn beo awrpene
into am yttrum eostrum, r bi wp and toa gebitt." a rican bearn sind
a Iudeiscan, on am rixode God urh a ealdan [']; ac h awurpon Crist,
and his lare forsawon; and h awyrp h on a yttran eostru, r bi wp
and toa gebitt. Fela riccra manna geeo Gode, swa-eah, gif h rihtwise
beo, and mildheorte. Rice man ws se heahfder Abraham, and Dauid se mra
cyning, and Zacheus, see healfe his hta earfum dlde, and mid {132}
healfum dle forgeald be feowerfealdum swa hwt swa he r on unriht be
anfealdum reafode. as rican and heora gelican becuma urh gode
gecyrrednysse to am ecan rice, e him nfre ne ateora.

a sind Godes bearn gecigede, e hine lufia swior onne isne
middangeard; and a sind a rican bearn gecwedene, e heora heortan
wyrtruman on isum andwerdum life plantia swior onne on Criste: swylce
beo on eostru aworpene. t godspel cwy, "On a yttran eostru." a
yttran eostru sind s lichaman blindnyssa wiutan. a inran eostru sind
s modes blindnyssa wiinnan. Se e on isum andweardum life is wiinnan
ablend, swa t he nf nan andgit ne hga embe Godes beboda, he bi onne
eft wiutan ablend, and lces leohtes bedled; foran e he r his lif
aspende butan Godes gemynde. a earman forscyldegodan cwylmia on ecum
fyre, and swa-eah t swearte fyr him nane lihtinge ne de. Wurmas
toslita heora lichaman mid fyrenum toum, swa swa Crist on his godspelle
cw, "r nfre heora wyrm ne swylt, ne heora fyr ne bi adwsced." r
beo onne geferlhte on anre susle, a e on life on mnddum geeodde
wron, swa t a manslagan togdere ecelice on tintregum cwylmia; and
forlgras mid forligrum, gitseras mid gytserum, sceaan mid sceaum, a
forsworenan mid forsworenum, on am bradan fire, butan lcere geendunge
forwura. r bi wp and toa gebitt, foran e a eagan tyra on am
micclum bryne, and a te cwacia eft on swilicum cyle. Gif hwam twynige
be am gemnelicum riste, onne understande he isne drihtenlican cwyde,
t r bi so rist, r r beo wepende eagan and cearcigende te.

Drihten cw to am hundredes ealdre, "Far e hm, and getimige e swa swa
u gelyfdest; and his cniht wear gehled of re tide." Be isum is to
understandenne hu micclum am cristenum men his agen geleafa fremige, onne
ores mannes swa micclum fremode. Witodlice, for s {134} hundredes
ealdres geleafan wear se bedreda gehled. Geleafa is ealra mgena fyrmest;
buton am ne mg nn man Gode lician; and se rihtwisa leofa be his
geleafan. Uton gelyfan on a Halgan rynnysse, and on soe Annysse, t se
lmihtiga Fder, and his Sunu, t is his wisdom, and se Halga Gast, see
is heora begra lufu and willa, t h sind ry on hadum and on namum, and
n God, on nre godcundnysse fre wunigende, butan angynne and ende. Amen.

THE THIRD SUNDAY AFTER THE LORD'S EPIPHANY.

    Cum descendisset Jesus de monte secut sunt eum turb mult: et
    reliqua.

Matthew, the blessed Evangelist, wrote in this evangelical lecture, that
"Jesus came down from a mountain, and a great multitude followed him.
Behold, there came a leprous man, and fell down before Jesus, thus saying,
Lord, if thou wilt, thou canst cleanse me. Jesus stretched forth his hand,
and touched him, and said, I will; and be thou cleansed. Then immediately
was his leprosy all cleansed, and he was healed. Then said Jesus to him,
Take care that thou say it to no man; but go to God's temple, and show
thyself to the priest, and offer thy gift, as Moses commanded for a witness
to them."

The doctor Haymo says in exposition of this, that the mountain from which
Jesus descended betokened the kingdom of heaven, from which the Almighty
Son of God came down, when he assumed our nature, and became incarnate as a
human being, in order that he might redeem mankind from the power of the
devil. He was invisible and impassible in his nature; then he became
visible in our nature, and passible. The great multitude which followed him
betokened those faithful christians, who follow the Lord with the steps of
their moral virtues. Verily we follow Christ's foot-traces, if, with good
works, we imitate his examples. "Behold, there came a leprous man, and fell
down before Jesus, thus saying, Lord, if thou wilt, thou canst cleanse me.
Jesus {123} stretched forth his hand, and touched him, and said, I will;
and be thou cleansed. Then immediately was his leprosy all cleansed, and he
was healed."

In this deed is manifested God's might, and his humility. The law of Moses
forbade to touch any leper, but the humble Christ would not despise him,
though he was loathsome; and also manifested that he was lord of the old
law, and not its slave. In his might he could have healed him with his
word, without touching; but he manifested that his touch is very salutary
to believers. The leper was a believer, when he cried, "Lord, if thou wilt,
thou canst cleanse me." Jesus answered, "I will; and be thou cleansed."
Verily God's behest is act, as the psalmist said, "He said it, and
creatures were made. He commanded, and they were created."

In a spiritual sense this leper betokened all mankind, which was foully
leprous with divers sins in the inward man; but it inclined to the belief
of Christ, and wisely conceived that it could not receive a cleansing of
the soul, save through the Lord, who wrought no sin, nor was any guile
found in his mouth. Loathsome is the body of the leper with many ulcers and
tumours, and with divers scabs; but the inward man, that is the soul, is
much more loathsome, if it be seized with divers sins. We should rightly
believe in Christ, that he may heal our soul from the ulcers of sins; and
we should steadfastly implore his will to that fulfilment. His hand
betokens his might and his incarnation. As Christ by the touch of his hands
healed the leper, so also he redeemed us from the sins of our souls by the
assumption of our flesh; as the prophet Isaiah said, "Verily he took away
our diseases, and our pains he himself bare."

When he forbade the healed leper not to make it known to any man, he
thereby gave us an example that we should not publish our good deeds, but
we should shun, with inward {125} heart, vain pride, if we do some little
good. Verily we shall be requited with no other reward, if we do good for
pride, than with hell-torment; because pride is a deadly sin.

The old law commanded that every leper should go to the priest, and that
the priest should separate him from men, if he really were leprous. If he
were not manifestly leprous, he should then, by his judgement, be accounted
clean. If the priest accounted him leprous, and God's might afterwards
healed him, that he should then, with a gift, thank God for his cleansing.
So also should he, who is leprous within with deadly sins, go to God's
priest, and open his secret to the ghostly leech, and, by his counsel and
aid, heal by penance the wounds of his soul. Some men imagine that it will
suffice for a complete cure, if, with compunction of heart, they confess
their sins to God alone, and that they need not confess to any priest, if
they cease from evil: but if their opinion were true, the Lord would not
have sent him, whom he himself had healed, with any gift to the priest. For
the same example he also sent Paul, whom he himself had spoken to from
heaven, to the priest Ananias, thus saying, "Go into the city, and there
shall be told thee what it befitteth thee to do."

The priest made not the man leprous or unleprous, but he judged that he
should be separated from the society of men, if his leprosy were growing
worse, or should continue among men, if his leprosy were growing better. So
should the ghostly priest do: he should cure God's people, and separate,
and excommunicate from christian men him who is so leprous with sinful
practices that he infects others with his wickedness; concerning which the
apostle Paul said, "Remove the evil man from you, lest one unsound sheep
infect all the flock." If his leprosy be amending, that is, if he cease
from evil, and, through dread of God, correct his ways, let him {127} have
a dwelling among christian men, until he be full sound in his conditions.

The evangelist said, that "After this the Lord went to a city which is
called Capernaum; then a certain centurion approached him, praying and
saying, Lord, my servant lieth at home bedridden, and is grievously
tormented. The Lord answered him, I will come and heal him. Then the
centurion answered, and said, Lord, I am not worthy that thou shouldst
enter under my roof; but say thy word, and my servant shall be healed. I am
a man placed under authority, having soldiers under me; and I say to this,
Go thou, and he goeth; to another, Come thou, and he cometh; to my servant,
Do this, and he doeth. Then Jesus, when he heard this, wondered, and said
to the multitude following, Verily I say unto you, I have not found so
great faith in the people of Israel. I say to you in sooth, that many shall
come from the east and the west, and shall rest with the patriarch Abraham,
and Isaac, and Jacob, in the kingdom of heaven. The rich children shall be
cast into utter darkness, there shall be weeping and gnashing of teeth.
Then again said Jesus to the centurion, Go home, and betide thee as thou
hast believed. And the servant was healed from that hour."

The centurion approached Jesus not by halves, but fully. He approached with
great faith, and with true humility, and wisdom, and true love. Great faith
he had, when he said, "Lord, say thy word, and my servant shall be healed."
But he manifested great humility, when he said, "Lord, I am not worthy that
thou shouldst enter under my roof." He had great wisdom, when he understood
that Christ is everywhere present, through his divine nature, who went
bodily visible among men. He was not void of true love, when he besought
the Lord for the health of his servant. Many other men besought the Lord,
some for their own health, some for their children's, some for their dear
friends'; but this officer prayed {129} with true love for the health of
his servant, for that makes no distinction with regard to family
relationship. The Lord saw the manifold goodness of this officer, and said,
"I will come and heal thy servant."

John the Evangelist wrote that "An under-king came to Christ, and besought
him that he would go home with him and heal his son; for he lay at the
point of death. Then said Jesus to the under-king, Return home, thy son
liveth. He believed the speech of Jesus, and went home. Then came his
servants towards him, and informed him that his son was well. He then
inquired at what hour he recovered. They said, Yesterday, after mid-day,
the fever left him. Then the father knew that it was the hour at which
Jesus said to him, Go home, thy son liveth. The king then believed in God,
and all his family."

The Lord would not, invited, go bodily to the king's sick son, but absent
healed him by his word; and he was ready, uninvited, to go bodily with the
centurion. Everyone well knows that a king has greater power than any
centurion, but the Almighty Son of God manifested by that deed, that we
should not honour the rich for their riches, but for human nature; nor
should we despise the indigent for their indigence; but that we should
honour God's image in them. The humble Son of God was ready to visit the
servant by his presence, and he healed the prince with his behest; on which
the prophet said, "The Lord supreme beholdeth the humble, and knoweth the
proud from afar."

The Lord wondered at the centurion's faith, not because he knew it not
before, who knows all things, but he to whom he was wonderful manifested to
men his faith with praise. Whence came the officer's faith but of Christ's
gift, who afterwards praised him in these words? "Verily I say unto you, I
have not found so great faith in the people of Israel." {131} This was not
said of the patriarchs or prophets, but of the present people, who were not
yet of so great faith.

Mary and Martha were two sisters of great faith in God: they said to
Christ, "Lord, if thou hadst been present, our brother would not have
died." This officer said to Christ, "Say thy word, and my servant shall be
whole. I am a man placed under authority, having soldiers under me; and I
say to this, Go thou, and he goeth; to another, Come thou, and he cometh;
to my servant, Do this, and he doeth. How much more canst thou, who art
Almighty God, through thy behest, execute whatsoever thou wilt!" The Lord
said, "I say to you in sooth, that many shall come from the east and the
west, and shall rest with the patriarch Abraham, and Isaac, and Jacob, in
the kingdom of heaven." These words are pleasant to hear, and they greatly
gladden our minds, that many shall come from the east part of the world,
and from the west part, to the kingdom of heaven, and rule with the
patriarchs in everlasting joy.

By the two parts, the east and the west, are betokened the four corners of
the whole world, from which God's chosen shall be gathered from every
people to the dwelling of the patriarchs and of all the saints. By the east
part may be betokened those who in youth incline to God; because in the
east part is the day's beginning. By the west part are betokened those who
in age turn to God's service; because in the west part the day ends.

The following sentence is very awful, "The rich children shall be cast into
utter darkness, there shall be weeping and gnashing of teeth." The rich
children are the Jewish, over whom God ruled, by the old law; but they
rejected Christ, and despised his doctrine; and he casts them into utter
darkness, where there is weeping and gnashing of teeth. Many rich men,
however, thrive to God, if they are righteous and merciful. The patriarch
Abraham was a rich man, and David the great king, and Zaccheus, who gave
half his riches to the {133} poor, and with the half part compensated
fourfold for what he had before wrongfully gained. These rich and their
like come by good conversion to the everlasting kingdom, which will never
fail them.

They are called children of God who love him more than this world; and
those are called rich children who plant the root of their hearts in this
present life more than in Christ: such shall be cast into darkness. The
gospel says, "Into utter darkness." Utter darkness is the blindness of the
body without. Inward darkness is the darkness of the mind within. He who in
this present life is blinded within, so that he has no understanding, nor
heed of God's commandments, he will then be blinded without, and deprived
of every light; because he had before spent his life without remembrance of
God. The miserable guilty ones shall suffer torment in everlasting fire,
and yet that swart fire shall give them no light. Worms shall tear their
bodies with fiery teeth, as Christ said in his gospel, "There their worm
shall never die, nor their fire be quenched." There shall be associated in
one torment, those who in life were united in evil deeds, so that murderers
shall eternally be tortured together; and adulterers with adulterers, the
rapacious with the rapacious, robbers with robbers, perjurers with
perjurers, in the broad flame, without any ending, shall perish. There
shall be weeping and gnashing of teeth; for their eyes shall be tormented
in the great burning, and their teeth shall afterwards quake in the intense
cold. If any one doubt of the universal resurrection, let him understand
this divine saying, That there shall be a true resurrection, where there
shall be weeping eyes and gnashing teeth.

The Lord said to the centurion, "Go home, and betide thee as thou hast
believed; and his servant was healed from that hour." By this is to be
understood how greatly a christian man's own faith profiteth him, when that
of another man profiteth him so greatly. Verily, for the centurion's faith
was {135} the bedridden healed. Faith is of all virtues first; without it
no man may be pleasing to God; and the righteous lives by his faith. Let us
believe in the Holy Trinity, and in true Unity, that the Almighty Father,
and his Son, that is his wisdom, and the Holy Ghost who is the love and
will of them both, that they are three in person and in name, and one God,
in one Godhead ever continuing, without beginning and end. Amen.

       *       *       *       *       *


IIII. NON. FEB.

IN PURIFICATIONE S[=C]E. MARIE.

    Postquam impleti sunt dies purificationis Mari: et reliqua.

God bebead on re ealdan ['], and het Moyses, one heretogan, t he hit
awrite betwux orum bebodum, t lc wf e cild gebre sceolde gebidan
feowertig daga fter re cenninge, swa t heo ne cme into Godes temple,
ne on anum bedde mid hire were, r am fyrste e we [']r cwdon; t is
feowertig daga, gif hit hyse-cild wre: gif hit onne mden-cild wre,
onne sceolde heo forhabban fram ingange Godes huses hund-ehtatig daga, and
eac fram hire gebeddan; and fter am fyrste gn mid lace to Godes huse,
and beran t cild for mid re lce, and syan, mid Godes bletsunge,
genealcan hyre gemacan. is ws geset be wifum.

Nu ws eah-hwere t halige mden MARIA, Cristes moder, Godes beboda
gemyndig, and eode on ysum dge to Godes huse mid lce, and gebrohte t
cild e heo acende, Hlend Crist, gelcod to am Godes temple, swa swa hit
on Godes ['] geset ws.

a ws r, binnan re byrig Hierusalem, sum Godes mann, and his nama ws
Symeon; he ws swye rihtwis, {136} and hfde micelne Godes ege, and he
ge-andbidode one frofer, e behaten ws am folce Israhel, t is Cristes
to-cyme. Se Halga Gast ws wunigende on m Symeone, and he wiste genoh
georne t se lmihtiga Godes Sunu wolde to mannum cuman, and menniscnysse
underfon. a ws es man swie oflyst s Hlendes to-cymes, and bd t
Gode dighwamlice on his gebedum, t he moste Crist geseon r he deaes
onbyrigde. a fory e he swa micele gewilnunge hfde Cristes to-cymes, a
com him andswaru fram am Halgan Gaste, t he ne sceolde deaes onbyrigan
ram e he Crist gesawe. And he ws a blie s behates, and cm to Godes
temple, urh myngunge s Halgan Gastes. And seo halige Maria cm a to am
temple mid am cilde, and se ealda man Symeon eode togeanes am cilde, and
geseah one Hlend, and hine georne gecneow, t he ws Godes Sunu, Alysend
ealles middan-eardes. He hine genam a on his earmas mid micelre
onbryrdnesse, and hine gebr into am temple, and ancode georne Gode t
he hine geseon moste. He cw a, "Min Drihten, u forltst me n mid sibbe
of isum life, after inum worde; foron e mine eagan gesawon inne
Halwendan, one u gearcodest tforan ansyne ealles folces; leoht to
onwrigennysse eoda, and wuldor inum folce Israhele."

Hit is awriten on Crstes bc, and gehwr on orum bocum, t fela witegan
and rihtwise men woldan geseon Cristes to-cyme, ac hit ns na him getiod,
ac ws getiod isum ealdan men; foram e hit is be him awriten, t he
cwde dghwamlice on his gebedum, "Ela, hwnne cym se Hlend? Hwnne bi
he acenned? Hwnne mot ic hine geseon? Hwer ic mote lybban ot ic hine
geseo?" And a for ysre gewilnunge him com andswaru, t he ne gesawe
dea, ram e he Crist gesawe.

Maria, Cristes moder, br t cild, and se ealda Symeon eode hire togeanes,
and gecneow t cild urh onwrigenysse, and hit beclypte and br into am
temple. He br t {138} cild, and t cild br hine. Hu br t cild hine?
one br se ealda Symeon on his earmum, e ealle ing hylt and gewylt.
Lytel he ws r gesewen, ac eah-hwere he ws swie micel and ormte.
Lytel he ws gesewen, foran e he wolde gefeccan a lytlan, and gebringan
up to his rice. Hwt synd a lytlan e he wolde habban up to his rice? t
synd a eamodan. Ne sohte Crist na a modigan, a a micele beo on hyra
geance; ac a e beo lytle and eamode on heora heortan, a cuma to
Godes rice; ac ider ne mg astigan nn modignys. r ws se deofol e
modegode, ac his modignes hine awearp into helle grunde; fory ne mg ure
tyddernes yder astigan, gif heo modig bi, aa se engel r beon ne mihte
aa he modegode.

God bebead, on re ealdan ['], his folce t hi sceoldon him offrian lc
frumcenned hyse-cild, oe alysan hit ut mid fif scyllingum. Eac on heora
orfe, swa hwt swa frumcenned wre, bringan t to Godes huse, and hit r
Gode offrian. Gif hit onne unclne nyten wre, onne sceolde se hlaford
hit acwellan, oe syllan Gode oer clne nyten. We ne urfon as bebodu
healdan n lichamlice, ac gstlice. onne on urum mode bi acenned sum ing
gdes, and we t to weorce awenda, onne sceole we t tellan to Godes
gyfe, and t Gode betcan. Ure yfelan geohtas oe weorc we sceolan
alysan mid fif scyllingum; t is we sceolon ure yfelnysse behreowsian mid
urum fif andgitum, t synd gesih, and hlyst, and swc, and stenc, and
hrepung. Eac swa a unclnan nytenu getacnia ure unclnan geohtas and
weorc, a we sceolon symle acwellan, oe behwyrfan mid clnum; t is t
we sceolon ure unclnnysse and ure yfelnesse symle adwscan, and forltan
yfel, and dn gd.

Seo eadige Maria a geoffrode hire lc Gode mid am cilde, swa hit on Godes
['] geset ws. Hit ws swa geset on re ealdan ['] urh Godes hse, t
a e mihton {140} urhteon sceoldon bringan anes geares lamb mid heora
cylde, Gode to lace, and ane culfran, oe ane turtlan. Gif onne hwylc wif
to am unspedig wre t heo as ing begytan ne mihte, onne sceolde heo
bringan twegen culfran-briddas, oe tw turtlan.

as lssan lc, t sind a fugelas, e wron wannspedigra manna lc, wron
for Criste geoffrode. Se lmihtiga Godes Sunu ws swie gemyndig ure neoda
on eallum ingum; na t an t he wolde mann beon for s, aa he God ws,
ac eac swylce he wolde beon earfa for us, aa he rice ws: to y t he
us forgeafe dl on his rice, and mnsumunge on his godcundnysse. Lamb
getacna unscinysse and a maran godnysse; gif we onne swa earme beo
t we ne magon a maran godnysse Gode offrian, onne sceole we him bringan
twa turtlan, oe twegen culfran-briddas, t is twyfealdlic onbryrdnes
eges and lufe. On twa wisan bi se man onbryrd: rest he him ondrt helle
wte, and bewep his synna, syan he nim eft lufe to Gode; onne ongin
he to murcnienne, and inc him to lang hwnne he beo genumen of yses
lifes earfonyssum, and gebroht to ecere reste.

Lytel ws an lamb, oe twa turtlan, Gode to bringenne; ac h ne sceawa na
s mannes lac swa swie swa h sceawa his heortan. Nis Gode nan neod ure
hta; ealle ing sindon his, ger ge heofen, ge eore, and s['], and
ealle a ing e on him wunia: ac he forgeaf eorlice ing mannum to
brice, and bebead him t h sceoldon mid am eorlicum ingum hine
oncnawan e h r forgeaf, na for his neode, ac for mancynnes neode. Gif u
oncnwst inne Drihten mid inum htum, be inre me, hit freme e sylfum
to am ecan life: gif u hine forgitst, hit hearma e sylfum and na Gode,
and u olast re ecan mede. God gyrn a godnysse ines modes, and na
inra hta. Gif u hwt dest Gode to lofe, mid cystigum mode, onne
geswutelast u a gdnysse ines modes mid re dde; gif u onne nan
{142} gd dn nelt, Gode to wurmynte, onne geswutelast u mid re
uncyste ine yfelnysse, and seo yfelnys e forde wi God.

On re ealdan ['] is gehwr gesett, t God het gelomlice as fugelas
offrian on his lace, for re getacnunge e h getacnia. Nis nu nanum men
alyfed t he healde a ealdan ['] lichomlice, ac gehealde gehwa h
gastlice. Culfran sind swie unscige fugelas, and bilewite, and h
lufia annysse, and fleo him floccmlum. Do eac swa se cristena man; beo
him nsceaig, and bilewite, and lufige annysse, and broorrdene betwux
cristenum mannum; onne geoffra he gastlice Gode a culfran-briddas. a
turtlan getacnia clnnysse: h sind swa geworhte, gif hyra oer oerne
forlyst, onne ne sec seo cucu nfre hire oerne gemacan. Gif onne se
cristena man swa de for Godes lufon, onne geoffra he a turtlan on a
betstan wisan. as twa fugel-cyn ne singa na, swa swa ore fugelas, ac hi
geomeria, foran e hi getacnia haligra manna geomerunge on isum life,
swa swa Crist cw to his apostolum, "Ge beo geunrotsode on isum life, ac
eower unrotnys bi awend to ecere blisse." And eft he cw, "Eadige beo a
e heora synna bewepa, foran e hi beo gefrefrode."

Se ealda man Symeon, e we r embe sprcon, ne gyrnde n t he moste Crist
gehyran sprecan, foran e he hine gecneow t he God ws, eah e he
a-gyt on re menniscnysse unsprecende wre. Sprecan he mihte, gif he
wolde; and ealswa wis he ws a, aa he ws anre nihte, swa swa he ws,
aa he ws rittig geara; ac he wolde abdan his wstma timan on re
menniscnysse, swa swa hit gecyndelic is on mancynne. Symeon cw a,
"Drihten, u forltst me nu on sibbe of ysum life, foron e mne eagan
habba gesewen inne Halwendan." Se Halwenda e he embe sprc is ure Hlend
Crist, see com to gehlenne ure wunda, t sindon ure synna. He cw a
Symeon, "one u gearcodest tforan gesihe ealles folces." Hine {144} ne
gesawon na ealle men lichomlice, ac he is gebodod eallum mannum, gelyfe
see wylle. Se e on hine gelyf, he gesih hine nu mid his geleafan, and
on an ecan life mid his eagum. Symeon cw a-gyt, "He is leoht to
onwrigennysse eoda, and wuldor inum folce Israhel." Ealle as word sprc
se Symeon be am cilde to am heofenlican Fder, e hine to mannum sende.
He is so leoht e todrfde a eostra ises lifes, swa swa he sylf cw on
his godspelle, "Ic eom leoht ealles middangeardes, se e me fylig, ne cym
he na on ystrum, ac he hf lifes leoht." Swa swa leoht todrf eostra,
swa eac todrf Cristes lufu and his geleafa ealle leahtras and synna fram
ure heortan: and he is wuldor and bliss ealles gelyfedes folces.

a Maria, t halige mden, and s cildes fostor-fder, Ioseph, wron
ofwundrode ra worda e se ealda Symeon clypode be am cilde. And se
Symeon him a sealde bletsunge, and witegode gyt mare be am cilde, and
cw, "is cild is gesett manegum mannum to hryre, and manegum to riste
and to tacne, and am bi wicweden." Swa swa a men e on Crist gelyfa
beo gehealdene urh his to-cyme, swa eac a e nella gelyfan on Crist
beo twyfealdlice fordemde. Anfealdlice hi sind scyldige urh Adames synne,
and twyfealdlice hi beo fordemde, onne h wisaca Cristes to-cymes, and
nella gelyfan on one soan Hlend. am ungeleaffullum mannum com Crist to
hryre, and am geleaffullum to riste; and eac anum gehwilcum gelyfedum men
ws Cristes to-cyme ger ge hryre ge rist. Hu onne? He com to y t he
wolde lc yfel towurpan, and lc god arran. Nu towyrp he on s leahtras,
and arr mihta. He towyrp modignysse, and arr eadmodnysse. He towyrp
galnysse, and arr clnnysse. And ealle uneawas he towyrp on his
gecorenum mannum, and arr on him ealle godnysse. Ne mg t gd beon
getymbrod buton t yfel beo r toworpen. "To tacne com Crist, and am is
wicweden." His acennednys is wundorlic tacn, foran e {146} he ws of
mdene acenned, swa swa nan oer nis; and t wicwdon a ungeleaffullan
men, and noldon gelyfan. And eac his riste of deae, and his upstige to
heofenum, and ealle a wundra e he worhte, ealle hit wron tacna, and am
wicwdon a ungeleaffullan, and a geleaffullan gelyfdon.

a cw se ealda Symeon to re eadigan Marian, "His swurd sceal urhgn
ine sawle." t swurd getacnode Cristes rowunge. Ns seo eadige Maria na
ofslegen ne gemartyrod lichomlice, ac gastlice. aa heo geseh niman hyre
cild, and adrifan sene nglas urh a handa and urh a ft, and syan
mid spere gewundigan on a sian, a ws Cristes rowung hire rowung; and
heo ws mare onne martyr, foron e mare ws hyre modes rowung onne wre
hire lichaman, gif heo gemartyrod wre. Ne cw na se Symeon t Cristes
swurd sceolde urhgn Marian lichaman, ac hyre sawle. Cristes swurd is her
gesett, swa swa we cwdon, for his rowunge. eah e Maria gelyfde t
Crist arisan wolde of deae, eah-hwere eode hyre cildes rowung swie
earle into hire heortan.

aa se Symeon hfde gewitegod as witegunge be Criste, a com r sum
wuduwe, seo ws Anna gehaten. "Seo leofode mid hire were seofon gear, and
syan heo ws wuduwe feower and hund-eahtatig geara, and eowode Gode on
fstenum, and on gebedum, and on clnnysse; and ws on eallum am fyrste
wunigende binnan am Godes temple; and com a to am cilde, and witegode be
him, and andette Gode." Rihtlice swa halig wf ws s wyre t heo moste
witigian embe Crist, aa heo swa lange on clnnesse Gode eowode.
Behealde, ge wf, and understanda hu be hire awriten is. Seofon gear heo
leofode mid hire were, and sian heo ws wunigende on wudewan hde, o
feower and hund-eahtatig geara, swa lybbende swa se apostol thte. He cw,
se apostol Paulus, "Seo wuduwe e lyfa on estmettum, heo ne lyfa na, ac
heo is dead." eos Anna, e we {148} embe spreca, ne lufude heo na
estmettas, ac lufude fstenu. Ne lufude heo ydele spellunge, ac beeode hire
gebedu. Ne ferde heo wrigende geond land, ac ws wunigende geyldelice
binnan Godes temple. Gif wife getimige t heo hire wer forleose, onne
nime heo bysne be isre wudewan.

ry hadas sindon e cydon gecynysse be Criste; t is mig-had, and
wudewan-had, and riht sinscype. Mden is Cristes modor, and on mg-hade
wunude Iohannes se Fulluhtere, e embe Crist cydde, and manega ore
to-eacan him. Widewe ws eos Anna, e we gefyrn r embe sprcon.
Zacharias, Iohannes fder, ws wer; ger ge he ge his wf witegodon embe
Crist. as ry hadas syndon Gode gecweme, gif hi rihtlice lybba. Mg-had
is ger ge on wpmannum ge on wfmannum. a habba rihtne mg-had a e
fram cild-hade wunia on clnnysse, and ealle galnysse on him sylfum
forseo, ger ge modes ge lichoman, urh Godes fultum. onne habba hi t
Gode hundfealde mede on am ecan life. Widewan beo a e fter heora
gemacan on clnnysse wunia for Godes lufon: h habba onne syxtigfealde
mede t Gode hyra geswinces. a e rihtlice healda hyra [']we, and on
alyfedum timan, for bearnes gestreone, hmed beg, h habba rittigfealde
mede for hyra gesceadwisnysse. Se e wile his galnysse gefyllan swa oft swa
hine lyst, onne bi he wimeten nytenum and na mannum. Be ysum thte se
apostol Paulus, "a e wf habba, beon h swilce h nan nabbon;" foran
ealle hyra unlustas hi sceolon gebetan sylfwylles on yssum life, oe
unances fter yssum life; and h cuma sian to am ecan life mid maran
earfonysse. a men e beo butan rihtre [']we, and yrna fram anum to
orum, nabba h nnne dl ne nane bletsunge mid Criste, buton h s
geswicon and hit gebeton. Uton fon nu on t godspel r we hit r
forleton.

Seo eadige Maria, and Ioseph, s cildes fostor-fder, {150} gecyrdon to
re byrig Nazareth mid am cilde; "and t cild weox, and ws gestrangod,
and mid wisdome afylled, and Godes gifu ws on him wunigende." He weox and
ws gestrangod on re menniscnysse, and he ne behofode nanes wstmes ne
nanre strangunge on re godcundnysse. He t, and dranc, and slep, and weox
on gearum, and ws eah-hwere eal his lif butan synnum. He nre na man
geuht, gif he mannes life ne lyfode. He ws mid wisdome afylled, foran e
he is himsylf wisdom, and on him wuna eal gefyllednys re godcundnysse:
lichomlice Godes gifu wunude on him. Micel gifu ws t re menniscnysse,
t he ws Godes Sunu and God sylf, swa hrae swa he ongann man to beonne.
He ws fre God of am Fder acenned, and wunigende mid am Fder and mid
am Halgan Gaste: h ry n God untodledlic; ry on hadum, and n God on
anre godcundnysse, and on anum gecynde fre wunigende. Se Sunu ana
underfeng a menniscnysse, and hfde anginn, see fre ws. He ws cild,
and weox on re menniscnysse, and rowode dea sylfwilles, and aras of
deae mid am lichaman e he r on rowode, and astah to heofenum, and
wuna nu fre on godcundnysse and on menniscnysse, an Crist, ger ge God
ge mann, undeadlic, see r his rowunge ws deadlic. He rowade, ac he ne
rowa heonon-for nfre eft, ac bi fre butan ende, eallswa ce on re
menniscnysse swa he is on re godcundnysse.

Wite gehwa eac t geset is on cyrclicum eawum, t we sceolon on isum
dge beran ure leoht to cyrcan, and ltan h r bletsian: and we sceolon
gn sian mid am leohte betwux Godes husum, and singan one lofsang e
rto geset is. eah e sume men singan ne cunnon, hi beron eah-hwere
t leoht on heora handum; fory on issum dge ws t soe Leoht Crist
geboren to am temple, see us alysde fram ystrum, and us gebrinc to am
ecan leohte, see leofa and rixa  butan ende. Amen.

FEBRUARY II.

ON THE PURIFICATION OF ST. MARY.

    Postquam impleti sunt dies purificationis Mari, etc.

God commanded in the old law, and bade the leader Moses write it among
other commandments, that every woman who had borne a child should wait
forty days after the birth, so that she should come neither into God's
temple, nor into a bed with her husband, before that space of time which we
have said: that is forty days, if it were a male child; but if it were a
maiden child, then she should abstain from entering God's house for eighty
days, and also from her husband; and after that space go with a gift to
God's house, and bear forth the child with the gift, and afterwards, with
God's blessing, approach her consort. This was established regarding women.

Now was, nevertheless, the holy maiden MARY, Christ's mother, mindful of
God's commands, and she went on this day to God's house with a gift, and
brought the child that she had given birth to, Jesus Christ, to be
presented to God's temple.

There was there, in the city of Jerusalem, a man of God, and his name was
Simeon; he was very righteous, and had {137} great fear of God, and he
awaited the comfort which was promised to the people of Israel, that is the
advent of Christ. The Holy Ghost was dwelling in Simeon, and he knew full
well that the Son of Almighty God would come to men, and assume human
nature. Then was this man very desirous of the advent of Jesus, and prayed
daily to God in his prayers, that he might see Christ ere he tasted of
death. Then, because he had so great desire of Christ's advent, there came
to him an answer from the Holy Ghost, that he should not taste of death ere
he had seen Christ. And he was then glad at the promise, and came to God's
temple, through admonition of the Holy Ghost. And the holy Mary came then
to the temple with the child, and the old man Simeon went towards the
child, and saw Jesus, and well knew that he was the Son of God, the
Redeemer of all the world. He took him in his arms with great feeling, and
bare him into the temple, and fervently thanked God that he was allowed to
see him. He then said, "My Lord, thou lettest me now go in peace from this
life, according to thy word; for mine eyes have seen thy Healing One, which
thou hast prepared before the face of all people; a light for the
revelation of the gentiles, and a glory to thy people Israel."

It is written in the book of Christ, and elsewhere in other books, that
many prophets and righteous men were desirous of seeing the advent of
Christ, but it was not granted to them: but it was granted to this old man;
for of him it is written, that he said daily in his prayers, "Ah! when will
the Saviour come? When will he be born? When may I see him? May I live
until I see him?" And then, for this desire, an answer came to him, that he
should not see death before he had seen Christ.

Mary, Christ's mother, bare the child, and the old Simeon went towards her,
and knew the child through revelation, and took it in his arms and bare it
into the temple. He bare {139} the child, and the child bare him. How did
the child bear him? The old Simeon bare in his arms him who preserves and
rules over all things. Little he there appeared, yet was he, nevertheless,
very great and infinite. Little he appeared, because he would fetch the
little and bring them up to his kingdom. Who are the little ones that he
would raise up to his kingdom? They are the humble. Christ sought not the
proud, those who are great in their own imagination, but those who are
little and humble in their hearts, these shall come to God's kingdom; but
thither may no pride ascend. The devil was there, who became proud, but his
pride cast him into the depth of hell; therefore our weakness may not
ascend thither, if it be proud, when the angel might not be there when he
became proud.

God, in the old law, commanded his people, that they should offer to him
every firstborn male child, or redeem it with five shillings. Of their
cattle also, to bring whatever was firstborn to God's house, and there
offer it to God. But if it were an unclean beast, then should the master
slay it, or give to God another clean beast. We need not now hold these
commands bodily, but spiritually. When in our mind something good is
brought forth and we turn it to action, then should we account that as
God's grace, and consign it to God. Our evil thoughts or actions we should
redeem with five shillings; that is, we should repent of our wickedness
with our five senses, which are, sight, and hearing, and taste, and smell,
and touch. So also as the unclean beasts betoken our unclean thoughts and
actions, these we should always kill or exchange for pure; that is, we
should always destroy our impurity and our wickedness, and forsake evil,
and do good.

The blessed Mary then offered her gift to God with the child, as it was
appointed in God's law. It was so appointed in the old law, by God's
behest, that those who could {141} accomplish it, should bring a yearling
lamb with their child, as a gift to God, and a pigeon or a turtle-dove. But
if any woman were so needy that she could not get those things, then she
should bring two young pigeons, or two turtle-doves.

These smaller gifts, that is, the birds, which were the gifts of indigent
persons, were offered for Christ. The Almighty Son of God was very mindful
of our needs in all things; not only would he for us become man when he was
God, but he would also be poor for us when he was rich, that he might give
us part in his kingdom and community in his Godhead. A lamb betokens
innocence and the greater goodness; but if we are so poor that we cannot
offer to God the greater goodness, then should we bring him two
turtle-doves or two young pigeons; that is, a twofold affection of awe and
love. In two ways is a man affected: first, he dreads hell-torment, and
bewails his sins; afterwards he again feels love to God; then he begins to
murmur, and it seems to him too long when he shall be taken from the
afflictions of this life, and brought to everlasting rest.

Little was a lamb, or two turtle-doves to bring to God; but he regards not
a man's gift so much as he regards his heart. God hath no need of our
gifts; all things are his, heaven, and earth, and sea, and all the things
which dwell in them: but he gave to men earthly things for use, and
commanded them with those earthly things to acknowledge him who first gave
them, not for His need, but for need of mankind. If thou acknowledgest thy
Lord with thy possessions, according to thy ability, it forwards thyself to
eternal life; if thou forgettest him, it harms thyself and not God, and
thou losest the everlasting meed. God desires the goodness of thy mind, and
not of thy possessions. If thou doest aught for the praise of God with
devout mind, then thou manifestest the goodness of thy mind by that deed;
but {143} if thou wilt do no good for the honour of God, then thou, by that
offence, manifestest thy wickedness, and that wickedness shall fordo thee
with God.

In the old law it is in several places mentioned, that God frequently
commanded birds to be offered to him in sacrifice, for the betokening which
they betoken. Now it is not allowed to any man to hold the old law bodily,
but let everyone hold it spiritually. Pigeons are very innocent and gentle
birds, and they love unity, and fly flockwise. Let the christian man also
do so; let him be innocent, and gentle, and love unity and fellowship among
christian men; then offers he to God spiritually the young pigeons. The
turtle-doves betoken purity: they are so created, that if one of them lose
the other, the living one never seeks to itself another mate. But if the
christian man does so for love of God, then offers he the turtle-doves in
the best manner. These two birds sing not like other birds, but they
murmur; for they betoken the groaning of holy men in this life, as Christ
said to his apostles, "Ye will be sad in this life, but your sadness will
be turned to everlasting bliss." And again he said, "Blessed are they who
bewail their sins, for they shall be comforted."

The old man Simeon, of whom we erewhile spoke, desired not that he might
hear Christ speak, for he knew him to be the Son of God, though he, in his
state of humanity, was yet without speech. He could have spoken, had he
been willing; and he was as wise when he was one day old as he was when he
was thirty years; but he would abide the time of his growth in human
nature, as is natural in mankind. Simeon then said, "Lord, thou wilt let me
now depart in peace from this life, for mine eyes have seen thy Healing
One." The Healing One of whom he spake is our Saviour Christ, who came to
heal our wounds, that is, our sins. Simeon then said, "Whom thou hast
prepared before the sight of all people." All men saw him not bodily, but
he is {145} announced to all men, let him believe who will. He who believes
in him, sees him now with his faith, and in the eternal life with his eyes.
Simeon yet said, "He is a light for the enlightening of the gentiles, and a
glory to thy people Israel." All these words concerning the child, Simeon
spake to the heavenly Father, who sent him to men. He is the true light who
scattered the darkness of this life, as he himself said in his gospel, "I
am the light of all the world; he who followeth me shall not come into
darkness, but he shall have the light of life." As light scatters darkness,
so also love and faith of Christ scatter all vices and sins from our heart;
and he is the glory and bliss of all believing people.

Then the holy maiden Mary, and Joseph, the child's foster-father, wondered
at the words which the old Simeon uttered concerning the child. And Simeon
then gave him his blessing, and prophesied yet more concerning the child,
and said, "This child is set for the fall of many men, and for the rising
of many, and for a sign, and which shall be spoken against." So as those
men who believe in Christ will be saved by his coming, so also those who
will not believe in Christ will be doubly condemned. Simply they are guilty
through Adam's sin, and doubly they will be condemned, when they deny
Christ's coming, and will not believe in the true Saviour. Christ came for
the fall of unbelieving men, and for the rising of the faithful; and also
to every believing man was Christ's coming both a fall and a rising. But
how? He came because he would cast down every evil, and rear up every good.
Now he casts down vices in us, and rears up virtues. He casts down pride,
and rears up humility. He casts down libidinousness, and rears up chastity.
And all wickedness he casts down in his chosen men, and rears up all
goodness. Good cannot be built up unless evil be previously cast down.
"Christ came for a sign, and which shall be spoken against." His birth is a
wonderful sign, {147} because he was born of a maiden, as no other is; and
against that unbelieving men spake, and would not believe. And, likewise,
his resurrection from death, and his ascension to heaven, and all the
wonders which he wrought--all these were signs, and the unbelieving spake
against them, and the faithful believed.

Then said the old Simeon to the blessed Mary, "His sword shall pierce
through thy soul." The sword betokened Christ's passion. The blessed Mary
was not slain nor martyred bodily, but spiritually. When she saw her child
taken, and iron nails driven through his hands and through his feet, and
his side afterwards wounded with a spear, then was his suffering her
suffering; and she was then more than a martyr, for her mind's suffering
was greater than her body's would have been, had she been martyred. The old
Simeon said not that Christ's sword should pierce through Mary's body, but
her soul. Christ's sword is here set, as we said, for his passion. Though
Mary believed that Christ would arise from death, her child's suffering
went, nevertheless, very deeply into her heart.

When Simeon had prophesied this prophecy concerning Christ, then came there
a widow, who was called Anna. "She had lived with her husband seven years;
and had afterwards been a widow eighty-four years, and served God with
fastings, and prayers, and with chastity; and was in all that time dwelling
within God's temple; and came then to the child, and prophesied concerning
him, and confessed to God." Rightly was so holy a woman worthy to prophesy
concerning Christ, since she had so long served God in chastity. Behold, ye
women, and understand how it is written concerning her. Seven years she had
lived with her husband, and was afterwards continuing in widowhood
eighty-four years; so living as the apostle taught. He, the apostle Paul,
said, "The widow who liveth in luxuries, she liveth not, but she is dead."
This Anna, of whom we speak, loved not luxuries, {149} but loved fasts. She
loved not idle discourses, but occupied herself in prayers. She went not
wandering through the land, but remained patiently within God's temple. If
it happen to a woman to lose her husband, let her take example by this
widow.

There are three states which bare witness of Christ: that is maidenhood,
and widowhood, and lawful matrimony. A maiden is the mother of Christ, and
in maidenhood John the Baptist continued, who testified of Christ, and many
others besides him. This Anna, of whom we before spake, was a widow.
Zacharias, the father of John, was a married man; both he and his wife
prophesied concerning Christ. These three states are agreeable to God, if
men righteously live in them. Maidenhood is both in men and in women. Those
have right maidenhood who from childhood continue in chastity, and despise
in themselves all lust, both of body and mind, through God's succour. Then
shall they have from God a hundredfold meed in the everlasting life. Widows
are those who, after the death of their consorts, live in chastity for love
of God: they shall have a sixtyfold meed from God for their tribulation.
Those who rightly hold their marriage vow, and at permitted times, and for
procreation of children, have carnal intercourse, shall have a thirtyfold
meed for their discretion. He who will satiate his libidinousness as often
as he lists, shall be compared with the beasts and not with men. Concerning
this the apostle Paul taught, "Let those who have wives be as though they
had none." For they shall atone for all their evil lusts voluntarily in
this life, or involuntarily after this life; and they shall come afterwards
to the everlasting life with more difficulty. Those men who are without a
lawful consort, and run from one to other, shall have no part and no
blessing with Christ, unless they desist and make atonement. Let us now
resume the gospel where we previously left it.

The blessed Mary, and Joseph, the child's foster-father, {151} returned to
the city of Nazareth with the child; "and the child grew, and was
strengthened, and filled with wisdom, and God's grace was dwelling within
him." He grew and was strengthened in human nature, but he required no
growth and no strengthening in his divine nature. He ate, and drank, and
slept, and grew in years, and was, nevertheless, all his life without sins.
He would not have seemed a man, if he had not lived the life of a man. He
was filled with wisdom, because he is himself wisdom, and in him dwelleth
all fullness of the divine nature: God's grace dwelt bodily within him. A
great grace was that of his human nature, that he was the Son of God and
God himself, as soon as he began to be man. He was ever God begotten of the
Father, and dwelling with the Father and with the Holy Ghost: these three
one God indivisible; three in persons, and one God in one Godhead, and in
one nature ever continuing. The Son only assumed human nature, and had a
beginning, who was ever. He was a child, and grew in human nature, and
voluntarily suffered death, and arose from death with the body in which he
before had suffered, and ascended to heaven, and continueth now for ever in
divine nature and in human nature, one Christ, both God and man, immortal,
who before his passion was mortal. He suffered, but henceforth he will
never suffer again, but will ever be without end, as eternal in his human
nature as he is in his divine nature.

Be it known also to everyone that it is appointed in the ecclesiastical
observances, that we on this day bear our lights to church, and let them
there be blessed: and that we should go afterwards with the light among
God's houses, and sing the hymn that is thereto appointed. Though some men
cannot sing, they can, nevertheless, bear the light in their hands; for on
this day was Christ, the true Light, borne to the temple, who redeemed us
from darkness and bringeth us to the Eternal Light, who liveth and ruleth
ever without end. Amen.

       *       *       *       *       *


{152} DOMINICA IN QUINQUAGESIMA.

    Adsumpsit Iesus XII. discipulos suos: et reliqua.

Her is gerd on issum godspelle, e we nu gehyrdon of s diacones mue,
t "se Hlend gename onsundron his twelf leorning-cnihtas, and cw to
him, Efne we sceolon faran to re byrig Hierusalem, and onne beo
gefyllede ealle a ing e wron be me awritene urh witegan. Ic sceal beon
bel[']wed eodum, and h do me to bysmore, and beswinga, and syan
ofslea, and ic arise of deae on am riddan dge. a nyston his
leorning-cnihtas nan andgit yssera worda. a gelmp hit t h genealhton
anre byrig e is gehaten Hiericho, and a st r sum blind man be am
wege; and aa he gehyrde s folces fr mid am Hlende, a acsode he hwa
r ferde. Hi cwdon him to, t t wre s Hlendes fr. a begann he to
hrymenne, and cw, Hlend, Dauides Bearn, gemiltsa mn. a men, e beforan
am Hlende ferdon, ciddon ongean one blindan, t he suwian sceolde. He
clypode a miccle swior, Hlend, Dauides Bearn, gemiltsa mn. a std se
Hlend, and het ldan one blindan to him. aa he genealhte, a acsode se
Hlend hine, Hwt wylt u t ic e d? He cw, Drihten, t ic mage
geseon. And se Hlend him cw to, Loca nu: in geleafa hf e gehled.
And he rrihte geseah, and fyligde am Hlende, and hine mrsode. a eal
t folc, e t wundor geseh, herede God mid micelre onbryrdnysse."

yses godspelles anginn hrepode ures Hlendes rowunge, eah-hwere ne
rowade h na on ysne timan; ac h wolde feorran and lange r cyan his
rowunge his leorning-cnihtum, t h ne sceoldon beon to swie afyrhte
urh a rowunge, onne se tima come t h rowian wolde. Heora md wear
afyrht urh Crstes segene, ac h h eft gehyrte mid am worde e h cw,
"Ic arise of deae on am riddan dge." a wolde he heora geleafan
gestrangian {154} and getrymman mid wundrum. And h a comon to re stowe
r se blinda man st be am wege, and Crist hine gehlde tforan gesihe
ealles s werodes, to i t he wolde mid am wundre h to geleafan
gebringan. eah-hwere a wundra e Crist worhte, oer ing h teowdon
urh mihte, and ore ing h getacnodon urh geryno. He worhte a wundra
solice urh godcunde mihte, and mid am wundrum s folces geleafan
getrymde; ac hwre r ws oer ing digle on am wundrum, fter gastlicum
andgite. es n blinda man getacnode eall mancynn, e wear ablend urh
Adames gylt, and asceofen of myrhe neoxena-wanges, and gebroht to issum
life e is wimeten cwearterne. Nu sind we ute belocene fram am
heofenlican leohte, and we ne magon on issum life s ecan leohtes brucan;
ne we his na mare ne cunnon buton swa micel swa we urh Cristes lare on
bocum rda. eos woruld, eah e heo myrige hwltidum geuht sy, nis heo
hwere e gelicere re ecan worulde, e is sum cweartern leohtum dge.
Eal mancyn ws, swa we r cwdon, ablend mid geleaflste and gedwylde; ac
urh Cristes to-cyme we wurdon abrodene of urum gedwyldum, and onlihte urh
geleafan. Nu hbbe we t leoht on urum mode, t is Cristes geleafa; and
we habba one hiht s ecan lifes myrhe, eah e we gyt lichamlice on
urum cwearterne wunian.

Se blinda man st t re byrig e is gehten Hiericho. Hiericho is gereht
and gehten 'mona.' Se mona de ger ge wycx ge wana: healfum mone he
bi weaxende, healfum he bi wanigende. Nu getacna se mona ure deadlice
lif, and ateorunge ure deadlicnysse. On oerne ende men beo acennede, on
oerne ende h forfara. aa Crist com to re byrig Hiericho, e one
monan getacna, a underfeng se blinda man gesihe. t is, aa Crist com
to ure deadlicnysse, and ure menniscnysse underfeng, a wear mancyn
onliht, and gesihe underfeng. He st wi one weig; and Crist cw on his
godspelle, "Ic eom {156} weig, and sofstnys, and lf." Se man e nan ing
ne cann s ecan leohtes, he is blind; ac gif he gelyf on one Hlend,
onne sitt he wi one weig. Gif he nele biddan s ecan leohtes, he sitt
onne blind be am wege unbiddende. Se e rihtlice gelyf on Crst, and
geornlice bitt his sawle onlihtinge, he sitt be am wege biddende. Swa hwa
swa oncnw a blindnysse his modes, clypige he mid inweardre heortan, sw
sw se blinda cleopode, "Hlend, Dauides Bearn, gemiltsa mn."

Seo menigu e eode beforan am Hlende ciddon am blindan, and heton t he
stille wre. Seo menigu getacna ure unlustas and leahtras e us hrema,
and ure heortan ofsitta, t we ne magon us swa geornlice gebiddan, swa we
behofedon. Hit gelimp gelomlice, onne se man wile yfeles geswican, and
his synna gebetan, and mid eallum mode to Gode gecyrran, onne cuma a
ealdan leahtras e h r geworhte, and h gedrefa his mod, and willa
gestillan his stemne, t he to Gode ne clypige. Ac hwt dyde se blinda,
aa t folc hine wolde gestyllan? He hrymde s e swior, o t se
Hlend his stemne gehyrde, and hine gehlde. Swa we sceolon eac dn, gif us
deofol drecce mid menigfealdum geohtum and costnungum: we sceolon hryman
swior and swior to am Hlende, t he todrfe a yfelan costnunga fram
ure heortan, and t he onlihte ure mod mid his gife. Gif we onne
urhwunia on urum gebedum, onne mage we gedon mid urum hreame t se
Hlend stent, see r eode, and wile gehyran ure clypunge, and ure heortan
onlihtan mid godum and mid clnum geohtum. Ne magon a yfelan geohtas s
derian, gif hi s ne licia; ac swa s swior deofol breg mid yfelum
geohtum, swa we beteran beo, and Gode leofran, gif we one deofol forseo
and ealle his costnunga, urh Godes fultum.

Hwt is s Hlendes stede, oe hwt is his fr? He ferde urh his
menniscnysse, and he stod urh a godcundnysse. He ferde urh a
menniscnysse, swa t he ws {158} acenned, and ferde fram stowe to stowe,
and dea rowade, and of deae ars, and astah to heofenum. is is his fr.
He stent urh a godcundnysse; foron e h is urh his mihte ghwr
andweard, and ne earf na faran fram stowe to stowe; foron e h is on
lcere stowe urh his godcundnysse. aa he ferde, a gehyrde he s
blindan clypunge; and aa he stod, a forgeaf he him gesihe; foran urh
a menniscnysse he besarga ures modes blindnysse, and urh a godcundnysse
he forgif us leoht, and ure blindnysse onliht. He cw to am blindan men,
"Hwt wilt u t ic e do?" Wenst u t h nyste hwt se blinda wolde,
see hine gehlan mihte? Ac he wolde t se blinda bde; foron e h tiht
lcne swie gemaglice to gebedum: ac hwere he cwy on ore stowe, "Eower
heofenlica Fder wat hws ge behofia, ran e ge hine niges inges
biddan," eah-hwere wile se goda God t we hine georne biddon; foran
urh a gebedu bi ure heorte onbryrd and gewend to Gode.

a cw se blinda, "La leof, do t ic mge geseon." Ne bd se blinda naor
ne goldes, ne seolfres, ne nane woruldlice ing, ac bd his gesihe. For
nahte he tealde nig ing to biddenne buton gesihe; foran eah se blinda
sum ing hbbe, he ne mg butan leohte geseon t he hf. Uton fori
geefenlcan isum men, e ws gehled fram Criste, ger ge on lichaman ge
on sawle: ne bidde we na lease welan, ne gewitenlice wurmyntas; ac uton
biddan leoht t urum Drihtne: na t leoht e bi geendod, e bi mid re
nihte todrfed, t e is gemne s and nytenum; ac uton biddan s leohtes
e we magon mid englum anum geseon, t e nfre ne bi geendod. To am
leohte solice ure geleafa us sceal gebringan, swa swa Crist cw to am
blindan menn, "Lca nu, in geleafa e gehlde."

Nu smea sum ungeleafful man, Hu mg ic gewilnian s gastlican leohtes,
t t ic geseon ne mg? Nu cwee ic to am menn, t a ing e h
understynt and undergytan {160} mg, ne undergyt he n a ing urh his
lichaman, ac urh his sawle; eah-hwere ne gesih nan man his sawle on
isum life. Heo is ungesewenlic, ac eah-hwere heo wissa one
gesewenlican lichaman. Se lichama, e is gesewenlic, hf lif of re
sawle, e is ungesewenlic. Gewte t ungesewenlice ut, onne fyl adune
t gesewenlice; foran e hit ne stod na r urh hit sylf. s lichoman
lif is seo sawul, and re sawle lif is God. Gewite seo sawul ut, ne mg se
mu clypian, eah e h gynige; ne eage geseon, eah e hit open sy; ne nn
limn ne de nan ing, gif se lichama bi sawulleas. Swa eac seo sawul, gif
God h forlt for synnum, ne de heo nan ing to gde. Ne mg nan man nan
ing to gde gedon, butan Godes fultume. Ne bi seo synfulle sawul na mid
ealle to nahte awend, eah e heo gode adeadod sy; ac heo bi dead lcere
dugue and gesle, and bi gehealden to am ecan deae, r r heo fre
bi on pinungum wunigende, and eah-hwere nfre ne ateora.

Hu mg e n twynian s ecan leohtes, eah hit ungesewenlic sy, onne u
hfst lf of ungesewenlicre sawle, and e ne twyna nan ing t u sawle
hbbe, eah u h geseon ne mage? Se blinda, aa h geseon mihte, a
fyligde h am Hlende. Se man gesih and fyli Gode, see cann
understandan God, and gd weorc wyrc. Se man gesih and nele Gode fylian,
see understent God, and nele gd wyrcan. Ac uton understandan God and gd
weorc wyrcean: uton behealdan hwder Crist gange, and him fylian; t is
t we sceolon smeagan hwt h tce, and hwt him licige, and t mid
weorcum gefyllan, swa swa h sylf cw, "Se e me enige, fylige h me;"
t is, geefenlce h me, and onscunige lc yfel, and lufige lc gd, swa
swa ic do. Ne teah Crist him na to on isum life land ne welan, swa swa he
be him sylfum cw, "Deor habba hola, and fugelas habba nest, hwr h
resta, and ic nbbe hwider ic ahylde min {162} heafod." Swa micel he hfde
swa he rohte, and leofode be ora manna htum, se e ealle ing h.

We rda on Cristes bec t t folc rdde be him, t h woldon hine
gelccan, and ahebban to cyninge, t he wre heora heafod for worulde, swa
swa he ws godcundlice. aa Crist ongeat s folces willan, a fleah h
anstandende to anre dne, and his geferan gewendon to s['], and se Hlend
ws up on lande. a on niht eode se Hlend up on am wtere mid drium
fotum, ot he com to his leorning-cnihtum, r r h wron on rewute. He
forfleah one woruldlican wurmynt, aa he ws to cyninge gecoren; ac he
ne forfleah na t edwit and one hosp, aa a Iudeiscan hine woldon on
rode ahn. He nolde his heafod befon mid gyldenum cynehelme, ac mid
yrnenum, swa swa hit gedon ws on his rowunge. He nolde on issum life
rixian hwilwendlice, see ecelice rixa on heofonum. Nis eos woruld na ure
eel, ac is ure wrcsi; fori ne sceole we na besettan urne hiht on issum
swicelum life, ac sceolon efstan mid godum geearnungum to urum eele, r
we to gesceapene wron, t is to heofenan rice.

Solice hit is awriten, "Swa hwa swa wile beon freond isre worulde, se bi
geteald Godes feond." Crist cw on sumere stowe, t "Se weig is swie
nearu and sticol, see lt to heofonan rice; and se is swie rm and smee,
see lt to helle-wite." Se weig, see lt to heofenan rice, is fori nearu
and sticol, fori t we sceolon mid earfonysse geearnian urne eel. Gif
we hine habban willa, we sceolon lufian mildheortnysse, and clnnysse, and
sofstnysse, and rihtwisnysse, and eadmodnysse, and habban soe lufe to
Gode and to mannum, and dn lmessan be ure me, and habban gemet on urum
bigleofan, and gehwilce oere halige ing began. as ing we ne magon dn
butan earfonyssum; ac gif we h do, onne mage we mid am geswincum, urh
Godes fultum, astigan one sticolan weg e us gelt to am ecan life. Se
weg see lt to forwyrde is fori brad and {164} smee, fori e nlustas
gebringa one man to forwyrde. Him bi swie softe, and nan geswinc t he
fylle his galnysse, and druncennysse, and gytsunge begange and modignysse,
and a unstrangan berype, and dn swa hwt swa hine lyst: ac as uneawas
and ore swilce gelda hine butan geswince to ecum tintregum, buton he r
his ende yfeles geswice and gd wyrce. Dysig bi se wegferenda man see
nim one smean weg e hine mislt, and forlt one sticolan e hine
gebrinc to re byrig. Swa eac we beo solice ungerade, gif we lufia a
sceortan softnysse and a hwilwendlican lustas to an swie, t hi us
gebringan to am ecan pinungum. Ac uton niman one earforan weg, t we
her sume hwile swincon, to y t we ecelice beon butan geswince. Eae
mihte Crist, gif he wolde, on isum life wunian butan earfonyssum, and
faran to his ecan rice butan rowunge, and butan deae; ac he nolde. Be am
cw Petrus se apostol, "Crist rowode for us, and sealde us bysne, t we
sceolon fyligan his fotswaum;" t is, t we sceolon sum ing rowian for
Cristes lufon, and for urum synnum. Wel rowa se man, and Gode gecwemlice,
see win ongean leahtras, and godnysse gefrema, swa swa he fyrmest mg.
Se e nan ing nele on issum life rowian, he sceal rowian unances
wyrsan rowunga on am toweardan life.

Nu genealc clne tid and halig, on re we sceolon ure gimeleaste
gebetan: cume fori gehwa cristenra manna to his scrifte, and his diglan
gyltas geandette, and be his lreowes tcunge gebete; and tihte lc oerne
to gde mid godre gebysnunge, t eal folc cwee be s, swa swa be am
blindan gecweden ws, aa his eagan wron onlihte; t is, Eall folc e
t wundor geseah, herede God, see leofa and rixa  butan ende. Amen.

{153} SHROVE SUNDAY.

    Adsumpsit Jesus XII. discipulos suos: et reliqua.

It is here read in this gospel, which we now have heard from the deacon's
mouth, that "Jesus took his twelve disciples apart, and said to them,
Behold, we shall go to the city of Jerusalem, and then shall be fulfilled
all the things that have been written of me by the prophets. I shall be
betrayed to the Gentiles, and they shall mock and scourge me, and
afterwards slay me, and I shall arise from death on the third day. But his
disciples knew not the meaning of these words. Then it came to pass that
they came near to a city which is called Jericho, and there sat a certain
blind man by the way; and when he heard the passing of the people with
Jesus, he asked who was passing there. They said to him that Jesus was
passing. Then he began to cry, and said, Jesus, Son of David, have pity on
me. The men, who were going before Jesus, chided the blind man, that he
might be silent. He cried then much louder, Jesus, Son of David, have pity
on me. Jesus then stood, and bade them lead the blind man to him. When he
came near Jesus asked him, What wilt thou that I shall do unto thee? He
said, Lord, that I may see. And Jesus said to him, Look now: thy faith hath
healed thee. And he immediately saw, and followed Jesus, and glorified him.
Then all the people who saw that miracle glorified God with great fervour."

The beginning of this gospel touched our Saviour's passion, though he did
not suffer at this time; but he would from afar and long before make known
his passion to his disciples, that they might not be too much terrified by
his passion, when the time came that he would suffer. Their mind was
terrified by Christ's saying, but he again cheered them by the words which
he spake, "I will arise from death on the third day." He would then
strengthen and confirm {155} their faith with miracles. And they came then
to the place where the blind man sat by the way, and Christ healed him
before the sight of all the multitude, to the end that, with that miracle,
he might bring them to belief. But the miracles which Christ wrought
manifested one thing by power, and another thing they betokened by mystery.
He wrought those miracles indeed through divine power, and with those
miracles confirmed the people's faith; but yet there was another hidden
thing in those miracles, in a spiritual sense. The one blind man betokened
all mankind, who were blinded through Adam's sin, and thrust from the joy
of Paradise, and brought to this life, which is compared to a prison. Now
we are shut out from the heavenly light, and we may not, in this life,
enjoy the light eternal; nor know we of it more than so much as, through
Christ's teaching, we read in books. This world, though it may sometimes
seem gay, yet is no more like the world eternal, than is some prison to the
light day. All mankind, as we before said, was blinded with lack of faith
and error; but through Christ's advent we were drawn from our errors, and
enlightened by faith. We have now the light in our mind, that is Christ's
faith; and we have a hope of the joy of everlasting life, though we yet
bodily dwell in our prison.

The blind man sat at the city which is called Jericho. Jericho is
interpreted and called _moon_. The moon both waxes and wanes: for a half
month it is waxing, for a half it is waning. Now the moon betokeneth our
mortal life and the decay of our mortality. At the one end men are born, at
the other they depart. When Christ came to the city of Jericho, which
betokeneth the moon, the blind man received sight. That is, when Christ
came to our mortality, and assumed our human nature, mankind was
enlightened, and received sight. He sat by the way; and Christ said in
{157} his gospel, "I am the way, and truth, and life." The man who knows
nothing of the eternal light is blind; but if he believes in Jesus, then
sits he by the way. If he will not pray for the light eternal, then sits he
blind by the way, without prayer. He who rightly believes in Christ, and
fervently prays for his soul's enlightening, he sits by the way praying.
Whosoever is sensible of his mind's blindness, let him cry with inward
heart, as the blind man cried, "Jesus, Son of David, have pity on me."

The multitude that went before Jesus chided the blind man, and bade him be
still. The multitude betokens our evil desires and vices, which call to us
and occupy our hearts, so that we cannot pray so fervently as we ought. It
happens frequently when a man is desirous to withdraw from evil and atone
for his sins, and with his whole mind turn to God, that his old misdeeds,
which he had previously committed, will then come and afflict his mind, and
will still his voice, that he may not cry to God. But what did the blind
man, when the people would still him? He called so much the louder, until
Jesus heard his voice and healed him. So should we do also, if the devil
trouble us with manifold thoughts and temptations: we should call louder
and louder to Jesus, that he drive the evil temptations from our hearts,
and that he enlighten our mind with his grace. But if we continue praying,
then may we with our cry incline Jesus to stand, who was before passing on,
and to hear our cry, and enlighten our hearts with good and pure thoughts.
Evil thoughts cannot harm us, if they are not pleasing to us; but the more
the devil terrifies us with evil thoughts, so much the better shall we be,
and dearer to God, if we despise the devil and all his temptations through
God's assistance.

What is Jesus's standing, or what is his passing? He passed through his
human nature, and he stood through the divine nature. He passed through
human nature, so that he {159} was born, and passed from place to place,
and suffered death, and from death arose, and ascended to heaven. This is
his passing. He stands through his divine nature; because he is, by his
power, everywhere present, and needs not go from place to place; because he
is in every place through his divine nature. When he was passing he heard
the blind man's cry; and when he stood he gave him sight; because through
his human nature he bewails the blindness of our minds, and through his
divine nature he gives us light, and enlightens our blindness. He said to
the blind man, "What wilt thou that I do to thee?" Thinkest thou that he
knew not what the blind man desired, he who could heal him? But he would
that the blind man should pray; for he exhorts everyone very urgently to
prayers: for though he says, in another place, "Your heavenly Father
knoweth what ye require, before ye pray to him for anything," yet the good
God desires that we should fervently pray to him; because by prayers is our
heart stimulated and turned to God.

Then said the blind man, "Sir, do that I may see." The blind man prayed
neither for gold, nor silver, nor any worldly things, but prayed for his
sight. For naught he accounted it to pray for anything but sight; because,
though the blind may have something, he cannot without light see that which
he has. Let us then imitate this man who was healed by Christ, both in body
and in soul: let us pray, not for deceitful riches, nor transitory honours;
but let us pray to our Lord for light: not for that light which will be
ended, which will be driven away by the night, that which is common to us
and to the brutes; but let us pray for that light which we can see with
angels only, which shall never be ended. To that light verily our faith
shall bring us, as Christ said to the blind man, "Look now: thy faith hath
healed thee."

Now some unbelieving man will ask, How may I desire the spiritual light
which I cannot see? Now to that man I say, that the things which he
understands and may {161} comprehend, he understands those things not
through his body, but through his soul; yet no man sees his soul in this
life. It is invisible, but, nevertheless, it guides the visible body. The
body, which is visible, has life from the soul, which is invisible. If that
which is invisible depart, then will the visible fall down; because it
before stood not of itself. The life of the body is the soul, and the life
of the soul is God. If the soul depart, the mouth cannot cry, though it
gape; nor the eye see, though it be open; nor will any limb do anything, if
the body be soulless. So also the soul, if God, for its sins, forsake it,
it will do nothing good. No man may do anything good without God's support.
The sinful soul will not be wholly turned to naught, though it be rendered
dead to good; but it will be dead to every excellence and happiness, and
will be preserved to eternal death, where it will be ever continuing in
torments, and yet will never perish.

How canst thou now doubt of the eternal light, though it be invisible, when
thou hast life from an invisible soul, and thou doubtest not that thou hast
a soul, though thou canst not see it? The blind man, when he could see,
followed Jesus. That man sees and follows God, who can understand God, and
does good works. That man sees and will not follow God, who understands
God, and will not do good works. But let us understand God, and do good
works: let us behold whither Christ goes, and follow him; that is, that we
should meditate on what he teaches, and what is pleasing to him, and that
with works fulfil, as he himself said, "He who will serve me, let him
follow me;" that is, let him imitate me, and shun every evil, and love
every good, as I do. Christ gained for himself in this life neither land
nor riches, as he of himself said, "The beasts have holes, and the birds
have nests, where they rest, and I have not where I may lay down {163} my
head." He had as much as he recked of, and lived on the possessions of
other men, he who owned all things.

We read in the book of Christ that the people resolved concerning him, that
they would seize him, and set him up for king, that he might be their
temporal head, as he was divinely. When Christ perceived the people's will
he fled alone to a mountain, and his companions went to the sea, and Jesus
was up on land. Then by night Jesus went on the water with dry feet, until
he came to his disciples, where they were in a ship. He fled from worldly
honour, when he was chosen king; but he fled not from reproach and scorn,
when the Jews would hang him on a cross. He would not encircle his head
with a golden crown, but with one of thorns, as it was done at his passion.
He would not reign for a while in this life, who rules eternally in heaven.
This world is not our country, but is our place of exile; therefore should
we not set our hope in this deceitful life, but should hasten with good
deserts to our country, for which we were created, that is, to the kingdom
of heaven.

Verily it is written, "Whosoever will be a friend of this world, he shall
be accounted a foe of God." Christ said in some place, that "The way is
very narrow and steep which leads to the kingdom of heaven; and it is very
wide and smooth which leads to hell-torment." The way which leads to the
kingdom of heaven is narrow and steep, in order that we should with
difficulty gain our country. If we desire to obtain it, we should love
mercy, and chastity, and truth, and righteousness, and humility, and have
true love to God and to men, and give alms according to our means, and be
moderate in our food, and observe all other holy things. These things we
cannot do without difficulties; but if we do them, then may we with those
labours, through God's support, ascend the steep way which leads us to
eternal life. The way which leads to perdition is broad and smooth, because
wicked {165} lusts bring a man to perdition. It is very soft to him and no
labour to satiate his libidinousness and drunkenness, and practise
covetousness and pride, and rob the weak, and do whatsoever he lists: but
those evil practices and others such lead him without labour to eternal
torments, unless before his end he desist from evil and do good. Foolish is
the wayfaring man who takes the smooth way that misleads him, and forsakes
the steep which brings him to the city. So also shall we be truly
inconsiderate, if we love brief voluptuousness and transitory pleasures so
greatly that they bring us to eternal torments. But let us take the more
difficult way, that we may here for some time labour, in order to be
eternally without labour. Easily might Christ, had he been willing, have
continued in this life without hardships, and gone to his everlasting
kingdom without suffering, and without death; but he would not. Concerning
which Peter the apostle said, "Christ suffered for us, and gave us an
example, that we should follow his footsteps;" that is, that we should
suffer something for love of Christ, and for our sins. Well suffers the
man, and acceptably to God, who strives against wickedness, and promotes
goodness, as he best may. He who will suffer nothing in this life, shall
suffer against his will in the life to come.

Now is a pure and holy time drawing nigh, in which we should atone for our
remissness: let, therefore, every christian man come to his confessor, and
confess his secret sins, and amend by the teaching of his instructor; and
let everyone stimulate another to good by good example, that all people may
say of us, as was said of the blind man when his eyes were enlightened;
that is, All people who saw that miracle praised God, who liveth and
reigneth ever without end. Amen.

       *       *       *       *       *


{166} DOMINICA PRIMA IN QUADRAGESIMA.

    Ductus est Iesus in desertum a Spiritu: et reliqua.

Ic wolde eow trahtnian is godspel, e mann nu beforan eow rdde, ac ic
ondrde t ge ne magon a micelan deopnysse s godspelles swa
understandan swa hit gedafenlic sy. Nu bidde ic eow t ge beon geyldige
on eowerum geance, ot we one traht mid Godes fylste oferrdan magon.

"Se Hlend ws geld fram am Halgan Gaste to anum westene, to y t he
wre gecostnod fram deofle: and he a fste feowertig daga and feowertig
nihta, swa t he ne onbyrigde tes ne wtes on eallum am fyrste: ac
sian him hingrode. a genealhte se costnere, and him to cw, Gif u sy
Godes Sunu, cwe to isum stanum t hi beon awende to hlafum. a andwearde
se Hlend, and cw, Hit is awriten, ne leofa se mann na be hlafe anum, ac
lyfa be eallum am wordum e ga of Godes mue. a genam se deofol hine,
and gesette hine uppan am scylfe s heagan temples, and cw, Gif u
Godes Sunu sy, feall nu adn: hit is awriten, t englum is beboden be e,
t hi e on hira handum ahebbon, t u furon ne urfe inne fot t stane
tspurnan. a cw se Hlend eft him to, Hit is awriten, Ne fanda ines
Drihtnes. a genam se deofol hine eft, and gesette hine uppan anre swie
heahre dune, and teowde him ealles middangeardes welan, and his wuldor,
and cw him to, Ealle as ing ic forgife e, gif u wilt feallan to minum
fotum and gebiddan e to me. a cw se Hlend him to, Ga u underbcc,
sceocca! Hit is awriten, Gehw sceal hine gebiddan to his Drihtne anum, and
him anum eowian. a forlet se deofol hine, and him comon englas to, and
him enodon."

Se Halga Gast ldde one Hlend to am westene, to y t he wre r
gecostnod. Nu wundra gehw h se deofol dorste genealcan to am Hlende,
t he hine costnode: {168} ac h ne dorste Cristes fndian, gif him alyfed
nre. Se Hlend com to mancynne fori t he wolde ealle ure costnunga
oferswian mid his costnungum, and oferswian urne one ecan dea mid his
hwilwendlicum deae. Nu ws he swa eadmod t he geafode am deofle t he
his fandode, and he geafode lyrum mannum t hi hine ofslogon. Deofol is
ealra unrihtwisra manna heafod, and a yfelan men sind his lima: nu
geafode God t t heafod hine costnode, and t a limu hine ahengon.

am deofle ws micel twynung, Hwt Crist wre? His lf ns na gelgod swa
swa ora manna lf. Crist ne t mid gyfernysse, ne he ne drnc mid
oferflowendnysse, ne his eagan ne ferdon worigende geond mislice lustas. a
smeade se deofol hwt he wre; hwer he wre Godes Sunu, see manncynne
behaten ws. Cw a on his geance, t he fandian wolde hwt he wre. a
fste Crist feowertig daga and feowertig nihta on n, a on eallum am
fyrste ne cw se deofol to him t he etan sceolde, foran e h geseh t
him nan ing ne hingrode. Eft, aa Crist hingrode fter swa langum fyrste,
a wende se deofol solice t he God nre, and cw to him, "Hwi hingra
e? Gif u Godes Sunu sy, wend as stanas to hlafum, and et."

Eae mihte God, see awende wter to wine, and see ealle gesceafta of
nahte geworhte, eaelice he mihte awendan a stanas to hlafum: ac he nolde
nan ing don be s deofles tcunge; ac cw him to andsware, "Ne lifa na
se man be hlafe anum, ac lifa be am wordum e ga of Godes mue." Swa swa
s mannes lichama leofa be hlafe, swa sceal his sawul lybban be Godes
wordum, t is, be Godes lare, e he urh wise menn on bocum gesette. Gif
se lichama nf mete, oe ne mg mete icgean, onne forweorna he, and
adeada: swa eac seo sawul, gif heo nf a halgan lare, heo bi onne
weornigende and mgenleas. urh a halgan lare heo bi strang and onbryrd
to Godes willan.

a ws se deofol ne oferswied fram Criste. "And he a hine genam, and br
upp on t templ, and hine sette t {170} am scylfe, and cw to him, Gif
u Godes Sunu sy, sceot adn; foran e englum is beboden be e, t h e
on handum ahebban, t u ne urfe inne ft t stane tspurnan." Her
begnn se deofol to reccanne halige gewritu, and he leah mid re race;
foran e h is leas, and nan sofstnys nis on him; ac he is fder lcere
leasunge. Ns t na awriten be Criste t h a sde, ac ws awriten be
halgum mannum: h behofia engla fultumes on issum life, t se deofol h
costnian ne mote swa swie swa he wolde. Swa hold is God mancynne, t he
hf geset his englas us to hyrdum, t h ne sceolon na geafian am reum
deoflum t h s fordon magon. Hi moton ure afandian, ac h ne moton us
nydan to nanum yfle, buton we hit sylfe agenes willan dn, urh a yfelan
tihtinge s deofles. We ne beo na fulfremede buton we beon afandode: urh
a fandunge we sceolon geeon, gif we fre wisaca deofle, and eallum his
larum; and gif we genealca urum Drihtne mid geleafan, and lufe, and godum
weorcum; gif we hwr aslidon, arisan eft rrihte, and betan georne t r
tobrocen bi.

Crist cw a to am deofle, "Ne sceal man fandigan his Drihtnes." t wre
swie gilplic d[']d gif Crist scute a adn, eah e he eae mihte butan
awyrdnysse his lima nyer asceotan, see gebigde one heagan heofenlican
bigels; ac he nolde nan ing dn mid gylpe; foron e se gylp is an
heafod-leahter; a nolde he adn asceotan, foron e he onscunode one
gylp; ac cw, "Ne sceal man his Drihtnes fndian." Se man fndia his
Drihtnes, see, mid dyslicum truwan and mid gylpe, sum wundorlic ing on
Godes naman dn wile, oe see sumes wundres dyslice and butan neode, t
Gode abiddan wile. a ws se deofol oere sie urh Cristes geyld
oferswied.

"a genam he hine eft, and abr hine pp on ane dune, and tywde him ealles
middangeardes welan and his wuldor, and cw to him, Ealle as ing ic
forgife e, gif u wilt afeallan to minum fotum, and e to me gebiddan."
Dyrstelice sprc se deofol her, swa swa he r sprc, aa he on {172}
heofenum ws, aa he wolde dlan heofonan rice wi his Scyppend, and beon
Gode gelc; ac his dyrstignys hine awearp a into helle; and eac nu his
dyrstignys hine genierode, aa he, urh Cristes rowunge, forlet mancynn
of his anwealde. He cw, "as ing ic forgife e." Him uhte t he ahte
ealne middangeard; foron e him ne wistod nan man ram e Crist com e
hine gewylde.

Hit is awriten on halgum bocum, "Eore and eall hire gefyllednys, and eal
ymbhwyrft and a e on am wunia, ealle hit syndon Godes hta," and na
deofles. eah-hwere Crist cw on his godspelle be am deofle, t he
wre middangeardes ealdor, and he sceolde beon t-adrfed. He is ra manna
ealdor, e lufia isne middangeard, and ealne heora hiht on issum lfe
besetta, and heora Scyppend forseo. Ealle gesceafta, sunne, and mona, and
ealle tunglan, land, and s['], and nytenu, ealle h eowia hyra
Scyppende; foron e h fara fter Godes dihte. Se lyra man na, onne he
forsih Godes beboda, and fullg['] deofles willan, oe urh gytsunge,
oe urh leasunge, oe urh graman, oe urh ore leahtras, onne bi he
deofles eowa, onne he deofle gecwem, and one forsih e hine geworhte.

"Crist cw a to am deofle, Ga u underbcc, sceocca! Hit is awriten, Man
sceal hine gebiddan to his Drihtne, and him anum eowian." Quidam dicunt
non dixisse Saluatorem, "Satane, uade retro," sed tantum "Uade": sed tamen
in rectioribus et uetustioribus exemplaribus habetur, "Uade retro Satanas,"
sicut interpretatio ipsius nominis declarat; nam diabolus _Deorsum ruens_
interpretatur. Apostolo igitur Petro dicitur a X[=po], "Uade retro me," id
est, _Sequere me_. Diabolo non dicitur, _Uade retro me_, sed, "Uade retro,"
sicut jam diximus, et sic scripsit beatus Hieronimus, in una epistola. He
cw to am deofle, "Ga u underbc." Deofles nama is gereht,
'Nyer-hreosende.' Nyer he ahreas, and underbc he eode fram frime his
anginnes, aa he ws ascyred fram re heofonlican blisse; on hinder he
eode {174} eft urh Cristes to-cyme; on hinder he sceal gn on domes dge,
onne he bi belocen on helle-wite on cum fyre, he and ealle his geferan;
and h nfre sian t-brecan ne magon.

Hit is awriten on re ealdan ['], t nan man ne sceal hine gebiddan to
nanum deofelgylde, ne to nanum inge, buton to Gode anum; foron e nn
gesceaft nys wyre s wurmyntes, buton se ana see Scyppend is ealra
inga: to him anum we sceolon s gebiddan; he ana is so Hlaford and so
God. We bidda ingunga t halgum mannum, t hi sceolon s ingian to
heora Drihtne and to urum Drihtne; ne gebidde we n, eah-hwere, us to
him, swa swa we to Gode do, ne hi t geafian nella; swa swa se engel
cw to Iohanne am apostole, aa he wolde feallan to his fotum: he cw,
"Ne do u hit na, t u to me abuge. Ic eom Godes eowa, swa swa u and
ine gebrora: gebide e to Gode anum."

"a forlt se deofol Crist, and him comon englas to, and him enodon." He
ws gecostnod swa swa mann, and fter re costnunge him comon halige
englas to, and him enodon, swa swa heora Scyppende. Buton se deofol gesawe
t Crist man wre, ne gecostnode he hine; and buton he so God wre,
noldon a englas him enian. Mycel ws ures Hlendes eamodnys and his
geyld on isre dde. He mihte mid anum worde besencan one deofol on re
deopan nywelnysse; ac h ne teowde his mihte, ac mid halgum gewritum he
andwyrde am deofle, and sealde us bysne mid his geylde, t swa oft swa
we fram wyrum mannum nig ing rowia, t we sceolon wendan ure mod to
Godes lare swior onne to nigre wrace.

On reo wisan bi deofles costnung: t is on tihtinge, on lustfullunge, on
geafunge. Deofol tiht s to yfele, ac we sceolon hit onscunian, and ne
geniman nane lustfullunge to re tihtinge: gif onne ure mod nim
gelustfullunge, onne sceole we huru wistandan, t r ne beo nn
geafung to am yfelan weorce. Seo yfele tihting is of deofle; {176} onne
bi oft s mannes md gebiged to re lustfullunge, hwilon eac aslt to
re geafunge; foron e we sind of synfullum flsce acennede. Ns na se
Hlend on a wisan gecostnod; foron e he ws of mdene acenned buton
synne, and ns nan ing wyrlices on him. He mihte beon gecostnod urh
tihtinge, ac nan lustfullung ne hrepede his md. r ns eac nan geafung,
foron e r ns nan lustfullung; ac ws s deofles costnung fory eall
wiutan, and nan ing wiinnan. Ungewiss com se deofol to Criste, and
ungewiss he eode aweig; foran e se Hlend ne geswutulode na him his
mihte, ac oferdrf hine geyldelice mid halgum gewritum.

Se ealda deofol gecostnode urne fder Adm on reo wisan: t is mid
gyfernysse, and mid idelum wuldre, and mid gitsunge; and a wear he
oferswied, foron e he geafode am deofle on eallum am rim costnungum.
urh gyfernysse he ws oferswied, aa he urh deofles lare t one
forbodenan ppel. urh idel wuldor he ws oferswied, aa he gelyfde s
deofles wordum, aa he cw, "Swa mre ge beo swa swa englas, gif ge of
am treowe eta." And h a gelyfdon his leasunge, and woldon mid idelum
gylpe beon beteran onne h gesceapene wron: a wurdon h wyrsan. Mid
gytsunge he ws oferswied, aa se deofol cw to him, "And ge habba
gescead ger ge gdes ge feles." Nis na gytsung on feo anum, ac is eac on
gewilnunge micelre geince.

Mid am ylcum rim ingum e se deofol one frumsceapenan mann oferswide,
mid am ylcan Crist oferswide hine, and astrehte. urh gyfernysse fandode
se deofol Cristes, aa he cw, "Cwe to ysum stanum t h beon to
hlafum awende, and et." urh idel wuldor he fandode his, aa he hine tihte
t h sceolde sceotan nyer of s temples scylfe. urh gitsunge he
fandode his, aa he mid leasunge him behet ealles middangeardes welan, gif
he wolde feallan to his fotum. Ac se deofol ws a oferswied {178} urh
Crist on am ylcum gemetum e he r Adam oferswide; t he gewite fram
urum heortum mid am innfre gehft, mid am e he inn-afaren ws and us
gehfte.

We gehyrdon on isum godspelle t ure Drihten fste feowertig daga and
feowertig nihta on n. aa he swa lange fste, a geswutelode he a
micelan mihte his godcundnysse, urh a he mihte on eallum isum andweardum
life butan eorlicum mettum lybban, gif he wolde. Eft, aa him hingrode,
a geswutelode he t h ws so man, and fori metes behofode. Moyses se
heretoga fste eac feowertig daga and feowertig nihta, to i t he moste
underfon Godes [']; ac he ne fste na urh his agene mihte, ac urh Godes.
Eac se witega Elias fste ealswa lange eac urh Godes mihte, and sian ws
genumen butan deae of isum life.

Nu is is fsten eallum cristenum mannum geset to healdenne on lces geares
ymbryne; ac we moton lce dg ures metes brucan mid forhfednysse, ra
metta e alyfede sind. Hw is is fsten us geteald urh feowertig daga?
On eallum geare sind getealde reo hund daga and fif and sixtig daga;
onne, gif we teoia as gearlican dagas, onne beo r six and ritig
teoing-dagas; and fram isum dge o one halgan Easter-dg sind twa and
feowertig daga: d onne a six sunnan-dagas of am getele, onne beo a
six and ritig s geares teoing-dagas s to forhfednysse getealde.

Swa swa Godes ['] s bebyt t we sceolon ealle a ing e us gesceota of
res geares teolunge Gode a teounge syllan, swa we sceolon eac on isum
teoing-dagum urne lichaman mid forhfednysse Gode to lofe teoian. We
sceolon s gearcian on eallum ingum swa swa Godes enas, fter s
apostoles tcunge, on micclum geylde, and on halgum wccum, on fstenum,
and on clnnysse modes and lichaman; fori lsse pleoh bi am cristenum
men t he flsces bruce, onne he on issere halgan tide wfes bruce.
{180} Lta aweg ealle saca, and lc geflitt, and gehealda as tid mid
sibbe and mid sore lufe; foron ne bi nan fsten Gode andfenge butan
sibbe. And do swa swa God thte, tobrec inne hlaf, and syle one oerne
dl hungrium men, and ld into inum huse w[']dlan, and a earman
lfremedan men, and gefrefra h mid inum godum. onne u nacodne geseo,
scryd hine, and ne forseoh in agen flsc. Se mann e fst buton lmyssan,
h de swilce h sparige his mete, and eft ett t h [']r mid
forhfednysse foreode; ac t fsten tl God. Ac gif u fstan wille Gode
to gecwemednysse, onne gehelp u earmra manna mid am dle e u e sylfum
oftihst, and eac mid maran, gif e to onhagige. Forbga idele spellunge,
and dyslice blissa, and bewepa eowre synna; foron e Crist cw, "W eow
e nu hlihga, ge sceolon heofian and wepan." Eft he cw, "Eadige beo a
e nu wepa, foron e hi sceolon beon gefrefrode."

We lybba mislice on twelf monum: nu sceole we ure gymeleaste on ysne
timan geinnian, and lybban Gode, we e orum timan us sylfum leofodon. And
swa hwt swa we do to gode, uton dn t butan gylpe and idelre herunge.
Se mann e for gylpe hwt to gde de, him sylfum to herunge, nf he s
nane mede t Gode, ac hf his wite. Ac uton dn swa swa God thte, t ure
godan weorc beon on a wisan mannum cue, t h magon geseon ure gdnysse,
and t h wuldrian and herigan urne Heofenlican Fder, God lmihtigne,
see forgilt mid hundfealdum swa hwt swa we do earmum mannum for his
lufon, see leofa and rixa  butan ende on ecnysse. Amen.

{167} THE FIRST SUNDAY IN LENT.

    Ductus est Jesus in desertum a Spiritu: et reliqua.

I would expound to you this gospel which has just now been read before you,
but I fear that ye cannot understand the great depth of this gospel as it
is fitting. Now I pray you to be patient in your thoughts till, with God's
assistance, we can read over the text.

"Jesus was led by the Holy Ghost to a waste, in order that he might be
tempted by the devil: and he there fasted forty days and forty nights, so
that he tasted neither food nor drink in all that time: but he then
hungered. Then the tempter approached, and said to him, If thou art the Son
of God, say to these stones that they be turned to loaves. Then Jesus
answered, and said, It is written, Man liveth not by bread alone, but
liveth by all the words that go from the mouth of God. Then the devil took
him, and set him upon the summit of the lofty temple, and said, If thou art
the Son of God, fall now down: it is written, that angels are commanded
concerning thee, that they shall lift thee in their hands, that thou may
not dash thy foot on a stone. Then said Jesus again to him, It is written,
Tempt not thy Lord. Then the devil took him again, and set him upon a very
high mountain, and showed him all the wealth and glory of the world, and
said to him, All these things will I give thee, if thou wilt fall at my
feet, and adore me. Then said Jesus to him, Go thou behind, Satan! It is
written, Everyone shall adore his Lord alone, and him alone serve. Then the
devil left him, and angels came to him, and ministered unto him."

The Holy Ghost led Jesus to the waste, that he might there be tempted. Now
everyone will wonder how the devil durst approach Jesus to tempt him: but
he durst not tempt {169} Jesus, if it had not been allowed him. Jesus came
to mankind because he would overcome all our temptations by his
temptations, and overcome our eternal death with his temporary death. Now
he was so humble that he permitted the devil to tempt him, and he permitted
wicked men to slay him. The devil is the head of all unrighteous men, and
evil men are his limbs: now God permitted the head to tempt him, and the
limbs to crucify him.

To the devil it was a great doubt, What Christ were? His life was not
ordered like the lives of other men. Christ ate not with avidity, nor did
he drink with excess, nor did his eyes pass wandering amid various
pleasures. Then the devil meditated what he were; whether he were the Son
of God, who had been promised to mankind. He said then in his thoughts,
that he would prove what he were. When Christ was fasting forty days and
forty nights together, in all that time the devil did not say to him that
he should eat, because he saw that he hungered not. Afterwards, when Christ
hungered after so long a time, then verily the devil weened that he was not
God, and said to him, "Why hungerest thou? If thou art the Son of God, turn
these stones to loaves, and eat."

Easily might God, who turned water to wine, and he who wrought all
creatures from nothing, easily might he have turned the stones to loaves:
but he would do nothing by the devil's direction; but said to him in
answer, "Man liveth not by bread alone, but liveth by the words which go
from the mouth of God." As man's body lives by bread, so shall his soul
live by the words of God, that is, by God's doctrine, which, through wise
men, he has set in books. If the body has not food, or cannot eat food,
then it decays and dies: so likewise the soul, if it has not the holy
doctrine, it will be perishable and powerless. By the holy doctrine it will
be strong, and stimulated to God's will.

Then was the devil _once_ overcome by Christ. "And he then took him and
bare him up on the temple, and set him {171} on the summit, and said to
him, If thou art the Son of God, dart down; for it is commanded to angels
concerning thee, that they shall raise thee on their hands, that thou may
not dash thy foot against a stone." Here the devil began to expound the
holy scriptures, and he lied in his exposition; because he is false, and
there is no truth in him; but he is the father of all leasing. It was not
written of Christ what he there said, but was written of holy men: they
require the support of angels in this life, that the devil may not tempt
them so much as he would. So benevolent is God to mankind, that he has set
his angels over us as guardians, that they may not allow the fierce devils
to fordo us. They may tempt us, but they cannot compel us to any evil,
unless we ourselves do it of our own will, through the evil instigation of
the devil. We shall not be perfect unless we be tempted: through temptation
we shall thrive, if we ever resist the devil and all his precepts; and if
we draw nigh to our Lord with faith, and love, and good works; if we
anywhere slide down, arise forthwith, and earnestly mend what shall there
be broken.

Christ said to the devil, "No one shall tempt his Lord." It would have been
a very proud deed if Christ had cast himself down, though he easily might,
without injury of his limbs, have cast himself down, who bowed the high
arch of heaven; but he would do nothing in pride, because pride is a deadly
sin; so he would not cast himself down, because he would shun pride; but
said, "No one shall tempt his Lord." That man tempts his Lord, who, with
foolish confidence and with pride, will do something in the name of God, or
who will foolishly and without need pray to God for some miracle. Then was
the devil, by Christ's patience, overcome _a second time_.

"Then he took him again, and bare him up on a mountain, and showed him all
the riches of the world and its glory, and said to him, All these things
will I give thee, if thou wilt fall at my feet, and adore me."
Presumptuously spake the devil here, as he before spake, when he was in
heaven, when he {173} would share the heavenly kingdom with his Creator,
and be equal to God; but his presumption then cast him down into hell; and
now also his presumption humbled him, when he, through Christ's passion,
let mankind out of his power. He said, "These things will I give thee." It
seemed to him that he possessed all the world; because no man withstood him
before Christ came who subdued him.

It is written in holy books, "Earth and all its fullness, and all the globe
and those who dwell on it, all are God's possessions," and not the devil's.
Nevertheless, Christ said in his gospel concerning the devil, that he was
the prince of the world, and he should be driven out. He is the prince of
those men who love this world, and set all their hope in this life, and
despise their Creator. All creatures, sun, and moon, and all stars, land,
and sea, and cattle, all serve their Creator; because they perform their
course after God's direction. Wicked man alone, when he despises the
commandments of God, and fulfils the devil's will, either through
covetousness, or through leasing, or through anger, or through other sins,
then is he the devil's thrall, then is he acceptable to the devil, and
despises him who created him.

"Christ then said to the devil, Go thou behind, Satan! It is written, Man
shall adore his Lord, and serve him alone." Quidam dicunt non dixisse
Salvatorem, "Satane, vade retro," sed tantum "Vade": sed tamen in
rectioribus et vetustioribus exemplaribus habetur, "Vade retro Satanas,"
sicut interpretatio ipsius nominis declarat; nam diabolus _Deorsum ruens_
interpretatur. Apostolo igitur Petro dicitur a Christo, "Vade retro me," id
est, _Sequere me_. Diabolo non dicitur, _Vade retro me_, sed "Vade retro,"
sicut jam diximus, et sic scripsit beatus Hieronymus, in una epistola. He
said to the devil, "Go thou behind." The name of devil is interpreted,
_Falling down_. He fell down, and he went behind from the beginning of his
enterprize, when he was cut off from heavenly bliss; he went behind again
through Christ's advent; {175} he shall go behind on doomsday, when he
shall be shut up in hell in eternal fire, he and all his associates; and
they never afterwards may burst out.

It is written in the old law that no man shall worship any idol, nor
anything, save God alone; because no creature is worthy of that honour,
save him alone who is the Creator of all things: him only should we
worship; he alone is true Lord and true God. We pray for their
intercessions to holy men, that they may mediate for us with their Lord and
our Lord; still we do not worship them as we do God, nor would they permit
it; as the angel said to John the apostle, when he would fall at his feet:
he said, "Do thou it not, that thou bowest to me. I am God's servant, as
thou and thy brethren: worship God alone."

"Then the devil left Christ, and angels came to him, and ministered to
him." He was tempted as a man, and after the temptation holy angels came to
him, and ministered to him as to their Creator. Unless the devil had seen
that Christ was a man, he would not have tempted him; and unless he had
been true God, the angels would not have ministered to him. Great was our
Saviour's meekness and his patience in this deed. He might with one word
have sunk the devil into the deep abyss; but he manifested not his might,
but answered the devil with the holy scriptures, and gave us an example by
his patience, that, as often as we suffer anything from perverse men, we
should turn our mind to God's precepts rather than to any vengeance.

In three ways is temptation of the devil: that is in instigation, in
pleasure, in consent. The devil instigates us to evil, but we should shun
it, and take no pleasure in the instigation: but if our mind takes
pleasure, then should we at least withstand, so that there be no consent to
evil work. Instigation to evil is of the devil; but a man's mind is often
{177} bent to pleasure, sometimes also it lapses into consent; seeing that
we are born of sinful flesh. Not in this wise was Jesus tempted; because he
was born of a virgin without sin, and that there was nothing perverse in
him. He might have been tempted by instigation, but no pleasure touched his
mind. There was also no consent, because there was no pleasure; therefore
was the devil's temptation all without, and nothing within. Uncertain came
the devil to Christ, and uncertain he went away; seeing that Jesus
manifested not his power to him, but overcame him patiently by the holy
scriptures.

The old devil tempted our father Adam in three ways: that is with
greediness, with vain-glory, and with covetousness; and then he was
overcome, because he consented to the devil in all those three temptations.
Through greediness he was overcome, when, by the devil's instruction, he
ate the forbidden apple. Through vain-glory he was overcome, when he
believed the devil's words, when he said, "Ye shall be as great as angels,
if ye eat of that tree." And they then believed his leasing, and would in
their vain-glory be better than they had been created: then became they
worse. With covetousness he was overcome, when the devil said to him, "And
ye shall have the power to distinguish good from evil." Covetousness is not
alone in money, but is also in the desire of great dignity.

With the same three things with which the devil overcame the first-created
man, Christ overcame and prostrated him. Through greediness the devil
tempted Christ, when he said, "Say to these stones that they be turned to
loaves, and eat." Through vain-glory he tempted him, when he would
instigate him to dart down from the temple's summit. Through covetousness
he tempted him, when, with leasing, he promised him the wealth of all the
world, if he would fall at his feet. But the devil was overcome by Christ
by the {179} same means with which he had of yore overcome Adam; so that he
departed from our hearts made captive by the entrance at which he had
entered and made us captives.

We have heard in this gospel that our Lord fasted forty days and forty
nights together. When he had fasted so long he manifested the great power
of his godhead, by which he might, in all this present life, without
earthly food, have lived, if he had been willing. Afterwards, when he was
hungry, he manifested that he was a true man, and therefore required food.
Moses the leader fasted also forty days and forty nights, that he might
receive God's law; but he fasted not through his own power, but through
God's. The prophet Elijah also fasted as long through God's power, and was
afterwards, without death, taken from this life.

Now this fast is appointed to be held by all Christian men in the course of
every year; but we must also on each day eat our food with abstemiousness,
of those meats which are permitted. Why is this fast computed for forty
days? In every year there are reckoned three hundred and sixty-five days;
now, if we tithe these yearly days, then will there be six and thirty
tithing-days, and from this day to the holy Easter-day are two and forty
days: take then the six Sundays from that number, then there will be six
and thirty days of the year's tithing-days reckoned for our abstinence.

As God's law enjoins us that we should of all the things which accrue to us
from our yearly tillage give the tithe to God, so should we likewise on
these tithing-days tithe our body with abstinence to the praise of God. We
should prepare ourselves in all things as God's servants, according to the
apostle's teaching, with great patience, and with holy vigils, with fasts,
and with chastity of mind and body; for it is less perilous for a Christian
man to eat flesh, than at this holy tide to have intercourse with woman.
Set aside all {181} quarrels and every dispute, and hold this tide with
peace and with true love; for no fast will be acceptable to God without
peace. And do as God taught, break thy loaf, and give the second portion to
an hungry man, and lead into thy house the poor, and miserable strangers,
and comfort them with thy possessions. When thou seest one naked, clothe
him, and despise not thy own flesh. The man who fasts without alms does as
though he spares his food, and afterwards eats that which he had previously
forgone in his abstinence; but God contemns such fasting. But if thou wilt
fast to God's contentment, then help poor men with the portion which thou
withdrawest from thyself, and also with more, if it be thy pleasure. Avoid
idle discourse and foolish pleasures, and bewail your sins; for Christ
said, "Woe to you who now laugh, ye shall mourn and weep." Again he said,
"Blessed are they who now weep, for they shall be comforted."

We live diversely for twelve months: now we shall at this time repair our
heedlessness, and live to God, we who at other times have lived for
ourselves. And whatsoever good we do, let us do it without pride and vain
praise. The man who does any good for pride, to his own praise, will have
no reward with God, but will have his punishment. But let us do as God hath
taught, that our good works may be so known to men that they may see our
goodness, and glorify and praise our Heavenly Father, God Almighty, who
requites an hundredfold whatsoever we do to poor men for love of him who
liveth and reigneth ever without end to eternity. Amen.

       *       *       *       *       *


DOMINICA IN MEDIA QUADRAGESIMA.

    Abiit Iesus trans mare Galile: et reliqua.

"Se Hlend ferde ofer a Galileiscan s['], e is gehaten Tyberiadis, and
him filigde micel menigu, foron e hi {182} beheoldon a tacna e h
worhte ofer a untruman men. a astah se Hlend up on ane dune, and r
s[']t mid his leorning-cnihtum, and ws a swie gehende seo halige
Eastertid. a beseah se Hlend up, and geseah t r ws mycel mennisc
toweard, and cw to anum his leorning-cnihta, se ws gehten Philippus,
Mid hwam mage we bicgan hlf isum folce? is he cw to fndunge s
leorning-cnihtes: he sylf wiste hwt he dn wolde. a andwyrde Philippus,
eah her wron gebohte twa hund peningwur hlafes, ne mihte furon hyra lc
anne bitan of am gelccan. a cw an his leorning-cnihta, se htte
Andreas, Petres broor, Her byr n cnapa fif berene hlafas, and twegen
fixas, ac to hwn mg t to swa micclum werode? a cw se Hlend, Do t
t folc sitte. And r ws micel g[']rs on re stowe myrige on to
sittenne. And h a ealle ston, swa swa mihte beon ff usend wera. a
genam se Hlend a ff hlfas, and bletsode, and tobrc, and todlde betwux
am sittendum: swa gelce eac a fixas todlde; and h ealle genoh hfdon.
aa h ealle fulle wron, a cw se Hlend to his leorning-cnihtum,
Gaderia a lafe, and h ne losion. And hi a gegaderodon a bricas, and
gefyldon twelf wilian mid re lafe. t folc, a e is tacen geseah, cw
t Crist wre so witega, see ws toweard to isum middangearde."

Seo s['], e se Hlend oferferde, getacna as andweardan woruld, to re
com Crist and oferferde; t is, he com to isre worulde on menniscnysse,
and is lif oferferde; he com to deae, and of deae aras; and astah up on
ane dune, and r st mid his leorning-cnihtum, foron e he astah up to
heofenum, and r sitt nua mid his halgum. Rihtlice is seo s['] wimeten
isre worulde, foron e heo is hwltidum smylte and myrige n to rowenne,
hwilon eac swie hreoh and egeful on to beonne. Swa is eos woruld;
hwltidum heo is gesundful and myrige on to wunigenne, hwilon heo is eac
swie styrnlic, and mid mislicum ingum {184} gemenged, swa t heo for oft
bi swie unwynsum on to eardigenne. Hwilon we beo hale, hwilon untrume;
nu blie, and eft on micelre unblisse; fory is is lf, swa swa we r
cwdon, re s['] wimeten.

a se Hlend gest up on re dune, a ahf h up his eagan, and gesh t
r ws micel mennisc toweard. Ealle a e him to cuma, t is a e buga
to rihtum geleafan, a gesih se Hlend, and am h gemiltsa, and hyra mod
onliht mid his gife, t h magon him to cuman butan gedwylde, and am h
forgif one gastlican fodan, t h ne ateorian be wege. aa he axode
Philippum, hwanon h mihton hlf am folce gebicgan, a geswutelode h
Philippes nytennysse. Wel wiste Crist hwt h dn wolde, and he wiste t
Philippus t nyste. a cw Andreas, t an cnapa r bre fif berene
hlafas and twegen fixas. a cw se Hlend, "Do t t folc sitte," and
swa foron swa we eow r rehton. Se Hlend geseh t hungrige folc, and h
h mildheortlice fedde, ger ge urh his gdnysse ge urh his mihte. Hwt
mihte seo gdnys ana, buton r wre miht mid re gdnysse? His discipuli
woldon eac t folc fedan, ac h nfdon mid hwam. Se Hlend hfde one
gdan willan to am fostre, and a mihte to re fremminge.

Fela wundra worhte God, and dghwamlice wyrc; ac a wundra sind swie
awcode on manna gesihe, foron e h sind swie gewunelice. Mare wundor
is t God lmihtig lce dg ft ealne middangeard, and gewissa a gdan,
onne t wundor wre, t he a gefylde fif usend manna mid fif hlafum:
ac s wundredon men, na fori t hit mare wundor wre, ac fori t hit
ws ungewunelic. Hwa syl nu wstm urum cerum, and gemenigfylt t gerip
of feawum cornum, buton se e a gemnigfylde a fif hlafas? Seo miht ws
a on Cristes handum, and a fif hlafas wron swylce hit sd wre, na on
eoran besawen, ac gemenigfyld fram am e eoran geworhte.

{186} is wundor is swie micel, and deop on getacnungum. Oft gehwa gesih
fgre stafas awritene, onne hera he one writere and a stafas, and nat
hwt hi mna. Se e cann ra stafa gescead, he hera heora fgernysse,
and rd a stafas, and understent hwt h gemna. On ore wisan we
sceawia metinge, and on ore wisan stafas. Ne g na mare to metinge buton
t u hit geseo and herige: nis na genh t u stafas sceawige, buton u
h eac rde, and t andgit understande. Swa is eac on am wundre e God
worhte mid am fif hlafum: ne bi na genh t we s tacnes wundrian, oe
urh t God herian, buton we eac t gastlice andgit understandon.

a fif hlafas e se cnapa br getacnia a fif bc e Moyses se heretoga
sette on re ealdan [']. Se cnapa e hi br, and heora ne onbyrigde, ws
t Iudeisce folc, e a fif bc rddon, and ne cue ron nan gastlic
andgit, ran e Crist com, and a bc geopenode, and hyra gastlice andgit
onwreah his leorning-cnihtum, and hi sian eallum cristenum folce. We ne
magon nu ealle a fif bc areccan, ac we secga eow t God sylf hi dihte,
and Moyses h awrt, to steore and to lare am ealdan folce Israhel, and
eac s on gastlicum andgite. a bc wron awritene be Criste, ac t
gastlice andgit ws am folce digle, o t Crist sylf com to mannum, and
geopenede ra boca digelnysse, fter gastlicum andgite.

Alii euangelist ferunt, quia panes et pisces Dominus discipulis
distribuisset, discipuli autem ministrauerunt turbis. He tobr[']c a fif
hlafas and sealde his leorning-cnihtum, and het beran am folce; foron e
h thte him a gastlican lre: and h ferdon geond ealne middangeard, and
bodedon, swa swa him Crist sylf thte. Mid am e h tobrc a hlafas, a
wron h gemenigfylde, and weoxon him on handum; foron e a ff bc
wurdon gastlice asmeade, and wise {188} lareowas h trahtnodon, and setton
of am bocum manega ore bc; and we mid ra boca lare beo dghwonlice
gastlice gereordode.

a hlfas wron berene. Bere is swie earfoe to gearcigenne, and
eah-hwere fet one mann, onne h gearo bi. Swa ws seo ealde [']
swie earfoe and digle to understandenne; ac eah-hwere, onne we cuma
to am smedman, t is to re getacnunge, onne gereorda heo ure mod, and
gestrnga mid re diglan lare. Fif hlafas r wron, and fif usend manna
r wron gereordode; foran e t Iudeisce folc ws undereodd Godes
['], e std on fif bocum awriten. aa Crist axode Philippum, and he his
afandode, swa swa we r rddon, a getacnode he mid re acsunge s folces
nytennysse, e ws under re ['], and ne cue t gastlice andgit, e on
re ['] bediglod ws.

a twegen fixas getcnodon sealm-sang and ra witegena cwydas. An ra
gecydde and bodode Cristes to-cyme mid sealm-sange, and oer mid witegunge.
Nu sind a twa gesetnyssa, t is sealm-sang and witegung, swylce h
syflinge wron to am ff berenum hlafum, t is, to am ff [']licum
bocum. t folc, e r gereordode, s[']t p on am grse. t grs
getacnode flsclice gewilnunge, swa swa se witega cw, "lc flsc is grs,
and s flsces wuldor is swilce wyrta blostm." Nu sceal gehw, see wile
sittan t Godes gereorde, and brucan re gastlican lare, oftredan t grs
and ofsittan, t is, t he sceal a flsclican lustas gewyldan, and his
lichaman to Godes eowdome symle gebgan.

r wron getealde t am gereorde fif usend wera; foron e a menn, e
to am gastlican gereorde belimpa, sceolon beon werlice geworhte, swa swa
se apostol cw; he cw, "Beo wacole, and standa on geleafan, and
onginna werlice, and beo gehyrte." eah gif wifmann bi werlice geworht,
and strang to Godes willan, heo bi onne geteald to am werum e t Godes
mysan sitta. usend getel bi fulfremed, and ne astih nn getel ofer t.
Mid {190} am getele bi getcnod seo fulfremednys ra manna e gereordia
heora sawla mid Godes lre.

"Se Hlend het a gegadrian a lfe, t h losian ne sceoldon; and h a
gefyldon twelf wilion mid am bricum." a lfe s gereordes, t sind a
deopnyssa re lre e worold-men understandan ne magon, a sceolon a
lareowas gegaderian, t h ne losian, and healdan on heora ftelsum, t
is, on heora heortan, and habban fre gearo, to teonne for one wisdom and
a lare ger ge re ealdan ['] ge re niwan. H a gegaderodon twelf
wilian fulle mid am bricum. t twelffealde getel getacnode a twelf
apostolas; foran e h underfengon a digelnyssa re lre, e t lwede
folc undergitan ne mihte.

"t folc, a e t wundor geseah, cwdon be Criste, t he wre so
wtega, e toweard ws." So h sdon, sumera inga: wtega h ws, foran
e h wiste ealle towearde ing, and eac fela ing wtegode, e beo
gefyllede butan twyn. He is witega, and he is ealra witegena witegung,
foran e ealle wtegan be him witegodon, and Crist gefylde heora ealra
witegunga. t folc geseah a t wundor, and h s swie wundredon. t
wundor is awriten, and we hit gehyrdon. t e on him heora eagan gedydon,
t de ure geleafa on s. H hit gesawon, and we his gelyfa e hit ne
gesawon; and we sind fori beteran getealde, swa swa se Hlend be s on
ore stowe cw, "Eadige beo a e me ne geseo, and hi hwere gelyfa on
me, and mine wundra mrsia."

t folc cw a be Criste, t he wre so witega. Nu cwee we be Criste,
t he is s Lifigendan Godes Sunu, see ws toweard to alysenne ealne
middangeard fram deofles anwealde, and fram helle-wte. t folc ne cue
ra goda, t h cwdon, t he God wre, ac sdon, t he witega wre. We
cwea nu, mid fullum geleafan, t Crist is so witega, and ealra witegena
Witega, and t he is solice s lmihtigan Godes Sunu, ealswa mihtig swa
his Fder, {192} mid am h leofa and rixa on annysse s Halgan Gastes,
 butan ende on ecnysse. Amen.

MIDLENT SUNDAY.

    Abiit Jesus trans mare Galile: et reliqua.

"Jesus went over the sea of Galilee, which is called of Tiberias, and a
great multitude followed him, because they {183} had seen the miracles
which he had wrought on the diseased men. Then Jesus went up into a
mountain, and there sat with his disciples, and the holy Easter-tide was
then very nigh. Jesus then looked up, and saw that there was a great
multitude coming, and said to one of his disciples, who was called Philip,
With what can we buy bread for this people? This he said to prove the
disciple: himself knew what he would do. Then Philip answered, Though two
hundred pennyworth of bread were bought, yet could not every one of them
get a morsel. Then said one of his disciples, who was called Andrew,
Peter's brother, Here beareth a lad five barley loaves, and two fishes, but
what is that for so great a multitude? Then said Jesus, Make the people
sit. And there was much grass on the place pleasant to sit on: and they
then all sat, about five thousand men. Then Jesus took the five loaves, and
blessed, and brake, and divided them among those sitting: in like manner
also he divided the fishes; and they all had enough. When they all were
full, Jesus said to his disciples, Gather the remainder, and let it not be
lost. And they gathered the fragments, and filled twelve baskets with the
remainder. The people, who saw this miracle, said that Christ was the true
prophet who was to come to this world."

The sea which Jesus passed over betokeneth this present world, which Christ
came to and passed over; that is he came to this world in human nature, and
passed over this life; he came to death, and from death arose; and went up
on a mountain, and there sat with his disciples, for he ascended to heaven,
and there sits now with his saints. Rightly is the sea compared to this
world, for it is sometimes serene and pleasant to navigate on, sometimes
also very rough and terrible to be on. So is this world; sometimes it is
desirable and pleasant to dwell in, sometimes also it is very rugged, and
mingled with divers things, so that it is too {185} often very unpleasant
to inhabit. Sometimes we are hale, sometimes sick; now joyful, and again in
great affliction; therefore is this life, as we before said, compared to
the sea.

When Jesus was sitting on the mountain, he lifted up his eyes, and saw that
there was a great multitude coming. All those who come to him, that is
those who incline to the right faith, Jesus sees, and on them he has pity,
and enlightens their understanding with his grace, that they may come to
him without error, and to these he gives ghostly food, that they may not
faint by the way. When he asked Philip, whence they could buy bread for the
people, he showed Philip's ignorance. Well Christ knew what he would do,
and he knew that Philip knew not. Then said Andrew, that a lad there bare
five barley loaves and two fishes. Then said Jesus, "Make the people sit,"
and so on, as we have before repeated it to you. Jesus saw the hungry
people, and he compassionately fed them, both by his goodness and by his
might. What could his goodness alone have done, unless there had been might
with that goodness? His disciples would also have fed the people, but they
had not wherewithal. Jesus had the good will to nourish them, and the power
to execute it.

God hath wrought many miracles and daily works; but those miracles are much
weakened in the sight of men, because they are very usual. A greater
miracle it is that God Almighty every day feeds all the world, and directs
the good, than that miracle was, that he filled five thousand men with five
loaves: but men wondered at this, not because it was a greater miracle, but
because it was unusual. Who now gives fruit to our fields, and multiplies
the harvest from a few grains of corn, but he who multiplied the five
loaves? The might was there in Christ's hands, and the five loaves were, as
it were, seed, not sown in the earth, but multiplied by him who created the
earth.

{187} This miracle is very great, and deep in its significations. Often
some one sees fair characters written, then praises he the writer and the
characters, but knows not what they mean. He who understands the art of
writing praises their fairness, and reads the characters, and comprehends
their meaning. In one way we look at a picture, and in another at
characters. Nothing more is necessary for a picture than that you see and
praise it: but it is not enough to look at characters without, at the same
time, reading them, and understanding their signification. So also it is
with regard to the miracle which God wrought with the five loaves: it is
not enough that we wonder at the miracle, or praise God on account of it,
without also understanding its spiritual sense.

The five loaves which the lad bare, betoken the five books which the leader
Moses appointed in the old law. The lad who bare them, and tasted not of
them, was the Jewish people, who read the five books, and knew therein no
spiritual signification, before Christ came, and opened the books, and
disclosed their spiritual sense to his disciples, and they afterwards to
all christian people. We cannot now enumerate to you all the five books,
but we will tell you that God himself dictated them, and that Moses wrote
them, for the guidance and instruction of the ancient people of Israel, and
of us also in a spiritual sense. These books were written concerning
Christ, but the spiritual sense was hidden from the people, until Christ
came himself to men, and opened the secrets of the books, according to the
spiritual sense.

Alii evangelist ferunt, quia panes et pisces Dominus discipulis
distribuisset, discipuli autem ministraverunt turbis. He brake the five
loaves and gave to his disciples, and bade them bear them to the people;
for he taught them the heavenly lore: and they went throughout all the
world, and preached, as Christ himself had taught. When he had broken the
loaves then were they multiplied, and grew in his hands; for the five books
were spiritually devised, and wise doctors {189} expounded them, and
founded on those books many other books; and we with the doctrine of those
books are daily spiritually fed.

The loaves were of barley. Barley is very difficult to prepare, and,
nevertheless, feeds a man when it is prepared. So was the old law very
difficult and obscure to understand; but, nevertheless, when we come to the
flour, that is to the signification, then it feeds and strengthens our mind
with the hidden lore. There were five loaves, and there were five thousand
men fed; because the Jewish people was subject to God's law, which stood
written in five books. When Christ asked Philip, and proved him, as we
before read, by that asking he betokened the people's ignorance, who were
under that law, and knew not the spiritual sense which was concealed in
that law.

The two fishes betokened the Psalms and the sayings of the prophets. The
one of these announced and proclaimed Christ's advent with psalm-singing,
and the other with prophecy, as if they were meat to the five barley
loaves, that is, to the five legal books. The people, who were there fed,
sat on the grass. The grass betokened fleshly desire, as the prophet said,
"Every flesh is grass, and the glory of the flesh is as the blossom of
plants." Now should everyone who will sit at God's refection, and partake
of spiritual instruction, tread and press down the grass, that is, he
should overpower his fleshly lusts, and ever dispose his body to the
service of God.

There were counted at that refection five thousand males; because those men
who belong to the spiritual refection should be manfully made, as the
apostle said; he said, "Be watchful, and stand on faith, and undertake
manfully, and be bold." Though if a woman be manly by nature, and strong to
God's will, she will be counted among the men who sit at the table of God.
Thousand is a perfect number, and no number extends beyond it. With that
number is betokened the {191} perfection of those men who nourish their
souls with God's precepts.

"Jesus then bade the remainder to be gathered, that it might not be lost;
and they filled twelve baskets with the fragments." The remainder of the
refection, that is the depth of the doctrine, which secular men may not
understand, that should our teachers gather, that it may not be lost, and
preserve in their scrips, that is, in their hearts, and have ever ready to
draw forth the wisdom and doctrine both of the old law and of the new. They
gathered then twelve baskets full of the fragments. The twelvefold number
betokened the twelve apostles; because they received the mysteries of the
doctrine, which the lay folk could not understand.

"The people, who saw that miracle, said of Christ, that he was the true
prophet who was to come." In one sense they said the truth: he was a
prophet, for he knew all future things, and also prophesied many things
which will, without doubt, be fulfilled. He is a prophet, and he is the
prophecy of all prophets, for all the prophets have prophesied of him, and
Christ has fulfilled the prophecies of them all. The people saw the
miracle, and they greatly wondered at it. That miracle is recorded, and we
have heard it. What their eyes did in them, that does our faith in us. They
saw it, and we believe it, who saw it not; and we are therefore accounted
the better, as Jesus, in another place, said of us, "Blessed are they who
see me not, and, nevertheless, believe in me, and celebrate my miracles."

The people said of Christ, that he was a true prophet. Now we say of
Christ, that he is Son of the Living God, who was to come to redeem the
whole world from the power of the devil, and from hell-torment. The people
knew not of those benefits, that they might have said that he was God, but
they said that he was a prophet. We say now, with full belief, that Christ
is a true prophet, and Prophet of all prophets, and that he is truly Son of
the Almighty God, as mighty {193} as his Father, with whom he liveth and
reigneth in unity of the Holy Ghost, ever without end to eternity. Amen.

       *       *       *       *       *


VIII. K[=L]. APRI[=L].

ANNUNCIATIO [=S]. MARI.

    Missus est Gabrihel Angelas: et reliqua.

Ure se lmihtiga Scyppend, see ealle gesceafta, buton lcon antimbre, urh
his wisdom gesceop, and urh his willan gelffste, h gesceop mancynn to
i t h sceoldon mid gehyrsumnysse and eadmodnysse a heofenlican
geince geearnigan, e se deofol mid ofermettum forwyrhte. a wear eac se
mann mid deofles lotwrencum bepht, swa t he tobrc his Scyppendes bebod,
and wear deofle betht, and eal his ofspring into helle-wite. a
eah-hwere ofuhte am lmihtigum Gode ealles mancynnes yrma, and smeade
hu he mihte his hand-geweorc of deofles anwealde alysan; fori him ofhreow
s mannes, foron e h ws bepht mid s deofles searo-crftum. Ac him
ne ofhreow na s deofles hryre; foran e h ns urh nane tihtinge
forlred, ac h sylf asmeade a up-ahefednysse e he urh ahreas; and he
fori  on ecnysse wuna on forwyrde wlrw deofol.

a fram fryme mancynnes cydde se lmihtiga God, hwilon urh getacnunga,
hwilon urh witegunga, t he wolde mancynn ahreddan urh one e he ealle
gesceafta mid geworhte, urh his agen Bearn. Nu wron a witegunga swie
menigfealdlice gesette on halgum gewritum, ram e se Godes Sunu
menniscnysse underfenge. Sume wron eac be re eadigan Marian gewitegode.
An ra witegunga is Isaiae, se awrt betwux his witegungum, us cweende,
"Efne sceal mden geeacnian on hire innoe, and acennan Sunu, and his nama
bi gecged Emmanuhel," t is gereht {194} on urum geeode, 'God is mid
us.' Eft Ezechihel se witega geseah on his witegunge n belocen geat on
Godes huse, and him cw to sum engel, "is geat ne bi nanum menn
geopenod, ac se Hlaford ana fr inn urh t geat, and eft t fr, and
hit bi belocen on ecnysse." t beclysede geat on Godes huse getacnode
one halgan mighad re eadigan Marian. Se Hlaford, ealra hlaforda
Hlaford, t is Crist, becom on hire inno, and urh h on menniscnysse
wear acenned, and t geat bi belocen on ecnysse; t is, t Maria ws
mden r re cenninge, and mden on re cenninge, and mden fter re
cenninge.

a witegunga be Cristes acennednysse and be re eadigan Marian mghade
sindon swie menigfealdlice on re ealdan ['] gesette, and se e h
asmeagan wile, r he h afint mid micelre genihtsumnysse. Eac se apostol
Paulus cw, "aa ra tda gefyllednys com, a sende God Fder his Sunu
to mancynnes alysednysse." Seo wurfulle snd wear on isum dge gefylled,
swa swa Cristes boc us gewissa, us cweende, "Godes heah-engel, Gabrihel,
ws asend fram Gode to re Galileiscan byrig Nazareth, to am mdene e
ws Maria gehaten, and heo asprang of Dauides cynne, s maran cyninges,
and heo ws beweddod am rihtwisan Iosepe:" et reliqua.

Ure alysednysse anginn we gehyrdon on isre dgerlican rdinge, urh a we
awurpon a derigendlican ealdnysse, and we sind getealde betwux Godes
bearnum, urh Cristes flsclicnysse. Swie slic anginn menniscre
alysednysse ws t a se engel wear asend fram Gode to am mdene, to
cyenne Godes acennednysse urh h; foran e se forma intinga mennisces
forwyrdes ws, aa se deofol asende oerne deofol, on nddran anlicnysse,
to am frumsceapenan wfe Euan, h to beswicenne. Us becom a dea and
forwyrd urh wf, and us becom eft lif and hredding urh wimman.

Se heah-engel, e cydde s Hlendes acennednysse, ws {196} gehaten
Gabrihel, t is gereht, 'Godes streng,' one he bodode toweardne, e se
sealm-sceop mid isum wordum herede, "Drihten is strang and mihtig on
gefeohte." On am gefeohte, butan tweon, e se Hlend deofol oferwann, and
middangeard him tbrd.

"Maria ws beweddod Iosepe am rihtwisan." Hw wolde God beon acenned of
beweddodan mdene? For micclum gesceade, and eac for neode. t Iudeisce
folc heold Godes ['] on am timan: seo ['] thte, t man sceolde lcne
wimman e cild hfde butan rihtre we stnan. Nu onne, gif Maria
unbeweddod wre, and cild hfde, onne wolde t Iudeisce folc, fter Godes
['], mid stanum h oftorfian. a ws heo, urh Godes foresceawunge, am
rihtwisan were beweddod, and gehw wende t he s cildes fder wre, ac
he ns. Ac aa Ioseph undergeat t Maria mid cilde ws, a wear he
dreorig, and nolde hire genealcan, ac ohte t he wolde h diglice
forltan. aa Ioseph is smeade, a com him to Godes engel, and bebead
him, t sceolde habban gymene ger ge re meder ge s cildes, and cw,
t t cild nre of nanum men gestryned, ac wre of am Halgan Gaste. Nis
na hwere se Halga Gast Cristes Fder, ac h is genemned to re fremminge
Cristes menniscnysse; foran e he is Willa and Lufu s Fder and s
Suna. Nu wear seo menniscnys urh one micclan Willan gefremmed, and is
eah-hwere heora reora weorc untodledlic. Hi sind ry on hdum, Fder,
and Sunu, and Halig Gast, and an God untodledlic on anre godcundnysse.
Ioseph a, swa swa him se engel bebead, hfde gymene ger ge Marian ge s
cildes, and ws hyre gewita t heo mden ws, and ws Cristes
fostor-fder, and mid his fultume and frofre on gehwilcum ingum him enode
on re menniscnysse.

Se engel grette Marian, and cw, t heo wre mid Godes gife afylled, and
t hyre ws God mid, and heo ws gebletsod betwux wifum. Solice heo ws
mid Godes gife {198} afylled, foron e hire ws getiod t heo one
ab[']r e astealde ealle gifa and ealle sofstnyssa. God ws mid hire,
foran e he ws on hire innoe belocen, see belic ealne middangeard on
his anre handa. And heo ws gebletsod betwux wifum, foran e heo, butan
wiflicre bysnunge, mid wlite hyre mghdes, ws modor s lmihtigan
Godes.

Se engel gehyrte h mid his wordum, and cw hire to, "Efne u scealt
geeacnian on inum innoe, and u acenst sunu." Oncnawa nu, urh as word,
sone mannan acennedne of mdenlicum lichaman. His nama ws Hiesus, t is
Hlend, foran e h gehl ealle a e on hine rihtlice gelyfa. "es bi
m[']re, and he bi gecged Sunu s Hexstan." Gelyfa nu, urh as wrd,
t he is so God of soum Gode, and efen-ece his Fder, of am he ws fre
acenned butan anginne. Crist heold Dauides cynesetl, na lichamlice ac
gastlice; foran e he is ealra cyninga Cyning, and rixa ofer his
gecorenan menn, ger ge ofer Israhela folc ge ofer ealle ore leodscipas,
a e on rihtum geleafan wunia; and Crist h ealle gebrinc to his ecan
rice. Israhel is gecweden, 'God geseonde,' and Iacob is gecweden,
'Forscrencend.' Nu a men e God geseo mid heora mode urh geleafan, and
a e leahtras forscrenca, h belimpa to Godes rce, e nfre ne ateora.

a cw Maria to am engle, "H mg t beon t ic cild hbbe, foran e
ic nanes weres ne bruce? Ic geteohode min lif on mghade to geendigenne:
hu mg hit onne gewuran t ic, butan weres gemanan, cennan scyle?" a
andwyrde se engel am mdene, "Se Halga Gast cym ufen on e, and miht s
Hyhstan ofersceadewa e." urh s Halgan Gastes fremminge, swa swa we r
cwdon, wear Crist acenned on re menniscnysse; and Maria his modor ws
ofersceadewed urh mihte s Halgan Gastes. Hu ws heo ofersceadewod? Heo
ws swa ofersceadewod t heo ws geclnsod and gescyld wi ealle leahtras,
urh {200} mihte s Halgan Gastes, and mid heofenlicum gifum gefylled and
gehalgod.

Se engel cw, "t Halige, e of e bi acenned, bi geciged Godes Sunu."
Witodlice ealle menn beo, swa swa se witega cw, mid unrihtwisnysse
geeacnode, and mid synnum acennede, ac ure Hlend ana ws geeacnod butan
unrihtwisnysse, and butan synnum acenned; and he ws halig rrihte swa
hrae swa h mann ws, and fulfremed God, s lmihtigan Godes Sunu, on
anum hade mann and God. a cw Maria to am engle, "Ic eom Godes inen;
getimige me fter inum worde." Micel eadmodnys wunode on hyre mode, aa
heo us cleopode. Ne cw heo na, Ic eom Godes modor, oe, Ic eom cwen
ealles middangeardes, ac cw, "Ic eom Godes inen;" swa swa us mynega t
halige gewrit, us cweende, "onne u mre sy, geeadmed e sylfne on
eallum ingum, and u gemetst gife and lean mid Gode." Heo cw to am
engle, "Getimige me fter inum worde:" t is, Gewure hit swa u segst,
t s lmihtigan Godes Sunu becume on minne inno, and mennisce edwiste
of me genime, and to alysednysse middangeardes forstppe of m, swa swa
brydguma of his brydbedde.

us becom ure Hlend on Marian inno on issum dge, e is gehaten
ANNUNTIATIO SANCTAE MARIAE, t is, Marian bodung-dg gecweden; on am dge
bodode se heah-engel Gabrihel am clnum mdene Godes to-cyme to mannum
urh h, and heo gelyfde s engles bodunge, and swa mid geleafan onfeng
God on hyre inno, and hine br o middewintres msse-dg, and hine a
acende mid sore menniscnysse, see fre ws wunigende on godcundnysse mid
his Fder, and mid am Halgan Gaste, hi ry an God untodledlic.

Nu seig se godspellere, t Maria ferde, fter s engles bodunge, to hire
magan Elisabeth, seo ws Zacharian wif. H butu wron rihtwise, and heoldon
Godes beboda untllice. {202} a wron h butan cilde, ot h wron
forwerede menn. a com se ylca engel Gabrihel to Zacharian syx monum ran
e h come to Marian, and cydde t he sceolde be his ealdan wife sunu
habban, Iohannem one Fulluhtere. a wear he ungeleafful s engles
bodungum. Se engel a him cw to, "Nu u nylt gelyfan minum wordum, beo u
dumb ot t cild beo acenned." And he a adumbode on eallum am fyrste,
for his ungeleaffulnysse. "Nu com a seo eadige Maria to his huse, and
grette his wf, hyre magan, Elisabeth. a mid am e t wf gehyrde s
mdenes gretinge, a blissode t cild Iohannes on his modor innoe, and
seo moder wear afylled mid am Halgan Gaste, and heo clypode to Marian mid
micelre stemne, and cw, u eart gebletsod betwux wifum, and gebletsod is
se wstm ines innoes. Hu getimode me t mines Drihtnes moder wolde cuman
to me? Efne mid am e seo stefn inre gretinge swegde on mnum earum, a
blissode min cild on minum innoe, and hoppode ongean his Drihten, e u
berst on inum innoe."

t cild ne mihte na a-gyt mid wordum his Hlend gegretan, ac he gegrette
hine mid blissigendum mode. Heo cw, "Eadig eart u, Maria, foron e u
gelyfdest am wordum e e fram Gode gebodode wron, and hit bi gefremmed
swa swa hit e gecydd ws." a sang Maria rrihte one lofsang e we
singa on Godes cyrcan, t lcum fensange, "Magnificat anima mea Dominum,"
and for o ende. t is, "Min sawul mrsa Drihten:" et reliqua. Langsum
hit bi t we ealne isne lofsang ofertrahtnian; ac we wylla scortlice
oferyrnan a digelystan word. "God awearp a rican of setle:" t sind a
modigan e h onhebba ofer heora me. "And he ahof a eadmodan;" swa swa
Crist sylf cw on his godspelle, "lc ra e hine onhef, he sceal beon
geeadmet; and se e hine geeadmet, he sceal beon ahafen."

"God gefyl a hingrigendan mid his godum;" swa swa {204} he sylf cw,
"Eadige beo a e sind ofhingrode and oflyste rihtwisnysse, foran e h
sceolon beon gefyllede mid rihtwisnysse." "He forlet a rcan idele." t
sind a rcan, a e mid modignysse a eorlican welan lufia swior onne
a heofonlican. Fela riccra manna geeo Gode, ra e swa do swa swa hit
awriten is, "s rcan mannes welan sind his sawle alysednyss." His welan
beo his sawle alysednyss, gif h mid am gewitendlicum gestreonum beceapa
him t ece lf, and a heofonlican welan mid Gode. Gif he is
forgymeleasa, and besett his hiht on am eorlicum welan, onne forlt God
hine idelne and mtigne, fram am ecum godnyssum.

"God underfeng his cnapan Israhel." Mid am naman syndon getacnode ealle a
e Gode gehyrsumia mid sore eadmodnysse, a he underfeh to his werode.
"Swa swa h sprc to urum fderum, Abrahame and his ofspringe on worulda."
God behet am heahfdere Abrahame, t on his cynne sceolde beon gebletsod
eal mancynn. Of Abrahames cynne asprng seo geslige Maria, and of Maran
com Crist, fter re menniscnysse, and urh Crist beo ealle a
geleaffullan gebletsode. Ne synd we na Abrahames cynnes flsclice, ac
gastlice, swa swa se apostol Paulus cw, "Witodlice, gif ge cristene synd,
onne beo ge Abrahames ofspring, and yrfenuman fter behte." t ftemyste
word is ises lofsanges, "On worulda;" foran e ure beht, e us God
behet, urhwuna  on worulda woruld butan ende.

Uton biddan nu t eadige and t geslige mden Maran, t heo us
geingige to hyre agenum Suna and to hire Scyppende, Hlende Criste, see
gewylt ealra inga mid Fder and mid am Halgum Gaste,  on ecnysse. Amen.

MARCH XXV.

THE ANNUNCIATION OF ST. MARY.

    Missus est Gabrihel Angelus: et reliqua.

Our Almighty Creator, who created all creatures, without any matter through
his wisdom, and through his will animated them, he created mankind that
they might with obedience and humility merit those heavenly honours which
the devil through pride had forfeited. Then was man deceived by the devil's
wiles, so that he brake the command of his Creator, and was, with all his
offspring, delivered to the devil into hell-torment. Then, nevertheless,
the Almighty God was grieved for the miseries of all mankind, and he
meditated how he might redeem his handiwork from the power of the devil;
for he took pity on man, because he had been deceived by the wiles of the
devil. But he had no pity for the devil's fall, because he had not been
misled by any instigation, but had himself devised the presumption through
which he fell; and he therefore, to all eternity, dwelleth in perdition, a
bloodthirsty devil.

Then from the beginning of mankind the Almighty God made known, sometimes
by signs, sometimes by prophecies, that he would redeem mankind through him
with whom he had made all creatures, through his own Son. Now there were
very many prophecies recorded in the holy writings, before the Son of God
assumed human nature. Some were prophesied of the blessed Mary. One of
these prophecies is of Isaiah, who wrote, among his prophecies, thus
saying, "Behold, a virgin shall conceive, and bring forth a son, and his
name shall be called Emanuel," that is interpreted in our {195} tongue,
_God is with us_. Also Ezechiel the prophet saw in his prophecy a closed
gate in the house of God, and an angel said to him, "This gate shall be
opened to no man, for the Lord only will go in by that gate, and again go
out, and it shall be shut for ever." That closed gate in the house of God
betokened the holy maidenhood of the blessed Mary. The Lord, of all lords
Lord, that is Christ, entered her womb, and through her was brought forth
in human nature, and that gate is shut for ever; that is, Mary was a virgin
before the birth, and a virgin at the birth, and a virgin after the birth.

The prophecies of the birth of Christ and the virginity of the blessed Mary
are recorded very frequently in the old law, and he who searches will there
find them in great abundance. Also the apostle Paul said, "When the
fullness of times came, then God sent his Son for the redemption of
mankind." The glorious mission was on this day fulfilled, as the book of
Christ shows us, thus saying, "The archangel of God, Gabriel, was sent from
God to the Galilean city Nazareth, to the maiden who was called Mary, and
she sprang from the race of David, the great king, and she was wedded to
the righteous Joseph," etc.

The beginning of our redemption we heard in this daily lecture, through
which we have cast off pernicious age, and are accounted among the children
of God, through Christ's incarnation. A very fitting beginning of human
redemption was that when the angel was sent from God to the virgin, to
announce the birth of God through her; because the first cause of man's
perdition was when the devil sent another devil, in likeness of a serpent,
to the first-created woman Eve, for the purpose of deceiving her. Death and
perdition befell us through a woman, and afterwards life and salvation came
to us through a woman.

The archangel, who announced the birth of Christ, was {197} called Gabriel,
which is interpreted, _God's strength_, which he announced was to come, and
which the psalmist praised in these words, "The Lord is strong and mighty
in battle." In the battle, without doubt, in which Jesus overcame the
devil, and took from him the world.

"Mary was wedded to the righteous Joseph." Why would God be born of a
wedded virgin? For a great reason, and also of necessity. The Jewish
people, at that time, held God's law: the old law directed, that every
woman who had a child out of lawful wedlock should be stoned. Now,
therefore, if Mary had been unmarried, and had a child, the Jewish people,
according to God's law, would have stoned her with stones. Therefore was
she, by the providence of God, married to that righteous man, and everyone
imagined that he was the child's father, but he was not. But when Joseph
understood that Mary was with child, he was sad, and would not approach
her, but thought that he would privily dismiss her. While Joseph was
meditating this God's angel came to him, and commanded him, that he should
have care both of the mother and of the child, and said, that the child was
of no man begotten, but was of the Holy Ghost. Yet is the Holy Ghost not
the father of Christ, but he is named to the accomplishment of Christ's
humanity; for he is the Will and Love of the Father and of the Son. Now the
humanity was effected through the Great Will, and is, nevertheless, the
indivisible work of the Three. They are three in persons, Father, and Son,
and Holy Ghost, and one God indivisible, in one Godhead. Joseph then, as
the angel had commanded him, had care both of Mary and of the child, and
was her witness that she was a virgin; and was Christ's foster-father, and
with his support and comfort served him in everything in his human state.

The angel greeted Mary, and said, that she was filled with God's grace, and
that God was with her, and she was blessed among women. Verily she was
filled with God's grace, for {199} it was permitted her to bear him who
instituted all grace and all truth. God was with her, for he was shut in
her womb who compasses the whole earth with one hand. And she was blessed
among women, for she, without female example, with the beauty of
maidenhood, was mother of the Almighty God.

The angel encouraged her with his words, and said to her, "Behold thou
shalt conceive, and thou shalt bear a Son." Acknowledge now, through these
words, a true man, born of a maiden body. His name was Jesus, that is
_Saviour_, for he shall save all those who rightly believe in him. "He
shall be great, and he shall be called the Son of the Highest." Believe
now, through these words, that he is true God of true God, and co-eternal
with his Father, of whom he was ever begotten without beginning. Christ
held David's throne, not bodily but spiritually, for he is king of all
kings, and ruleth over his chosen people, both over the people of Israel
and over all other nations which abide in the right faith; and Christ will
bring them all to his eternal kingdom. Israel is interpreted, _Seeing God_,
and Jacob is interpreted, _Withering_. Now those men who see God in their
mind, through faith, and those who wither up sins, they belong to God's
kingdom, which shall never fail.

Then said Mary to the angel, "How may that be that I have a child, for I
have known no man? I had resolved to end my life in maidenhood: how can it
then be that I, without connexion with man, shall bring forth?" Then
answered the angel to the virgin, "The Holy Ghost shall come upon thee, and
the power of the Highest shall overshadow thee." Through the efficacy of
the Holy Ghost, as we before said, Christ was born in human nature; and
Mary his mother was overshadowed by the power of the Holy Ghost. How was
she overshadowed? She was so overshadowed that she was purified from, and
shielded against all {201} sins, by the power of the Holy Ghost, and with
heavenly grace filled and hallowed.

The angel said, "The holy thing that shall be born of thee shall be called
the Son of God." Verily all men are, as the prophet said, conceived in
iniquity and born in sins, but our Saviour alone was conceived without
iniquity, and born without sins; and he was holy as soon as he became man,
and perfect God, the Son of the Almighty God, in one person man and God.
Then said Mary to the angel, "I am God's handmaid; let it betide me
according to thy word." Great humility dwelt in her mind, when she thus
cried. She said not, I am the mother of God, or, I am queen of the whole
world, but said, "I am God's handmaid;" as the holy writ admonishes us,
thus saying, "When thou art great, humble thyself in all things, and thou
shalt find grace and reward with God." She said to the angel, "Let it
betide me according to thy word:" that is, Be it as thou sayst, that the
Son of the Almighty God enter my womb, and receive human substance from me,
and proceed from me, for the redemption of the world, as a bridegroom from
his bride-bed.

Thus did our Saviour enter the womb of Mary on this day, which is called
Annunciatio Sanct Mari, which is interpreted, THE ANNUNCIATION-DAY OF
MARY; on which day the archangel Gabriel announced to the pure virgin the
advent of God to men through her, and she believed the angel's
announcement, and so with faith received God into her womb, and bare him
until midwinter's mass-day, and then brought him forth in true human
nature, who was ever dwelling in divine nature with his Father and the Holy
Ghost, those three one God indivisible.

Now saith the evangelist, that Mary, after the annunciation of the angel,
went to her cousin Elizabeth, who was the wife of Zacharias. They were both
righteous, and held God's {203} commandments blamelessly. They were both
childless, till they were worn-out persons. But the same angel Gabriel came
to Zacharias six months before he came to Mary, and announced that he
should have a son by his aged wife, John the Baptist. But he believed not
the annunciation of the angel. The angel then said to him, "Since thou wilt
not believe my words, be thou dumb till the child shall be born." And he
was dumb during all that time for his disbelief. "Now came the blessed Mary
to his house, and greeted his wife Elizabeth, her cousin. When the woman
heard the virgin's greeting, the child John rejoiced in his mother's womb,
and the mother was filled with the Holy Ghost, and she cried to Mary with a
loud voice, and said, Thou art blessed among women, and blessed is the
fruit of thy womb. How hath it befallen me, that the mother of my Lord
should come to me? Lo, when the voice of thy greeting sounded in mine ears,
my child rejoiced in my womb, and leaped towards his Lord, whom thou
bearest in thy womb."

The child could not yet with words greet his Lord, but he greeted him with
a rejoicing mind. She said, "Blessed art thou, Mary, for thou hast believed
the words that were announced to thee from God, and it shall be
accomplished so as it hath been declared to thee." Then forthwith Mary sang
the hymn which we sing in God's church at every evensong, "Magnificat anima
mea Dominum," and so forth to the end. That is "My soul magnifieth the
Lord," etc. It will be tedious for us to expound all this hymn, but we will
shortly run over its most obscure words. "God hath cast the mighty from
their seat:" these are the proud, who lift themselves above their degree.
"And he hath exalted the humble;" as Christ himself said in his gospel,
"Everyone who exalteth himself shall be humbled; and he who humbleth
himself shall be exalted."

"God filleth the hungry with his good things;" as he {205} himself said,
"Blessed are they who are hungry and desirous of righteousness, for they
shall be filled with righteousness." "He hath sent the rich empty away."
Those are the rich, who with pride love earthly riches more than heavenly.
Many rich men thrive to God, those who do as it is written, "The rich man's
wealth is his soul's redemption." His wealth is his soul's redemption, if
he with those transitory treasures buy for himself eternal life, and
heavenly wealth with God. If he neglect this, and place his hope in earthly
wealth, then will God send him away void and empty, from everlasting good.

"God hath received his servant Israel." By that name are betokened all
those who obey God with true humility, whom he receives into his company.
"As he spake to our fathers, Abraham and his offspring for ever." God
promised the patriarch Abraham, that in his race all mankind should be
blessed. From the race of Abraham sprang the blessed Mary, and from Mary
came Christ, according to his human nature, and through Christ shall all
the faithful be blessed. We are not of Abraham's race after the flesh, but
spiritually, as the apostle Paul said, "Verily if ye are christians, then
are ye of Abraham's offspring, and heirs according to the promise." The
last words of this hymn are "For ever;" because our promise, which God hath
promised to us, continueth for ever and ever without end.

Let us now pray the blessed and happy Virgin Mary, that she intercede for
us to her own Son and Creator, Jesus Christ, who governs all things with
the Father and the Holy Ghost, ever to eternity. Amen.

       *       *       *       *       *


{206} IN DOMINICA PALMARUM.

    Cum adpropinquasset Iesus Hierosolimis, et uenisset Bethfage ad montem
    Oliueti: et reliqua.

Cristes rowung ws gerdd nu beforan s, ac we willa eow secgan nu
[']rest h h com to re byrig Hierusalem, and genealhte his agenum
deae, and nolde a rowunge mid fleame forbugan.

"Se Hlend ferde to re byrig Hierusalem, and aa h genealhte re dune
Oliueti, a sende he his twegen leorning-cnihtas, us cweende, G to re
byrig e eow ongean is, and ge gemta rrihte getgedne assan and his
folan samod: untyga h, and lda to me:" et reliqua.

am folce wear cu t se Hlend arrde lytle r Lazarum of deae, see
lg stincende feower niht on byrgene: a comon a togeanes Criste e
geleaffulle wron, mid am wurmynte, swa we r cwdon. Comon eac sume a
ungeleaffullan, mid nanum wurmynte, ac mid micclum graman, swa swa
Iohannes se Godspellere cw, t "a heafod-menn s folces smeadon betwux
him t hi woldon ofslean one Lazarum, e Crist of deae awrehte; foran
e manega s folces menn gelyfdon on one Hlend, urh s deadan mannes
rist." We wylla nu fon on one traht issere rdinge.

a twegen leorning-cnihtas e Crist sende fter am assan, h getacnodon a
lreowas e God sende mancynne to lrenne. Twegen h wron, for re
getacnunge e lreow habban sceal. He sceal habban lare, t he mage Godes
folc mid wisdome lran to rihtum geleafan, and he sceal mid godum weorcum
am folce wel bysnian, and swa mid am twam ingum, t is mid lare and
godre bysnunge t lwede folc gebige symle to Godes willan.

Se getgeda assa and his fola getacnia twa folc, t is Iudeisc and hen:
Ic cwee, hen, fori e eal mennisc ws a-gyt wunigende on henscipe,
buton am anum {208} Iudeiscan folce, e heold a ealdan ['] on am timan.
H wron getgede, foran e eal mancyn ws mid synnum bebunden, swa swa se
witega cw, "Anra gehwilc manna is gewrien mid rapum his synna." a sende
God his apostolas and heora ftergengan to gebundenum mancynne, and het h
untgan, and to him ldan. H untigdon hi one assan and one folan? H
bodedon am folce rihtne geleafan and Godes beboda, and eac mid micclum
wundrum heora bodunge getrymdon. a abeah t folc fram deofles eowdome to
Cristes biggencum, and wron alysede fram eallum synnum urh t halige
fulluht, and to Criste geldde.

Assa is stunt nyten, and unclne, and toforan orum nytenum ungesceadwis,
and byren-strang. Swa wron men, r Cristes to-cyme, stunte and unclne,
aa h eowedon deofolgyldum and mislicum leahtrum, and bugon to am
anlicnyssum e hi sylfe worhton, and him cwdon to, "u eart min God." And
swa hwilce byrene swa him deofol on-besette, a h bron. Ac aa Crist
com to mancynne, a awende he ure stuntnysse to gerde, and ure unclnnysse
to clnum eawum. Se getemeda assa hfde getacnunge s Iudeiscan folces,
e ws getemed under re ealdan [']. Se wilda fola hfde getacnunge
ealles ores folces, e ws a-gyt hen and ungetemed; ac h wurdon
getemede and geleaffulle aa Crist sende his leorning-cnihtas geond ealne
middangeard, us cweende, "Fara geond ealne middangeard, and lra ealle
eoda, and fullia h on naman s Fder, and s Suna, and s Halgan
Gastes; and beoda t hi healdon ealle a beboda e ic eow thte."

ra assena hlaford axode, hw h untigdon his assan? Swa eac a heafod-men
gehwilces leodscipes woldon wyrlice wicwean Godes bodunge. Ac aa h
gesawon t a bydelas gehldon, urh Godes mihte, healte and blinde, and
dumbum sprce forgeafon, and eac a deadan to life arrdon, a ne mihton h
wistandan am wundrum, ac bugon ealle endemes to Gode. Cristes
leorning-cnihtas cwdon, "Se {210} Hlaford behfa ra assena, and sent hi
eft ongean." Ne cwdon h na Ure Hlaford, ne in Hlaford, ac forrihte,
Hlaford; foron e Crist is ealra hlaforda Hlaford, ger ge manna ge ealra
gesceafta. Hi cwdon, "He sent h eft ongean." We sind gemanode and
gelaode to Godes rice, ac we ne sind na genedde. onne we sind gelaode,
onne sind we untigede; and onne we beo forltene to urum agenum cyre,
onne bi hit swilce we beon ongean asende. Godes myldheortnys is t we
untigede syndon; ac gif we rihtlice lybba, t bi ger ge Godes gifu ge
eac ure agen geornfulnyss. We sceolon symle biddan Drihtnes fultum, foran
e ure agen cyre nf nnne forgang, buton he beo gefyrrod urh one
lmihtigan.

Ne het Crist him to ldan modigne stedan mid gyldenum gerdum
gefreatewodne, ac one wacan assan he geceas him to byrre; foron e he
thte symle eadmodnysse, and urh hine sylfne a bysne sealde, and us
cw, "Leornia t me, t ic eom lie and swie eadmod, and ge gemeta
reste eowrum sawlum." is ws gewitegod be Criste, and ealle a ing e he
dyde, ran e he to men geboren wre.

Sin is an dn, and heo is gecweden, 'Sceawung-stow;' and Hierusalem,
'Sibbe gesih.' Sines dohtor is seo gelaung geleaffulra manna, e belimp
to re heofenlican Hierusalem, on re is symle sibbe gesih, butan lcere
sace, to re us gebrinc se Hlend, gif we him gelsta.

Cristes leorning-cnihtas ledon hyra reaf uppan an assan, foran e h
nolde on nacedum assan ridan. Reaf getacnia rihtwisnysse weorc, swa swa se
wtega cw, "Drihten, ine sacerdas sind ymbscrydde mid rihtwisnysse." Se
nacoda assa bi mid reafum gesadelod, onne se idela man bi mid wisra
lreowa mynegungum and gebisnungum to Godes handa gefrtwod; and he onne
byr Crist, swa swa se apostol cw, "Ge sind gebohte mid micclum wure;
wuldria fori, and bera God on eowrum lichaman." God we bera on urum
lichaman, foran e we beo tempel and {212} ftels s Halgan Gastes, gif
we us wi fule leahtras gescylda: be am cw se ylca apostol swie
egeslice, "Se e gewem Godes tempel, God hine forde." Se e ne bi Godes
tempel, he bi deofles tempel, and byr swie swre byrene on his bce.

We wylla secgan eow sum bigspell. Ne mg nan man hine sylfne to cynge
gedon, ac t folc hf cyre to ceosenne one to cyninge e him sylfum
lica: ac sian he to cyninge gehalgod bi, onne hf h anweald ofer t
folc, and h ne magon his geoc of heora swuran asceacan. Swa eac gehwilc
man hf agenne cyre, ram e h syngige, hweer h wille filian deofles
willan, oe wisacan. onne gif h mid deofles weorcum hine sylfne bebint,
onne ne mg he mid his agenre mihte hine unbindan, buton se lmihtiga God
mid strangre handa his mildheortnysse hine unbinde. Agenes willan and
agenre gymeleaste he bi gebunden, ac urh Godes mildheortnysse he bi
unbunden, gif he a alysednysse eft t Gode geearna.

t folc e heora reaf wurpon under s assan ft, t sind a martyras, e
for Cristes geleafan sealdon heora agenne lichaman to tintregum. Sume hi
wron on fyre forbrnde, sume on s['] adrencte, and mid mislicum pinungum
acwealde; and sealdon us bysne t we ne sceolon, for nanum ehtnyssum oe
earfonyssum, urne geleafan forltan, and fram Criste bugan, e m e h
dydon. Menig man is cristen geteald on sibbe, e wolde swie hrae wisacan
Criste, gif him man bude t man bead am martyrum: ac his cristendom nis
na herigendlic. Ac s mannes cristendom is herigendlic, see nele, for
nanre ehtnysse, bugan fram Criste, ne for swurde, ne for fyre, ne for
wtere, ne for hungre, ne for bendum; ac fre hylt his geleafan mid Godes
hrungum, o his lifes ende.

a e ra treowa bogas heowon, and mid am Cristes weig gedfton, t sind
a lareowas on Godes cyrcan, e pluccia a cwydas ra apostola and heora
ftergengena, {214} and mid am Godes folce gewisia to Cristes geleafan,
t h beon gearwe to his frelde.

t folc e Criste beforan stp, and t e him fyligde, ealle h sungon,
"Osanna Filio Dauid," t is on urum geeode, "Sy h[']lo Dauides Bearne."
a e Criste beforan stopon, a sind a heahfderas and a wtegan, e
wron [']r Cristes flsclicnysse; and a e him bftan eodon, t sind a
e fter Cristes acennednysse to him gebugon, and dghwamlice buga: and
ealle h singa nne lofsang; foran e w and h ealle healda nne
geleafan, swa swa Petrus se apostol cw, aa he sprc be am heahfderum,
"We gelyfa t we beon gehealdene urh Cristes gife, swa swa h."

H cwdon "Dauides Bearn," foran e Crist is s mran cyne-cynnes
Dauides, fter re menniscnysse. Of am cynne ws seo eadige Maria his
modor. Hi sungon, "Gebletsod is se e com on Godes naman." Se Hlend com on
Godes naman, foran e se Heofenlica Fder hine asende s to alysednysse;
and ealle a wundra e h worhte, on eallum he herede and wuldrode his
Fder naman. "Sy hlo Dauides Bearne on heahnyssum." s Hlendes to-cyme
and his rowung ws halwendlic ger ge mannum ge englum; foran e w
geeacnia heora werod, e se feallenda deofol gewanode; be am cw se
apostol Paulus, "t sceoldon ealle heofenlice ing and eorlice beon
ge-edstaelode on Criste."

Se Hlend ws wunigende binnan am temple of isum dge o nu on
unres-dg, and ger ge mid lre ge mid wundrum t folc tihte to
sofstnysse and to rihtum geleafan. a namon a heafod-men ndan ongean
his lre, and syrwedon mid micelre smeaunge, hu hi mihton hine to deae
gebringan. Ne mihte se dea him genealcan, gif he sylf nolde, ac he com to
mannum to i t he wolde beon gehyrsum his Fder o dea, and mancynn
alysan fram am ecan deae mid his hwilwendlicum deae. eah-hwere {216}
ne nydde he na t Iudeisce folc to his cwale, ac deofol h tihte to am
weorce, and God t geafode, to alysednysse ealles geleaffulles mancynnes.

We habba oft gesd, and gt secga, t Cristes rihtwisnys is swa micel,
t he nolde niman mancyn neadunga of am deofle, buton he hit forwyrhte.
He hit forwyrhte aa he tihte t folc to Cristes cwale, s lmihtigan
Godes; and a urh his unscigan dea wurdon we alysede fram am ecan
deae, gif we us sylfe ne forpra. a getimode am rean deofle swa swa
de am grdigan fisce, e gesih t [']s, and ne gesih one angel e on
am se stica; bi onne grdig s ses, and forswylc one angel for
mid am se. Swa ws am deofle: he geseh a menniscnysse on Criste, and na
a godcundnysse: a sprytte he t Iudeisce folc to his slege, and gefredde
a one angel Cristes godcundnysse, urh a h ws to deae aceocod, and
ben[']med ealles mancynnes ara e on God belyfa.

Ns na Cristes rowung gefremmed on isum dge, ac a feower godspelleras
awriton his rowunga on feower gesetnyssum; a ane we rda nu to-dg, and
a ore on isre wucan. a Iudei genmon hine on frige-fen, and heoldon
hine a niht, and s on merigen h hine gefstnodon on rode mid feower
ngelum, and mid spere gewundedon. And a embe nn-tid, aa h forferde,
a comon twegen gelyfede men, Ioseph and Nichodemus, and bebyrigdon his lc
r fene, on niwere ryh, mid deorwyrum reafum bewunden. And his lc lg
on byrgene a ster-niht and sunnan-niht; and seo godcundnys ws on re
hwile on helle, and gewra one ealdan deofol, and him of-anam Adm, one
frumsceapenan man, and his wf Euan, and ealle a e of heora cynne Gode
[']r gecwemdon. a gefredde se deofol one angel e he [']r grdelice
forswealh. And Crist ars of deae on one easterlican sunnan-dg, e nu
bi on seofon nihtum; be am is gelimplicor onne mare to reccenne onne nu
sy: ac uton nu sprecan be yses dges wurmynte.

{218} Se gewuna stent on Godes cyrcan, urh lareowas geset, t gehwr on
Godes gelaunge se sacerd bletsian sceole palm-twigu on isum dge, and h
swa gebletsode am folce dlan; and sceolon a Godes eowas singan one
lofsang, e t Iudeisce folc sang togeanes Criste, aa he genealhte his
rowunge. We geeuenlca am geleaffullum of am folce mid isre dde,
foran e hi bron palm-twigu mid lofsange togeanes am Hlende. Nu sceole
we healdan urne palm, ot se sangere onginne one offring-sng, and
geoffrian onne Gode one palm, for re getacnunge. Palm getacna syge.
Sygefst ws Crist aa he one micclan deofol oferwann, and us generede:
and we sceolon beon eac sygefste urh Godes mihte, swa t we ure
uneawas, and ealle leahtras, and one deofol oferwinnan, and s mid godum
weorcum geglencgan, and on ende ures lifes betcan Gode one palm, t is,
ure sige, and ancian him georne, t we, urh his fultum, deoful
oferwunnon, t he us beswican ne mihte.

Synfulra manna dea is yfel and earmlic, foran e h fara of isum
scortan life to ecum pinungum: and rihtwisra manna dea is deorwyre, fori
onne h geendia is geswincfulle lf, onne beo h gebrohte to am ecan
life, and bi onne swylce heora ende beo anginn; foran e h ne beo na
deade, ac beo awende of deae to life. Se lichama, e is re sawle reaf,
anbida s micclan domes; and eah he beo to duste formolsnod, God hine
arr, and gebrinc togdere sawle and lichaman to am ecan life; and bi
onne gefylled Cristes beht, e us cw, "onne scna a rihtwisan swa
swa sunne on heora Fder rce," see leofa and rixa  butan ende on
ecnysse. Amen.

Circlice eawas forbeoda to secgenne nig spel on am rym swig-dagum.

{207} FOR PALM SUNDAY.

    Cum adpropinquasset Jesus Hierosolymis, et venisset Bethfage ad montem
    Oliveti: et reliqua.

Christ's passion has just been read before us, but we will first say to you
how he came to the city of Jerusalem, and approached his own death, and
would not by flight avoid his passion.

"Jesus went to the city of Jerusalem, and when he approached the mount of
Olives, he sent two of his disciples, thus saying, Go to the town which is
before you, and ye shall straightways find an ass tied and its foal also:
untie them, and lead them to me," etc.

It was known to the people that Christ a little before had raised Lazarus
from death, who had lain stinking four nights in the grave: then those, who
were believing, came to meet Christ with the honours which we have already
mentioned. Some also who believed not came, with no honours, but with great
wrath, as John the Evangelist said, That "the chief priests of the people
consulted among themselves how they should slay Lazarus, whom Christ had
raised from the dead; because many men of the people believed in Jesus, by
reason of the dead man's rising." We will now proceed to the exposition of
this text.

The two disciples whom Christ sent after the ass betokened the teachers
whom God sends to instruct mankind. They were two, because of the character
which a teacher should have. He should have learning, that he may with
wisdom instruct God's people in true belief, and he should, by good works,
give good example to the people, and so, with those two things, that is,
with learning and good example, ever incline the lay folk to God's will.

The tied ass and its foal betoken two people, that is, the Jewish and the
heathen: I say, heathen, because all mankind was yet continuing in
heathenism, save only the Jews, {209} who observed the old law at that
time. They were tied; for all mankind was bound with sins, as the prophet
said, "Every man is bound with the ropes of his sins." Then God sent his
apostles and their successors to bound mankind, and bade untie, and lead
them to him. How untied they the ass and the foal? They preached to the
people right belief and God's commandments, and also by many miracles
confirmed their preaching. The people then inclined from the service of the
devil to the worship of Christ, and were freed from all sins, through holy
baptism, and led to Christ.

An ass is a foolish beast, and unclean, and stupid, compared with other
beasts, and strong for burthens. So were men, before Christ's advent,
foolish and unclean, while they ministered to idols, and divers sins, and
bowed to the images, which they themselves had wrought, and said to them,
"Thou art my God." And whatsoever burthen the devil set on them they bare.
But when Christ came to mankind, then turned he our foolishness to reason,
and our uncleanness to pure morals. The tamed ass betokened the Jewish
people, who were tamed under the old law. The wild foal betokened all other
people, who were heathen and untamed; but they became tamed and believing
when Christ sent his disciples over the whole earth, thus saying, "Go over
all the earth, and teach all nations, and baptize them in the name of the
Father, and of the Son, and of the Holy Ghost; and command that they hold
all the precepts which I have taught you."

The master of the asses asked, why they untied his asses? In like manner
the chief men of every people would perversely oppose the preaching of God.
But when they saw that the preachers, through God's might, healed the halt
and the blind, and gave speech to the dumb, and also raised the dead to
life, then could they not withstand those miracles, but all at last
inclined to God. Christ's disciples said, "The {211} Lord hath need of the
asses, and sends for them." They did not say Our Lord, nor Thy Lord, but
simply, The Lord; for Christ is Lord of all lords, both of men and of all
creatures. They said, "He sends for them." We are exhorted and invited to
God's kingdom, but we are not forced. When we are invited, then are we
untied; and when we are left to our own election, then is it as though we
are sent for. It is God's mercy that we are untied; but if we live rightly,
that will be both God's grace and our own zeal. We should constantly pray
for the Lord's support; seeing that our own election has no success, unless
it be promoted by the Almighty.

Christ did not command them to lead to him a proud steed adorned with
golden trappings, but the mean ass he chose to bear him; for he ever taught
humility, and in himself gave the example, and thus said, "Learn of me, who
am meek and very humble, and ye shall find rest for your souls." This was
prophesied of Christ, and all the things which he did before he was born as
man.

Sion is a hill, and it is interpreted, _A place of contemplation_; and
Jerusalem, _Sight of peace_. The daughter of Sion is the congregation of
believing men, who belong to the heavenly Jerusalem, in which is ever _a
sight of peace_, without any strife, to which Jesus will bring us, if we
follow him.

Christ's disciples laid their garments upon the ass, because he would not
ride on a naked ass. Garments betoken works of righteousness, as the
prophet said, "Lord, thy priests are clothed with righteousness." The naked
ass is saddled with garments, when the simple man is equipped to the hand
of God with the exhortations and examples of wise instructors; and he then
bears Christ, as the apostle said, "Ye are bought with great price; glorify
therefore, and bear God on your bodies." We bear God on our bodies, because
we are a temple and shrine of the Holy Ghost, if we {213} guard ourselves
against foul sins: of which the same apostle said very awfully, "He who
defiles the temple of God, God will fordo him." He who is not a temple of
God is a temple of the devil, and bears a very heavy burthen on his back.

We will say to you a parable. No man may make himself a king, for the
people have the option to choose him for king who is agreeable to them: but
after that he has been hallowed as king, he has power over the people, and
they may not shake his yoke from their necks. In like manner every man has
his own choice, before he sins, whether he will follow the devil's will, or
withstand it. Then if he bind himself with the works of the devil, he
cannot by his own power unbind himself, unless the Almighty God unbind him
with the strong hand of his mercy. Of his own will and his own heedlessness
he is bound, but through God's mercy he will be unbound, if he afterwards
merit his liberation of God.

The people who cast their garments under the feet of the ass, are the
martyrs, who for Christ's faith gave their own bodies to torments. Some
were burnt in fire, some drowned in the sea, and slain with divers
tortures; and gave us an example, that we should not, for any persecutions
or hardships, forsake our faith, and incline from Christ, any more than
they did. Many a man is accounted a christian in peace, who would very
quickly deny Christ, if he were sentenced to that to which the martyrs were
sentenced: but his christianity is not praiseworthy. But that man's
christianity is praiseworthy, who will not, for any persecution, incline
from Christ, neither for sword, nor for fire, nor for water, nor for
hunger, nor for bonds; but ever holds his faith with the praises of God to
his life's end.

Those who hewed branches of trees, and with them prepared Christ's way, are
the teachers in God's church, who cull the sayings of the apostles and
their successors, and with {215} them direct God's people to the faith of
Christ, that they may be prepared for his way.

The people who walked before Christ, and those who followed him, all sung
"Osanna Filio David," that is, in our tongue, "Hail, Son of David." Those
who walked before Christ, are the patriarchs and prophets, who were before
Christ's incarnation; and those who went after him, are those who inclined
to Christ after his birth, and daily incline to him: and all these sing one
hymn; because we and they all hold one faith, as Peter the apostle said,
when he spake of the patriarchs, "We believe that we shall be saved by
Christ's grace, as well as they."

They said, "Son of David," because Christ is, according to his human
nature, of the great race of David. Of that race was the blessed Mary his
mother. They sung, "Blessed is he who is come in the name of God." Jesus
came in the name of God, for the Heavenly Father sent him for our
redemption; and in all the miracles which he wrought, he praised and
glorified his Father's name. "Hail, Son of David, in the highest." The
Saviour's advent and his passion were salutary both to men and angels;
because we increase their host which the fallen devil had diminished;
concerning which the apostle Paul said, "That all heavenly and earthly
things should be re-established in Christ."

Jesus was staying in the temple from this day till now on Thursday, and
both with doctrine and with miracles stimulated the people to truth and to
right faith. Then the chief men became envious of his doctrine, and
machinated with great deliberation how they might bring him to death. Death
could not have approached him, if he himself had not willed it, but he came
to men because he would be obedient to his Father till death, and redeem
mankind from eternal death by his temporary death. Yet did he not compel
the Jewish {217} people to slay him, but the devil instigated them to the
work, and God consented to it, for the redemption of all believing mankind.

We have often said, and yet say, that the justice of Christ is so great,
that he would not forcibly have taken mankind from the devil, unless he had
forfeited them. He forfeited them when he instigated the people to the
slaying of Christ, the Almighty God; and then through his innocent death we
were redeemed from eternal death, if we do not destroy ourselves. Then it
befell the cruel devil as it does the greedy fish, which sees the bait, and
sees not the hook which sticks in the bait; then is greedy after the bait
and swallows up the hook with the bait. So it was with the devil: he saw
the humanity in Christ, and not the divinity: he then instigated the Jewish
people to slay him, and then felt the hook of Christ's divinity, by which
he was choked to death, and deprived of all mankind who believe in God.

Christ's passion did not take place on this day, but the four evangelists
recorded his sufferings in four narratives: one we read now to-day, and the
others in this week. The Jews took him on Friday evening, and held him that
night, and on the morrow fixed him on a cross with four nails, and with a
spear wounded him. And then about the ninth hour, when he departed, there
came two believing men, Joseph and Nicodemus, and buried his corpse before
evening in a new tomb, enwrapt in precious garments. And his corpse lay in
the sepulchre the Saturday night and Sunday night; and the Divinity was
during that while in hell, and bound the old devil, and took from him Adam,
the first-created man, and his wife Eve, and all those of their race who
had before given pleasure to God. Then was the devil sensible of the hook
which he had before greedily swallowed. And Christ arose from death on the
Easter-Sunday, which will now be in seven days, of which it is more fitting
then to speak more fully than it is now: but let us now speak of the
dignity of this day.

{219} The custom exists in God's church, by its doctors established, that
everywhere in God's congregation the priest should bless palm-twigs on this
day, and distribute them so blessed to the people; and God's servants
should then sing the hymn which the Jewish people sang before Christ, when
he was approaching to his passion. We imitate the faithful of that people
with this deed, for they bare palm-twigs with hymn before Jesus. Now we
should hold our palm until the singer begins the offering-song, and then
offer to God the palm for its betokening. Palm betokens victory. Victorious
was Christ when he overcame the great devil and rescued us: and we should
also be victorious through God's might, so that we overcome our evil
practices, and all sins, and the devil, and adorn ourselves with good
works, and at the end of our life deliver the palm to God, that is, our
victory, and thank him fervently, that we, through his succour, have
overcome the devil, so that he could not deceive us.

The death of sinful men is evil and miserable, because they pass from this
short life to everlasting torments: and the death of righteous men is
precious, for when they end this life of tribulation they will be brought
to the life eternal, and then will their end be as a beginning; for they
will not be dead, but will be turned from death to life. The body, which is
the garment of the soul, will await the great doom, and though it be rotted
to dust, God will raise it, and will bring together soul and body to
eternal life; and then will Christ's promise be fulfilled, who thus said,
"Then shall the righteous shine as the sun in their Father's kingdom," who
liveth and ruleth ever without end to eternity. Amen.

Church customs forbid any sermon to be said on the three still days.

       *       *       *       *       *


{220} DOMINICA S[=C]E PASCE.

Oft ge gehyrdon embe s Hlendes rist, h h on isum dge of deae ars;
ac we willa eow myngian, t hit ne gange eow of gemynde.

"aa Crist bebyrged ws, a cwdon a Iudeiscan to heora ealdormenn
Pilate, La leof, se swica e her ofslegen is, cw gelomlice, aa h on
lfe ws, t h wolde arisan of deae on am riddan dge:" et reliqua.

We cwea nu, gif hw his lic forstle, nolde he hine unscrydan, foran e
stalu ne lufa nane yldinge. Crist wear teowed on am ylcan dge Petre,
and orum twam his leorning-cnihtum, and h gefrefrode. "a t nextan com
se Hlend to his leorning-cnihtum, r h gegaderode wron, and cw him
to, Sy sibb betwux eow; ic hit eom, ne beo ge na afyrhte. a wurdon h
afrede, and wendon t hit sum gast wre. a cw he him to, Hw sind ge
afrede, and mislice enca be me? Sceawia mine handa and mine ft, e
wron mid nglum urhdrifene. Grapia and sceawia: gif ic gast wre, onne
nfde ic flsc and ban:" et reliqua.

Se Hlend wear a gelomlice twed his leorning-cnihtum, and h gewissode
to re lare and to am geleafan, h h eallum mancynne tcan sceoldon; and
on am feowertigoan dge his ristes h asth lichamlice to heofonum to
his Fder. Ac we habba n micele maran endebyrdnysse re Cristes bec
ges[']d onne is dgerlice godspel behf, for trymminge eowres
geleafan. Nu wylle we eow gereccan s dgerlican godspelles traht, fter
s halgan papan Gregories trahtnunge.

Mine gebrora a leofostan, ge gehyrdon t a halgan wf, e Drihtne on
life filigdon, comon to his byrgene mid re deorwyran sealfe, and one e
h lufedon on lfe am h woldon deadum mid menniscre gecneordnysse enian.
Ac {222} eos d[']d getacna sum ing to dnne on Godes gelaunge. We e
gelyfa Cristes ristes, we cuma gewislice to his byrgene mid deorwyrre
sealfe, gif we beo gefyllede mid bre haligra mihta, and gif we mid
hlysan godra weorca urne Drihten seca. a wf e a sealfe brohton, hi
gesawon englas; foran e a geseo a heofonlican englas, a e mid brum
godra weorca gewilnia s upplican freldes. Se engel awylte t hld of
re ryh; na t h Criste tganges rymde, ac he geswutelode mannum t h
arisen ws. Se e com dealic to isum middangearde, acenned urh
beclysedne inno s mdenes, se ylca, butan twon, aa h ars undealic,
mihte belocenre rh faran of middangearde. Se engel st on a swiran
healfe re byrgene. Seo swire hand getacna t ece lf, and seo wynstre
is andwearde lf. Rihtlice st se engel on a swiran hand, foron e he
cydde t se Hlend hfde a oferfaren a brosnunga ises andweardan lifes,
and ws a wunigende on ecum ingum undealic. Se bydel ws ymbscryd mid
scinendum reafe, foran e he bodade a blisse isre freols-tde, and ure
mra. Hwer cwee we, e ure e ra engla? We cwea solice, ger ge
ure ge heora. s Hlendes rist is ure freols-td and bliss, foran e he
geldde us mid his riste to re undeadlicnysse e we to gesceapene wron.
His rist ws ra engla bliss, foron e God gefyl heora getel, onne he
s to heofonum gebrinc.

Se engel gehyrte a wf, us cweende, "Ne beo ge afyrhte:" swilce he swa
cwde, Forhtian a e ne lufia engla to-cyme; beon a ofdrdde a e sint
ofsette mid flsclicum lustum, and nabba nnne hiht to engla werode. Hwi
forhtige ge, ge e geseo eowre geferan? "His wlite ws swilce lget, and
his reaf swa hwt swa snw." Solice on lgette is ga, and on snwe linys
re beorhtnysse. Rihtlice ws se bydel Cristes ristes swa gehwod; foran
onne he sylf cym to am micclan dome, onne bi he swie egeful am
synfullum, and swie lie am rihtwisum. {224} He cw, "Ge seca one
Hlend: h ars: nis h her." He ns a lichamlice on re byrgene, see
ghwr bi urh his godcundan mihte. r l[']ig t reaf bftan e he mid
bewunden ws, foron e h ne rohte s eorlican reafes, syan he of
deae ars. eah man deadne mannan mid reafe bewinde, ne arist t reaf na
e hraor eft mid am men, ac he bi mid am heofenlicum reafe gescryd
fter his riste.

Wel is gecweden be am Hlende, t he wolde cuman togeanes his geferon on
Galilea. Galilea is gecweden 'Oferfreld.' Se Hlend ws a afaren fram
rowunge to [']riste, fram deae to life, fram wite to wuldre. And gif we
fara fram leahtrum to halgum mgnum, onne mote we geseon one Hlend
fter urum frelde of isum life. Twa lf sind solice: t n we cunnon,
t oer us ws uncu r Cristes to-cyme. t n lf is deadlic, t oer
undeadlic. Ac se Hlend com and underfeng t n lf, and geswutelode t
oer. t n lf he teowde mid his deae, and t oer mid his riste. Gif
he us deadlicum mannum rist and t ece lf behete, and eah-hwere nolde
hit urh hine sylfne geswutelian, hwa wolde onne his behatum gelyfan? Ac
aa he man beon wolde, a gemedemode h hine sylfne eac to deae agenes
willan, and he ars of deae urh his godcundan mihte, and geswutelode urh
hine sylfne t t he us beht.

Nu cwy sum man on his geance, 'Eae mihte he arisan of deae, foran e
he is God: ne mihte se dea hine gehftan.' Gehyre se mann e is smea
andsware his smeagunge. Crist forferde ana on am timan, ac he ne ars na
ana of deae, ac ars mid micclum werede. Se godspellere Matheus awrt on
Cristes bc, t manega halige menn, e wron on re ealdan [']
forfarene, t h arison mid Criste; and t sdon gehwilce wse lreowas,
t hi habba gefremod heora rist to am ecan lfe, swa swa we ealle dn
sceolon on ende isre worulde. a lreowas cwdon, {226} t a arredan
menn nron solice gewitan Cristes ristes, gif h nron ecelice arrde. Nu
sind adwscede ealle geleaflystu, t nan man ne sceal ortruwian be his
agenum riste, onne se godspellere awrt t fela arison mid Criste, e
wron anfealde men, eah e Crist God sy.

Nu cw Gregorius se trahtnere, t him come to gemynde, hu a Iudeiscan
clypodon be Criste, aa he ws on re rode gefstnod. H cwdon, "Gif he
sy Israhela cyning, onne astige he nu of re rode, and we gelyfa on
hine." Gif he a of re rode astige, and nolde heora hosp forberan, onne,
butan tweon, ne sealde he us nane bysne his geyldes: ac he abd hwon, and
forbr heora hosp, and hfde geyld. Ac se e nolde of re rode abrecan,
se ars of re byrgene. Mare wundor ws, t h of deae ars, onne he
cucu of re rode abrce. Mare miht ws, t he one dea mid his riste
tobrc, onne he his lf geheolde, of re rode astigende. Ac aa h
gesawon t he ne astah of re rode for heora hospum, ac ron deaes
gebd, a gelyfdon h t he oferswied wre, and his nama adwsced: ac hit
gelamp swa, t of am deae asprang his nama geond ealne middangeard. a
wear hyra bliss awend to am mstan sare; foran e heora sorh bi
endeleas.

as ing getacnode se stranga Samson, se hfde fhe to am folce e is
gehaten Philistei. a getimode hit t he becom to heora byrig e ws Gaza
gehaten: a wron a Philistei swie blie, and ymbston a burh. Ac se
stranga Samson ars on midre nihte, and gelhte a burh-geatu, and abr hi
uppon ane dune, to bismere his gefaan. Se stranga Samson getacnode Crist,
seo burh Gaza getacnode helle, and a Philistei hfdon Iudeisces folces
getacnunge, e beston Cristes byrgene. Ac se Samson nolde gan ydel of re
byrig, ac he abr a gatu up to re dune; foron e {228} ure Hlend Crist
tobrc helle-gatu, and generode Adam, and Euan, and his gecorenan of heora
cynne, and freolice of deae ars, and h samod, and astah to heofonum. a
mnfullan he lt bftan to am ecum witum. And is nu helle-geat belocen
rihtwisum mannum, and fre open unrihtwisum.

Ungeslig ws t Iudeisce folc, t h swa ungeleaffulle wron. Ealle
gesceafta oncneowon heora Scyppend, buton am Iudeiscum anum. Heofonas
oncneowon Cristes acennednysse; foran aa h acenned ws, a wear
gesewen nwe steorra. S['] oncneow Crist, aa h eode mid drium fotum
uppon hire yum. Eore oncneow, aa heo eal bifode on Cristes riste. Seo
sunne oncneow, aa heo wear aystrod on Cristes rowunge fram mid-dge o
nn. Stanas oncneowon, aa h toburston on heora Scyppendes forsie. Hell
oncneow Crist, aa heo forlt hyre hftlingas t, urh s Hlendes
hergunge. And a heardheortan Iudei eah urh ealle a tacna noldon gebugan
mid geleafan to am mildheortan Hlende, see wile eallum mannum gehelpan
on hine gelyfendum. Ac uton we gelyfan t God Fder ws fre butan
anginne, and fre ws se Sunu of am Fder acenned; foran e he is se
Wisdom and Miht e se Fder ealle gesceafta urh gesceop; and h ealle
wurdon gelffste urh one Halgan Gast, see is Willa and Lufu s Fder
and s Suna; h ry n God untodledlic, on nre godcundnysse wunigende,
h ealle gelce mihtige; foran swa hwt swa lsse bi and unmihtigre, t
ne bi na God. Ac se Fder sende one Sunu to ure alysednysse, and he na
underfeng a menniscnysse, and rowode dea be his agenum willan, and ars
of deae on isum dge, and astah to heofonum on am feowertigean dge his
ristes, tforan manegra manna gesihe, and rixa mid am lmihtigan Fder
and am Halgum Gaste, n and  on ecnysse. Amen.

{221} EASTER SUNDAY.

Ye have often heard concerning the Saviour's resurrection, how he on this
day arose from death; but we will remind you, that it may not pass from
your memory.

"When Christ was buried, the Jews said to their governor Pilate, O Sir, the
deceiver, who hath here been slain, said oftentimes, while he was living,
that he would arise from death on the third day," etc.

We say now, if any one had stolen his corpse, he would not have stript him,
for theft loves no delay. Christ appeared on the same day to Peter and to
two others his disciples, and comforted them. "Then at last Jesus came to
his disciples, where they were assembled, and said to them, Peace be unto
you; it is I, be ye not afraid. Then they were afraid, and weened it were a
ghost. Then said he to them, Why are ye afraid, and think divers things of
me? Behold my hands and my feet, that were pierced with nails. Grasp and
behold: if I were a ghost, I should not have flesh and bones," etc.

Jesus then frequently appeared to his disciples, and directed them to
doctrine and to faith, how they should teach all mankind; and on the
fortieth day of his resurrection he ascended bodily to heaven to his
Father. But we have now said much more of the tenour of the book of Christ
than this present day's gospel requires for the confirmation of your faith.
We will now give you the explanation of this day's gospel, according to the
exposition of the holy pope Gregory.

My dearest brothers, ye have heard that the holy women, who followed the
Lord in life, came with precious ointment to his sepulchre, and him whom
they had loved in life they would when dead serve with human devotion. But
this deed {223} betokens something to be done in God's church. We who
believe in the resurrection of Christ come assuredly to his sepulchre with
precious ointment, if we are filled with the breath of holy virtues, and if
we with the fame of good works seek our Lord. The women who brought the
ointment saw angels; for they see the heavenly angels, who with the breath
of good works yearn after the upward journey. The angel rolled the lid from
the tomb; not that he would make way for Christ's departure, but he would
manifest to men that he was risen. He who came mortal to this world, born
of the closed womb of the virgin, he, without doubt, might, when he arose
immortal, though in a closed tomb, depart from the world. The angel sat on
the right side of the sepulchre. The right hand betokens the eternal life,
and the left this present life. Rightly sat the angel on the right hand,
for he manifested that Jesus had surmounted the corruptions of this present
life, and was then dwelling immortal in eternity. The messenger was clad in
a shining garment, because he announced the happiness of this
festival-tide, and our glories. But we ask, ours or the angels? We say
verily, both ours and theirs. The resurrection of Jesus is our
festival-tide, for by his resurrection he led us to the immortality for
which we were created. His resurrection was bliss to the angels, because
God fills up their number when he brings us to heaven.

The angel cheered the women, thus saying, "Be ye not afraid:" as if he had
said thus, Let those fear who love not the advent of angels; let those be
terrified who are beset with fleshly lusts, and have no joy in the host of
angels. Why fear ye, ye who see your companions? "His countenance was like
lightning, and his raiment as white as snow." Verily in lightning is
terror, and in snow the mildness of brightness. Rightly was the messenger
of Christ's resurrection so figured; for when he himself shall come to the
great doom, he will be very awful to the sinful, and very mild {225} to the
righteous. He said, "Ye seek Jesus: he is risen: he is not here." He was
not then bodily in the sepulchre, who is everywhere through his divine
power. There lay the garment behind in which he had been wrapt, for he
recked not of an earthly garment, after he had arisen from death. Though a
dead man be wrapt in a garment, that garment does not the sooner rise again
with the man, but he will be clad with the heavenly garment after his
resurrection.

It is well said of Jesus, that he would meet his companions in Galilee.
Galilee is interpreted, _Passing over_. Jesus passed over from passion to
resurrection, from death to life, from torment to glory. And if we pass
from sins to holy virtues, then may we see Jesus after our passage from
this life. For there are two lives: the one we know, the other was unknown
to us before Christ's advent. The one life is mortal, the other immortal.
But Jesus came and assumed the one life, and made manifest the other. The
one life he manifested by his death, and the other by his resurrection. If
he to us mortal men had promised resurrection and life eternal, and yet had
not been willing to manifest them in himself, who would have believed in
his promises? But when he would become man, then he also voluntarily
humbled himself to death, and he arose from death through his divine power,
and manifested in himself that which he had promised to us.

Now will some man say in his thoughts, 'Easily might he arise from death,
because he is God: death could not hold him captive.' Let the man who
imagines this hear an answer to his imagination. Christ departed at that
time alone, but he arose not from death alone, but arose with a great host.
The evangelist Matthew wrote in the book of Christ, that many holy men, who
had died in the old law, arose with Christ; and all wise doctors have said
that they have effected their resurrection to eternal life, as we all shall
do at the end of this world. Those doctors said, that the raised men would
{227} not truly have been witnesses of Christ's resurrection, if they had
not been raised for ever. Now are extinguished all infidelities, so that no
man may despair of his own resurrection, when the evangelist wrote that
many arose with Christ, who were simple men, although Christ be God.

Now said the expounder Gregory, that it came to his mind, how the Jews
cried out concerning Christ, when he was fastened on the cross. They said,
"If he be the king of Israel, then let him now descend from the cross, and
we will believe in him." If he had then descended from the cross, and would
not have borne their mockery, he had certainly not given us any example of
his patience: but he remained a while, and bare their mockery, and had
patience. But he who would not break from the cross, arose from the
sepulchre. A greater miracle it was, that he arose from death, than that he
living should have broken from the cross. A greater miracle it was, that he
brake death in pieces, through his resurrection, than that he should have
preserved his life by descending from the cross. But when they saw that he
descended not from the cross, for their mockery, but thereon awaited death,
they believed that he was vanquished and his name extinguished: but it so
fell out, that from death his name sprang forth over the whole earth. Then
was their joy turned to the greatest pain; for their sorrow shall be
endless.

The strong Samson betokened these things, who had enmity to the people
called Philistines. Then it befell that he came to their city which was
called Gaza: whereupon the Philistines were very joyful, and surrounded the
city. But the strong Samson arose at midnight, and took the city gates, and
bare them up on a hill, in derision of his foes. The strong Samson
betokened Christ, the city of Gaza betokened hell, and the Philistines were
a token of the Jewish people, who beset the sepulchre of Christ. But Samson
would not go empty-handed from the city, but he {229} bare the gates up to
the hill; for our Saviour Christ brake the gates of hell, and delivered
Adam, and Eve, and his chosen of their kin, and joyfully from death arose,
and they with him, and ascended to heaven. The wicked he left behind to
eternal torments. And now is the gate of hell shut to righteous men, and
ever open to the unrighteous.

Unhappy was the Jewish people, that they were so unbelieving. All creatures
acknowledged their Creator, save only the Jews. Heaven acknowledged the
birth of Christ; for when he was born a new star was seen. The sea
acknowledged Christ, when he went with dry feet on its waves. Earth
acknowledged him, when it all trembled at Christ's resurrection. The sun
acknowledged him, when it was darkened at Christ's passion from mid-day to
the ninth hour. The stones acknowledged him, when they burst asunder at
their Creator's departure. Hell acknowledged Christ, when it let forth its
captives, through the harrowing of Jesus. And yet the hardhearted Jews,
through all these signs, would not incline with faith to the merciful
Jesus, who will help all men who believe in him. But let us believe that
God the Father was ever without beginning, and that the Son was ever
begotten of the Father; for he is the Wisdom and Power through which the
Father hath created all creatures; and they were all quickened by the Holy
Ghost who is the Will and Love of the Father and of the Son; these three
one God indivisible, existing in one Godhead, all equally powerful; for
whatsoever is less and less powerful, that is not God. But the Father sent
the Son for our redemption, and he alone assumed human nature, and suffered
death of his own will, and arose from death on this day, and ascended to
heaven on the fortieth day after his resurrection, before the sight of many
men, and ruleth with the Almighty Father and the Holy Ghost, now and ever
to eternity. Amen.

       *       *       *       *       *


{230} DOMINICA PRIMA POST PASCA.

    Cum esset sero die illo una sabbatorum: et reliqua.

"fter s Hlendes [']riste wron his discipuli belocene on anum huse for
s Iudeiscan folces gan:" et reliqua.

Nu cwy se godspellere Iohannes, t se Hlend worhte fela ore tacna on
gesihe his leorning-cnihta, e nron gesette on Cristes bc. as wundra
sind awritene to i t ge sceolon gelyfan t se Hlend is Godes Sunu, and
ge sceolon habban t ece lf urh one geleafan.

Nu trahtna se papa Gregorius is godspel, and cwy, t gehw wundra hu
se Hlend become in to his apostolum, and wron eah-hwere a dura
belocene. Nu cwy eft se halga Gregorius, t Cristes lichama com inn,
beclysedum durum, see wear acenned of am mdene Marian beclysedum
innoe. Hwilc wundor is t se Hlend mid ecum lichaman come inn, belocenum
durum, see mid deadlicum lichaman wear acenned of beclysedum innoe s
mdenes?

We rda on re bec e is gehten Actus Apostolorum, t a heafod-men
Iudeisces folces gebrohton Cristes apostolas on cwearterne: a on niht com
him to Godes engel, and ldde h t of am cwearterne, and std on merigen
t cweartern fste belocen. God mig dn ealle ing: nu sceole we wundrian
his mihte, and eac gelyfan. one lichaman he teowde to grapigenne, one e
he inn-brohte beclysedum durum. His lichama ws grapigendlic, and
eah-hwere unbrosnigendlic; he teowde hine grapigendlicne and
unbrosnigendlicne, foran e his lichama ws s ylcan gecyndes e he [']r
ws, ac ws hwere eah ores wuldres.

Se Hlend cw to him, "Beo sibb betwux eow." For sibbe com Crist to
mannum, and sibbe he bead and thte, and nis nan ing him gecweme e bi
butan sibbe gedn. {232} "Swa swa min Fder sende me swa sende ic eow. Se
Fder lufa one Sunu, ac eah-hwere he sende hine to rowunge for manna
alysednysse." Crist lufode eac his apostolas, and eah-hwere ne sette he
h to cynegum, ne to ealdormannum, ne to woruldlicere blisse; ac tosende h
geond ealne middangeard, to bodigenne fulluht and one geleafan e he sylf
thte. a bododon h swa lange o t a weoran h ofslogon, and h ferdon
sigefste to heora Drihtne.

Crist bleow on a apostolas, and cw, "Onfo Haligne Gast." Tuwa com se
Halga Gast ofer a apostolas; nu [']ne, and eft ore sie fter Cristes
upstige. Crist ableow one Halgan Gast ofer a apostolas, a-gyt wunigende
on eoran, for re getacnunge, t lc cristen mann sceal lufian his
nextan swa swa hine sylfne. Eft sian he to heofenum asth, he sende one
ylcan Gast on fyres hwe ofer a apostolas, to i t we sceolon lufian God
ofer ealle ore ing. An is se Halga Gast, eah e he tuwa become ofer a
apostolas. Swa is eac n lufu, and tw bebodu, t we sceolon lufian God
and men. Ac we sceolon geleornian on mannum hu we magon becuman to Godes
lufe, swa swa Iohannes se apostol cw, "Se e ne lufa his broor, one e
h gesih, hu mg he lufian God, one e he ne gesih lichamlice?" r am
fyrste ws se Halga Gast wunigende on am apostolum, ac h nron to an
swie onbryrde, t h mihton swa bealdlice Godes geleafan bodian, swa swa
h sian mihton, urh gife s Halgan Gastes. H ston beclysede, for gan
Iudeisces folces, on anum huse; ac syan h wron gefyllede mid am Halgum
Gaste, h wurdon swa gehyrte, and swa cene, t h bodedon freolice Godes
naman reum cynegum and wlreowum.

Crist cw to am apostolum, "ra manna synna e ge forgyfa, ra beo
forgifene; and am e ge ofteo a forgifenysse, am bi oftogen." isne
anweald forgeaf Crist am apostolum and eallum bisceopum, gif h hit on
riht healda. Ac gif se bisceop de be his agenum willan, and wile {234}
bndan one nscyldigan, and one scyldigan alysan, onne forlyst h a
mihte e him God forgeaf. am mannum he sceal dn synna forgifenysse, e h
gesih t beo onbryrde urh Godes gife, and am he sceal aheardian e
nne behreowsunge nabba heora misdda. Crist arrde of deae one
stincendan Lazarum, and aa h cucu ws, a cw h to his
leorning-cnihtum, "Tolysa his bendas, t h gn mge." a alysdon h s
ge-edcucedan mannes bendas, e Crist arrde to life. Fori sceolon a
lreowas a unbindan fram heora synnum a e Crist gelffst urh
onbryrdnysse. lc synful man e his synna bedigla, he li dead on byrgene;
ac gif he his synna geandett urh onbryrdnysse, onne g he of re
byrgene, swa swa Lazarus dyde, aa Crist hine arisan het: onne sceal se
lareow hine unbindan fram am ecum wte, swa swa a apostoli lichamlice
Lazarum alysdon. Ac se lweda mann sceal him ondrdan s bisceopes cwyde,
eah h unscyldig sy; yls e he urh modignysse scyldig weore.

Ne getimode am apostole Thome unforsceawodlice, t he ungeleafful ws
Cristes ristes, ac hit getimode urh Godes forsceawunge; foran urh his
grapunge we sind geleaffulle. Mare s fremode his tweonung onne ra ora
apostola geleaffulnys; foran aa h ws gebroht to geleafan mid re
grapunge, a wear seo twynung urh t s tbroden. Eae mihte Crist
arisan of deae butan dolhswaum, ac to i he heold a dolhswau, t he
wolde mid am a twynigendan getrymman. He cw to Thoman, "u gelyfst,
foran e u me gesawe." He geseah one lichaman and a dolhswau, and he
gelyfde t he ws God, see arrde one lichaman of deae. Swie blissia
as wrd s e her fterfilia, "Geslige beo a e me ne gesawon, and
eah on me gelyfa." Mid am cwyde sind a ealle getacnode e Crist on
lichaman ne gesawon, and eah-hwere hine healda on heora mode urh
geleafan. Se gelyf solice on God, see mid weorcum beg t t h {236}
gelyf. Se e andet t h God cunne, and yfele weorc beg, onne wisc
he God mid am weorcum. Se geleafa e bi butan godum weorcum, se is dead.
is sind ra apostola word, undernima h mid carfullum mode.

We spreca embe rist. Nu sind sume men e habba twynunge be riste, and
onne hi geseo deadra manna bn, onne cwea h, Hu magon as bn beon
ge-edcucode? Swilce h wslice sprecon! Ac we cwea r-togeanes, t God
is lmihtig, and mg eal t he wile. He geworhte heofonas and eoran and
ealle gesceafta butan antimbre. Nu is geuht t him sy sumera inga
eaelicor to arrenne one deadan of am duste, onne him wre to wyrcenne
ealle gesceafta of nahte: ac solice him sind ealle ing gelice eae, and
nn ing earfoe. He worhte Adam of lme. Nu ne mage we asmeagan h h of
am lme flsc worhte, and blod bn and fell, fex and nglas. Men geseo
oft t of anum lytlum cyrnele cym micel treow, ac we ne magon geseon on
am cyrnele naor ne wyrtruman, ne rinde, ne bgas, ne leaf: ac se God e
fortih of am cyrnele treow, and wstmas, and leaf, se ylca mg of duste
ar[']ran flsc and bn, sina and fex, swa swa he cw on his godspelle,
"Ne sceal eow beon forloren an h[']r of eowrum heafde."

Se apostol Paulus cw, t we sceolon arisan of deae on re ylde e
Crist ws aa he rowade, t is embe reo and ritig geara. eah cild
forfare, oe forwerod man, eah-hwere h cuma to re ylde e we r
cwdon; hf eah gehw his agenne wstm, e he on issum life hfde, oe
habban sceolde, gif he his gebide. Gif hw alefed wre, oe limleas on
issum life, he bi onne swa hit awriten is, t "Ealle a e to Godes
rice gebyriga, nabba naor ne womm ne awyrdnysse on heora lichaman." Hwt
sceole we smeagan embe a ore e gewta to am ecum forwyrde, hwer h
alefede beon oe limlease, onne h beo on ecere susle wunigende?

Hit bi onne swa swa Crist cw, t "Nan wer ne {238} wifa, ne wif ne
ceorla, ne team ne bi getymed, ne h deaes ne abyriga sian, ac beo
englum gelice, onne h mid englum wunia." Ne him ne lyst nanre galnysse,
ne h nfre sian synna ne gewyrcea. Ne bi r sorh, ne sr, ne nan
gedreccednys, ac bi fulfremed sib and singal bliss, and beo cue ge a e
r cue wron ge a e uncue wron, wunigende on broorlicre lufe mid Gode
 on ecnysse. Amen.

{231} THE FIRST SUNDAY AFTER EASTER.

    Cum esset sero die illo una sabbatorum: et reliqua.

"After the resurrection of Jesus his disciples were shut in a house for
dread of the Jews," etc.

Now says the evangelist John, that Jesus wrought many other miracles in the
sight of his disciples, which have not been recorded in the book of Christ.
These miracles are written to the end that ye may believe that Jesus is the
Son of God, and that ye may have eternal life through that belief.

Now the pope Gregory, expounding this gospel, says, that everyone wonders
how Jesus came in to his apostles, and yet the doors were shut. But again
St. Gregory says, that Christ's body came in, the doors being closed, which
was born of the Virgin Mary, of a closed womb. What wonder is it, that
Jesus with an everlasting body came in, the doors being closed, who with a
mortal body was born of the closed womb of the virgin?

We read in the book which is called The Acts of the Apostles, that the
chief men of the Jewish people brought Christ's apostles into prison: then
by night God's angel came to them, and led them out of the prison, and on
the morrow the prison stood fast shut up. God can do all things: therefore
we should wonder at his might, and also believe. He showed the body to be
touched which he had brought in, the doors being closed. His body was
tangible, and, nevertheless, incorruptible; he showed himself tangible and
incorruptible, for his body was of the same nature that it before was, but
was yet of another glory.

Jesus said to them, "Peace be among you." For peace Christ came to men, and
peace he enjoined and taught, and nothing is to him acceptable which is
done without peace. {233} "As my Father sent me so I send you. The Father
loveth the Son, but yet he sendeth him to suffering for the redemption of
men." Christ also loved his apostles, and yet he established them not as
kings, nor as governors, nor in worldly bliss; but he sent them over all
the earth, to preach baptism and the faith which he himself had taught.
They preached until the wicked slew them, and they went triumphant to their
Lord.

Christ blew on the apostles, and said, "Receive the Holy Ghost." Twice came
the Holy Ghost over the apostles; once now, and again another time at
Christ's ascension. Christ blew the Holy Ghost over the apostles, while yet
continuing on earth, for a token that every christian man should love his
neighbour as himself. Again, after he had ascended to heaven, he sent the
Holy Ghost in semblance of fire over the apostles, 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 there is also one love, and two
commandments, that we should love God and men. But we should learn in 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?" Before that time the Holy Ghost was dwelling in the apostles,
but they were not stimulated to that degree, that they could boldly preach
God's faith, as they could afterwards, through the grace of the Holy Ghost.
They sat, for fear of the Jewish people, shut in a house; but after they
were filled with the Holy Ghost, they were so encouraged, and so bold, that
they freely proclaimed the name of God to fierce and bloodthirsty kings.

Christ said to the apostles, "Those men's sins which ye forgive, they shall
be forgiven; and those from whom ye withdraw forgiveness, from them it
shall be withdrawn." This power Christ gave to the apostles and to all
bishops, if they righteously hold it. But if the bishop act by his own
will, {235} and will bind the innocent, and loose the guilty, then loses he
the power which God gave him. To those men he shall grant forgiveness of
sins, whom he sees that they are stimulated by God's grace, and to those he
shall be obdurate who have no repentance of their misdeeds. Christ raised
from death the stinking Lazarus, and when he was quickened, he said to his
disciples, "Loose his bands, that he may go." They loosed the bands of the
requickened man, whom Christ had raised to life. Therefore should our
teachers unbind from their sins those whom Christ quickens by stimulation.
Every sinful man who conceals his sins, lies dead in the sepulchre; but if
he confess his sins through stimulation, then he goes from the sepulchre,
as Lazarus did, when Christ bade him arise: then shall the teacher unbind
him from the eternal punishment, as the apostles bodily unbound Lazarus.
But the layman shall stand in awe of the bishop's word, though he be
guiltless; lest he become guilty through pride.

It happened to the apostle Thomas not unprovidentially, that he was
unbelieving of Christ's resurrection, but it happened by the providence of
God; for through his touching we are believing. Of greater benefit to us
was his doubt than the faith of the other apostles; for when he was brought
to belief by that touching, doubt was thereby taken from us. Easily might
Christ have arisen from death without scars, but he held the scars, because
he would thereby confirm the doubtful. He said to Thomas, "Thou believest,
because thou hast seen me." He saw the body and the scars, and he believed
that he was God, who had raised the body from death. Greatly gladden us the
words which here follow, "Blessed are they who have not seen me, and yet
believe in me." By that saying are betokened all those who have not seen
Christ in the body, and, nevertheless, hold him in their mind through
faith. For he believes in God, who by works practises that which he
believes. He who acknowledges that {237} he knows God, and performs evil
works, denies God by those works. Faith without good works is dead. These
are the words of the apostles, receive them with careful mind.

We will speak concerning the resurrection. Now there are some men who have
doubt of the resurrection, and when they see the bones of dead men, they
say, How can these bones be again quickened? as if they speak wisely! But
we say against them, that God is Almighty, and can do all that he will. He
wrought heaven and earth and all creatures without matter. Now it seems
that it is somewhat easier to him to raise the dead from the dust, than it
was to him to make all creatures from naught: but truly to him are all
things alike easy, and nothing difficult. He wrought Adam of loam. Now we
cannot investigate how of that loam he made flesh and blood, bones and
skin, hair and nails. Men often see that of one little kernel comes a great
tree, but in the kernel we can see neither root, nor rind, nor boughs, nor
leaves: but the same God who draws forth from the kernel tree, and fruits,
and leaves, may from dust raise flesh and bones, sinews and hair, as he
said in his gospel, "There shall not be lost to you one hair of your head."

The apostle Paul said, that we should arise from death at the age that
Christ was when he suffered, that is about three and thirty years. Though a
child depart, or a worn-out man, they will, nevertheless, come to the age
we before said; yet will everyone have his own growth, which he had in this
life, or should have had, if he had awaited it. If any one be maimed, or
limbless in this life, he will be as it is written, that "All those who
belong to God's kingdom, shall have neither blemish nor hurt on their
bodies." What shall we suppose concerning those others who depart to
everlasting perdition, whether they are maimed or limbless, when they are
dwelling in eternal torment?

It will then be as Christ said, that "No man taketh to {239} wife, nor
woman to husband, nor family is begotten, nor taste they of death, but will
be like unto the angels, when they dwell with angels." No libidinousness
will give them pleasure, nor will they ever perpetrate sins. No sorrow nor
pain will be there, nor no affliction, but there will be perfect peace and
continual bliss, and there will be known both those who were known before
and those who were unknown, dwelling in brotherly love with God ever to
eternity. Amen.

       *       *       *       *       *


DOMINICA II. POST PASCA.

    Dixit Iesus discipulis suis, Ego sum pastor bonus: et reliqua.

is godspel, e n gerd ws, cwy, t se Hlend cwde be him sylfum, "Ic
eom gd hyrde: se gda hyrde syl his agen lf for his sceapum. Se hyra,
see nis riht hyrde, he gesih one wulf cuman, and he forlt a scp and
flyh; and se wulf sum gelc and a ore tostenc," et reliqua.

Crist is god gecyndelice, and solice nis nan ing gd butan Gode anum.
Gif nig gesceaft is gd, onne is seo gdnys of am Scyppende, see is
healice gd. He cw, "Se gda hyrde syl his agen lf for his sceapum."
Ure Alysend is se gda hyrde, and we cristene men sind his scp, and he
sealde his agen lf for ure alysednysse. He dyde swa swa he manede, and mid
am he geswutelode hwt he bebead. Gd hyrde ws Petrus, and gd ws
Paulus, and gde wron a apostoli, e hyra lf sealdon for Godes folce and
for rihtum geleafan; ac heora gdnys ws of am heafde, t is Crist, e is
heora heafod, and h sind his lima.

lc bisceop and lc lreow is to hyrde gesett Godes folce, t h sceolon
t folc wi one wulf gescyldan. Se wulf {240} is deofol, e syrw ymbe
Godes gelaunge, and cep hu he mage cristenra manna sawla mid leahtrum
fordn. onne sceal se hyrde, t is se bisceop oe oer lreow,
wistandan am rean wulfe mid lre and mid gebedum. Mid lare he sceal him
tcan, t hi cunnon hwt deofol tch mannum to forwyrde, and hwt God
bebt to gehealdenne, for begeate s ecan lifes. He sceal him
fore-gebiddan, t God gehealde a strngan, and gehle a untruman. Se bi
to strngum geteald, see wistent deofles lare; se bi untrum, see on
leahtrum fyl. Ac se lreow bi unscyldig, gif he t folc mid lare
gewissa, and him wi God geinga. a twa ing he sceal am folce dn, and
eac mid his agenum orum gehelpan; and gif hit swa getma, his agen lf
syllan for s folces hreddinge.

"Se hyra flih onne he one wulf gesih." Se is hyra and na hyrde, see
bi begripen on woruld-ingum, and lufa one wurmynt and a
ateorigendlican edlean, and nf inweardlice lufe to Godes sceapum. He cep
ra sceatta, and blissa on am wurmynte, and hf his mede for isum
life, and bi bescyred re ecan mede. Nast u hw bi hyra, hw hyrde,
ram e se wulf cume; ac se wulf geswutela mid hwilcum mode he gymde ra
sceapa. Se wulf cym to am sceapum, and sume h abitt, sume h tostenc,
onne se rea deofol tih a cristenan men, sume to forlgre, sume h
ontent to gytsunge, sume h arr to modignysse, sume h urh graman
totwm, and mid mislicum costnungum gastlice ofslih. Ac se hyra ne bi
naor ne mid ware ne mid lufe astyred, ac flyh, foran e h smea embe a
woruldlican hya, and l[']t to gymeleaste re sceapa lyre. Ne flyh he
na mid lichaman, ac mid mode. He flyh, foran e h geseh unrihtwisnysse
and suwade. H flyh foran e he is hyra, and n hyrde, swilce hit swa
gecweden sy, Ne mg se standan ongean frcednyssa ra sceapa, see ne gym
ra sceapa mid lufe, ac {242} tyla his sylfes; t is t h lufa a
eorlican gestreon, and na Godes folc.

Wulf bi eac se unrihtwisa rica, e bereafa a cristenan, and a eadmodan
mid his riccetere ofsitt: ac se hyra, oe se mdgylda ne gedyrstlc t
he his unrihtwisnysse wistande, t he ne forleose his wurmynt, and a
woruldlican gestreon e he lufa swior onne a cristenan menn. Be isum
awrt se wtega Ezechiel, us cweende, "Ge hyrdas, gehyra Godes word:
Mine scp sint tostencte urh eowre gymeleaste, and sind abtene. Ge caria
embe eowerne bigleofan, and n embe ra sceapa; fori ic wille ofgn a
scp t eowrum handum; and ic do t ge geswca re wcan, and ic wylle
ahreddan mine eowde wi eow. Ic sylf wylle gadrian mine scp e wron
tostencte, and ic wylle hi healdan on genihtsumere lse: t t losode t
ic wylle scan and ongean ldan; t t alefed ws, t ic gehle; t
untrume ic wylle getrymman, and t strange gehealdan, and ic h lswige on
dome and on rihtwisnysse."

as word sprc God urh one wtegan Ezechiel, be lreowum and be his
folce. Ge sceolon beon geornfulle to eower agenre earfe, eah hit swa
getimige t se lreow gimeleas beo, and do swa swa Crist thte, "Gif se
lreow wel t[']ce and yfele bysnige, do swa swa he tc, and na be am e
h bysna." Se Hlend cw be him, "Ic eom gd hyrde, and ic oncnawe mine
scp, and h oncnawa me." t is, ic lufige h, and h lufia me. Se e ne
lufa sofstnysse, ne oncneow he na gyt God. Ac behealde ge hwer ge sind
Godes scp, hwer ge hine gyt oncneowon, hwer ge mid sofstnysse hine
lufia. H cw, "Swa swa min Fder oncn[']w me, and ic oncnwe hine, and
ic sylle min agen lif for minum sceapum." He oncn[']w his Fder urh hine
sylfne, and we oncnawa urh hine. Mid re lufe e h wolde for mancynne
sweltan, mid re h cyde h micclan h lufa his Fder. He cw, "Ic
hbbe ore scp e ne sind na of isre eowde, and a ic sceal ldan, {244}
and hi gehyra mine stemne, and sceal beon n eowd, and n hyrde."

is h sprc on Iudea-lande: r ws n eowd of am mannum e on God
belyfdon on am leodscipe. a ore scp syndon a e of eallum orum eardum
to Gode bga; and Crist h gebrinc ealle on nre eowde on am ecan life.
Manega sind hyrdas under Criste, and eah-hwere he is na heora ealra
Hyrde, see leofa and rixa mid Fder and mid Halgum Gaste,  on ecnysse.
Amen.

THE SECOND SUNDAY AFTER EASTER.

    Dixit Jesus discipulis suis, Ego sum pastor bonus: et reliqua.

This gospel, which has now been read, says, that Jesus said of himself, "I
am the good shepherd: the good shepherd giveth his own life for his sheep.
The hireling, who is not the right shepherd, seeth the wolf coming, and he
forsaketh the sheep and fleeth; and the wolf teareth one, and scattereth
the others," etc.

Christ is good by nature, and in sooth there is nothing good, save God
only. If any creature is good, then is its goodness of the Creator, who is
supremely good. He said, "The good shepherd giveth his own life for his
sheep." Our Redeemer is the good shepherd, and we christian men are his
sheep, and he gave his own life for our redemption. He did as he exhorted,
and he thereby manifested what he enjoined. A good shepherd was Peter, and
good was Paul, and good were the apostles, who gave their lives for God's
people and for the right faith; but their goodness was of the head, which
is Christ, who is their head, and they are his limbs.

Every bishop and every teacher is placed as a shepherd over God's people,
that they may shield the people against {241} the wolf. The wolf is the
devil, who lies in ambush about God's church, and watches how he may fordo
the souls of christian men with sins. Then shall the shepherd, that is, the
bishop or other teacher, withstand the fierce wolf with doctrine and with
prayers. With doctrine he shall teach them, that they may know what the
devil teaches for men's perdition, and what God commands to be observed for
the attainment of everlasting life. He shall pray for them, that God may
preserve the strong and heal the weak. He is to be accounted strong who
withstands the precepts of the devil; he is weak who falls into sins. But
the teacher will be guiltless, if he direct the people with doctrine, and
mediate for them with God. These two things he shall do for the people, and
also help others with his own; and if it so happen, give his own life for
the saving of the people.

"The hireling fleeth when he seeth the wolf." He is a hireling and not a
shepherd, who is engaged in worldly things, and loves dignity and
perishable rewards, and has no inward love for God's sheep. He takes heed
of treasures, and rejoices in dignity, and has his reward in this life, and
will be cut off from the everlasting reward. Thou knowest not who is a
hireling, who a shepherd, before the wolf comes; but the wolf makes
manifest in what manner he watches the sheep. The wolf comes to the sheep,
and some he devours, some he scatters, when the fierce devil instigates
christian men, some to adultery, some he inflames to covetousness, some he
lifts up to pride, some through anger he divides, and with divers
temptations spiritually slays: for the hireling is excited neither by care
nor love, but flees, because he considers worldly advantages, and leaves
unheeded the loss of the sheep. He flees not with body, but with mind. He
flees because he saw iniquity and held silence. He flees because he is a
hireling and not a shepherd, as though it were so said, He cannot stand
against the perils of the sheep, who guardeth not the sheep with love, but
provideth {243} for himself; that is, he loves worldly gain, and not God's
folk.

The unrighteous powerful man also is a wolf, who robs christians, and
oppresses the humble with his power: for the hireling, or the mercenary,
dares not withstand his unrighteousness lest he lose his dignity, and the
worldly gain which he loves more than christian men. Concerning this the
prophet Ezechiel wrote, thus saying, "Ye shepherds, hear the word of God:
My sheep are scattered through your heedlessness, and are devoured. Ye care
for your own sustenance, and not for that of the sheep; therefore I will
require the sheep at your hands, and I will cause you to depart from the
fold, and I will deliver my flock from you. I myself will gather my sheep
that were scattered, and I will feed them in an abundant pasture: that
which was lost I will seek and bring again; that which was maimed I will
heal; the sick I will strengthen, and feed the strong, and I will pasture
them in judgement and in righteousness."

These words spake God through the prophet Ezechiel, concerning teachers and
concerning his people. Ye should be zealous for your own need (though it so
happen that the teacher be heedless), and do as Christ taught, "If the
teacher teach well, and give evil example, do as he teacheth, and not
according to his example." Jesus says of himself, "I am a good shepherd,
and I know my sheep, and they know me." That is, I love them, and they love
me. He who loves not truth, he yet knows not God. But consider whether ye
are God's sheep, whether ye yet know him, whether ye with truth love him.
He said, "As my Father knoweth me, I also know him, and I give my own life
for my sheep." He knows his Father through himself, and we know him through
him. With that love with which he would die for mankind, he manifested how
greatly he loves his Father. He said, "I have other sheep which are not of
this fold, and those I {245} shall bring, and they will hear my voice, and
there shall be one fold and one shepherd."

This he spake in the land of Juda: there was a fold of men who believed in
God in that nation. The other sheep are those of all other countries who
incline to God; and Christ will bring them all to one fold in eternal life.
Many are the shepherds under Christ, and yet he alone is Shepherd of them
all, who liveth and ruleth with the Father and with the Holy Ghost ever to
eternity. Amen.

       *       *       *       *       *


IN LETANIA MAIORE.

as dagas synd gehatene LETANIAE, t sint, GEBED-DAGAS. On isum dagum we
sceolon gebiddan ure eorlicra wstma genihtsumnysse, and us sylfum
gesundfulnysse and sibbe, and, t gt mare is, ure synna forgyfenysse.

We rda on bcum, t eos gehealdsumnys wurde ar[']red on one timan e
gelmp on anre byrig, e Uigenna is gecweden, micel eor-styrung, and
feollon cyrcan and hs, and comon wilde beran and wulfas, and abton s
folces micelne d[']l, and s cynges botl wear mid heofonlicum fyre
forbrned. a bead se biscop Mamertus reora daga fsten, and seo
gedreccednys a geswac; and se gewuna s fstenes urhwuna gehwr on
geleaffulre gelaunge.

H namon a bysne s fstenys t am Niniueiscan folce. t folc ws swie
fyrenful: a wolde God h fordn, ac h gegladodon hine mid heora
behreowsunge. God sprc to anum wtegan, se ws Ionas gehten, "Far to re
byrig Niniuen, and boda r a word e ic e secge. a wear se wtega
afyrht, and wolde forfleon Godes gesihe, ac h ne mihte. Ferde a to
s['], and stah on scip. aa a scypmen comon ut on s['], a sende him
God to micelne {246} wind and hreohnysse, swa t h wron rwene heora
lfes. Hi a wurpon heora waru oforbord, and se wtega lg and slp. Hi
wurpon a tn betweox him, and bdon t God sceolde geswutulian hwanon him
t ungelimp become. a com s wtegan t upp. Hi axodon hine, Hwt h
wre, oe h h faran wolde? He cw, t h wre Godes eow, see gesceop
s['] and lnd, and t h fleon wolde of Godes gesihe. H cwdon, H do
we ymbe e? H andwyrde, Weorpa me oforbord, onne geswic eos
gedreccednys. H a swa dydon, and seo hreohnys wear gestilled, and h
offrodon Gode heora lc, and tugon for."

God a gegearcode nne hw[']l, and h forswealh one wtegan, and ab[']r
hine to am lande e he t sceolde, and hine r t-aspw. a com eft Godes
wrd to am wtegan, and cw, "Ars nu, and ga to re mycelan byrig
Niniun, and boda swa swa ic e r sde." He ferde, and bodode, t him ws
Godes grama nsigende, gif h to Gode bugan noldon. a ars se cyning of
his cynesetle, and awearp his deorwyre reaf, and dyde hran to his lice,
and axan uppan his heafod, and bead t lc man swa dn sceolde; and ger
ge men ge a sucendan cild and eac a nytenu ne onbyrigdon nanes inges
binnan rim dagum. a, urh a gecyrrednysse, t h yfeles geswicon, and
urh t strange fsten, him gemildsode God, and nolde hi fordn, swa swa
he [']r a twa burhwara Sodomam and Gomorram, for heora leahtrum, mid
heofonlicum fyre forbrnde.

We sceolon eac on issum dagum begn ure gebedu, and fyligan urum haligdome
ut and inn, and one lmihtigan God mid geornfulnysse herian. We wylla nu
is godspel eow gereccan, e her nu gerd ws: "Quis uestrum habebit
amicum:" et reliqua. "Se Hlend cw to his leorning-cnihtum, Hwilc eower
is e hf sumne freond, and g him to on middere nihte, and cwy": et
reliqua.

{248} Se halga Augustinus trahtnode is godspel, and cw, t seo niht
getacnode a nytennysse isre worulde. eos woruld is afylled mid
nytennysse. Nu sceal fori gehw arisan of re nytennysse, and gan to his
frynd, t is, t he sceal gebugan to Criste mid ealre geornfulnysse, and
biddan ra reora hlafa, t is, geleafan re Halgan rynnysse. Se
lmihtiga Fder is God, and his Sunu is lmihtig God, and se Halga Gast is
lmihtig God; na ry Godas, ac h ealle n lmihtig God untodledlic. onne
u becymst to isum rym hlafum, t is, to andgite re Halgan rynnysse,
onne hfst u on am geleafan lf and fdan inre sawle, and miht oerne
cuman eac mid am fedan, t is, u miht tcan one geleafan orum frynd e
e s bitt. He cw, 'cuma,' foran e we ealle sind cuman on isum life,
and ure eard nis na her; ac we sind her swilce wegferende menn; n cym,
oer fr; se bi acenned, se oer forfr and rym him setl. Nu sceal
gehw fori gewilnian s geleafan re Halgan rynnysse, foran e se
geleafa hine gebrinc to am ecan life.

We wylla eft embe one geleafan swior sprecan, foran e ises godspelles
traht hf gdne tige. Se hiredes ealdor, e ws on his reste gebroht mid
his cildum, is Crist, e sitt on heofonum mid his apostolum, and mid
martyrum, and mid eallum am halgum, e he on isum life gefette. We
sceolon clypigan to Criste, and biddan ra reora hlafa. eah h s
rrihte ne getiige, ne sceole we fori re bene geswican. He elca, and
wyle hwere forgyfan. i h elca, t we sceolon beon oflyste, and
deorwyrlice healdan Godes gife. Swa hwt swa man eaelice begyt, t ne
bi na swa deorwyre swa t t earfolice bi begyten. Se Hlend cw,
"Gif he urhwuna cnucigende, onne arist se hiredes ealdor, for s ores
onhrope, and him getia s e he bitt, na for freondrdene, ac for his
unstilnysse." i he cw, "Na for freondrdene," foran e nn man nre
wyre ne s geleafan ne s ecan lifes, gif Godes mildheortnys nre {250}
e mare ofer manncynne. Nu sceole we cnucian, and hryman to Criste, foran
e h wile us tiian, swa swa he sylf cw, "Bidda, and eow bi forgifen;
seca, and ge gemeta; cnucia, and eow bi geopenod." lc ra e
geornlice bitt, and re bene ne geswic, am getia God s ecan lifes.

He cw a oer bigspel. "Hwilc fder wile syllan his cilde stn, gif hit
hine hlafes bitt? oe nddran, gif hit fisces bitt? oe one wyrm
rowend, gif hit ges bitt?" God is ure Fder urh his mildheortnysse, and
se fisc getacna geleafan, and t ig one halgan hiht, se hlf a soan
lufe. as reo ing forgif God his gecorenum; foran e nan man ne mg
habban Godes rice, butan he hbbe as reo ing. He sceal rihtlice gelyfan,
and habban hiht to Gode, and soe lufe to Gode and to mannum, gif he wile
to Godes rice becuman. Se fisc getacna geleafan, foran e his gecynd is,
swa hine swior a ya wealca, swa he strengra bi, and swior bata. Swa
eac se geleaffulla man, swa he swior bi geswenct for his geleafan, swa se
geleafa strengra bi, r r h ltwe bi. Gif h abry on re ehtnysse,
he ne bi onne geleafa, ac bi hwung. t ig getacna hiht, fori e
fugelas ne tyma swa swa ore nytenu, ac rest hit bi ig, and seo modor
sian mid hihte bret t ig to bridde. Swa eac ure hiht ne becom na gyt
to am e he hopa, ac is swilce h sy ig. onne he hf t him behaten
is, he bi fugel. Hlf getacna a soan lufe, seo is ealra mgna mst, swa
swa se hlf bi ealra metta fyrmest. Micel mgen is geleafa, and micel is
se soa hiht; eah-hwere seo lufu hi oferswi, foran e heo bi  on
ecnysse, and a ore twa geendia. We gelyfa nu on God, and we hopia to
him: eft onne we becuma to his rce, swa swa he us behet, onne bi se
geleafa geendod, foran e we geseo onne t we nu gelyfa. Ure hiht bi
eac geendod, foran e we beo hbbende s e we r hopedon; ac seo lufu
ne ateora nfre: nu is heo fori heora selest.

{252} Seo nddre is geset on am godspelle ongean one fisc. On nddran
hwe beswc se deofol Adam; and fre h win nu ongean urne geleafan: ac
seo gescyldnys is t urum Fder gelang. Se wyrm rowend, e is geset ongean
t ig, is ttren, and slih mid am tgle to deae. a ing e we geseo
on isum lfe, a sind ateorigendlice; a e we ne geseo, and us sind
behtene, hi sind ce: strece rto inne hiht, and anbida ot u hi
hbbe. Ne loca u underbc; ondrd e one rowend e ge[']ttra mid am
tgle. Se man loca underbc, e geortruwa Godes mildheortnysse; onne bi
his hiht gettrod mid s rowendes tgle. Ac we sceolon iger ge on
earfonyssum, ge on gelimpe and on ungelimpe, cwean, swa swa se witega
cw, "Ic herige minne Drihten on lcne tman." Getimige s tela on
lichaman, getimige s untela, symle we sceolon s Gode ancian, and his
naman bletsian; onne bi ure hiht gehealden wi s wyrmes slege.

Stn is gesett ongean one hlf, foran e heardmodnys is wierrde sore
lufe. Heardheort bi se mann, e nele urh lufe orum fremigan, r r h
mg. t godspel cw, "Gif ge cunnon, a e yfele sind, syllan a gdnysse
eowrum bearnum, hu micele swior wile eower Heofonlica Fder forgyfan gdne
gast him biddendum." Hwt sind a gd e men sylla heora cildum?
Hwilwendlice gdnyssa, swylce swa t godspel hrepode, hlf, and fisc, and
ig. Gde sind as ing be heora me, foran e se eorlica lichama
behofa s fodan. Nu ge, gleawe men, nella syllan eowrum cildum nddran
for fisce, nele eac ure Heofonlica Fder us syllan s deofles geleaflste,
gif we hine bidda t he s sylle sone geleafan. And u nelt syllan inum
bearne rowend for [']ge, nele eac God us syllan orwenysse for hihte. And
u nelt inum bearne syllan stn for hlfe, nele eac God us syllan
heardheortnysse for sore lufe. Ac se goda Heofonlica Fder forgif us
geleafan, and {254} hiht, and a soan lufe, and de t we habba gdne
gast, t is, gdne willan.

Us is to smeagenne t word e he cw, "Ge e sind yfele." Yfele we sind,
ac we habba gdne Fder. We habba gehyred urne naman, "Ge e synt yfele."
Ac hw is ure Fder? Se lmihtiga God. And hwilcera manna Fder is he?
Swutelice hit is ges[']d, yfelra manna. And hwilc is se Fder? Be am e
is gecweden, "Nis nan man gd butan Gode anum." Se e fre is gd, he
brinc us yfele to gdum mannum, gif we buga fram yfele, and do gd. Gd
ws se man gesceapen Adam, ac urh his agenne cyre, and deofles tihtinge,
he wear yfel, and eal his ofspring. Se e synful bi, he bi yfel, and nn
man nis on lfe butan sumere synne. Ac ure gda Fder us geclnsa and
gehl, swa swa se witega cw, "Drihten, gehl me, and ic beo gehled;
geheald u me, and ic beo gehealden."

Se e gd beon wile, clypige to am e fre is gd, t he hine gdne
gewyrce. Se man hf gold, t is gd be his me: he hf land and welan,
a sint gde. Ac ne bi se man gd urh as ing, butan he mid am gd
wyrce, swa swa se witega cw, "He aspende his ing, and todlde earfum,
and his rihtwisnys wuna  on worulde." He gewanode his feoh and geihte his
rihtwisnysse. He gewanode t he forltan sceal, and t bi geiht t t
he habban sceal on ecnysse. u herast one mancgere e begytt gold mid
leade, and nelt herigan one e begytt rihtwisnysse and heofonan rice mid
brosnigendlicum feo. Se rca and se earfa sind wegferende on isre
worulde. Nu ber se rca swre byrene his gestreona, and se earfa g
mtig. Se rca ber mare onne he behfige to his formettum, se oer ber
mtigne pusan. Fori sceal se rca dlan his byrene wi one earfan,
onne wana he a byrene his synna, and am earfan gehelp. Ealle we sind
Godes earfan; uton fori oncnawan a earfan e us bidda, t {256} God
oncnawe us, onne we hine bidda ure neoda. Hwt sind a e us bidda?
Earme men, and tiddre, and deadlice. t hwam bidda h? t earmum mannum,
and tiddrum, and deadlicum. Butan am htum, gelice sind a e r bidda,
and ae h tbidda. H mihtu for sceame niges inges t Gode biddan, gif
u forwyrnst inum gelcan s e u foreaelice him getiian miht? Ac se
rca besih on his pllenum gyrlum, and cwy, 'Nis se loddere mid his
tttecon mn gelca.' Ac se apostol Paulus hine nebba mid isum wordum,
"Ne brohte we nn ing to isum middangearde, ne we nn ing heonon mid s
ldan ne magon."

Gif rce wf, and earm acenna togdere, gangon h aweig; nast u hwer
bi s rcan wfan cild, hwer s earman. Eft, gif man opena deaddra
manna byrgynu, nast u hwer beo s rcan mannes bn, hwer s
earfan. Ac seo gytsung is ealra yfelra inga wyrtruma; and a e fyliga
re gytsunge, h dwelia fram Godes geleafan, and hi befealla on mislice
costnunga and derigendlice lustas, e hi besenca on forwyrd. Oer is t
hw rce beo, gif his yldran him hta becwdon; oer is, gif hw urh
gytsunge rce gewure. ises mannes gytsung is gewreht wi God, na s
ores ht, gif his heorte ne bi ontend mid re gytsunge. Swilcum mannum
bebead se apostol Paulus, "Bebeoda am ricum t h ne modigan, ne h ne
hpian on heora ungewissum welan; ac beon h rice on godum weorcum, and
syllan Godes earfum mid cystigum mode, and God him forgylt mid hundfealdum
swa hwt swa he de am earman for his lufon."

Se rca and se earfa sind him betwynan nyd-behefe. Se welega is geworht
for an earfan, and se earfa for an welegan. am spedigum gedafena t
he spende and dle; am wdlan gedafena t he gebidde for ane dlere. Se
earma is se weg e lt us to Godes rice. Mare syl se {258} earfa am
rcan onne he t him nime. Se rca him syl one hlf e bi to meoxe
awend, and se earfa syl am rcan t ce lf: na h swa-eah, ac Crist,
see us cw, "t t ge do anum earfan on mnum naman, t ge do me
sylfum," see leofa and rixa mid Fder and mid Halgum Gaste  butan ende.
Amen.

ON THE GREATER LITANY.

These days are called LITANI, that is, PRAYER-DAYS. On these days we
should pray for abundance of our earthly fruits, and health for ourselves,
and peace, and, what is yet more, forgiveness of our sins.

We read in books, that this observance was established at the time when
there happened in a city, which is called Vienna, a great earthquake, and
churches and houses fell, and there came wild bears and wolves, and
devoured a large portion of the people, and the king's palace was burnt
with heavenly fire. Then the bishop Mamertus commanded a fast of three
days, and the affliction ceased; and the custom of the fast continues
everywhere in the faithful church.

They took the example of the fast from the people of Nineveh. That people
was very sinful: then would God destroy them, but they appeased him with
their penitence. God spake to a prophet who was called Jonah, "Go to the
city of Nineveh, and announce there the words which I say to thee. Then was
the prophet afraid, and would flee from God's presence, but he could not.
He went to the sea, and entered a ship. When the shipmen came out to sea,
God {247} sent to them a great wind and tempest, so that they were hopeless
of their lives. They therefore cast their wares overboard, and the prophet
lay and slept. They then cast lots among them, and prayed that God would
manifest to them whence that affliction came upon them. Then the prophet's
lot came up. They asked him who he was, or how he would go? He said that he
was a servant of God, who created sea and land, and that he would flee from
God's presence. They said, How shall we do regarding thee? He answered,
Cast me overboard, then will this affliction cease. They then did so, and
the tempest was stilled, and they offered their gifts to God, and went on
their course."

God then prepared a whale, and it swallowed up the prophet, and bare him to
the land to which he should go, and there vomited him out. Then again came
the word of God to the prophet, and said, "Arise now, and go to the great
city Nineveh, and preach as I before said to thee." He went and preached,
that God's anger was about to descend on them, if they would not incline to
God. Then, the king arose from his throne, and cast off his precious robes,
and put sackcloth on his body, and ashes upon his head, and commanded that
every man should so do; and that both men and sucking children and also the
cattle should not taste of anything within three days. Then through that
conversion, that they desisted from evil, and through that strict fast, God
had mercy on them, and would not destroy them, as he had before, for their
crimes, burnt the inhabitants of the two cities, Sodom and Gomorrah, with
heavenly fire.

We also on these days should offer up our prayers, and follow our relics
out and in, and with fervour praise Almighty God. We will now expound to
you this gospel which has just been read: "Quis vestrum habebit amicum": et
reliqua. "Jesus said to his disciples, Which of you who hath a friend, and
goeth to him at midnight, and saith," etc.

{249} Saint Augustine expounded this gospel, and said, that the night
betokened the ignorance of this world. This world is filled with ignorance.
Now therefore should everyone arise from that ignorance, and go to his
friend, that is, he should incline to Christ with all fervour, and pray for
the three loaves, that is, belief in the Holy Trinity. The Almighty Father
is God, and his Son is Almighty God, and the Holy Ghost is Almighty God;
not three Gods, but they all one Almighty God indivisible. When thou comest
to those three loaves, that is, to an understanding of the Holy Trinity,
then hast thou, in that belief, life and food for thy soul, and mayest
therewith feed another stranger also, that is, thou mayest teach the faith
to another friend who shall ask it of thee. He said a 'stranger,' because
we are all strangers in this life, and our country is not here; but we are
here as wayfaring men; one comes, another goes; this is born, the other
departs and yields up his seat to him. Now therefore should everyone desire
faith in the Holy Trinity, for that faith will bring him to everlasting
life.

We will again speak more concerning faith, because the exposition of this
gospel has a good deduction. The master of the family, who was gone to rest
with his children, is Christ, who sits in heaven with his apostles, and
with martyrs, and with all the saints whom he fetched in this life. We
should call to Christ, and pray for the three loaves. Though he do not
forthwith grant them to us, we should not on that account desist from
prayer. He delays, and yet will give. He delays, that we may be desirous,
and dearly hold the grace of God. Whatsoever a man gets easily is not so
precious as that which is gotten with difficulty. Jesus said, "If he
continue knocking, the master of the family will arise, because of the
other's importunity, and grant him what he asks, not for friendship, but
for his clamour." He said, "Not for friendship," because no man were worthy
either of that faith, or of eternal life, if God's mercy were not the {251}
greater towards mankind. We should knock, and call to Christ, because he
will give to us, as he himself said, "Ask, and it shall be given to you;
seek, and ye shall find; knock, and it shall be opened to you." To everyone
who fervently asks, and ceases not from prayer, God will grant everlasting
life.

He then said another parable. "What father will give his child a stone, if
he ask for bread? or a serpent, if he ask for a fish? or a scorpion, if he
ask for an egg?" God is our Father through his mercy, and the fish betokens
faith, and the egg holy hope, the bread true love. These three things God
gives to his chosen; for no man can have God's kingdom, unless he have
these three things. He must rightly believe, and have hope in God, and true
love to God and to men, if he will come to God's kingdom. The fish betokens
faith, because its nature is, that the more it is tossed by the waves, the
stronger it is, and the more vigorously it strikes. In like manner the
believing man, the more he is afflicted for his faith, the stronger will be
his faith, wherever it is sound. If it sink under persecution, it is then
not faith, but is hypocrisy. The egg betokens hope, seeing that birds teem
not like other animals, but first it is an egg, and the mother then with
hope cherishes the egg to a young bird. In like manner our hope comes not
yet to that which it hopes, but is, as it were, an egg. When it has that
which is promised it, it is a bird. Bread betokens true love, which of all
virtues is greatest, as bread is of all food the principal. Faith is a
great virtue, and a great virtue is true hope; yet love excels them,
forasmuch as it is ever to eternity, and the other two will end. We now
believe in God, and we hope in him: but after we come to his kingdom, as he
has promised us, then will faith be ended, for we shall then see what we
now believe. Our hope will also be ended, because we shall be in possession
of what we had previously hoped for; but love will never decay: therefore
is it the most excellent of them.

{253} The serpent is placed in the gospel in opposition to the fish. In a
serpent's form the devil deceived Adam; and he is now ever striving against
our faith: but our protection is in the hand of our Father. The scorpion,
which is set in opposition to the egg, is venomous, and stings with its
tail to death. Those things which we see in this life are perishable; those
which we see not, and which are promised to us are eternal: stretch thereto
thy hope, and wait until thou have them. Look not behind; dread the
scorpion which envenoms with its tail. The man looks behind, who despairs
of God's mercy; then is his hope envenomed by the scorpion's tail. But we
should both in difficulties, and in chances and in mischances, say as the
prophet said, "I will praise the Lord at every time." Betide us good in
body, betide us evil, we ought ever to thank God, and bless his name; then
will our hope be preserved from the scorpion's sting.

A stone is set in opposition to bread, because hardness of mind is contrary
to true love. Hardhearted is the man who will not through love promote the
welfare of others where he can. The gospel says, "If ye can, who are evil,
give to your children what is good, how much more will your Heavenly Father
give a good spirit to those asking him?" What are the good things that men
give to their children? Transitory goods, such as the gospel touched on,
bread, and fish, and an egg. These things are good in their degree, because
the earthly body requires food. Now ye, prudent men, will not give your
children a serpent for a fish, nor also will your Heavenly Father give us
the devil's unbelief, if we pray to him to give us true faith. And thou
wilt not give thy child a scorpion for an egg, nor also will God give us
despair for hope. And thou wilt not give thy child a stone for bread, nor
also will God give us hardheartedness for true love. But the good Heavenly
Father will give us faith, and hope, and {255} true love, and will cause us
to have a good spirit, that is, good will.

We have to consider the words which he said, "Ye who are evil." We are
evil, but we have a good Father. We have heard our name, "Ye who are evil."
But who is our Father? The Almighty God. And of what men is he the Father?
It is manifestly said, of evil men. And of what kind is the Father? Of whom
it is said, "No one is good save God only." He who ever is good will bring
us who are evil to be good men, if we will eschew evil and do good. The man
Adam was created good, but by his own election and the instigation of the
devil, he and all his offspring became evil. He who is sinful is evil, and
there is no man in life without some sin. But our good Father will cleanse
and heal us, as the prophet said, "Lord, heal me, and I shall be healed;
preserve thou me, and I shall be preserved."

Let him who desires to be good call to him who ever is good, that he make
him good. A man has gold, that is good in its kind: he has land and riches,
they are good. But the man is not good through these things, unless he do
good with them, as the prophet said, "He distributed his wealth, and
divided it among the poor, and his righteousness continueth for ever." He
diminished his money, and increased his righteousness. He diminished that
which he must leave, and that will be increased which he shall have to
eternity. Thou praisest the merchant who gets gold for lead, and wilt not
praise him who gets righteousness and the kingdom of heaven for perishable
money. The rich and the poor are wayfarers in this world. The rich now
bears the heavy burthen of his treasures, and the poor goes empty. The rich
bears more provisions for his journey than he requires, the other bears an
empty scrip. Therefore should the rich share his burthen with the poor;
then will he lessen the burthen of his sins, and help the poor. We are all
God's poor; let us therefore acknowledge the poor who ask of us, that God
{257} may acknowledge us, when we ask our needs of him. Who are those that
ask of us? Men poor, and feeble, and mortal. Of whom ask they? Of men poor,
and feeble, and mortal. Except the possessions, alike are those who ask and
those of whom they ask. How canst thou for shame ask anything of God, if
thou refuse to thy fellow that which thou canst most easily grant him? But
the rich looks on his purple garments, and says, 'The wretch with his rags
is not my fellow.' But the apostle Paul beards him with these words, "We
brought nothing to this world, nor may we take with us anything hence."

If a rich woman, and a poor one bring forth together, let them go away;
thou knowest not which is the rich woman's child, which the poor one's.
Again, if we open the graves of dead men, thou knowest not which are the
rich man's bones, which the poor one's. But covetousness is of all evil
things the root, and those who follow covetousness swerve from God's faith,
and fall into divers temptations, and pernicious lusts, which sink them
into perdition. It is one thing, that a man be rich, if his parents have
bequeathed him possessions; another thing, if any one become rich through
covetousness. The covetousness of the latter is accused before God, not the
other's wealth, if his heart be not inflamed with covetousness. For such
men the apostle Paul enjoined, "Enjoin the rich that they be not proud, and
that they hope not in their uncertain wealth; but let them be rich in good
works, and give to God's poor with bountiful spirit, and God will requite
them an hundredfold for whatsoever they do for the poor for love of him."

The rich and the poor are needful to each other. The wealthy is made for
the poor, and the poor for the wealthy. It is incumbent on the affluent,
that he scatter and distribute; on the indigent it is incumbent, that he
pray for the distributor. The poor is the way that leads us to the kingdom
of God. The poor gives to the rich more than he {259} receives from him.
The rich gives him bread that will be turned to ordure, and the poor gives
to the rich everlasting life: yet not he, but Christ, who thus said, "That
which ye do for the poor in my name, that ye do for myself," who liveth and
reigneth with the Father and the Holy Ghost ever without end. Amen.

       *       *       *       *       *


FERIA III.

DE DOMINICA ORATIONE.

Se Hlend Crist, syan he to isum life cm, and man wear geweaxen, aa
h ws ritig wintra eald on re menniscnysse, a begnn he wundra to
wyrcenne, and geceas a twelf leorning-cnihtas, a e we apostolas hata.
a wron mid him fre syan, and he him thte ealne one wisdom e on
halgum bocum stent, and urh h ealne cristendom astealde. a cwdon hi to
am Hlende, "Lf, tce s hu we magon us gebiddan." a andwyrde se
Hlend, and us cw, "Gebidda eow mid isum wordum to minum Fder and to
eowrum Fder, Gode lmihtigum: Pater noster, t is on Englisc, u, ure
Fder, e eart on heofonum, Sy n nama gehalgod. Cume n rce. Sy n
wylla on eoran swa swa on heofonum. Syle s to-dg urne dghwamlican hlf.
And forgyf us ure gyltas, swa swa we forgyfa am e wi us agylta. And ne
l[']d u na us on costnunge. Ac alys us fram yfele. Sy hit swa."

God Fder lmihtig hf nne Sunu gecyndelice and menige gewiscendlice.
Crist is Godes Sunu, swa t se Fder hine gestrynde of him sylfum, butan
lcere meder. Nf se Fder nnne lichaman, ne he on a wisan his Bearn ne
gestrynde e menn do: ac his Wisdom, e h mid ealle gesceafta geworhte,
se is his Sunu, se is fre of am Fder, and mid am Fder, God of Gode,
ealswa mihtig swa se Fder. We men sind Godes bearn, foron e h us {260}
geworhte; and eft, aa we forwyrhte wron, he sende his agen Bearn us to
alysednysse. Nu sind we Godes bearn, and Crist is ure broer, gif we am
Fder onriht gehyrsumia, and mid eallum mode hine weoria. Crist is ure
heafod, and we sind his lima: he is mid ure menniscnysse befangen, and he
hf urne lichaman, one e h of am halgan mdene Maran genam; fori we
magon culice to him clypian, swa swa to urum breer, gif we a
broerrdene swa healda swa swa he us thte; t is, t we ne sceolon na
geafian t deofol mid nigum uneawum us gewme fram Cristes
broorrdene.

Witodlice se man e deofle geefenlc, se bi deofles bearn, na urh gecynd
oe urh gesceapenysse, ac urh a geefenlcunge and yfele geearnunga. And
se man e Gode gecwem, he bi Godes bearn, na gecyndelice, ac urh
gesceapenysse and urh gode geearnunga, swa swa Crist cw on his
godspelle, "Se e wyrc mines Fder willan see is on heofonum, he bi min
broer, and min moder, and min sweoster." Fori nu ealle cristene men,
ger ge rce ge heane, ge elborene ge unelborene, and se hlaford, and
se eowa, ealle h sind gebrora, and ealle h habba nne Fder on
heofonum. Nis se welega na betera on isum naman onne se earfa. Eallswa
bealdlice mt se eowa clypigan God him to Fder ealswa se cyning. Ealle we
sind gelice tforan Gode, buton hw oerne mid godum weorcum foreo. Ne
sceal se rca for his welan one earman forsen; foran oft bi se earma
betera tforan Gode onne se rca. God is ure Fder, i we sceolon ealle
beon gebroru on Gode, and healdan one broerlican bend unforedne; t is,
a soan sibbe, swa t ure lc oerne lufige swa swa hine sylfne, and
nanum ne gebeode t t he nelle t man him gebeode. Se e is hylt, he
bi Godes bearn, and Crist, and ealle halige men e Gode geeo, beo his
gebroru and his gesweostru.

We cwea, "Pater noster qui es in celis," t is, "Ure {262} Fder e eart
on heofonum;" foran e God Fder is on heofonum, and he is ghwar, swa swa
he sylf cw, "Ic gefylle mid me sylfum heofonas and eoran." And eft t
halige godspel be him us cwy, "Heofon is his rymsetl, and eore is his
fot-sceamul." We wenda s eastweard onne we us gebidda, foran e anon
arist seo heofen: na swilce on east-dle synderlice sy his wunung, and
forlte west-dl, oe ore dlas, se e ghwar is andweard, na urh rymyt
re stowe, ac urh his mgenrymmes andweardnysse. onne we wenda ure neb
to east-dle, r seo heofen arist, seoe is ealra lichomlicra inga
oferstigende, onne sceal ure md beon mid am gemyngod, t hit beo gewend
to am hehstan and am fyrmestan gecynde, t is, God. We sceolon eac
witan, t se synfulla is eore gehten, and se rihtwisa is heofen gehten;
foran e on rihtwisum mannum is Godes wunung, and se goda man bi s
Halgan Gastes templ. Swa eac r-togeanes se fordna man bi deofles templ,
and deofles wunung: fori onne swa micel is betwux gdum mannum and
yfelum, swa micel swa bi betwux heofenan and eoran.

Seofon gebdu sint on am Pater noster. On am twam formum wordum ne synd
nane gebedu, ac sind herunga: t is, "Ure Fder e eart on heofonum." t
forme gebd is, "Sanctificetur nomen tuum:" t is, "Sy in nama gehalgod."
Nis t na sw to understandenne, swylce Godes nama ne sy genoh halig, see
fre ws halig, and fre bi, and h us ealle gebletsa and gehalga: ac
is word is sw to understandenne, t his nama sy on us gehalgod, and he
us s getiige, t we moton his naman mid urum mue gebletsian, and he us
sylle t genc, t we magon understandan t nan ing nis swa halig swa
his nama.

t oer gebd is, "Adueniat regnum tuum:" t is, on urum gereorde, "Cume
in rce." fre ws Godes rce, and fre bi: ac hit is sw to
understandenne, t his rce beo ofer s, and he on us rixige, and we him
mid ealre {264} gehyrsumnysse undereodde syn, and t ure rce beo us
gel[']st and gefylled, swa swa Crist us beht, t he wolde s ce rce
forgyfan, us cweende, "Cuma, ge gebletsode mines Fder, and gehabba t
rce t eow gegearcod ws fram anginne middangeardes." is bi ure rce,
gif we hit nu geearnia; and we beo Godes rce, onne Crist s betc his
Fder on domes dge, swa swa t hlige gewrit cwy, "Cum tradiderit regnum
Patri suo:" t is, "onne h betc rce his Fder." Hwt is t rce t
h betc his Fder, buton a halgan menn, ger ge weras ge wf, a e h
alysde fram helle-wte mid his agenum deae? a he betc his agenum Fder
on ende isre worulde, and h beo onne Godes rce, and mid Gode on
ecnysse rixia, ger ge mid sawle ge mid lichaman, and beo onne gelice
englum.

t ridde gebd is, "Fiat uoluntas tua sicut in celo et in terra:" t is,
"Geweore n willa on eoran swa swa on heofonum." t is, Swa swa englas
on heofonum e gehyrsumia, and mid eallum gemete to e geeoda, swa eac
menn e on eoran sind, and of eoran geworhte, beon h inum willan
gehyrsume, and to e mid ealre geornfulnysse geeodan. On am mannum
solice gewyr Godes willa, e to Godes willan gewyrcea. Ure sawul is
heofonlic, and ure lichama is eorlic. Nu bidde we eac mid isum wordum,
t Godes willa geweore, ger ge on ure sawle ge on urum lichaman, t
ger him gehyrsumige, and he ger gehealde and gescylde, ge ure sawle ge
urne lichaman, fram deofles costnungum.

t feore gebd is, "Panem nostrum cotidianum da nobis hodie:" t is, on
urum gereorde, "Syle us nu to-dg urne dghwamlican hlf." t is on rim
andgitum to understandenne: t h us sylle fodan urum lichaman, and sylle
eac ure sawle one gastlican hlf. Se gastlica hlf is Godes bebod, t we
sceolon smeagan dghwamlice, and mid weorce {266} gefyllan; foran swa swa
se lichama leofa be lichamlicum mettum, swa sceal seo sawul lybban be
Godes lre, and be gastlicum smeagungum. Hrae se lichama aswint and
forweorna, gif him bi oftogen his bigleofa: swa eac seo sawul forwyr,
gif heo nf one gastlican bigleofan, t sind Godes beboda, on am heo
sceal geeon and beon gegdad. Eac se gastlica hlf is t halige husel,
mid am we getrymma urne geleafan; and urh s halgan husles gene s
beo ure synna forgyfene, and we beo gestrangode ongean deofles costnunge.
i we sceolon gelomlice mid am gastlican gereorde ure sawle geclnsian and
getrymman. Ne sceal eah se e bi mid healicum synnum fordn, gedyrstlcan
t he Godes husel icge, buton he his synna r gebete: gif he elles de,
hit bi him sylfum to bealowe geyged. Se hlf getacna reo ing, swa swa
we cwdon. An is s lichaman bgleofa; oer is re sawle; ridde is s
halgan husles ygen. yssera reora inga we sceolon dghwamlice t urum
Drihtne biddan.

t fifte gebd is, "Et dimitte nobis debita nostra, sicut et nos
dimittimus debitoribus nostris:" t is, "Forgif us ure gyltas, swa swa we
forgifa am mannum e wi us agylta." We sceolon dn swa swa we on isum
wordum behata; t is, t we beon mildheorte us betwynan, and, for re
micclan lufe Godes, forgyfan am mannum e wi us agylta, t God lmihtig
forgyfe us ure synna. Gif we onne nella forgyfan a lytlan gyltas ra
manna e us gegremedon, one nele eac God us forgyfan ure synna mycele and
manega: swa swa Crist sylf cw, "onne ge standa on eowrum gebdum,
forgyfa swa hwt swa ge habba on eowrum mode to nigum men, and eower
Fder, e on heofonum is, forgyf eow eowre synna. Gif ge onne nella
forgyfan mid inweardre heortan am e eow gremia, onne eac eower Fder,
e on heofonum is, nele eow forgyfan eowre synna; ac he ht eow gebindan,
and on cwearterne settan, t is on helle-wte; and eow r deofol
getintrega, ot ge habban ealle eowre gyltas gerowade, ot {268} ge
cumon to anum feorlincge." Is hwere getht, fter Godes gesetnysse, t
wise men sceolon settan steore dysigum mannum, swa t hi t dysig and a
uneawas alecgan, and eah one man lufigan swa swa agenne broor.

t sixte gebd is, "Et ne nos inducas in temptationem:" t is, "Ne
geafa, u God, t we beon geldde on costnunge." Oer is costnung, oer
is fandung. God ne costna nnne mannan; ac hwere nn man ne cym to
Godes rce, buton he sy afandod: fori ne sceole we na biddan t God ure
ne afandige, ac we sceolon biddan t God us gescylde, t we ne abreoon
on re fandunge. Deofol mt lces mannes afandigan, hwer he aht sy, oe
naht; hwer he God mid inweardlicre heortan lufige, oe he mid hwunge
fre. Swa swa man afanda gold on fyre, swa afanda God s mannes mod on
mislicum fandungum, hwer h nrde sy. Genoh wel wt God hu hit getima
on re fandunge; ac hwere se man nf na mycele geince, buton he
afandod sy. urh a fandunge he sceal geeon, gif he am costnungum
wistent. Gif he fealle, he eft astande: t is, gif he agylte, he hit
georne gebete, and syan geswce; fori ne bi nn bt naht, buton r beo
geswicenes. Se man e gelomlice wile syngian, and gelomlice betan, he
grema God; and swa he swior synga swa he deofle gewyldra bi, and hine
onne God forlt, and he fr swa him deofol wissa, swa swa tobrocen scp
on s['], e swa fr swa hit se wind drif. Se goda man swa he swior
afandod bi swa he rotra bi, and near Gode, ot h mid fulre geince
fr of isum life to am ecan life. And se yfela swa he oftor on re
fandunge abry, swa he forcura bi, and deofle near, ot he fr of
isum life to am ecan wite, gif he r geswican nolde, aa he mihte and
moste. Fori anbida God oft s yfelan mannes, and lt him fyrst, t he
his mndda geswice, and his md to Gode gecyrre r his ende, gif he wile.
Gif he onne nele, t {270} he beo butan lcere ladunge swie rihtlice to
deofles handa asceofen. Fori is nu selre cristenum mannum, t hi mid
earfonyssum and mid geswince geearnian t ce rce and a can blisse mid
Gode and mid eallum his halgum, onne hi mid softnysse and mid yfelum
lustum geearnian a ecan tintrega mid eallum deoflum on helle-wte.

t seofoe gebd is, "Set libera nos a malo:" t is, "Ac alys us fram
yfele:" alys us fram deofle and fram eallum his syrwungum. God lufa us,
and deofol us hata. God us fett and gefrefra, and deofol us wile ofslean,
gif he mt; ac him bi forwyrned urh Godes gescyldnysse, gif we us sylfe
nella fordn mid uneawum. Fori we sceolon forbugan and forseon one
lyran deoful mid eallum his lotwrencum, foran e him ne gebyra naht to
s, and we sceolon lufian and filigan urum Drihtne, see us l[']t to am
ecan life.

Seofon gebdu, swa swa we r sdon, beo on am Pater noster. a reo
forman gebdu beo us ongunnene on ysre worulde, ac h beo  ungeendode
on re toweardan worulde. Seo halgung s mran naman Godes ongann s
mannum aa Crist wear geflschamod mid ure menniscnysse; ac seo ylce
halgung wuna on ecnysse, foran e we on am ecan life bletsia and
heriga fre Godes naman. And God rixa nu, and his rce stent fre butan
ende, and Godes willa bi gefremod on isum life urh gde menn: se ylca
willa wuna  on ecnysse. a ore feower gebdu belimpa to isum life, and
mid isum life geendia.

On isum lfe we behfia hlfes, and lre, and husel-ganges. On am
toweardan lfe we ne behfia nanes eorlices bigleofan, foran e we onne
mid am heofonlicum mettum beo gereordode. Her we behfia lre and
wisdomes. On am heofonlican life beo ealle ful wse, and on gastlicre
lare full gerde, a e nu, urh wsra manna lre, beo Godes bebodum
undereodde. And her we behfia s halgan husles {272} ygene for ure
beterunge, solice on re heofonlican wununge we habba mid us Cristes
lichaman, mid am he rixa on ecnysse.

On yssere worulde we bidda ure synna forgyfenysse, and na on re
toweardan. Se man e nele his synna behreowsian on his life, ne begyt he
nane forgyfenysse on am toweardan. And on isum life we bidda t God us
gescylde wi deofles costnunga, and us alyse fram yfele. On am ecan life
ne bi nn costnung ne nn yfel; fori r ne cym nn deofol ne nn yfel
mann, e us mge dreccan oe derian. r beo gewre sawul and lichama,
e nu on isum life him betweonan winna. r ne bi nn untrumnys, ne
geswinc, ne wana nanre gdnysse, ac Crist bi mid s eallum, and s ealle
ing de, butan edwite, mid ealre blisse.

Crist gesette is gebd, and swa beleac mid feawum wordum, t ealle ure
neoda, ger ge gastlice ge lichamlice, ron sind belocene; and is gebd
he gesette eallum cristenum mannum gemnelice. Ne cwy na on am gebde,
'Min Fder, u e eart on heofonum,' ac cwy, "Ure Fder;" and swa for
ealle a word e r-fter fyliga spreca gemnelice be eallum cristenum
mannum. On am is geswutelod hu swie God lufa nnysse and gewrnysse on
his folce. fter Godes gesetnysse ealle cristene men sceoldon beon swa
gewre swilce hit n man wre: fori wa am men e a annysse tobryc. Swa
swa we habba on anum lichaman manega lima, and hi ealle num heafde
gehyrsumia, swa eac we sceolon manega cristene men Criste on nnysse
gehyrsumian; foron e he is ure heafod, and we synd his lima. We magon
geseon on urum agenum lichaman h lc lim orum ena. a ft bera ealne
one lichaman, and a eagan lda a ft, and a handa gearcia one
bigleofan. Hrae li t heafod adne, gif a ft hit ne feria; and hrae
ealle a lima togdere forweora, gif a handa ne do one bigleofan am
mue. Swa eac se rca man, e sitt on his heahsetle, hrae geswic he his
{274} gebeorscipes, gif a eowan geswica ra teolunga. Beo se rca
gemyndig t he sceal ealra ra gda e him God alnde agyldan gescead hu
he a atuge.

Se bi in hand oe in ft, see e ine neoda de. Se bi in eage, see
e wisdom tc, and on rihtne weg e gebrinc. Se e e mnda swa swa
fder, he bi swylce h in heafod sy. Ealswa wel behfa t heafod ra
oera lima, swa swa a lima behfia s heafdes. Gif n lim bi untrum,
ealle a ore rowia mid am anum. Swa we sceolon eac, gif bi an ure
geferena on sumre earfonysse, ealle we sceolon his yfel besrgian, and
hgian embe a bote, gif we hit gebetan magon. And on eallum ingum we
sceolon healdan sibbe and annysse, gif we willa habban a micclan geince
t we beon Godes bearn, see on heofonum is, on re he rixa mid eallum
his halgum on ealra worulda woruld on ecnysse. Amen.

TUESDAY.

ON THE LORD'S PRAYER.

Jesus Christ, after he came to this life, and was grown to manhood, when he
was thirty years old in his human nature, began to work miracles, and chose
the twelve disciples whom we call apostles. These were afterwards always
with him, and he taught them all the wisdom which stands in holy books, and
through them established all christianity. Then said they to Jesus, "Sir,
teach us how we may pray." Jesus answered, and thus said, "Pray in these
words to my Father and your Father, God Almighty: Pater noster, that is in
English, Thou, our Father, which art in heaven, hallowed be thy name. Thy
kingdom come. Be thy will on earth as in heaven. Give us to-day our daily
bread. And forgive us our trespasses as we forgive them who trespass
against us. And lead thou us not into temptation. But deliver us from evil.
So be it."

God, the Father Almighty, has one Son naturally, and many adoptively.
Christ is the Son of God, seeing that the Father begot him of himself
without any mother. The Father has no body, nor begot he his Son in that
wise which men do: but his Wisdom, with which he wrought all creatures, is
his Son, who is ever of the Father and with the Father, God of God, as
mighty as the Father. We men are children of God, because he made us; and
afterwards, when we were undone, {261} he sent his own Son for our
redemption. Now are we children of God, and Christ is our brother, if we
will duly obey the Father, and with all our mind worship him. Christ is our
head, and we are his limbs: he is invested with our humanity, and he has
our body, which he received of the holy maiden Mary; therefore may we
manifestly cry to him, as to our brother, if we so observe our brotherhood
as he has taught us; that is, that we should not allow the devil with any
evil practices to seduce us from the brotherhood of Christ.

Verily the man who imitates the devil is a child of the devil, not by
nature nor by creation, but by that imitation and evil deserts. And the man
who makes himself acceptable to God is a child of God, not naturally, but
by creation and by good deserts, as Christ said in his gospel, "He who
doeth the will of my Father who is in heaven, he is my brother, and my
mother, and my sister." Now therefore all christian men, whether high or
low, noble or ignoble, and the lord, and the slave, are all brothers, and
have all one Father in heaven. The wealthy is not better on that account
than the needy. As boldly may the slave call God his Father as the king. We
all are alike before God, unless any one excel another in good works. The
rich for his wealth is not to despise the poor; for the poor is before God
often better than the rich. God is our Father, therefore should we all be
brothers in God, and hold the brotherly bond unbroken; that is, true peace,
so that each of us love other as himself, and command to no one that which
he would not another should command to him. He who observes this is a child
of God, and Christ, and all holy persons who thrive to God, are his
brothers and his sisters.

We say, "Pater noster qui es in coelis," that is, "Our {263} Father which
art in heaven;" for God the Father is in heaven, and he is everywhere, as
he himself said, "I fill with myself heaven and earth." And again, the holy
gospel says thus concerning him, "Heaven is his throne, and earth is his
footstool." We turn eastward when we pray, because from thence the heaven
rises; not as though his dwelling be particularly in the east part, and
that he forsakes the west or other parts, who is everywhere present, not
through the space of the place, but by the presence of his majesty. When we
turn our face to the east part, where the heaven rises, which rises over
all bodily things, then should our mind be thereby admonished that it turn
to the highest and first nature, that is, God. We should also know that the
sinful is called earth, and the righteous is called heaven; for in
righteous men is a dwelling-place of God, and the good man is a temple of
the Holy Ghost. So also, on the other hand, the wicked man is a temple of
the devil, and an habitation of the devil: therefore there is as great a
difference between good and evil men as there is between heaven and earth.

In the Pater noster are seven prayers. In the first two words are no
prayers, but praises: that is, "Our Father which art in heaven." The first
prayer is, "Sanctificetur nomen tuum:" that is, "Hallowed be thy name."
This is not to be so understood as if the name of God were not sufficiently
holy, who ever was holy, and ever will be, and who blesses and hallows us
all: but these words are thus to be understood, that his name be hallowed
in us, and that he grant us that we may bless his name with our mouth, and
give us the thought that we may understand that nothing is so holy as his
name.

The second prayer is, "Adveniat regnum tuum:" that is, in our tongue, "Thy
kingdom come." Ever was God's kingdom, and ever will be: but it is so to be
understood, that his kingdom be over us, and he reign in us, and that we
{265} with all obedience be subject to him, and that our kingdom be
realized and fulfilled to us, as Christ has promised to us, that he would
give us an eternal kingdom, thus saying, "Come, ye blessed of my Father,
and possess the kingdom that was prepared for you from the beginning of the
world." This will be our kingdom, if we now will merit it; and we shall be
God's kingdom, when Christ delivers us to his Father on doomsday, as the
holy writ says, "Cum tradiderit regnum Patri suo:" that is, "When he shall
deliver the kingdom to his Father." What is the kingdom that he shall
deliver to his Father, but those holy persons, both men and women, which he
redeemed from hell-torment by his own death? These he will deliver to his
own Father at the end of this world, and they will then be God's kingdom,
and will reign with God for ever, both with soul and with body, and will
then be like unto angels.

The third prayer is, "Fiat voluntas tua sicut in coelo et in terra:" that
is, "Thy will be done on earth as in heaven." That is, As the angels in
heaven obey thee, and in every way attach themselves to thee, so also may
men, who are on earth and formed of earth, be obedient to thy will, and
with all fervour attach themselves to thee. In those men verily God's will
is done, who work according to God's will. Our soul is heavenly, and our
body is earthly. Now, with these words, we also pray that God's will be
done both in our soul and in our body, that both may obey him, and that he
may preserve and shield both our soul and our body from the temptations of
the devil.

The fourth prayer is, "Panem nostrum quotidianum da nobis hodie:" that is,
in our tongue, "Give us to-day our daily bread." This is to be understood
in three senses: that he give us food for our body, and give ghostly bread
to our soul. The ghostly bread is the commandment of God, on which we
should daily meditate, and with works fulfil; for as {267} the body lives
by bodily meats, so shall the soul live by the precepts of God, and by
ghostly meditations. The body quickly wastes away and decays, if its
sustenance is withdrawn from it; in like manner the soul perishes, if it
has not ghostly sustenance, that is, God's commandments, on which it shall
thrive and be cherished. The ghostly bread is also the holy housel, with
which we confirm our belief; and through partaking of the holy housel our
sins will be forgiven us, and we shall be strengthened against the
temptations of the devil. Therefore should we frequently cleanse and
confirm our soul with ghostly refection. Yet may not he who is polluted
with deadly sins dare to partake of God's housel, unless he first atone for
his sins: if he do otherwise, he will partake of it to his own injury. The
bread, as we said, betokens three things. One is sustenance of the body;
the second, of the soul; the third is the partaking of the holy housel. For
these three things we should pray daily to the Lord.

The fifth prayer is, "Et dimitte nobis debita nostra, sicut et nos
dimittimus debitoribus nostris:" that is, "Forgive us our trespasses, as we
forgive those men who trespass against us." We should do as we promise in
these words, that is, we should be merciful to each other, and, for the
great love of God, forgive those men who trespass against us, that God
Almighty may forgive us our sins. But if we will not forgive the little
trespasses of those men who have angered us, then will not God forgive us
our great and many sins: as Christ himself said, "When ye stand at your
prayers, forgive whatever ye have in your mind against any man, and your
Father, which is in heaven, will forgive you your sins. But if ye will not,
with inward heart, forgive those who anger you, then your Father, which is
in heaven, will not forgive you your sins; but he will command you to be
bound and set in prison, that is, in hell-torment; and there the devil will
torture you, until ye shall have suffered for all your trespasses, until ye
{269} come to one farthing." It is, however, taught, according to the book
of God, that wise men should institute correction for foolish men, so that
they lay aside their folly and their evil practices, and should,
nevertheless, love the man as their own brother.

The sixth prayer is, "Et ne nos inducas in tentationem:" that is, "Permit
not, thou, O God, that we be led into temptation." One thing is temptation,
another thing is trial. God tempts no man, but, nevertheless, no man comes
to the kingdom of God, unless he has been tried: therefore we should not
pray that God try us not, but we should pray to God to shield us, so that
we sink not under trial. The devil may try every man, whether he be aught
or naught; whether he love God with inward heart, or act with hypocrisy. As
a man tries gold in the fire, so God tries the mind of man in divers
trials, whether he be steadfast. God knows full well, how it befalls in
trial; but yet a man will have no great honour, unless he have been tried.
By trial he shall flourish, if he withstand temptations. If he fall, let
him rise again: that is, if he sin, let him earnestly atone for it, and
cease therefrom afterwards; for no atonement will avail, if there be not
cessation. The man who frequently sins and frequently atones, angers God;
and the more he sins the more he will be subject to the devil, and God will
then forsake him, and he will go as the devil shall direct him, as a
shattered ship at sea, which goes as the wind drives it. The good man the
more he is tried the more cheerful he will be, and the nearer to God, until
with full honour he shall go from this life to the life eternal. And the
evil man, the oftener he sinks under trial, the more wicked he will be, and
the nearer to the devil, until he goes from this life to eternal torment,
if he would not cease previously, when he could and might. God therefore
often awaits the evil man, and leaves him time, that he may cease from his
wicked deeds, and before his end turn his mind to God, if he will. But if
he will not, that he be, {271} without any exculpation, very justly be
thrust into the hand of the devil. Therefore is it now better for christian
men, that with hardships and toil they earn the everlasting kingdom and
eternal bliss with God and with all his saints, than that they by softness
and evil lusts earn eternal tortures with all the devils in hell-torment.

The seventh prayer is, "Sed libera nos a malo:" that is, "But deliver us
from evil:" deliver us from the devil and from all his wiles. God loves us,
and the devil hates us. God feeds and comforts us, and the devil will slay
us if he may; but he will be prevented through the protection of God, if we
will not fordo ourselves with evil practices. Therefore should we eschew
and despise the vicious devil with all his devices, for there behoves him
nothing for us, and we should love and follow our Lord, who will lead us to
everlasting life.

In the Pater noster there are, as we before said, seven prayers. The first
three prayers are begun by us in this world, but they will ever be unended
in the world to come. The hallowing of the great name of God began with us
men when Christ became incarnate with our humanity; but the same hallowing
will continue to eternity, because in the life eternal we shall ever bless
and praise the name of God. And God reigns now, and his kingdom stands for
ever, without end, and the will of God will be fulfilled in this life by
good men: the same will will continue to all eternity. The other four
prayers belong to this life, and with this life end.

In this life we require bread, and instruction, and partaking of the
housel. In the life to come we require no earthly food, for we shall then
be nourished with heavenly meats. Here we require instruction and wisdom.
In the heavenly life all will be full wise, and in ghostly lore full
skilled, those who now, through the precepts of wise men, are obedient to
the commandments of God. And here we require to partake of the {273} holy
housel for our amendment, for in the heavenly dwelling we shall have the
body of Christ with us, with which he reigns to eternity.

In this world we pray for forgiveness of our sins, and not in that to come.
The man who will not repent of his sins in this life, will obtain no
forgiveness in that to come. And in this life we pray God to shield us
against the temptations of the devil, and to deliver us from evil. In the
life eternal there will be no temptation and no evil; for there will come
no devil nor evil man who may trouble or hurt us. There will be in concord
soul and body, which now in this life strive with each other. There will be
no sickness, no toil, no lack of any goodness, but Christ will be with us
all, and will do all things for us, without reproach, with all alacrity.

Christ instituted this prayer, and so confined it within a few words, that
all our needs, both ghostly and bodily, are therein included; and this
prayer he instituted for all christian men in common. He says not in that
prayer, 'My Father, which art in heaven,' but says, "Our Father;" and so
forth all the words which follow speak universally of all christian men.
Herein is manifested how much God loves unity and concord among his people.
According to the book of God all christian men should be so united as
though they were one man: wo therefore to the man who breaks that unity
asunder. So as we have in one body many limbs, and they all obey one head,
so also we many christian men should obey Christ in unity; for he is our
head, and we are his limbs. We may see in our own bodies how each limb
serves another. The feet bear the whole body, and the eyes lead the feet,
and the hands prepare the sustenance. Soon will the head lie down, if the
feet bear it not; and soon will all the limbs perish together, if the hands
put not the sustenance to the mouth. In like manner the rich man, who sits
on his high seat, will soon discontinue his feasting, if the servants {275}
discontinue their toils. Let the rich be mindful that of all the good
things which God has lent him, he shall render an account how he employed
them.

He is thy hand or thy foot, who supplieth thy wants. He is thine eye who
teacheth thee wisdom, and bringeth thee into the right way. He who
protecteth thee as a father is, as it were, thy head. As the head requireth
the other members, so these members require the head. If one limb be
diseased, all the others suffer with that one. So also should we, if one of
our fellows be in any distress, all lament his evil, and meditate
concerning its reparation, if we can repair it. And in all things we should
hold peace and unity, if we will have the great distinction of being
children of God, who is in heaven, in which he ruleth with all his saints,
through all ages, to eternity. Amen.

       *       *       *       *       *


FERIA IIII.

DE FIDE CATHOLICA.

lc cristen man sceal fter rihte cunnan ger ge his Pater noster ge his
Credan. Mid am Pater nostre he sceal hine gebiddan, mid am Credan he
sceal his geleafan getrymman. We habba gesd embe t Pater noster, nu we
wylla secgan eow one geleafan e on am Credan stent, swa swa se wsa
Augustinus be re Halgan rynnysse trahtnode.

An Scyppend is ealra inga, gesewenlicra and ungesewenlicra; and we sceolon
on hine gelyfan, foron e h is so God and na lmihtig, see nfre ne
ongann ne anginn nfde; ac he sylf is anginn, and he eallum gesceaftum
anginn and ordfruman forgeaf, t h beon mihton, and t h hfdon agen
gecynd, swa swa hit re godcundlican fadunge {276} gelicode. Englas he
worhte, a sind gastas, and nabba nnne lichaman. Menn he gesceop mid
gaste and mid lichaman. Nytenu and deor, fixas and fugelas he gesceop on
flsce butan swle. Mannum he gesealde uprihtne gang; a nytenu he lt gn
alotene. Mannum he forgeaf hlf to bigleofan, and am nytenum grs.

Nu mage ge, gebroru, understandan, gif ge wylla, t twa ing syndon: n
is Scyppend, oer is gesceaft. He is Scyppend see gesceop and geworhte
ealle ing of nahte. t is gesceaft t se soa Scyppend gesceop. t sind
rest heofonas, and englas e on heofonum wunia, and syan eos eore mid
eallum am e hire on eardia, and s['] mid eallum am e hyre on swymma.
Nu ealle as ing synd mid anum naman genemnode, gesceaft. Hi nron fre
wunigende, ac God hi gesceop. a gesceafta sind fela. An is se Scyppend e
hi ealle gesceop, se ana is lmihtig God. He ws fre, and fre he bi
urhwunigende on him sylfum and urh hine sylfne. Gif he ongunne and anginn
hfde, butan tweon ne mihte he beon lmihtig God; solice t gesceaft e
ongann and gesceapen is, nf nane godcundnysse; fori lc edwist tte God
nys, t is gesceaft; and t e gesceaft nis, t is God.

Se God wuna on rynnysse ntodledlic, and on nnysse nre Godcundnysse,
solice oer is se Fder, oer is se Sunu, oer is se Halga Gast; ac
eah-hwere ra reora is n Godcundnys, and gelc wuldor, and efen-ece
mgenrymnys. lmihtig God is se Fder, lmihtig God is se Sunu, lmihtig
God is se Halga Gast; ac eah-hwere ne sind ry lmihtige Godas, ac n
lmihtig God. ry h sind on hadum and on naman, and n on Godcundnysse.
ry, fori e se Fder bi fre Fder, and se Sunu bi fre Sunu, and se
Halga Gast bi fre Halig Gast; and hyra nn ne awent nfre of am e he
is. Nu habba ge gehyred a Halgan rynnysse; ge sceolon eac gehyran a
soan Annysse.

{278} Solice se Fder, and se Sunu, and se Halga Gast, habba ne
Godcundnysse, and n gecynd, and n weorc. Ne worhte se Fder nn ing ne
ne wyrc, butan am Suna, oe butan am Halgan Gaste. Ne heora nn ne
wyrc nn ing butan orum; ac him eallum is n weorc, and n r[']d, and
n willa. fre ws se Fder, and fre ws se Sunu, and fre ws se Halga
Gast n lmihtig God. Se is Fder, see nis naer ne geboren ne gesceapen
fram nanum orum. Se is Fder gehten, foran e he hf Sunu, one e he
of him sylfum gestrynde, butan lcre meder. Se Fder is God of nanum Gode.
Se Sunu is God of am Fder Gode. Se Halga Gast is God forstppende of am
Fder and of am Suna. as word sind sceortlice gesde, and eow is neod t
we hi swutelicor eow onwreon.

Hwt is se Fder? lmihtig Scyppend, na geworht ne acenned, ac h sylf
gestrynde Bearn him sylfum efen-ece. Hwt is se Sunu? He is s Fder
Wisdom, and his Word, and his Miht, urh one se Fder gesceop ealle ing
and gefadode. Nis se Sunu na geworht ne gesceapen, ac he is acenned.
Acenned he is, and eah-hwere he is efen-eald and efen-ece his Fder. Nis
na swa on his acennednysse swa swa bi on ure acennednysse. onne se mann
sunu gestryn, and his cild acenned bi, onne bi se fder mara, and se
sunu lssa. Hw swa? Fori onne se sunu wyx, onne ealda se fder. Ne
fintst u na gelice on mannum fder and sunu. Ac ic e sylle bysne, hu u
Godes acennednysse y bet understandan miht. Fyr acen of him beorhtnysse,
and seo beorhtnys is efen-eald am fyre. Nis na t fyr of re
beorhtnysse, ac seo beorhtnys is of am fyre. t fyr acen a beorhtnysse,
ac hit ne bi nfre butan re beorhtnysse. Nu u gehyrst t seo beorhtnys
is ealswa eald swa t fyr e heo of cym; geafa nu fori t God mihte
gestrynan ealswa eald Bearn, and ealswa ece swa he sylf is. Se e mg
understandan t ure Hlend Crist is on re Godcundnysse ealswa eald swa
his Fder, {280} h ancige s Gode, and blissige. See understandan ne
mg, he hit sceal gelyfan, t he hit understandan mge; foran s witegan
word ne mg beon adlod, e us cw, "Buton ge hit gelyfan, ne mage ge hit
understandan." Nu habba ge gehyred t se Sunu is of am Fder butan lcum
anginne; foran e he is s Fder Wisdom, and he ws fre mid am Fder,
and fre bi.

Uton nu gehyran be an Halgan Gaste, hwt he s. He is se Willa and seo
soe Lufu s Fder and s Suna, urh one sind ealle ing gelffste and
gehealdene, be am is us gecweden, "Godes Gast gefyl ealne ymbhwyrft
middangeardes, and he hylt ealle ing, and he hf ingehd lces
gereordes." Nis h geworht, ne gesceapen, ne acenned, ac h is
forstppende, t is ofgangende, of am Fder and of am Suna, am h is
gelic and efen-ece. Nis se Halga Gast na Sunu, foran e h nis na acenned,
ac h g of am Fder and of am Suna gelice; foran e h is heora beigra
Willa and Lufu. Crist cw us be him on his godspelle, "Se Frofor-gst, e
ic eow asendan wille, Gast re sofstnysse, e of minum Fder g, he cy
gecynysse be me." t is, He is min gewita t ic eom Godes Sunu. And eac
se rihta geleafa us tc, t we sceolon gelyfan on one Halgan Gast: he is
se liffstenda God, se g of am Fder and of am Suna. Hu g h of him?
Se Sunu is s Fder Wisdom, fre of am Fder; and se Halga Gast is heora
beigra Willa, fre of him bm. Is fori onne n Fder, see fre is Fder,
and n Sunu, see fre bi Sunu, and n Halig Gast, see fre is Halig
Gast.

fre ws se Fder, butan anginne; and fre ws se Sunu mid am Fder,
foran e he is s Fder Wisdom; fre ws se Halga Gast, see is heora
beigra Willa and Lufu. Nis se Fder of nanum orum, ac he ws fre. Se Sunu
is acenned of am Fder, ac he ws fre on s Fder {282} bosme, foran e
he is his Wisdom, and he is of am Fder eal t he is. fre ws se Halga
Gast, foran e he is, swa we [']r cwdon, Willa and so Lufu s Fder
and s Suna; solice willa and lufu getacnia an ing: t t u wylt,
t u lufast; and t t u nelt, t u ne lufast.

Seo sunne e ofer us scin is lichamlic gesceaft, and hf swa-eah reo
agennyssa on hire: an is seo lichamlice edwist, t is re sunnan trendel;
oer is se leoma oe beorhtnys fre of re sunnan, seoe onliht ealne
middangeard; ridde is seo htu, e mid am leoman cym to s. Se leoma is
fre of re sunnan, and fre mid hire; and s lmihtigan Godes Sunu is
fre of am Fder acenned, and fre mid him wunigende; be am cw se
apostol, t he wre his Fder wuldres beorhtnys. re sunnan htu g of
hire and of hire leoman; and se Halga Gast g fre of am Fder and of am
Suna gelice; be am is us awriten, "Nis nn e hine behydan mge fram his
htan."

Fder, and Sunu, and Halig Gast ne magon beon togdere genamode, ac h ne
beo swa-eah nahwr totwmede. Nis se lmihtiga God na ryfeald, ac is
rynnys. God is se Fder, and se Sunu is God, and se Halga Gast is God: na
ry Godas, ac h ealle ry n lmihtig God. Se Fder is eac wisdom of nanum
orum wisdome. Se Sunu is wisdom of am wisan Fder. Se Halga Gast is
wisdom. Ac eah-hwere h sind ealle tgdere n wisdom. Eft se Fder is
so lufu, and se Sunu is so lufu, and se Halga Gast is so lufu; and h
ealle tgdere n God and n so lufu. Eac swilce is se Fder gast and
halig, and se Sunu is gast and halig untwylice; eah-hwere se Halga Gast
is synderlice gehten Halig Gast, t t h ealle ry sind gemnelice.

Swa micel gelicnys is on yssere Halgan rynnysse, t se Fder nis na mare
onne se Sunu on re Godcundnysse; {284} ne se Sunu nis na mare onne se
Halgan Gast; ne nan heora n nis na lsse onne eall seo rynnys. Swa hwr
swa heora n bi, r h beo ealle ry, fre n God untodledlic. Nis
heora nn mre onne oer, ne nn lssa onne oer; ne nn beforan orum,
ne nn bftan orum; foran swa hwt swa lsse bi onne God, t ne bi na
God; t t lator bi, t hf anginn, ac God nf nn anginn. Nis na se
Fder ana rynnys, oe se Sunu rynnys, oe se Halga Gast rynnys, ac as
ry hadas sindon n God on anre Godcundnysse. onne u gehyrst nemnan one
Fder, onne understenst u t he hf Sunu. Eft, onne u cwyst Sunu, u
wast, butan tweon, t he hf Fder. Eft, we gelyfa t se Halga Gast is
ger ge s Fder ge s Suna Gast.

Ne bepce nn man hine sylfne, swa t he secge oe gelyfe t ry Godas
syndon; oe nig hd on re Halgan rynnysse sy unmihtigra onne oer.
lc ra reora is God, eah-hwere h ealle n God; foran e h ealle
habba n gecynd, and ne godcundnysse, and ne edwiste, and n geeaht,
and n weorc, and ne mgenrymnysse, and gelc wuldor, and efen-ece rce.
Is hwere se Sunu ana geflschamod and geboren to men, of am halgan
mdene Marian. Ne wear se Fder mid menniscnysse befangen, ac hwere h
asende his Sunu to ure alysednysse, and him fre mid ws, ger ge on life
ge on rowunge, and on his riste, and on his upstige. Eac eal Godes
gelaung andet, on am rihtum geleafan, t Crist is acenned of am clnan
mdene Marian, and of am Halgan Gaste. Nis se Halga Gast eah-hwere
Cristes Fder; ne nn cristen man t nfre ne sceal gelyfan: ac se Halga
Gast is Willa s Fder and s Suna; fori onne swie rihtlice is awriten
on urum geleafan, t Cristes menniscnys wear gefremmed urh one Halgan
Willan.

Beheald as sunnan mid gleawnysse, on re is, swa we r cwdon, htu and
beorhtnys; ac seo htu dryg, and {286} seo beorhtnys onlyht. Oer ing de
seo htu, and oer seo beorhtnys; and eah e h ne magon beon totwmde:
belimp, hwere eah, seo hung to re htan, and seo onlihting belimp
to re beorhtnysse. Swa eac Crist ana underfeng a menniscnysse, and na se
Fder, ne se Halga Gast: eah-hwere h wron fre mid him on eallum his
weorcum and on ealre his fare.

We spreca ymbe God, dealice be Undealicum, tyddre be lmihtigum,
earmingas be Mildheortum; ac hw mg weorfullice sprecan be am e is
nasecgendlic? He is butan gemete, fory e he is ghwr. He is butan
getele, foron e he is fre. He is butan hfe, foron e he hylt ealle
gesceafta butan geswince; and he h ealle gelogode on am rim ingum, t
is on gemete, and on getele, and on hfe. Ac wite ge t nn man ne mg
fullice embe God sprecan, onne we furon a gesceafta e he gesceop ne
magon asmeagan, ne areccan. Hw mg mid wordum re heofenan freatewunge
asecgan? Oe hw re eoran wstmbrnysse? Oe hw hera genihtsumlice
ealra tida ymbhwyrft? Oe hw ealle ore ing, onne we furon a
lichomlican ing, e we onlocia, ne magon fullice befn mid ure gesihe?
Efne u gesihst one mannan beforan e, ac on re tide e u his neb
gesihst, u ne gesihst na his hricg. Ealswa, gif u sumne cla sceawast, ne
miht u hine ealne togdere geseon, ac wenst abutan, t u ealne hine
geseo. Hwylc wundor is, gif se lmihtiga God is unasecgendlic and
unbefangenlic, see ghwr is eall, and nahwar todled?

Nu smea sum undeopancol man, hu God mge ben ghwr tgdere, and nahwar
todled. Beheald as sunnan, hu heage heo astih, and hu heo asent hyre
leoman geond ealne middangeard, and hu heo onliht ealle as eoran e
mancynn on-earda. Swa hrae swa heo up-asprinc on rne merigen, heo scin
on Hierusalem, and on Romebyrig, and on isum earde, and on eallum eardum
tgdere; and {288} hwere heo is gesceaft, and g be Godes dihte. Hwt
wenst u hu miccle swior is Godes andweardnys, and his miht, and his
neosung ghwr. Him ne wistent nan ing, naer ne stnen weall ne bryden
wh, swa swa hi wistanda re sunnan. Him is nan ing digle ne uncu. u
gesceawast s mannes neb, and God sceawa his heortan. Godes gast afanda
ealra manna heortan; and a e on hine gelyfa and hine lufia, a he
clnsa and geglada mid his neosunge, and ra ungeleaffulra manna heortan
he forbyh and onscuna.

Wite eac gehw, t lc man hf reo ing on him sylfum untodledlice and
togdere wyrcende, swa swa God cw, aa h rest mann gesceop. He cw,
"Uton gewyrcean mannan to ure gelicnysse." And h worhte a Adm to his
anlicnysse. On hwilcum dle hf se man Godes anlicnysse on him? On re
sawle, na on am lichaman. s mannes sawl hf on hire gecynde re Halgan
rynnysse anlicnysse; foran e heo hf on hire reo ing, t is gemynd,
and andgit, and willa. urh t gemynd se man geenc a ing e he
gehyrde, oe geseah, oe geleornode. urh t andgit he understnt ealle
a ing e he gehyr oe gesih. Of am willan cuma geohtas, and word,
and weorc, ger ge yfele ge gode. An sawul is, and an lf, and an edwist,
seoe hf as reo ing on hire togdere wyrcende untodledlice; fori r
t gemynd bi r bi t andgit and se willa, and fre h beo togdere.
eah-hwere nis nan ra reora seo sawul, ac seo sawul urh t gemynd
geman, urh t andgit heo understent, urh one willan heo wile swa hwt
swa hire lica; and heo is hwere n sawl and n lf. Nu hf heo fori
Godes anlicnysse on hire, foran e heo hf reo ing on hire
untodledlice wyrcende. Is hwere se man n man, and na rynnys: God
solice, Fder and Sunu and Hlig Gast, urhwuna on rynnysse hada, and on
annysse anre godcundnysse. Nis na se man on rynnysse {290} wunigende, swa
swa God, ac he hf hwere Godes anlicnysse on his sawle urh a reo ing
e we r cwdon.

Arrius hatte an gedwolman, se flt wi nne bisceop e ws genemned
Alexander, ws and riht-gelyfed. a cw se gedwolman t Crist, Godes
Sunu, ne mihte na beon his Fder gelic, ne swa mihtig swa he; and cw, t
se Fder wre r se Sunu, and nam bysne be mannum, hu lc sunu bi gingra
onne se fder on isum life. a cw se halga bisceop Alexander him
togeanes, "God ws fre, and fre ws his Wisdom of him acenned, and se
Wisdom is his Sunu, ealswa mihtig swa se Fder." a begeat se gedwola s
caseres fultum to his gedwylde, and cw gemt ongean one bisceop, and
wolde gebigan eal t folc to his gedwyldum. a wacode se bisceop ane niht
on Godes cyrcan, and clypode to his Drihtne, and us cw, "u lmihtiga
God, dm rihtne dm betwux me and Arrium." Hi comon a s on mergen to am
gemote. a cw se gedwola to his geferum, t he wolde gn embe his neode
for. aa he to gange cm and he ges[']t, a gewand him t eall his
innewearde t his setle, and he st r dead. a geswutulode God t he ws
swa gemtogod on his innoe swa swa he ws [']r on his geleafan. He wolde
dn Crist lssan onne he is, and his godcundnysse wurmynt wanian; a
wear him swa bysmorlic dea geseald swa swa he wel wyre ws.

Oer gedwolman ws se hatte Sabellius. He cw, t se Fder wre, aa he
wolde, Fder; and eft, aa he wolde, he wre Sunu; and eft, aa he wolde,
wre Hlig Gast; and wre fori n God. a forwear eac es gedwola mid his
gedwylde.

Nu eft t Iudeisce folc e Crist ofslogon, swa swa h sylf wolde and
geafode, secga t h willa gelyfan on one Fder, and na on one Sunu
e hyra magas ofslogon. Heora geleafa is naht, and hi fori losia. For ure
alysednysse Crist geafode t h hine ofslogon. Hit ne mihte {292} eal
mancynn gedn, gif he sylf nolde; ac se Halga Fder gesceop and geworhte
mancyn urh his Sunu, and he wolde eft urh one ylcan us alysan fram
helle-wte, aa we forwyrhte wron. Buton lcere rowunge he mihte us
habban, ac him uhte t unrihtlic. Ac se deofol forwyrhte hine sylfne,
aa h tihte t Iudeisce folc to s Hlendes slege, and we wurdon
alysede, urh his unscyldigan dea, fram am ecan deae.

We habba one geleafan e Crist sylf thte his apostolum, and hi eallum
mancynne; and one geleafan God hf mid manegum wundrum getrymmed and
gefstnod. rest Crist urh hine sylfne dumbe and deafe, healte and blinde,
wode and hreoflige gehlde, and a deadan to lfe arrde: syan, urh his
apostolas and ore halige men, as ylcan wundra geworhte. Nu eac on urum
timan, gehwr r halige men h resta, t heora deadum banum God wyrc
fela wundra, to i t he wile folces geleafan mid am wundrum getrymman.
Ne wyrc God na as wundra t nanes Iudeisces mannes byrgene, ne t nanes
ores gedwolan, ac t riht-gelyfedra manna byrgenum, a e gelyfdon on a
Halgan rynnysse, and on so Annysse anre Godcundnysse.

Wite gehw eac, t nan man ne mot beon tuwa gefullod; ac gif se man fter
his fulluhte aslide, we gelyfa t he mge beon gehealden, gif he his
synna mid wope behreowsia, and be lareowa tcunge h gebet. We sceolon
gelyfan t lces mannes sawul bi urh God gesceapen, ac hwere heo ne
bi na of Godes agenum gecynde. s mannes lichaman antimber bi of am
fder and of re meder, ac God gescyp one lichaman of am antimbre, and
asent on one lichaman sawle. Ne bi seo sawl nahwar wunigende [']ror, ac
God h gescyp rrihte, and beset on one lichaman, and lt h habban
agenne cyre, swa heo syngige swa heo synna forbuge. eah-hwere heo
behfa fre Godes fultumes, t heo mge synna forbugan, and eft to hyre
Scyppende gecuman urh gode geearnunga; foron e nan man ne de butan Gode
nan ing to gde.

{294} Eac we sceolon gelyfan t lc lichama e sawle underfeng sceal
arisan on domes dge mid am ylcum lichaman e he nu hf, and sceal onfn
edlean ealra his dda: onne habba a gdan ece lf mid Gode, and he syl
a mde lcum be his geearnungum. a synfullan beo on helle-wite 
rowigende, and heora wite bi eac gemetegod lcum be his ge-earnungum.
Uton fori geearnian t ece lf mid Gode urh isne geleafan, and urh
gode geearnunga, see urhwuna on rynnysse n lmihtig God  on ecnysse.
Amen.

WEDNESDAY.

OF THE CATHOLIC FAITH.

Every christian man should by right know both his Pater noster and his
Creed. With the Pater noster he should pray, with the Creed he should
confirm his faith. We have spoken concerning the Pater noster, we will now
declare to you the faith which stands in the Creed, according to the wise
Augustine's exposition of the Holy Trinity.

There is one Creator of all things, visible and invisible; and we should
all believe in him, for he is true and God alone Almighty, who never either
began or had beginning; but he is himself beginning, and he to all
creatures gave beginning and origin, that they might be, and that they
might have their own nature, so as it seemed good to the divine
dispensation. {277} Angels he created, which are spirits, and have no body.
Men he created with spirit and with body. Cattle and other beasts, fishes
and birds he created in flesh without soul. To men he gave an upright gait;
the cattle he let go bending downwards. To men he gave bread for
sustenance, and to the cattle grass.

Now, brethren, ye may understand, if ye will, that there are two things:
one is the Creator, the other is the creature. He is the Creator who
created and made all things of naught. That is a creature which the true
Creator created. These are, first, heaven, and the angels which dwell in
heaven; and then this earth with all those which inhabit it, and sea with
all those that swim in it. Now all these things are named by one name,
creature. They were not always existing, but God created them. The
creatures are many. The Creator, who created them all, is one, who alone is
Almighty God. He was ever, and ever he will continue in himself and through
himself. If he had begun and had origin, without doubt he could not be
Almighty God; for the creature that began and is created, has no divinity;
therefore every substance that is not God is a creature; and that which is
not a creature is God.

God exists in Trinity indivisible, and in unity of one Godhead, for the
Father is one, the Son is one, the Holy Ghost is one; and yet of these
three there is one Godhead, and like glory, and coeternal majesty. The
Father is Almighty God, the Son is Almighty God, the Holy Ghost is Almighty
God; but yet there are not three Almighty Gods, but one Almighty God. They
are three in persons and in name, and one in Godhead. Three, because the
Father will be ever Father, and the Son will be ever Son, and the Holy
Ghost will be ever Holy Ghost; and neither of them will ever change from
what he is. Ye have now heard concerning the Holy Trinity; ye shall also
hear concerning the true Unity.

{279} Verily the Father, and the Son, and the Holy Ghost, have one Godhead,
and one nature, and one work. The Father created nothing nor creates,
without the Son, or without the Holy Ghost. Nor does one of them anything
without the others; but they have all one work, and one counsel, and one
will. The Father was ever, and the Son was ever, and the Holy Ghost was
ever One Almighty God. He is the Father, who was neither born of nor
created by any other. He is called Father, because he has a Son, whom he
begot of himself, without any mother. The Father is God of no God. The Son
is God of God the Father. The Holy Ghost is God proceeding from the Father
and from the Son. These words are shortly said, and it is needful for you
that we more plainly expound them.

What is the Father? The Almighty Creator, not created nor born, but he
himself begot a Child coeternal with himself. What is the Son? He is the
Wisdom of the Father, and his Word, and his Might, through whom the Father
created and disposed all things. The Son is neither made nor created, but
he is begotten. He is begotten, and yet he is coeval and coeternal with his
Father. It is not with his birth as it is with our birth. When a man begets
a son, and his child is born, the father is greater and the son less. Why
so? Because when the son waxes the father grows old. Thou findest not among
men father and son alike. But I will give thee an example, whereby thou
mayest the better understand the birth of God. Fire begets brightness of
itself, and the brightness is coeval with the fire. The fire is not of the
brightness, but the brightness is of the fire. The fire begets the
brightness, and it is never without the brightness. Now thou hearest that
the brightness is as old as the fire of which it comes; allow therefore
that God might beget a Child as old and as eternal as he himself is. Let
him who can understand that our Saviour Christ is in the Godhead as old as
his {281} Father, thank God therefore and rejoice. He who cannot understand
it shall believe it, that he may understand it; for the word of the prophet
may not be rendered void, who thus spake, "Unless ye believe it ye cannot
understand it." Ye have now heard that the Son is of the Father without any
beginning; for he is the Wisdom of the Father, and he was ever with the
Father, and ever will be.

Let us now hear concerning the Holy Ghost, what he is. He is the Will and
the true Love of the Father and of the Son, through whom all things are
quickened and preserved, concerning whom it is thus said, "The Spirit of
God filleth all the circumference of earth, and he holdeth all things, and
he hath knowledge of every speech." He is not made, nor created, nor
begotten, but he is proceeding, that is going from, the Father and from the
Son, with whom he is equal and coeternal. The Holy Ghost is not a son, for
he is not begotten, but he proceeds from the Father and from the Son; for
he is the Will and Love of them both. Christ spake of him thus in his
gospel, "The Spirit of comfort whom I will send unto you, the Spirit of
truth, which proceedeth from my Father, will bear testimony concerning me."
That is, He is my witness that I am the Son of God. And the right faith
also teaches us, that we should believe in the Holy Ghost: he is the
quickening God, who proceeds from the Father and from the Son. How proceeds
he from him? The Son is the Wisdom of the Father, ever of the Father; and
the Holy Ghost is the Will of them both, ever of them both. There is
therefore one Father, who is ever Father; and one Son, who is ever Son; and
one Holy Ghost, who is ever Holy Ghost.

Ever was the Father, without beginning; and ever was the Son with the
Father, for he is the Wisdom of the Father; ever was the Holy Ghost, who is
the Will and Love of them both. The Father is of no other, for he was ever.
The Son is begotten of the Father, for he was ever in the bosom of {283}
the Father, for he is his Wisdom, and he is of the Father all that he is.
Ever was the Holy Ghost, for he is, as we before said, the Will and true
Love of the Father and of the Son; for will and love betoken one thing:
that which thou wilt thou lovest; and that which thou wilt not, thou lovest
not.

The sun which shines over us is a bodily creature, and has, nevertheless,
three properties in itself: one is the bodily substance, that is the sun's
orb; the second is the beam or brightness ever of the sun, which illumines
all the earth; the third is the heat, which with the beam comes to us. The
beam is ever of the sun, and ever with it; and the Son of Almighty God is
ever of the Father begotten, and ever with him existing, of whom the
apostle said, that he was the brightness of his Father's glory. The heat of
the sun proceeds from it and from its beam; and the Holy Ghost proceeds
ever from the Father and from the Son equally; of whom it is thus written,
"There is no one who may hide himself from his heat."

Father, and Son, and Holy Ghost, may not be named together, but yet they
are nowhere separated. The Almighty God is not threefold, but is Trinity.
The Father is God, and the Son is God, and the Holy Ghost is God: not three
Gods, but they all three one Almighty God. The Father is also Wisdom of no
other wisdom. The Son is Wisdom of the wise Father. The Holy Ghost is
Wisdom. But yet they are all together one Wisdom. Again, the Father is true
Love, and the Son is true Love, and the Holy Ghost is true Love; and they
all together one God and one true Love. In like manner the Father is ghost
and holy, and the Son is ghost and holy undoubtedly; nevertheless the Holy
Ghost is specially called Holy Ghost, that which they all three are in
common.

There is so great likeness in this Holy Trinity, that the Father is no
greater than the Son in the Godhead; nor is the {285} Son greater than the
Holy Ghost; nor is one of them less than the whole Trinity. Wheresoever one
of them is, there they are all three, ever one God indivisible. No one of
them is greater than other, nor one less than other, nor one before other,
nor one after other; for whatsoever is less than God, that is not God; that
which is later has beginning, but God has no beginning. The Father alone is
not Trinity, nor is the Son Trinity, nor the Holy Ghost Trinity, but these
three persons are one God in one Godhead. When thou hearest the Father
named, then thou wilt understand that he has a Son. Again, when thou
sayest, Son, thou knowest, without doubt, that he has a Father. Again, we
believe that the Holy Ghost is the Spirit both of the Father and of the
Son.

Let no man deceive himself so as to say or to believe that there are three
Gods, or that any person in the Holy Trinity is less mighty than other.
Each of the three is God, yet they are all one God; for they all have one
nature, and one Godhead, and one substance, and one counsel, and one work,
and one majesty, and like glory, and coeternal rule. But the Son alone was
incarnate and born to man of the holy maiden Mary. The Father was not
invested with human nature, but yet he sent his Son for our redemption, and
was ever with him, both in life and in passion, and at his resurrection,
and at his ascension. Also all the church of God confesses, according to
true faith, that Christ was born of the pure maiden Mary, and of the Holy
Ghost. Yet is not the Holy Ghost the Father of Christ; never shall any
christian man believe that: but the Holy Ghost is the Will of the Father
and of the Son; therefore is it very rightly written in our belief, that
Christ's humanity was accomplished by the Holy Ghost.

Behold the sun with attention, in which there is, as we before said, heat
and brightness; but the heat dries, and the {287} brightness gives light.
The heat does one thing, and the brightness another; and though they cannot
be separated, the heating, nevertheless, belongs to the heat, and the
giving light to the brightness. In like manner Christ alone assumed human
nature, and not the Father, nor the Holy Ghost: they were, nevertheless,
ever with him in all his works and in all his course.

We speak of God, mortals of the Immortal, feeble of the Almighty, miserable
beings of the Merciful; but who may worthily speak of that which is
unspeakable? He is without measure, because he is everywhere. He is without
number, for he is ever. He is without weight, for he holds all creatures
without toil; and he disposed them all in three things, that is in measure,
and in number, and in weight. But know ye that no man can speak fully
concerning God, when we cannot even investigate or reckon the creatures
which he has created. Who by words can tell the ornaments of heaven? Or who
the fruitfulness of earth? Or who shall adequately praise the circuit of
all the seasons? Or who all other things, when we cannot even fully
comprehend with our sight the bodily things on which we look? Behold thou
seest the man before thee, but at the time thou seest his face, thou seest
not his back. So also if thou lookest at a cloth, thou canst not see it all
together, but turnest it about, that thou mayest see it all. What wonder is
it, if the Almighty God is unspeakable and incomprehensible, who is
everywhere all, and nowhere divided?

Now some shallow-thinking man will inquire, how God can be everywhere at
once, and nowhere divided. Behold this sun, how high he ascends, and how he
sends his beams over all the world, and how he enlightens all this earth
which mankind inhabit. As soon as he rises up at early morn, he shines on
Jerusalem, and on Rome, and on this country, and on all countries at once;
and yet he is a creature, and goes {289} by God's direction. How much
ampler then is God's presence, and his might, and his visitation
everywhere! Him nothing withstands, neither stone wall nor broad barrier,
as they withstand the sun. To him nothing is hidden or unknown. Thou seest
a man's face, but God seeth his heart. The spirit of God tries the hearts
of all men; and those who believe in him and love him he purifies and
gladdens with his visitation, and the hearts of unbelieving men he passes
by and shuns.

Let everyone also know that every man has three things in himself
indivisible and working together, as God said when he first created man. He
said, "Let us make man in our own likeness." And he then made Adam in his
own likeness. In which part has man the likeness of God in him? In the
soul, not in the body. The soul of man has in its nature a likeness to the
Holy Trinity; for it has in it three things, these are memory, and
understanding, and will. By the memory a man thinks on the things which he
has heard, or seen, or learned. By the understanding he comprehends all the
things which he hears or sees. Of the will come thoughts, and words, and
works, both evil and good. There is one soul, and one life, and one
substance, which has these three things in it working together inseparably;
for where memory is there is understanding and will, and they are ever
together. Yet is none of these three the soul, but the soul through the
memory reminds, through the understanding comprehends, through the will it
wills whatsoever it likes; and it is, nevertheless, one soul and one life.
It has therefore God's likeness in itself, because it has three things in
it inseparably working. Yet is the man one man, and not a trinity: but God,
Father and Son and Holy Ghost, exists in a trinity of persons and in the
unity of one Godhead. Man exists not {291} in trinity as God, but he has,
nevertheless, the likeness of God in his soul, by reason of the three
things of which we have before spoken.

There was a heretic called Arius, who disputed with a bishop who was named
Alexander, a wise and orthodox man. The heretic said, that Christ the Son
of God could not be equal to his Father, nor so mighty as he; and said,
that the Father was before the Son, and took example from men, how every
son is younger than his father in this life. Then said the holy bishop
Alexander in opposition to him, "God was ever, and ever was his Wisdom of
him begotten, and the Wisdom is his Son, as mighty as his Father." Then the
heretic got the emperor's support to his heresy, and proclaimed a synod
against the bishop, and would bend all the people to his heresies. Then the
bishop watched one night in God's church, and cried to his Lord, and thus
said, "Thou Almighty God, judge right judgement between me and Arius." On
the morrow they came to the synod. The heretic then said to his companions,
that he would go forth for his need. When he came to the place and sat, all
his entrails came out, while he was sitting, and he sat there dead. Thus
God manifested that he was as void in his inside as he had before been in
his belief. He would make Christ less than he is, and diminish the dignity
of his Godhead; when a death was given him as ignominious as he was well
worthy of.

There was another heretic who was called Sabellius. He said, that the
Father was, whenever he would, Father; and again, when he would, he was
Son; and again, when he would, was Holy Ghost; and was therefore one God.
Then this heretic also perished with his heresy.

Now again, the Jewish people who slew Christ, as he himself would and
permitted, say that they will believe in the Father, and not in the Son
whom their forefathers slew. Their belief is naught, and they will
therefore perish. For our redemption Christ permitted them to slay him. All
{293} mankind could not have done it, if he himself had not willed it; but
the Holy Father created and made mankind through his Son, and he would
afterwards through the same redeem us from hell-torment, when we were
undone. Without any passion he might have had us, but that seemed to him
unjust. But the devil undid himself, when he instigated the Jewish people
to the slaying of Jesus, and we were redeemed by his innocent death from
the eternal death.

We have the belief that Christ himself taught to his apostles, and they to
all mankind; and that belief God has confirmed and established by many
miracles. First Christ by himself healed dumb and deaf, halt and blind, mad
and leprous, and raised the dead to life: after, by his apostles and other
holy men, he wrought the same miracles. Now also in our time, everywhere
where holy men rest, at their dead bones God works many miracles, because
he will with those miracles confirm people's faith. God works not these
miracles at any Jewish man's sepulchre, nor at any other heretic's, but at
the sepulchres of orthodox men, who believed in the Holy Trinity, and in
the true Unity of one Godhead.

Let everyone know also, that no man may be twice baptized; but if a man err
after his baptism, we believe that he may be saved, if with weeping he
repent of his sins, and, according to the teaching of his instructors,
atone for them. We are to believe that the soul of every man is created by
God, but yet it is not of God's own nature. The matter of a man's body is
from the father and from the mother, but God creates the body from the
matter, and sends a soul into the body. The soul is nowhere existing
previously, but God creates it forthwith, and sets it in the body, and lets
it have its own election, whether it shall sin, whether it shall eschew
sins. Nevertheless it ever needs God's support, that it may eschew sins,
and again come to its Creator through good deserts; for no man doeth
anything good without God.

{295} We are also to believe that every body which has received a soul
shall arise at doomsday with the same body that he now has, and shall
receive the reward of all his deeds: then will the good have eternal life
with God, and he will give a meed to everyone according to his deserts. The
sinful will be ever suffering in hell-torment, and their torment will also
be measured to everyone according to his deserts. Let us therefore merit
eternal life with God through this faith, and through good deserts, who
existeth in Trinity One Almighty God ever to eternity. Amen.

       *       *       *       *       *


SERMO IN ASCENSIONE DOMINI.

    Primum quidem sermonem feci: et reliqua.

Lucas se Godspellere s manode on isre pistol-rdinge, us cweende, "Se
Hlend, middangeardes Alysend, teowde hine sylfne cucenne his gingrum,
fter his rowunge and his riste, on manegum rafungum, geond feowertig
daga, and him to sprc ymbe Godes rice, samod mid him reordigende: and
bebead him t hi of re byrig Hierusalem ne gewiton, ac t hi r
anbidedon his Fder behtes, he cw, e ge of minum mue gehyrdon. Foran
e Iohannes se Fulluhtere gefullode on wtere, and ge beo gefullode on am
Halgan Gaste nu fter feawum dagum. Eornostlice seo gegaderung his
leorning-cnihta cw a nmodlice, Drihten leof, wilt u nu gesettan ende
ysre worulde? He him andwyrde, Nis na eow to gewitenne a td oe a
hand-hwile e min Fder gesette urh his mihte: ac ge underfo s Halgan
Gastes mihte, and ge beo mine gewitan on Iudea lande, and on eallum
middangearde, o t endenexte land. And h ldde h a t of re byrig up
to anre dune e is gecweden mons Oliueti, and hi gebletsode up-ahafenum
handum. a mid re bletsunge ferde h to {296} heofonum, him on
locigendum; and t heofonlice wolcn leat wi his, and hine genam fram
heora gesihum."

"aa hi up to heofonum starigende stodon, a gesawon hi r twegen englas
on hwitum gerelan, us cweende, Ge Galileisce weras, hwi stande ge us
starigende wi heofenas weard? Se Hlend, e is nu genumen of eowrum
gesihum to heofonum, swa he cym eft swa swa ge gesawon t he to heofonum
asth. Hi a gecyrdon to re byrig Hierusalem mid micelre blisse, and
astigon upp on ane upfleringe, and r wunedon o Pentecosten on gebedum
and on Godes herungum, ot se Halga Gast him to com, swa swa se ela
Cyning him r beht."

"On yssere geferrdene wron Petrus and Iohannes, Iacob and Andreas,
Philippus and Thomas, Bartholomeus and Matheus, se oer Iacob and Simon, se
oer Iudas and Maria s Hlendes modor, and gehwilce ore, ger ge weras
ge wf. Eal seo menigu ws an hund manna and twentig, anmodlice on gebedum
wunigende."

Se Hlend thte a halgan lare his leorning-cnihtum r his rowunge, and
fter his riste he ws wunigende betwux him as feowertig daga, fram re
halgan Easter-tide o isne dgerlican dg, and on manegum wisum rafode
and afandode his gingran, and ge-edlhte t t he r thte, to fulre lare
and rihtum geleafan. He gereordode hine fter his riste, na fori t he
syan eorlices bigleofan behfode, ac to i t he geswutelode his soan
lichaman. He t urh mihte, na for neode. Swa swa fyr fornim wteres
dropan, swa fornam Cristes godcundlice miht one geigedan mete. Solice
fter am gemnelicum riste ne behfia ure lichaman nanre strangunge
eorlicra metta, ac se Hlend us de ealle ure neoda mid heofenlicum
ingum, and we beo mid wuldre gewelgode, and mihtige to gefremmenne swa
hwt swa us lica, and we beo ful swyfte to farenne geond ealle
wdgylnyssa Godes rices.

{298} He beht his gingrum nu and gelome t he wolde him sendan one
Halgan Gast, and us cw, "onne he cym he eow tiht and gewissa to
eallum am ingum e ic eow sde." a com se Halga Gast on fyres hiwe to
am halgum hyrede on am endleoftan dge Cristes upstiges, and hi ealle
onlde mid ndergendlicum fyre, and h wurdon afyllede mid re heofonlican
lre, and cuon ealle woruldlice gereord, and bodedon unforhtlice geleafan
and fulluht ricum and reum.

Se halga heap befrn Crist, hwer he wolde on am timan isne middangeard
geendian. He a cw him to andsware, "Nis na eower m['] to witenne one
timan, e min Fder urh his mihte gesette." He cw eac on ore stowe,
"Nt nn man one dg ne one timan ysre worulde geendunge, ne englas, ne
nan halga, buton Gode anum." eah-hwere, be am tacnum e Crist sde, we
geseo t seo geendung is swie gehende, eah e heo us uncu sy.

a apostoli wron gewitan Cristes weorca, foran e h bodedon his
rowunge, and his rist, and upstige, rst Iudeiscre eode, and syan
becom heora stemn to lcum lande, and heora word to gemrum ealles
ymbhwyrftes; foran e h awriton Cristes wundra, and a bec urhwunia on
cristenre eode, ger ge r r a apostoli lichamlice bodedon, ge r
r h na ne becomon.

Ealle gesceafta enia heora Scyppende. aa Crist acenned ws, a sende
seo heofen niwne steorran, e bodade Godes acennednysse. Eft, aa he to
heofonum astah, a abeah t heofonlice wolcn wi his, and hine underfeng:
na t t wolcn hine ferede, foran e he hylt heofona rymsetl, ac he
siode mid am wolcne of manna gesihum. r wron a gesewene twegen
englas on hwitum gyrelum. Eac swilce on his acennednysse wron englas
gesewene; ac t halige godspel ne ascyrde hu hi gefreatwode wron; foran
e God com to us swie eadmod. On his upstige wron gesewene englas mid
hwitum gyrlum geglengede. Bliss is {300} getacnod on hwitum reafe, foron
e Crist ferde heonon mid micelre blisse and mid micclum rymme. On his
acennednysse ws geuht swilce seo Godcundnys wre geeadmet, and on his
upstige ws seo menniscnys ahafen and gemrsod. Mid his upstige is adylegod
t cyrographum ure genierunge, and se cwyde ure brosnunge is awend.

aa Adam agylt hfde, a cw se lmihtiga Wealdend him to, "u eart
eore, and u gewenst to eoran. u eart dust, and u gewenst to duste." Nu
to-dg t ylce gecynd ferde unbrosnigendlic into heofenan rice. a twegen
englas sdon t Crist cym swa swa he uppferde, foran e he bi gesewen
on am micclum dome on menniscum hiwe, t his slagan hine magon oncnawan,
e hine r to deae gedydon, and eac a e his lare forsawon, t hi onne
rihtlice onfn t ece wite mid deofle. t halige gewrit cwy, "Tollatur
impius ne uideat gloriam Dei:" "Sy am arleasan tbroden seo gesih Godes
wuldres." Ne geseo a arleasan Cristes wuldor, e hine r on life
forsawon, ac hi geseo onne egefulne one e hi eadmodne forhygedon.

Recumbentibus undecim discipulis: et reliqua. We habba nu gerd Lucas
gesetnysse embe Cristes upstige; nu wende we ure smeagunge to am orum
godspellere Marcum, e cw on isum dgerlicum godspelle, t se Hlend
teowde hine sylfne his apostolum and cidde him, foran e hi noldon t
fruman gelyfan his ristes of deae, aa hit him gecydd ws. a cw se
Wealdend to his gingrum, "Fara geond ealne middangeard, and bodia godspel
eallum gesceafte: see gelyf and bi gefullod, se bi gehealden; se e ne
gelyf, he bi genyerod. as tacnu fyliga am mannum e gelyfa," etc.
is godspel is nu anfealdlice ges[']d, ac we willa nu, fter Gregories
trahtnunge, a digelnysse eow onwren.

ra apostola tweonung be Cristes riste ns na swa swie heora
ungeleaffulnys, ac ws ure trumnys. Ls us {302} fremodon a e hrae
gelyfdon, onne a e twynigende wron; foran e hi sceawedon and grapodon
a dolhswau Cristes wunda, and swa adrfdon ealle twynunga fram ure
heortan. a reade se Hlend his leorning-cnihta twynunge, aa h
lichamlice h forltan wolde, to i t h gemyndige wron ra worda e h
on his sie him sde. He cw a, "Fara geond ealne middangeard, and
bodia godspel eallum gesceafte." Godspel is us to gehyrenne, and earle
lufigendlic, t we moton forbugan helle-wite and a hreowlican tintrega
urh s Hlendes menniscnysse, and becuman to engla werode urh his
eadmodnysse. He cw, "Bodia eallum gesceafte:" ac mid am naman is se
mann na getacnod. Stanas sind gesceafta, ac h nabba nan lf, ne h ne
gefreda. Grs and treowa lybba butan felnysse; h ne lybba na urh
sawle, ac urh heora grennysse. Nytenu lybba and habba felnysse, butan
gesceade: h nabba nan gescead, foran e h sind sawullease. Englas
lybba, and gefreda, and tosceada. Nu hf se mann ealra gesceafta sum
ing. Him is gemne mid stanum, t he beo wunigende; him is gemne mid
treowum, t he lybbe; mid nytenum, t he gefrede; mid englum, t he
understande. Nu is se mann gecweden 'eall gesceaft,' foran e he hf sum
ing gemne mid eallum gesceafte. t godspel bi gebodad eallum gesceafte,
onne hit bi am menn anum gebodad, foran e ealle eorlice ing sind
gesceapene for am men anum, and h ealle habba sume gelicnysse to am
men, swa swa we r sdon.

"Se e gelyf, and bi gefullod, he bi gehealden; and se e ne gelyf, he
bi genierod." Se geleafa bi so see ne wicwy mid weorum eawum t
t he gelyf; be am cw Iohannes se apostol, "Se e cwy t he God
cunne, and his beboda ne hylt, he is leas." Eft cwy se apostol Iacobus,
"Se geleafa e bi butan godum weorcum, se bi dead." Eft he cw, "Hwt
frema e t u hbbe geleafan, gif u nfst a godan weorc? Ne mg {304}
se geleafa e gehealdan butan am weorcum. Deoflu gelyfa, ac h forhtia."
a deoflu gesawon Crist on isum life on re menniscnysse, ac hi feollon
to his fotum, and hrymdon, and cwdon, "u eart Godes Sunu, fori u come
t u woldest us fordn." Se man e nele gelyfan on God, ne nnne Godes
ege nf, he bi wyrsa onne deofol. Se e gelyf, and hf ege, and nele
eah-hwere gd wyrcan, se bi onne deoflum gelic.

In quodam tractu, qui estimatur S[=ci] Hilarii fuisse, sic inuenimus
scriptum, sicut Anglice hic interpretauimus, et ad testimonium ipsam
Latinitatem posuimus: "Demones credunt et contremescunt; qui autem non
credit, et non contremescit demonibus deterior est: qui autem credit, et
contremescit, et ueritatem operibus non agit demonibus similis est." Se e
rihtlice gelyf, and rihtlice his lif leofa, and mid Godes ege gd weorc
beg o ende his lifes, se bi gehealden, and he hf ece lf mid Gode,
and mid eallum his halgum. Drihten cw, a e gelyfa, him fyliga as
tacnu, "On minum naman h adrfa deoflu; h spreca mid niwum gereordum;
h afyrsia nddran; and eah e h unlybban drincan, hit him ne dera; h
setta heora handa ofer adlige men, and him bi tela."

as wundra wron nyd-behefe on anginne cristendomes, foran urh a tacna
wear t hene folc gebiged to geleafan. Se man e planta treowa oe
wyrta, swa lange he h wtera ot h beo cifste; syan h growende
beo he geswyc re wterunge: swa eac se lmihtiga God, swa lange he
teowde his wundra am henum folce, ot h geleaffulle wron: syan se
geleafa sprang geond ealne middangeard, sian geswicon a wundra. Ac
eah-hwere Godes gelaung wyrc gyt dghwamlice a ylcan wundra gastlice
e a apostoli a worhton lichamlice. onne se preost cristna t cild,
onne adrf he one deofol of am cilde; foran e lc hen man bi
deofles, ac urh {306} t halige fulluht he bi Godes, gif he hit gehylt.
Se e forlt bysmorlice spellunga, and talu, and derigendlice gaffetunga,
and gebysega his mu mid Godes herungum and gebedum, he sprec onne mid
niwum gereordum. Se e ungeradum oe ungeyldigum styr, and a biternysse
his heortan gestil, he afyrsa a nddran, foran e he adwsc a
yfelnyssa his modes. Se e bi forspanen to forligre, and eah-hwere ne
bi gebiged to re fremminge, he drinc unlybban, ac hit him ne dera, gif
he mid gebdum to Gode flih. Gif hwa bi geuntrumod on his anginne, and
asolcen fram godre drohtnunge, gif hine hwa onne mid tihtinge and
gebisnungum godra weorca getrym and arr, onne bi hit swilce he sette
his handa ofer untrumne and hine gehle.

a gastlican wundra sind maran onne a lichamlican wron, foran e as
wundra gehla s mannes sawle, e is ece, and a rran tacna gehldon
one deadlican lichaman. a rran wundra worhton ger ge gde men ge
yfele. Yfel ws Iudas, e Crist belwde, eah he worhte wundra ror urh
Godes naman. Be swylcum mannum cw Crist on ore stowe, "Ic secge eow,
manega cwea to me on am micclan dge, Drihten, Drihten, la h ne
witegode we on inum naman, and we adrfdon deoflo of wodum mannum, and we
micele mihta on inum naman gefremedon? onne andette ic him, Ne can ic
eow: gewita fram me, ge unrihtwise wyrhtan." Mine gebroru, ne lufige ge
a wundra e magon beon gemne godum and yfelum, ac lufia a tacna e sind
sinderlice godra manna, t synd sore lufe and arfstnysse tacna. Nf se
yfela a soan lufe, ne se gda nys hyre bedled. as tacna sind digle and
unpleolice, and h habba swa miccle maran edlean t Gode, swa micclum swa
heora wuldor is lsse mid mannum. Se Wealdenda Drihten, fter isum wordum,
ws genumen to heofonum, and sitt on a swiran hand his Fder.

We rda on re ealdan ['], t twegen Godes men, {308} Enoh and Helias,
wron ahafene to heofonum butan deae: ac h elcia ongean one dea, and
mid ealle ne forfleo. H sind genumene to lyftenre heofenan na to
rodorlicere, and drohtnia on sumum diglan earde mid micelre strence
lichaman and sawle, ot hi eft ongean cyrron, on ende isre worulde,
togeanes Antecriste, and deaes onfo. Ure lmihtiga Alysend ne elcode na
ongean one dea, ac he hine oferswide mid his riste, and geswutulode his
wuldor urh his upstige to am yfemystan rymsetle.

We rda be am witegan Heliam, t englas hine feredon on heofonlicum
crte, foran e seo untrumnys his gecyndes behofode sumes byrres. Ure
Alysend Crist ns geferod mid crte ne urh engla fultum; foran se e
ealle ing geworhte, he ws geferod mid his agenre mihte ofer ealle
gesceafta. Se rra man Enoh ws geferod to lyftenre heofonan, and Helias
ws mid crte up-awegen; ac se lmihtiga Hlend ns gefered ne awegen, ac
he urhferde a roderlican heofonan urh his agene mihte.

Us is to smeagenne hu seo clnnys ws eonde geond a geferedan enas, and
urh one astigendan Hlend. Enoh ws geferod, see ws mid hmede
gestryned, and mid hmede ws strynende. Helias ws on crte geferod, see
ws urh hmed gestryned, ac he ne strynde urh hmed, foran e he wunade
on his life butan wife. Se Hlend astah to heofonum, see ns mid hmede
gestryned, ne he sylf strynende ns; foran e he is ord and anginn ealra
clnnyssa, and him is seo clnnys swie lufigendlic mgen, t he
geswutulode aa he geceas him mden-mann to meder. And eall se halga heap
e him fyligde ws on clnnysse wunigende, swa swa he cw sumum godspelle,
"Se e to me cym, ne mg he beon min leorning-cniht, buton he his wif
hatige."

Se godspellere Marcus awrt on isum godspelle, t ure Drihten, fter his
upstige, ste on his Fder swiran hand; and se forma martyr Stephanus
cw, t he gesawe {310} heofonas opene, and one Hlend standan on his
Fder swiran. Nu cwy se trahtnere, "t rihtlice is gecweden, t he ste
fter his upstige, foran e deman gedafna setl." Crist is se soa dema,
e dem and tosct ealle ing, nu and eac on am endenextan dge. Se martyr
hine geseah standan, foran e h ws his gefylsta on re rowunge his
martyrdomes, and urh his gife he ws gebyld ongean a rean ehteras, e
hine wlhreowlice stndon.

Se ende is ises godspelles, t Cristes apostoli "ferdon and bodedon
gehwr, Drihtne samod wyrcendum, and a sprce getrymmendum mid
fterfyligendum tacnum." a apostoli, t sind Godes bydelas, toferdon
geond ealne middangeard. Petrus bodade on Iudea-lande, Paulus on henum
folce, Andreas on Scithia, Iohannes on Asia, Bartholomeus on India, Matheus
on Ethiopia, and swa heora gehwilc on his dle, and Godes miht him ws mid,
to gefremminge heora bodunga and ungerimra tacna; foran e Crist cw, "Ne
mage ge nn ing dn butan me." Eft he cw, "Ic beo mid eow eallum dagum,
o isre worulde geendunge," see lyfa and rixa mid am lmihtigan Fder
and am Halgum Gaste  on ecnysse. Amen.

SERMON ON THE LORD'S ASCENSION.

    Primum quidem sermonem feci: et reliqua.

Luke the Evangelist has informed us in this epistolary reading, thus
saying, "Jesus, the Redeemer of the world, showed himself living to his
disciples, after his passion and his resurrection, by many reproofs, for
forty days, and spake to them concerning the kingdom of God, eating and
drinking together with them: and commanded them that they should not depart
from the city of Jerusalem, but that they should await there the promise of
his Father which (he said) ye have heard from my mouth. For John the
Baptist baptized with water, and ye shall be baptized with the Holy Ghost
now after a few days. The assembly of his disciples therefore said
unanimously, Beloved Lord, wilt thou now put an end to this world? He
answered them, It is not for you to know the time or the moment which my
Father hath appointed through his might: but ye shall receive the might of
the Holy Ghost, and ye shall be my witnesses in Judea, and in all the
world, unto the uttermost land. And he led them then out of the city up to
a hill which is called the mount of Olives, and blessed them with uplifted
hands. Then after {297} that blessing he went to heaven, they looking on;
and a heavenly cloud descended towards him, and took him from their sight."

"While they stood gazing up to heaven, they saw there two angels in white
garments, thus saying, Ye Galilean men, why stand ye thus gazing towards
heaven? Jesus, who is now taken from your sight to heaven, shall so come
again as ye have seen that he ascended to heaven. They then returned to the
city of Jerusalem with great joy, and went up on an upper flooring, and
there stayed till Pentecost in prayers and in praises of God, until the
Holy Ghost came to them, as the noble King had before promised them."

"In this fellowship were Peter and John, James and Andrew, Philip and
Thomas, Bartholomew and Matthew, the other James and Simon, the other Judas
and Mary the mother of Jesus, and several others, both men and women. The
whole multitude was an hundred and twenty persons, unanimously continuing
in prayers."

Jesus taught the holy lore to his disciples before his passion, and after
his resurrection he was continuing among them these forty days, from the
holy Easter-tide until this present day, and in many ways reproved and
tried his disciples, and repeated that which he had before taught, for the
perfection of doctrine and right faith. He ate and drank after his
resurrection, not because he then had need of earthly food, but because he
would manifest his true body. He ate through power, not for need. As fire
consumes drops of water, so did the divine power of Christ consume the
received meat. Verily after the universal resurrection our bodies will
require no strengthening of earthly meats, for Jesus will supply all our
needs with heavenly things, and we shall be enriched with glory, and mighty
to execute whatsoever is pleasing to us, and we shall be full swift to go
through all the immensities of the kingdom of God.

{299} He promised to his disciples then and frequently that he would send
to them the Holy Ghost, and thus said, "When he comes he will stimulate and
direct you to all the things which I have said unto you." Then came the
Holy Ghost in semblance of fire to the holy company on the eleventh day
after Christ's ascension, and inflamed them all with innoxious fire, and
they were filled with heavenly lore, and knew all worldly tongues, and
fearlessly preached faith and baptism to the powerful and cruel.

The holy company asked Christ, whether he would at that time put an end to
this world. He said to them in answer, "It is not for you to know the time
which my Father hath through his power appointed." He said also in another
place, "No man knoweth the day or the time of the ending of this world, nor
the angels, nor any saint, save God only." Yet by the tokens which Christ
mentioned, we see that the ending is very near at hand, though it be
unknown to us.

The apostles were witnesses of Christ's works, for they preached his
passion, and his resurrection, and ascension, first to the Jewish people,
and afterwards their voice came to every land, and their words to the
boundaries of the whole globe; for they recorded the miracles of Christ,
and the books exist among christian people, both where the apostles bodily
preached, and where they did not come.

All creatures serve their Creator. When Christ was born, heaven sent forth
a new star, which announced the birth of God. Again, when he ascended to
heaven, the heavenly cloud bowed down towards him, and received him: not
that the cloud bare him, for he holds the throne of heaven, but he passed
with the cloud from the sight of men. There were seen two angels in white
garments. In like manner at his birth angels were seen; but the holy gospel
has not explained how they were adorned; for God came to us very humble. At
his ascension were seen angels adorned with white garments. Joy is
betokened by white garments, for {301} Christ departed hence with great joy
and with great majesty. At his birth it seemed as though the Godhead were
humbled, and at his ascension humanity was exalted and magnified. With his
ascension is annulled the writ of our condemnation, and the sentence of our
destruction is abrogated.

When Adam had sinned, the Almighty Ruler said to him, "Thou art earth, and
thou shalt to earth return. Thou art dust, and thou shalt return to dust."
Now to-day that same nature went incorruptible into the kingdom of heaven.
The two angels said that Christ would come as he ascended, because at the
great doom he will be seen in human form, that his slayers may recognize
him whom they formerly put to death, and also that those who despised his
precepts may then justly receive eternal punishment with the devil. Holy
writ says, "Tollatur impius ne videat gloriam Dei:" "Be the sight of God's
glory taken away from the impious." The impious will not see the glory of
Christ, whom they had before despised in life, but they will then see him
awful whom humble they had contemned.

Recumbentibus undecim discipulis: et reliqua. We have now read the
narrative of Luke concerning Christ's ascension; we will now turn our
consideration to the other evangelist Mark, who said in the present day's
gospel, that Jesus appeared to his apostles, and chid them, because they
would not at first believe his resurrection from death, when it was
announced to them. Then said the Lord to his disciples, "Go over all the
world, and preach the gospel to every creature: he who believeth and is
baptized shall be saved; he who believeth not shall be damned. These signs
shall follow those men who believe," etc. This gospel is here now simply
said, but we will now unfold its mysteries to you, according to the
exposition of Gregory.

The apostles' doubt as to the resurrection of Christ was not so much their
lack of faith, but was our confirmation. Less {303} have benefited us those
who quickly believed than those who were doubting; for they beheld and
touched the scars of Christ's wounds, and so drove out all doubts from our
hearts. Jesus then reproved his disciples for their doubt, when he would
bodily leave them, that they might be mindful of the words which he said to
them on his way. He said, "Go over all the world, and preach the gospel to
every creature." The gospel is for us to hear and exceedingly loving, that
we may avoid hell-torment and cruel tortures through the incarnation of
Jesus, and come to the host of angels through his humility. He said,
"Preach to every creature:" but by that name is man alone betokened. Stones
are creatures, but they have no life, nor have they sense. Grass and trees
live without feeling; they live not by a soul, but by their greenness.
Beasts live and have feeling without reason; they have no reason, because
they are soulless. Angels live, and have sense, and use reason. Now man has
something of all creatures. He has in common with the stones, that he is
existing; he has in common with the trees, that he lives; with the beasts,
that he has sense; with angels, that he understands. Man is therefore
called 'every creature,' because he has something in common with every
creature. The gospel is preached to every creature, when it is preached to
man alone; for all earthly things are created for man alone, and they all
have some likeness to man, as we before said.

"He who believeth, and is baptized, shall be saved; and he who believeth
not shall be damned." That faith is true which gainsays not by wicked
practices that which it believes; of which spake John the apostle; "He who
saith that he knoweth God, and holdeth not his commandments, is a liar."
Again, the apostle James says, "The faith which is without good works is
dead." Again, he said, "What profiteth it thee that thou have faith, if
thou hast not good works? Faith {305} cannot save thee without works. The
devils believe, but they tremble." The devils saw Christ in this life, in
his human state, but they fell at his feet, and cried, and said, "Thou art
the Son of God, therefore thou art come that thou mightest fordo us." The
man who will not believe in God, nor has any awe of God, is worse than a
devil. He who believes, and has awe, and, nevertheless, will not do good,
is like unto a devil.

In quodam tractu, qui stimatur Sancti Hilarii fuisse, sic invenimus
scriptum, sicut Anglice hic interpretavimus, et ad testimonium ipsam
Latinitatem posuimus: "Dmones credunt et contremescunt; qui autem non
credit, et non contremescit dmonibus deterior est: qui autem credit, et
contremescit, et veritatem operibus non agit, dmonibus similis est." He
who rightly believes, and rightly lives his life, and with awe of God
practises good works to the end of his life, shall be saved, and shall have
everlasting life with God, and with all his saints. The Lord said, these
signs shall follow those who believe in him, "In my name they shall cast
out devils; they shall speak with new tongues; they shall drive away
serpents; and though they drink any deadly thing, it shall not hurt them;
they shall set their hands over sick men, and it shall be well with them."

These wonders were needful at the beginning of christianity, for by these
signs was the heathen folk inclined to faith. The man who plants trees or
herbs, waters them so long until they have taken root; when they are
growing he ceases from watering: so also the Almighty God so long showed
his miracles to the heathen folk, until they were believing: when faith had
sprung up over all the world, then miracles ceased. But, nevertheless,
God's church still works daily the same miracles spiritually which the
apostles then wrought bodily. When the priest christens the child, then
casts he out the devil from that child; for every heathen man is the
devil's, but through the holy baptism he is God's, {307} if he observe it.
He who forsakes opprobrious speeches and calumnies, and injurious
scoffings, and busies his mouth with the praises of God and with prayers,
speaks then in new tongues. He who corrects thoughtlessness or impatience,
and stills the bitterness of his heart, drives away serpents, for he
extinguishes the evilnesses of his mind. He who is allured to fornication,
but yet is not induced to its accomplishment, drinks a deadly drink, but it
shall not hurt him, if with prayers he flees to God. If any-one be weakened
in his purpose, and slothful for good living, then if any-one, with
exhortation and examples of good works, strengthen and raise him up, it
will be as though he set his hand over the sick and heal him.

The spiritual miracles are greater than the bodily ones were, for these
miracles heal a man's soul, which is eternal, but the former signs healed
the mortal body. The former miracles were wrought both by good men and by
evil. Judas, who betrayed Christ, was evil, though he had previously
wrought miracles in the name of God. Of such men Christ in another place
said, "I say unto you, many will say to me on that great day, Lord, Lord,
lo! have we not prophesied in thy name, and have driven devils out of mad
men, and have performed great miracles in thy name? Then will I profess to
them, I know you not: depart from me, ye unrighteous doers." My brothers,
love not those miracles which may be common to the good and to the evil,
but love those signs which are exclusively good men's, which are the signs
of true love and of piety. The evil has not true love, nor is the good
devoid of it. These signs are mysterious and not perilous, and they have so
much the greater reward with God as their glory is less with men. The
Omnipotent Lord, after these words, was taken to heaven, and sits on the
right hand of his Father.

We read in the old law, that two men of God, Enoch and {309} Elijah, were
lifted up to heaven without death: but they await death, and will by no
means escape from it. They are taken to the arial heaven, not to the
ethereal, and continue in some secret dwelling-place with great strength of
body and soul, until they shall return again, at the end of this world,
against Antichrist, and shall receive death. Our Almighty Redeemer waited
not for death, but he overcame it with his resurrection, and manifested his
glory by his ascension to the highest throne.

We read of the prophet Elijah, that angels conveyed him in a heavenly
chariot, because the infirmity of his nature required some supporter. Our
Redeemer Christ was not conveyed in a chariot nor by angels' help; for he
who wrought all things was borne by his own might over all creatures. The
first-mentioned man, Enoch, was conveyed to the arial heaven, and Elijah
was borne up in a chariot; but the Almighty Saviour was not conveyed nor
borne, but he passed through the ethereal heaven by his own might.

We have to consider how chastity was cherished by the ministers who were
thus conveyed, and by the ascending Jesus. Enoch was conveyed, who was
begotten by coition, and who begot by coition. Elijah was conveyed in a
chariot, who was begotten by coition, but he begot not by coition, for he
continued during his life without a wife. Jesus ascended to heaven, who was
not begotten by coition, nor did he himself beget; for he is the origin and
beginning of all chastities, and to him chastity is a very amiable virtue,
which he manifested when he chose him a maiden for mother. And all the holy
company which followed him was living in chastity, as he says in one of his
gospels, "He who comes to me, may not be my disciple, unless he hate his
wife."

The evangelist Mark wrote in this gospel, that our Lord, after his
ascension, sat on the right hand of his Father; and the first martyr,
Stephen, said that he saw the heavens open, {311} and Jesus standing on his
Father's right. Now says the expounder, "That is rightly said, that he sat
after his ascension, because a seat is befitting a judge." Christ is the
true Judge, who will judge and decide all things, now, and also on the last
day. The martyr saw him standing, for he was his supporter in the suffering
of his martyrdom, and through his grace he was rendered bold against the
fierce persecutors, who cruelly stoned him.

The end of this gospel is, that Christ's apostles "went and preached
everywhere, the Lord working with them, and confirming the word with signs
following." The apostles, that is, God's preachers, went over all the
world. Peter preached in Judea, Paul among the heathen folk, Andrew in
Scythia, John in Asia, Bartholomew in India, Matthew in Ethiopia, and so
each of them in his part, and the might of God was with them, for the
efficacy of their preaching and of numberless signs; for Christ said, "Ye
can do nothing without me." Again he said, "I will be with you on all days,
until the ending of this world," who liveth and reigneth with the Almighty
Father and the Holy Ghost ever to eternity. Amen.

       *       *       *       *       *


IN DIE S[=CO] PENTECOSTEN.

Fram am halgan easterlican dge sind getealde fiftig daga to ysum dge,
and es dg is gehten Pentecostes, t is, se fifteogoa dg re
easterlican tide. es dg ws on re ealdan ['] gesett and gehalgod. God
bebead Moyse, on Egypta-lande, t h and eall Israhela folc sceoldon
offrian t lcum hwisce Gode an lamb anes geares, and mearcian mid am
blode rode-tacn on heora gedyrum and oferslegum, a on re nihte ferde
Godes engel, and acwealde on lcum huse s Egyptiscan folces t
frumcennyde cild and t {312} leofoste. And Israhela folc ferde on re
ylcan nihte of am leodscipe, and God h ldde ofer a Readan s['] mid
drium fotum. a tengde se Pharao fter mid mycelre fyrde. aa he com on
middan re s['], a ws t Godes folc up-agn, and God a besencte one
Pharao and eal his werod. a bebead God Moyse and am folce t h heoldon
a tid mid micelre arwurnysse, on lces geares ymbrene. a ws seo tid am
folce geset to Easter-tide, foran e God h hredde wi heora fynd, and
heora ehteras fordyde. a s ymbe fiftig daga sette God am folce ['],
and ws gesewen Godes wuldor upp on anre dune e is gehten Syny. r com
micel leoht, and egeslic sweg, and blawende byman. a clypode God one
Moysen him to, and he ws mid Gode feowertig daga, and awrt a ealdan [']
be Godes dihte. a ws se dg PENTECOSTES gehten on re Ealdan
Gesetnysse.

t geoffrode lmb getacnode Cristes slege, see unscig ws his Fder
geoffrod for ure alysednysse. Nu is his rowung and his rist ure
Easter-td, foran e he us alysde fram deofles eowdome, and ure ehteras
beo besencte urh t halige fulluht, swa swa ws Pharao mid his leode on
re Readan s[']. as fiftig daga fram am easterlican dge sind ealle
gehalgode to anre mrsunge, and es dgerlica dg is ure Pentecostes, t
is, se fifteogoa dg fram am Easter-dge. On am ealdan Pentecosten sette
God ['] am Israhela folce, and on isum dge com se Halga Gast on fyres
hiwe to Godes hirede; fori ealswa t lamb getacnode Cristes rowunge, swa
eac seo ealde ['] getacnode godspel-bodunge under Godes gife. reo tida
sind on ysre worulde: n is seo e ws butan [']; oer is seo e ws
under [']; seo ridde is nu fter Cristes to-cyme. eos td is gecweden
'under Godes gife.' We ne sind na butan ['], ne we ne moton healdan Moyses
['] lichamlice, ac Godes gifu s gewissa to his willan, gif we gemyndige
beo Cristes bebodum and ra apostola lare.

{314} Hit is gereht on yssere pistol-rdinge, hu se Halga Gast on isum
dge com to am geleaffullan heape Cristes hyredes. Lucas se Godspellere
awrt on re bc 'Actus Apostolorum,' t "se halga hyred ws wunigende
nmodlice on gebedum on anre upflora, fter Cristes upstige, anbidigende
his behates; a on isum dge, e is Pentecostes gecweden, com frlice
micel sweg of heofonum and gefylde ealle a upfleringe mid fyre; and ws
teowed bufon heora lcum swylce fyrene tungan, and h wurdon a ealle
gefyllede mid am Halgum Gaste, and ongunnon to sprecenne mid mislicum
gereordum, be am e se Halga Gast him thte. a wron gegaderode binnan
re byrig Hierusalem eawfste weras of lcere eode e under heofonum
eardia; and a apostoli sprcon to s folces gegaderunge, and heora lc
oncneow his agen gereord."

"a wear seo menigu swie ablicged, and mid wundrunge cwdon, La h, ne
sind as e her spreca Galileisce? And ure lc gehyrde hu hi sprcon urum
gereordum, on am e we acennede wron! We gehyrdon h sprecan Godes mra
mid urum gereordum. La hwt is beon sceole? a cwdon a Iudeiscan mid
hospe, as men sindon mid muste fordrencte. a andwyrde Petrus, Hit is
undern-td; hu mihte we on ysre tide beon fordrencte? Ac s witegan cwyde
Ioheles is nu gefylled. God cw urh s witegan mu, t he wolde his
Gast asendan ofer mennisc flsc; and manna bearn sceolon witigian, and ic
sylle mine forebeacn ufan of heofonum, and mine tcna nier on eoran. Wite
ge solice t Crist ars of deae, and on ure gewitnysse astah to
heofonum, and sitt t his Fder swiran, swa swa Dauid be him witegode, us
cweende, Drihten cw to minum Drihtne, Site to minre swiran, ot ic
alecge ine fynd under inum fot-scamele. a t folc is gehyrde, a
wurdon h onbryrde, and cwdon to am apostolon, La leof, hwt is us to
donne? a andwyrde Petrus, Behreowsia eowre synna, and underfo fulluht on
Cristes naman, and eowre synna beo {316} adylegode, and ge underfo one
Halgan Gast. a underfengon hi his lare, and bugon to fulluhte on am dge
reo usend manna. a wron ealle on annysse mid am apostolum, and
beceapodon heora hta, and t feoh bethton am apostolum, and hi dldon
lcum be his neode."

"Eft on ore bodunge gelyfdon fif usend wera on Crist, and wear eall seo
geleaffulle menigu swa anmod swilce h ealle hfdon ane heortan and ane
sawle; ne heora nan nfde synderlice hta, ac him eallum ws gemne heora
ing, ne r ns nn wdla betwux him. a e land-are hfdon hi hit
beceapodon, and t wur brohton to ra apostola fotum: h a dldon lcum
be his neode."

"a worhte God fela tacna on am folce urh ra apostola handa, swa t hi
gelogodon a untruman be re strt r Petrus for eode, and swa hrae swa
his sceadu hi hreopode, hi wurdon gehlede fram eallum untrumnyssum. a arn
micel menigu to of gehendum burgum, and brohton heora untruman and a
deofol-seocan, and h ealle wurdon gehlede t ra apostola handum. Hi
setton heora handa ofer gelyfede men, and h underfengon one Halgan Gast."

"a ws sum egen, Annanias gehten, and his wf Saphra: h cwdon him
betweonan, t h woldon bugan to ra apostola geferrdene. Namon a to
rde, t him wrlicor wre, t h sumne dl heora landes wures thfdon,
weald him getimode. Com a se egen mid feo to am apostolum. a cw
Petrus, Annania, deofol bephte ine heortan, and u hfst alogen am
Halgan Gaste. Hw woldest u swician on inum agenum? Ne luge u na mannum,
ac Gode. a h as word gehyrde, a feol h adne and gewt. aa he
bebyrged ws, a com his wif Saphra, and nyste hu hire were gelumpen ws.
a cw Petrus, Sege me, beceapode ge us micel landes? Heo andwyrde, Gea,
leof, swa micel. Eft a cw Petrus, Hw gewear inc swa, t gyt dorston
fandian Godes? Heo feoll rrihte and gewt, and h man {318} bebyrigde to
hyre were. a wear micel ege on Godes gelaunge and on eallum e t
geaxodon."

a apostoli sian, ram e hi toferdon, gesetton Iacobum, e ws gehten
Rihtws, on Cristes setle, and eal seo geleaffulle gelaung him
gehyrsumode, fter Godes tcunge. He a gest t setl ritig geara, and
fter him Symeon, s Hlendes mg. fter re gebysnunge wurdon arrede
munec-lf mid re gehealdsumnysse, t hi drohtnian on mynstre, be heora
ealdres dihte, on clnnesse, and him beon heora hta eallum gemne, swa a
apostoli hit astealdon.

Ge gehyrdon lytle [']r, on isre rdinge, t se Halga Gast com ofer a
apostolas on fyrenum tungum, and him forgeaf ingehyd ealra gereorda; foran
e se eadmoda heap geearnode t Gode t i [']r t modige werod forleas.
Hit getimode fter Noes flode, t entas woldon arran ane burh, and nne
stypel swa heahne, t his hrof astige o heofon. a ws an gereord on
eallum mancynne, and t weorc ws begunnen ongean Godes willan. God eac
fori h tostencte, swa t he forgeaf lcum ra wyrhtena seltcu gereord,
and heora nn ne cue ores sprce tocnawan. H a geswicon re
getimbrunge, and toferdon geond ealne middangeard; and wron sian swa
fela gereord swa ra wyrhtena ws. Nu eft on isum dge, urh s Halgan
Gastes to-cyme, wurdon ealle gereord ge-anlhte and gewre; foran e eal
se halga heap Cristes hyredes ws sprecende mid eallum gereordum; and eac
t wunderlicor ws, aa heora n bodade mid anre sprce, lcum ws
geuht, e a bodunge gehyrde, swilce he sprce mid his gereorde, wron h
Ebreisce, oe Grecisce, oe Romanisce, oe Egyptisce, oe swa hwilcere
eode swa h wron e a lare gehyrdon. On ysre geferrdene geearnode
heora eadmodnys as mihte, and ra enta modignys geearnode gescyndnysse.

Se Halga Gast ws teowod ofer a apostolas on fyres {320} hiwe, and ofer
Criste, on his fulluhte, on anre culfran anlicnysse. Hw ofer Criste on
culfran hiwe? Hw ofer Cristes hirede on fyres gelicnysse? On bocum is
gerdd be am fugelcynne t his gecynd is swie bilewite, and unscig,
and gesibsum. Se Hlend is ealles mancynnes dema, ac he ne com na to
demenne mancynn, swa swa he sylf cw, ac to gehlenne. Gif he a wolde
deman mancynn, aa he rest to middangearde com, hwa wurde onne
gehealden? Ac he nolde mid his to-cyme a synfullan fordeman, ac wolde to
his rice gegaderian. rest he wolde us mid linysse styran, t he sian
mihte on his dome us gehealdan. Fori ws se Halga Gast on culfran
anlicnysse gesewen bufan Criste, foran e h ws drohtnigende on isre
worulde mid bilewitnysse, and unscignysse, and gesibsumnysse. He ne
hrymde, ne he biterwyrde ns, ne he sace ne astyrede, ac forbr manna
yfelnysse urh his linysse. Ac se e on am rran to-cyme liegode, am
synfullum to gecyrrednysse, se dem stine dom am receleasum t am
fteran to-cyme.

Se Halga Gast ws gesewen on fyrenum tungum bufon am apostolon, foran e
h dyde t hi wron byrnende on Godes willan, and bodigende ymbe Godes
rice. Fyrene tungan h hfdon, aa h mid lufe Godes mra bodedon, t
ra henra manna heortan, e cealde wron urh geleaflste and flsclice
gewilnunga, mihton beon ontende to am heofenlicum bebodum. Gif se Halga
Gast ne lr s mannes md wiinnan, on idel beo s bydeles word wiutan
geclypode. Fyres gecynd is t hit fornim swa hwt swa him gehende bi:
swa sceal se lreow dn, see bi mid am Halgan Gaste onbryrd, rest on
him sylfum lcne leahter adwscan, and sian on his undereoddum.

On culfran anlicnysse and on fyres hiwe ws Godes Gast teowod; foran e
h de t a beo bilewite on unscignysse, and byrnende on Godes
willan, e he mid his gife gefyl. Ne bi seo bilewitnys Gode gecweme butan
{322} snoternysse, ne seo snoternys butan bilewitnysse; swa swa gecweden is
be am eadigan Ib, t he ws bilewite and rihtwis. Hwt bi rihtwisnys
butan bilewitnysse? Oe hwt bi bilewitnys butan rihtwisnysse? Ac se
Halga Gast, e th rihtwisnysse and bilewitnysse, sceolde beon teowod
ger ge on fyre ge on culfran, foran e h de ra manna heortan e h
onliht mid his gife, t hi beo lie urh unscignysse, and onlede urh
lufe and snoternysse. God is, swa swa Paulus cw, fornymende fyr. He is
nasecgendlic fyr, and ungesewenlic. Be am fyre cw se Hlend, "Ic com to
i t ic wolde sendan fyr on eoran, and ic wylle t hit byrne." He sende
one Halgan Gast to eoran, and he mid his blde onlde eorlicra manna
heortan. onne byrn seo eore, onne s eorlican mannes heorte bi
ontend to Godes lufe, seoe r ws ceald urh flsclice lustas.

Nis na se Halga Gast wunigende on his gecynde, swa swa h gesewen ws,
foran e he is ungesewenlic; ac for re getacnunge, swa we r cwdon, he
ws teowod on culfran, and on fyre. He is gehaten on Greciscum gereorde,
Paraclitus, t is, Frofor-gast, fori e he frefra a dreorian, e heora
synna behreowsia, and syl him forgyfenysse hiht, and heora unrotan md
geliega. He forgyf synna, and he is se weg to forgyfenysse ealra synna.
He syl his gife am e he wile. Sumum men he forgif wisdom and sprce,
sumum gd ingehyd, sumum micelne geleafan, sumum mihte to gehlenne
untruman, sumum witegunge, sumum toscead godra gasta and yfelra; sumum he
forgif mislice gereord, sumum gereccednysse mislicra sprca. Ealle as
ing de se Halga Gast, todlende ghwilcum be am e him gewyr; foram e
he is lmihtig Wyrhta, and swa hrae swa he s mannes mod onliht, he hit
awent fram yfele to gode. He onlihte Dauides heortan, aa he on iugoe
hearpan lufode, and worhte hine to psalm-wyrhtan. Amos hatte sum
hryer-hyrde, one awende se Halga Gast to mrum {324} witegan. Petrus ws
fiscere, one awende se ylca Godes Gast to apostole. Paulus ehte cristenra
manna, one he geceas to lareowe eallum eodum. Matheus ws tollere, one
he awende to godspellere. a apostoli ne dorston bodian one soan
geleafan, for gan Iudeisces folces; ac sian h wron onlede urh one
Halgan Gast, h forsawon ealle lichamlice pinunga, and orsorhlice Godes
mra bodedon.

yses dges wurmynt is to mrsigenne, foran e se lmihtiga God, t is
se Halga Gast, gemedemode hine sylfne t he wolde manna bearn on isre
tide geneosian. On Cristes acennednysse wear se lmihtiga Godes Sunu to
menniscum men gedon, and on isum dge wurdon geleaffulle men godas, swa
swa Crist cw, "Ic cw, Ge sind godas, and ge ealle sind bearn s
Hehstan." a gecorenan sind Godes bearn, and eac godas, na gecyndelice, ac
urh gife s Halgan Gastes. An God is gecyndelice on rim hadum, Fder,
and his Sunu, t is his Wisdom, and se Halga Gast, see is heora begra
Lufu and Willa. Heora gecynd is untodledlic, fre wunigende on anre
Godcundnysse. Se ylca cw eah-hwere be his gecorenum, "Ge sint godas."
urh Cristes menniscnysse wurdon menn alysede fram deofles eowte, and urh
to-cyme s Halgan Gastes, mennisce men wurdon gedone to godum. Crist
underfeng menniscnysse on his to-cyme, and men underfengon God urh
neosunge s Halgan Gastes. Se man e nf Godes Gast on him nis h Godes.
lces mannes weorc cya hwilc gast hine wissa. Godes Gast wissa symble
to halignysse and gdnysse; deofles gast wissa to leahtrum and to
mnddum.

Se Halga Gast becom tuwa ofer a apostolas. Crist ableow one Halgan Gast
upon a apostolas [']r his upstige, us cweende, "Onfo Haligne Gast."
Eft, on isum dge, asende se lmihtiga Fder and se Sunu heora begra Gast
to am geleaffullan heape, on ysre worulde wunigende. Se Hlend ableow his
Gast on his gingran, for re getacnunge {326} t h and ealle cristene
men sceolon lufigan heora nehstan swa swa h sylfe. He sende eft, swa swa
h [']r behet, one ylcan Gast of heofonum, to i t we sceolon lufian
God ofer ealle ore ing. An is se Halga Gast, eah e he tuwa become ofer
a apostolas. Swa is eac n lufu and twa bebodu, t we sceolon lufian God
and menn. Ac we sceolon leornian on mannum hu we magon becuman to Godes
lufe, swa swa Iohannes se apostol cw, "Se e ne lufa his broor, one e
he gesih, hu mg h lufian God, one e he ne gesih lichamlice?"

We wuria s Halgan Gastes to-cyme mid lofsangum seofon dagas, foran e
he onbryrt ure md mid seofonfealdre gife, t is, mid wisdome and andgyte,
mid geeahte and strence, mid ingehyde and arfstnysse, and he us gefyl
mid Godes ege. Se e urh gode geearnunga becym to issum seofonfealdum
gifum s Halgan Gastes, he hf onne ealle geince. Ac se e wile to
isre geince becuman, he sceal gelyfan on a Halgan rynnysse, and on
Soe Annysse, t se Fder, and his Sunu, and heora begra Gast syndon ry
on hadum, and n God untodledlic, on anre Godcundnysse wunigende. ysne
geleafan getacnodon a reo usend e rest gebugon to geleafan, fter s
Halgan Gastes to-cyme. Swa swa a reo usend wron n werod, swa is seo
Halige rynnys n God. And t werod ws swa nmod swilce him eallum wre
n heorte and n sawul; foran e re Halgan rynnysse is n godcundnyss,
and n gecynd, and n willa, and n weorc unascyrigendlice.

a geleaffullan brohton heora feoh, and ledon hit t ra apostola foton.
Mid am is geswutelod t cristene men ne sceolon heora hiht besettan on
woroldlice gestreon, ac on Gode anum. Se gtsere e beset his hiht on his
goldhord, he bi swa swa se apostol cw, "am gelc e deofolgyld beg."

Hi heoldon t gold unwurlice, foran e seo gitsung nfde nnne stede on
heora heortan: fori h dydon heora {328} ing him gemne, t h on sore
sibbe butan gytsunge beon mihton. H setton heora handa ofer geleaffulle
men, and him com to se Halga Gast urh heora biscepunge. Biscopas sind s
ylcan hdes on Godes gelaunge, and healda a gesetnysse on heora
biscepunge, swa t h setta heora handa ofer gefullude menn, and bidda
t se lmihtiga Wealdend him sende a seofonfealdan gife his Gastes, see
leofa and rixa  butan ende. Amen.

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 {313} 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.

{315} 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 {317} 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 {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: Parakltos], 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.

       *       *       *       *       *


DOMINICA SECUNDA POST PENTECOSTEN.

    Homo quidam erat diues: et reliqua.

Se Wealdenda Drihten sde is bgspell his gingrum, us cweende, "Sum
welig man ws mid purpuran and godewebbe geglenged, and dghwamlice mrlice
leofode. a lg sum wdla at his geate, and his nama ws Lazarus, se ws
lic-rowere:" et reliqua.

is godspel is nu anfealdlice ges[']d. Se halga papa Gregorius us onwreah
a digelnysse isre rdinge. He cw, "Ne sde t halige godspel t se
rca reafere wre, ac ws uncystig and modegode on his welum." Be isum is
to smeagenne, hu se beo gewitnod e oerne beryp, onne se bi to helle
fordemed se his agen nolde for Godes lufon syllan. ises mannes uncyst and
up-ahefednys hine besencte on cwycsusle, foran e he nfde nane
mildheortnysse, t he mid his gestreone his agene sawle alysde. Nu wena
sume menn t nan pleoh ne sy on deorwurum gyrlum; ac gif hit gylt nre,
onne ne geswutulode t halige godspel swa gewislice be am rican, t he
wre mid purpuran and mid godewebbe geglencged. Ne cep nan man deorwyrra
reafa buton for ydelum gylpe, solice t he sy toforan orum mannum urh
his glencge geteald. Drihten on ore stowe herede {330} Iohannem one
Fulluhtere for re teartnysse his reafes, foran e h ws mid olfendes
hrum gescryd, wclice and stilice.

aa se Hlend sprc be am rican, a cw he, "Sum rice man ws." Eft be
am wdlan, "Sum earfa ws gehten Lazarus." Cu is eow t se rica bi
namcure on his leode onne se earfa; eah-hwere ne nemde se Hlend one
welegan, ac one wdlan; foran e him is cu ra eadmodra manna naman
urh gecorennysse, ac he ne cann a modigan urh heora aworpennysse. Sume
beladunge mihte se rica habban his uncyste, gif se reoflia wdla ne lge
tforan his gesihe: eac wre am earman leohtre on mode, gif he s rican
mannes welan ne gesawe. Mislice angsumnyssa he forbr, aa he nfde ne
bigleofan, ne hle, ne htera, and geseah one rican halne and
deorweorlice geglencgedne brucan his estmettas. Genoh wre am wdlan his
untrumnys, eah e he wiste hfde; and eft him wre genoh his hafenleast,
eah e he gesundful wre. Ac seo menigfealde earfonys ws his sawle
clnsung, and s rican uncyst and up-ahefednys ws his genierung; foron
e he geseah s ores yrme, and hine mid toundenum mode forseah. Ac aa
he ws fram mannum forsewen, a genealhton a hundas, and his wunda
geliccedon. Hundes liccung gehl wunda.

a gelamp hit t se wdla gewt, and englas ferodon his sawle to s
heahfderes wununge Abrahmes; and s rican gast fter forsie wear on
helle besenct; and he a one wolde habban him to mundboran, am e he
nolde [']r his cruman syllan. He bd a Abraham mid earmlicre stemne t
Lazarus moste his tungan drypan; ac him ns getiod re lytlan lisse,
foran e Lazarus ne moste [']r on life hedan ra crumena his mysan. His
tungan he mnde swiost, foran e hit is gewunelic t a welegan on heora
gebeorscipe bega derigendlice gafetunge; a ws seo tunge, urh
rihtwisnysse edlean, teartlicor gewtnod for his {332} gegafsprce. Se
heahfder Abraham him cw to, "u, mn bearn, beo e gemyndig t u
underfenge welan on inum life, and Lazarus yrme." es cwyde is swior to
ondrdenne onne to trahtnigenne. am rican ws forgolden mid am
hwilwendlicum spedum, gif he hwt to gode gefremode; and am earfan ws
forgolden mid re yrme, gif he hwt to yfle gefremode. a underfeng se
welega his gesle to edleane to sceortum brice, and s earfan hafenleast
aclnsode his lytlan gyltas. Hine geswencte seo wdlung, and afeormode;
one oerne gewelgode his genihtsumnys, and bephte.

Ic bidde eow, men a leofostan, ne forseo ge Godes earfan, eah e hi
tallice hwt gefremman; foran e heora yrm afeorma t t seo gehwde
oferflowendnys gewem. Hwia be gehwilcum, foran e oft getima yfelum
teala for life. Se heahfder cw to am welegan, "Betwux us and eow is
gefstnod micel rosm; eah hwa wille fram s to eow, he ne mg; ne eac
fram eow to s." Mid micelre geornfulnysse gewilnia a wiercoran t hi
moton of re susle e hi on cwylmia, ac seo fstnung re hellican
clysinge ne geafa t hi fre ut-abrecon. Eac a halgan beo mid heora
Scyppendes rihtwisnysse swa afyllede, t hi nateshwon ne besargia ra
wiercorenra yrme; foran e hi geseo a fordnan swa micclum fram him
gelfremode, swa micclum swa hi beo fram heora leofan Drihtne ascofene.

Sian se rica wear orwene his agenre alysednysse, a bern him on mod his
gebrora gemynd; foran e ra wiercorenra wite tiht for wel oft heora
mod unnytwurlice to lufe, swilce hi onne lufian heora siblingas, e [']r
on life ne hi sylfe ne heora magas ne lufedon. Ne lufa se hine sylfne see
hine mid synnum bebint. He oncneow Lazarum, one e he [']r forseah, and
he gemunde his gebrora, a e he bftan forlet; foran e se earfa nre
fullice gewrecen on am rican, gif he on his wite hine ne oncneowe; and eft
{334} nre his wite fulfremed on am fyre, buton he a ylcan pinunga his
siblingum gewende.

a synfullan geseo nu hwiltidum a gecorenan on wuldre, e hi forsawon on
worulde, t seo angsumnys heora modes e mare sy: and a rihtwisan symle
geseo a unrihtwisan on heora tintregum cwylmigende, t heora bliss e
mare sy, and lufu to heora Drihtne, e hi ahredde fram deofles anwealde,
and fram am mnfullum heape. Ne astyra ra rihtwisra gesih him nnne
gan, ne heora wuldor ne wana; foran e r ne bi nn besargung ra
mnfulra yrme, ac heora tintrega becym am gecorenum to maran blisse, swa
swa on metinge bi forsewen seo blace anlicnys, t seo hwite sy beorhtre
gesewen. a gecorenan geseo symle heora Scyppendes beorhtnysse, and fori
nis nan ing on gesceaftum him bediglod.

Se welega nolde on life gehyran one lareow Moysen, ne Godes witegan: a
wende he eac t his gebrora h woldon forseon, swa swa he dyde, and
gyrnde fori t Lazarus h moste warnigan, t h ne becomon to his susle.
Se heahfder him andwyrde, "Gif hi forseo Moyses ['] and ra witegena
bodunga, nella h gelyfan, eah hw of deae arise." a e forgimeleasia
a eaelican beboda re ealdan ['], hu willa h onne gehyrsumian am
healicum bebodum Cristes lare, e of deae ars?

Ic bidde eow, mine gebrora, t ge beon gemyndige s Lazares reste and
s rican wite, and do swa swa Crist sylf thte, "Tilia eow freonda on
Godes earfum, t h on eowrum geendungum onfon eow into ecum
eardung-stowum." Manega Lazaras ge habba nu licgende t eowrum gatum,
biddende eowre oferflowendnysse. eah e h syn wclice geuhte,
eah-hwere h beo eft eowre ingeras wi one lmihtigan. Solice we
sceoldon beodan am earfum t h us bidda, foran e h beo ure
mundboran, a e nu wdligende t us bigleofan wilnia. Ne sceole we
forseon {336} heora wcnysse, foran e Criste bi geenod urh earfena
anfenge, swa swa he sylf cw, "Me hingrode, and ge me gereordodon; me
yrste, and ge me scencton; ic ws nacod, and ge me scryddon."

Nu cwe se halga Gregorius, t sum arwure munuc ws on am earde
Licaonia, swie eawfst, his nama ws Martirius. Se ferde, be his abbudes
hse, to sumum orum mynstre, on his rende: a gemette he be wege sumne
lic-rowere licgende eal tocnen, and nahte his fees geweald: cw t he
wolde genealcan his hulce, gif he mihte. a ofhreow am munece s
hreoflian mgenleast, and bewand hine mid his cppan and br to
mynstreweard. a wear his abbude geswutelod hwne he br, and hrymde mid
micelre stemne, and cw, "Yrna, yrna, and undo s mynstres geat
ardlice, foran e ure broor Martyrius ber one Hlend on his bce." aa
se munuc genealhte s mynstres geate, a wnd se of his swuran e ws
hreoflig geuht, and wear gesewen on Cristes gelicnysse. a beseah se
munuc up, and beheold hu he to heofonum astah. a cw se Hlend mid am
upstige, "Martri, ne sceamode e mn ofer eoran, ne me ne sceama in on
heofonum." a efste se abbud wi s muneces, and neodlice cw, "Broor
min, hwr is se e u feredest?" He cw, "Gif ic wiste hwt he wre, ic
wolde licgan t his fotum. aa ic hine br ne gefredde ic nanre byrene
swrnysse." Hu mihte h gefredan niges hefes swrnysse, aa he one
ferode e hine br? Nu cwe se halga Gregorius, t se Hlend a gesede
one cwyde e he sylf cw, "t t ge do earfum on minum naman, t ge
do me sylfum."

Hwt is on menniscum gecynde swa mrlic swa Cristes menniscnys? and hwt is
atelicor geuht on menniscum gecynde onne is s hreoflian lc, mid
toundennesse, and springum, and reocendum stence? Ac se e is arwurful
ofer ealle gesceafta, he gemedemode hine sylfne t he wre gesewen on am
atelican hwe, to i t we sceolon besargian {338} menniscra manna yrme,
and be ure mihte gefrefrian, for lufe s mildheortan and s eadmodan
Hlendes; t he us getiige wununge on his rice to ecum life, see us
ahredde fram deofles hftnydum; see rixa on ecnysse mid am lmihtigan
Fder and am Halgan Gaste, hi ry on anre Godcundnysse wunigende, butan
anginne and ende,  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.

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 {333}
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 {335} 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 {337} 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 {339} 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.

       *       *       *       *       *


DOMINICA IIII. POST PENTECOSTEN.

t hlige godspel us seg, t "gerefan and synfulle men genealhton am
Hlende, and woldon his lare gehyran. a ceorodon a sunder-halgan and a
boceras Iudeiscre eode, foran e se Hlend underfeng a synfullan, and
him mid gereordode. a sde se Hlend am Iudeiscum bocerum is bigspel,
Hwilc eower hf hund-teontig sceapa:" et reliqua.

as word sind digle, ac se trahtnere Gregorius us geopenode t gastlice
andgit. Mine gebrora a leofostan, ge gehyrdon on yssere godspellican
rdinge, t a synfullan genealhton to s Hlendes sprce, and eac to
his gereorde; and a Iudeiscan boceras mid hte t tldon: ac heora tl
ns na of rihtwisnysse, ac of nie. Hi wron untrume, eah e hi s ne
gymdon. a wolde se heofenlica lce mid geswsum bigspelle t geswell
heora heortan welwyllendlice gelacnian, and us cw, "Hwilc eower hf
hund-teontig sceapa, and gif he forlys n ra sceapa, onne forlt he a
nigon and hund-nigontig on westene, and g secende t n e him losode?"
Hundfeald getel is fulfremed, and se lmihtiga hfde hund-teontig sceapa,
aa engla werod and mancynn wron his hta: ac him losode n sceap, aa
se frumsceapena mann Adam syngigende forleas neorxena-wanges bigwiste. a
forlet se lmihtiga Godes Sunu eal engla werod on heofonum, and ferde to
eoran, and sohte t {340} n sceap e him twunden ws. aa he hit
gemette, he hit br on his exlum to re eowde blissigende. aa he
underfeng ure mennisce gecynd, and ure synna abr, a ws t dweligende
sceap ongean fered on his halgum exlum. ra sceapa hlaford com ham,
afundenum sceape; foran e Crist, fter re rowunge, e he mancyn mid
alysde, ars of deae, and astah to heofonum blissigende.

He gelaode his frynd and his nehgeburas. His frynd sind engla heapas,
foran e hi healda on heora staelfstnysse singallice his willan. Hi
sind eac his nehgeburas, foran e hi bruca re wulderfullan beorhtnysse
his gesihe on heora andweardnysse. He cw, "Blissia mid me, foran e ic
gemette min forlorene sceap." Ne cw he, 'Blissia mid am sceape,' ac
'mid me,' foran e ure alysednys solice is his bliss; and onne we beo
to re heofonlican eardung-stowe geldde, onne gefylle we a micclan
mrsunge his gefean. He cw, "Ic secge eow, mare bliss bi on heofonum be
anum synfullan men, gif he his synna mid d[']dbote behreowsa, onne sy be
nigon and hund-nigontig rihtwisum e nanre behreowsunge ne behofia." is
is to smeagenne, hwi sy mare bliss be gecyrredum synfullum, onne be
unscyldigum rihtwisum.

We habba gelomlice gesewen, t gehwylce gebrora, e ne befeollon on
healice gyltas, t h ne beo ealles swa carfulle to beganne a
earfolican drohtnunge, swilce hi orsorge beon, foran e hi a healican
leahtras ne gefremedon; and gehwilce ore e oncnawa a swran gyltas e
hi on geogoe adrugon, beo mid micelre sarnysse onbryrde. Hi forseo
alyfedlice ing and gesewenlice, and mid wope gewilnia a ungesewenlican
and a heofonlican. H forseo h sylfe, and geeadmetta on eallum ingum;
and fori e h dweligende fram heora Scyppende gewiton, h willa geinnian
a ftran hine mid am uferan gestreonum. Mare bliss bi on heofonum be
am gecyrredum synfullum, urh swilce drohtnunga, onne sy be am asolcenum
e truwa be him sylfum t he {342} lytle and feawa gyltas gefremode, and
eac hwonlice cara ymbe Godes beboda and his sawle earfe. Maran lufe nim
se heretoga on gefeohte to am cempan, e fter fleame his wierwinnan
egenlice oferwin, onne to am e mid fleame ne twnd, ne eah on nanum
gecampe naht egenlices ne gefremode. Ealswa se yrling lufa one cer, e
fter ornum and bremelum genihtsume wstmas agif, swior onne he lufige
one e ornig ns, ne wstmbre ne bi. Sind eah-hwere forwel mnige
rihtwise unscyldige wi heafod-leahtras, and habba hwere ealswa stie
drohtnunge swylce hi mid eallum synnum geancsumede wron. am ne mg nan
d[']dbeta beon geefenlht, foran e h sind rihtwise and behreowsigende.
Be am is to smeagenne hu micclum se rihtwisa mid eadmodre heofunge God
gegladige, gif se unrihtwisa mid sore d[']dbote hine gegladian mg.

Drihten rehte a-gyt oer bgspel be tyn scyllingum, and ra n losode and
wear gemet. t bgspel getacna eft nigon engla werod. To am teoan
werode ws mancyn gesceapen; foran e t teoe wear mid modignysse
forscyldigod, and hi ealle to awyrgedum deoflum wurdon awende, and of re
heofonlican blisse to helle suslum bescofene. Nu sind a nigon heapas
genemnede, angeli, archangeli, uirtutes, potestates, principatus,
dominationes, throni, cherubin, seraphin. t teoe forwear. a ws
mancynn gesceapen to ge-edstaelunge s forlorenan heapes.

Angeli sind gecwedene Godes bodan; archangeli, healice bodan; uirtutes,
mihta, urh a wyrc God fela wundra. Potestates sind nwealdu, e habba
anweald ofer a awyrgedan gastas, t hi ne magon geleaffulra manna heortan
swa micclum costnian swa hi willa. Principatus sind ealdorscipas, e ra
godra engla gyma, and hi be heora dihte a godcundlican gerynu gefylla.
Dominationes sind hlafordscypas gecwedene, foran e him gehyrsumia ora
engla werod mid micelre undereodnysse. Throni sind rymsetl, a beo
gefyllede mid swa micelre gife re lmihtigan {344} Godcundnysse, t se
Eallwealdenda God on him wuna, and urh hi his domas tosceat. Cherubin is
gecweden gefyllednys ingehydes, oe gewittes: hi sind afyllede mid gewitte
swa miccle swior, swa hi gehendran beo heora Scyppende, urh wurscipe
heora geearnunga. Seraphim sind gecwedene byrnende, oe, onlende: hi sind
swa miccle swior byrnende on Godes lufe, swa micclum swa hi sind to him
geeodde; foran e nane ore englas ne sind betweonan him and am
lmihtigan Gode. Hi sind byrnende na on fyres wisan, ac mid micelre lufe
s Wealdendan Cyninges. Godes rice bi gelogod mid engla weredum and
geungenum mannum, and we gelyfa t of mancynne swa micel getel astige
t uplice rice, swa micel swa on heofonum belf haligra gasta fter am
hryre ra awyrgedra gasta.

Nigon engla werod r wron to lafe, and t teoe forferde. Nu bi eft seo
micelnys geungenra manna swa micel swa ra staelfstra engla ws; and we
beo geendebyrde to heora weredum, fter urum geearnungum. Menige
geleaffulle men sind e habba lytel andgit to understandenne a deopnysse
Godes lare, and willa eah-hwere orum mannum mid arfstnysse cyan ymbe
Godes mra, be heora andgites me: as beo geendebyrde to englum, t
is, to Godes bydelum. a gecorenan e magon asmeagan Godes digelnysse, and
orum bodian mid gastlicre lare, hi beo getealde to heah-englum, t is to
healicum bodum. a halgan, e on life wundra wyrcea, beo geendebyrde
betwux am heofenlicum mihtum e Godes tacna gefremma. Sind eac sume
gecorene menn e aflya a awyrgedan gastas fram ofsettum mannum, urh
mihte heora bena: hwrto beo as geendebyrde buton to am heofenlicum
anwealdum, be gewylda a feondlican costneras? a gecorenan e urh
healice geearnunga a lssan gebroru oferstiga mid ealdorscipe, a habba
eac heora dl betwux am heofenlicum ealderdomum. Sume beo swa geungene
t h wealda mid heora hlafordscipe ealle uncysta and leahtras on him
sylfum, swa t hi {346} beo godas getealde urh a healican clnnysse: be
am cw se lmihtiga to Moysen, "Ic e gesette, t u wre Pharaones
god." as Godes egnas, e beo on swa micelre geince on gesihe s
lmihtigan t hi sind godas getealde, hwider gescyt onne heora
endebyrdnysse, buton to am werode e sind hlafordscipas gecwedene? foran
e him ore englas undereodde beo.

On sumum gecorenum mannum, e mid micelre gimene on andweardum life
drohtnia, bi Godes Gastes gifu swa micel, t he on heora heortan swilce
on rimsetle sittende tosc[']t and dm wundorlice ora manna dda. Hwt
sind as buton rymsetl heora Scyppendes, on am e he wunigende mannum
dm? Seo soe lufu is gefyllednys Godes ['], and se e on his eawum hylt
Godes lufe and manna, he bi onne cherubim rihtlice gehten; foran e eal
gewitt and ingehyd is belocen on twam wordum, t is Godes lufu and manna.
Sume Godes eowan sind onlede mid swa micelre gewilnunge heora Scyppendes
neawiste, t hi forseo ealle woruldlice ymbhydignysse, and mid byrnendum
mode ealle a ateorigendlican geincu oferstiga, and mid am micclan
bryne re heofenlican lufe ore ontenda, and mid larlicre sprce
getrymma. Hu magon as beon gecigede buton seraphim, onne hi urh one
micclan bryne Godes lufe sind toforan orum eorlicum his neawiste
gehendost?

Nu cwe se eadiga Gregorius, "Wa re sawle e orhlyte hyre lif adrih ra
haligra mihta," e we nu sceortlice eow gerehton. Ac seo e bedled is am
godnyssum, heo geomrige and gewilnige t se cystiga Wealdend urh his gife
h geeode am hlyte his gecorenra. Nabba ealle menn gelice gife t Gode,
foran e he forgif a gastlican geincu lcum be his gecneordnyssum. Se
e lssan gife hbbe, ne ndige he on am foreeondum, foran e a halgan
reatas ra eadigra engla sind swa geendebyrde, t hi sume mid
undereodnysse orum hyrsumia, and sume mid oferstigendre wurfulnysse am
orum sind foresette.

{348} Micel getel is ra haligra gasta, e on Godes rice eardia, be am
cw se witega Daniel, "usend usenda enodon am Heofonlican Wealdende,
and ten usend sian hundfealde usenda him mid wunodon." Oer is enung,
oer is mid-wunung. a englas enia Gode e bodia his willan
middangearde, and a ing gefylla e him licia. a ore werod, e him mid
wunia, bruca re incundan embwltunge his godcundnysse, swa t h
nateshwon fram his andweardnysse asende ne gewita. Solice a e to us
asende becuma, swa h gefremma heora Scyppendes hse wiutan, t hi
eah-hwere nfre ne gewita fram his godcundan myrhe; foram e God is
ghwr, eah e se engel stowlic sy. Nis se lmihtiga Wealdend stowlic,
foran e he is on lcere stowe, and swa hwider swa se stowlica engel
flih, he bi befangen mid his andwerdnysse.

Hi habba sume synderlice gife fram heora Scyppende, and eah-hwere heora
wurscipe him bi eallum gemne, and t t gehwilc on him sylfum be dle
hf, t he hf on orum werode fulfremodlice; be am cw se
sealm-wyrhta, "Drihten, u e sitst ofer cherubin, geswutela e sylfne."

We sdon litle r on isre rdinge, t s lmihtigan rymsetl wre betwux
am werode e sind throni gecigede: ac hw mg beon eadig, buton he his
Scyppendes wununge on him sylfum hbbe? Seraphim sind a gastas gecigede,
e beo on Drihtnes lufe byrnende, and eah-hwere eal t heofonlice
mgen samod beo onlede mid his lufe. Cherubim is gecweden gefyllednys
ingehydes oe gewittes, and eah hwilc engel is on Godes andwerdnysse e
ealle ing nyte? Ac fori is gehwilc ra weroda am naman geciged, e a
gife getacna e he fulfremedlicor underfeng.

Ac uton suwian hwthwega be am digelnyssum ra heofenlicra
ceastergewarena, and smeagan be us sylfum, and geomrian mid behreowsunge
ure synna, t we, urh Drihtnes mildheortnysse, a heofonlican wununge,
swa swa he us beht, {350} habban moton. He cw on sumere stowe, "On mines
Fder huse sind fela wununga;" foran gif sume beo strengran on
geearnungum, sume rihtwisran, sume mid maran halignysse geglengede, t
heora nan ne beo gelfremod fram am micclan huse, r r gehwilc onfeh
wununge be his geearnungum.

Se miltsienda Drihten cw, t micel blis wre on heofonum be anum
d[']dbetan; ac se ylca cw urh his witegan, "Gif se rihtwisa gecyr fram
his rihtwisnysse, and beg unrihtwisnysse arleaslice, ealle his
rihtwisnysse ic forgyte; and gif se arleasa behreowsa his arleasnysse, and
beg rihtwisnysse, ne gemune ic nanra his synna." Behreowsigendum mannum
he miltsa, ac h ne beht am elcigendum gewiss lf o merigen. Nis fori
nanum synfullum to yldigenne agenre gecyrrednysse, yls e he mid
sleacnysse forleose a td Godes fyrstes. Smeage gehwilc man his rran
dda, and eac his andweardan drohtnunge, and fleo to am mildheortan Deman
mid wpe, a hwile e he anbida ure betrunge, see is rihtwis and
mildheort. Solice behreowsa his gedwyld see ne ge-edlh a rran dda;
be am cw se Hlend to am gehledan bedredan, "Efne nu u eart gehled,
ne synga u heonon-for, yls e e sum ing wyrse gelimpe."

Geleaffullum mannum mg beon micel truwa and hopa to am menniscum Gode
Criste, see is ure Mundbora and Dema, see leofa and rixa mid Fder, on
annysse s Halgan Gastes, on ealra worulda woruld. 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 {341} 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
{343} 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
{345} 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
{347} 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.

{349} 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 {351} 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.

       *       *       *       *       *


VIII. [=KL]. JUL.

NATIUITAS S[=CI] IOHANNIS BAPTISTAE.

Se godspellere Lucas awrt on Cristes bc be acennednysse Iohannes s
Fulluhteres, us cweende, "Sum eawfst {352} Godes egen ws gehten
Zacharias, his gebedda ws geciged Elisabeth. H butu wron rihtwise
tforan Gode, on his bebodum and rihtwisnyssum forstppende butan tle.
Ns him cild gemne:" et reliqua.

"Eal his reaf ws awefen of olfendes h[']rum, his bigleofa ws stilic; ne
dranc he wines drenc, ne nanes gemencgedes wtan, ne gebrowenes: ofet hine
fedde, and wude-hunig, and ore waclice igena."

"On am fifteoan geare s caseres rices Tyberii com Godes word ofer
Iohannem, on am westene; and he ferde to folces neawiste, and bodade
Iudeiscum folce fulluht on synna forgyfenysse, swa swa hit awriten is on
Isaies witegunge."

Cristes fulluht he bodade toweard eallum geleaffullum, on am is synna
forgyfenys urh one Halgan Gst. Iohannes eac be Godes dihte fullode a e
him to comon ra Iudeiscra eoda, ac his fulluht ne dyde nnre synne
forgyfenysse, foran e he ws Godes bydel, and na God. He bodade mannum
s Hlendes to-cyme mid wordum, and his halige fulluht mid his agenum
fulluhte, on am he gefullode one unsynnian Godes Sunu, e nnre synne
forgyfenysse ne behfade.

Rihtlice weora Godes gelaung isne dg s mran Fulluhteres
gebyrd-tide, for am manegum wundrum e gelumpon on his acennednysse. Godes
heah-engel Gabrihel bodade am fder Zacharan his acennednysse, and his
healican geincu, and his mrlican drohtnunge. t cild on his modor
innoe oncneow Marian stemne, Godes cynnestran; and on innoe a-gyt
beclysed, mid wtigendlicre fgnunge getcnode one halwendan to-cyme ures
Alysendes. On his acennednysse he tbrd re meder hire unwstmbrnysse,
and s fder tungan his nama unbnd, e mid his agenre geleafleaste
adumbod ws.

reora manna gebyrd-tide freolsa seo halige gelaung: s Hlendes, see
is God and mann, and Iohannes his bydeles, and re eadigan Marian his
moder. Ora gecorenra {354} manna, e urh martyrdom, oe urh ore halige
geearnunga, Godes rice geferdon, heora endenextan dg, see h fter
gefyllednysse ealra earfonyssa sigefste to am ecan life acende, we
wuria him to gebyrd-tide; and one dg, e h to isum andweardan life
acennede wron, we lta to gymeleaste, foran e h comon hider to
earfonyssum, and costnungum, and mislicum frcednyssum. Se dg bi
gemyndig Godes eowum e a halgan, fter gewunnenum sige, asende to ecere
myrhe fram eallum gedreccednyssum, and se is heora soe acennednys; na
wplic, swa swa seo rre, ac blissigendlic to am ecum life. Ac us is to
wurigenne mid micelre gecnyrdnysse Cristes gebyrd-tide, urh a us com
alysednys.

Iohannes is geendung re ealdan ['] and anginn re nwan, swa swa se
Hlend be him cw, "Seo ealde ['] and wtegan wron o Iohannes to-cyme."
Sian ongann godspel-bodung. Nu for his micclan halignysse is gewurod his
acennednys, swa swa se heah-engel behet his fder mid isum wordum, "Manega
blissia on his gebyrd-tide." Mara, Godes cynnestre, nis nanum orum
gelic, foran e heo is mden and modor, and one ab[']r e h and ealle
gesceafta gesceop: is heo fori wel wyre t hire acennednys arwurlice
gefreolsod sy.

a magas setton am cilde naman, Zacharias, ac seo modor him wicw mid
wordum, and se dumba fder mid gewrite; foran e se engel, e hine cydde
toweardne, him gesceop naman be Godes dihte, IOHANNES. Ne mihte se dumba
fder cyan his wife hu se engel his cilde naman gesette, ac, urh Godes
Gastes onwrigenysse, se nama hire wear cu. Zacharias is gereht, 'Gemindig
Godes;' and Iohannes, 'Godes gifu;' foran e he bodade mannum Godes gife,
and Crist toweardne, e ealne middangeard mid his gife gewissa. He ws
asend toforan Drihtne, swa swa se dgsteorra g beforan re sunnan, swa
swa bydel tforan deman, swa swa seo Ealde Gecynys tforan re Niwan;
{356} foran e seo ealde ['] ws swilce sceadu, and seo Niwe Gecynys is
sofstnys urh s Hlendes gife.

Anes geares cild h wron, Crist and Iohannes. On isum dge acende seo
unwstmbre moder one mran witegan Iohannem, se is gehrod mid isum
wordum, urh Cristes mu, "Betwux wifa bearnum ne ars nan mrra man onne
is Iohannes se Fulluhtere."

On middes wintres msse-dge acende t halige mden Maria one Heofenlican
eling, se nis geteald to wifa bearnum, foron e he is Godes Sunu on re
Godcundnysse, and Godes and mdenes Bearn urh menniscnysse. Iohannes
forfleah folces neawiste on geogoe, and on westene mid stire drohtnunge
synna forbeah. Se Hlend betwux synfullum unwemme fram lcere synne
urhwunode. Se bydel gebigde on am timan micelne heap Israhela eode to
heora Scyppende mid his bodunge. Drihten dghwamlice of eallum eodum to
his geleafan, urh onlihtinge s Halgan Gastes, ungerim sawla gebig.

t halige godspel cwy be am Fulluhtere, t he forestope am Hlende on
gaste and on mihte s witegan Helian; foran e he ws his forrynel t am
rran to-cyme, swa swa Helias bi t am ftran togeanes Antecriste. Nis
butan getacnunge t s bydeles acennednys on re tide ws gefremod e se
woruldlica dg wanigende bi, and on Drihtnes gebyrd-tide weaxende bi. as
getacnunge onwreah se ylca Iohannes mid isum wordum, "Criste gedafena t
he weaxe, and me t ic wanigende beo." Iohannes ws hraor mannum cu urh
his mrlican drohtnunga, onne Crist wre, foran e h ne teowde his
godcundan mihte, ram e h ws ritig geara on re menniscnysse. a ws
he geuht am folce t h witega wre, and Iohannes Crist. Hwt a Crist
geswutelode hine sylfne urh miccle tacna, and his hlisa weox geond ealne
middangeard, t he so God ws, see ws ran witega geuht. Iohannes
solice ws wanigende on his hlisan, foran e he {358} wear oncnawen
witega, and bydel s Heofonlican elinges, see ws lytle r Crist
geteald mid ungewissum wenan. as wanunge getacna se wanigenda dg his
gebyrd-tide, and se eonda dg s Hlendes acennednysse gebcna his
eondan mihte fter re menniscnysse.

Fela witegan mid heora witegunge bodedon Drihten toweardne, sume feorran
sume nen, ac Iohannes his to-cyme mid wordum bodade, and eac mid fingre
gebicnode, us cweende, "Loca nu! Efne her g Godes Lamb, see tbret
middangeardes synna." Crist is manegum naman genemned. He is Wisdom
gehten, foran e se Fder ealle gesceafta urh hine geworhte. He is Word
gecweden, foran e word is wisdomes geswutelung. Be am Worde ongann se
godspellere Iohannes a godspellican gesetnysse, us cweende, "On fryme
ws Word, and t Word ws mid Gode, and t Word ws God." He is Lamb
gehten, for re unscignysse lambes gecyndes; and ws unscyldig, for
ure alysednysse, his Fder liflic onsgednys, on lambes wisan geoffrod. He
is Leo geciged of Iudan mge, Dauides wyrtruma, foran e he, urh his
godcundlican strence, one miclan deofol mid sige his rowunge oferswide.

Se halga Fulluhtere, e we ymbe spreca, astealde stilice drohtnunge,
ger ge on scrude ge on bgwiste, swa swa we hwene ror rehton; foran e
se Wealdenda Hlend us be him cweende ws, "Fram Iohannes dagum Godes
rice ola neadunge, and a strecan-md hit gegripa." Cu is gehwilcum
snoterum mannum, t seo ealde ['] ws eaelicre onne Cristes Gesetnys
sy, foran e on re ns micel forhfednys, ne a gastlican drohtnunga e
Crist sian gesette, and his apostoli. Oer is seo gesetnys e se cyning
bytt urh his ealdormenn oe gerefan, oer bi his agen gebann on his
andweardnysse. Godes rice is gecweden on isre stowe seo hlige gelaung,
t is eal cristen folc, e sceal mid neadunge and strecum mode t
heofonlice rice geearnian. {360} Hu mg beon butan strece and neadunge, t
gehw mid clnnysse t gle gecynd urh Godes gife gewylde? Oe hw
gestil hatheortnysse his modes mid geylde, butan earfonysse? oe hw
awent modignysse mid sore eadmodnysse? oe hw druncennysse mid
syfernysse? oe hw gitsunge mid rmgifulnysse, butan strece? Ac se e his
eawas mid anmodnysse, urh Godes fultum, swa awent, he bi onne to orum
menn geworht; oer he bi urh gdnysse, and se ylca urh edwiste, and he
gelc onne urh strece t heofenlice rice.

Twa forhfednysse cynn syndon, n lichamlic, oer gastlic. An is, t gehw
hine sylfne getemprige mid gemete on [']te and on wte, and werlice a
oferflowendlican ygene him sylfum tbrede. Oer forhfednysse cynn is
deorwurre and healicre, eah seo oer gd sy: styran his modes styrunge
mid singalre gemetfstnysse, and campian dghwamlice wi leahtras, and hine
sylfne reagian mid styrnysse re gastlican steore, swa t h a rean
deor eahta heafod-leahtra swilce mid isenum midlum gewylde. Deorwyre is
eos forhfednys, and wulderfull rowung on Godes gesihe, a yfelan
geohtas and unlustas mid agenre cynegyrde gestyran, and fram
derigendlicere sprce, and pleolicum weorce hine sylfne forhabban, swa swa
fram cwylmbrum mettum. Se e as ing gecneordlice beg, he grip
untweolice t behtene rce mid Gode and eallum his halgum. Micel strec
bi, t mennisce menn mid eadmodum geearnungum a heofenlican myrhe
begytan, e a heofenlican englas urh modignysse forluron.

Us gelustfulla gyt furur to sprecenne be an halgan were Iohanne, him to
wurmynte and s to beterunge. Be him awrt se witega Isaias, t he is
"stemn clypigendes on westene, Gearcia Godes weig, do rihte his paas.
lc dene bi gefylled, and lc dn bi geeadmet, and ealle wohnyssa beo
gerihte, and scearpnyssa gesmeode." Se witega hine het stemn, foran e he
forestp Criste, e is Word {362} gehaten: na swilc word swa menn spreca,
ac he is s Fder Wisdom, and word bi wisdomes geswutelung. t Word is
lmihtig God, Sunu mid his Fder. On lcum worde bi stemn gehyred, [']r
t word fullice gecweden sy. Swa swa stemn forestp worde, swa forestp
Iohannes am Hlende on middangearde; foran e God Fder hine sende
tforan gesihe his Bearnes, t he sceolde gearcian and dftan his weig.
Hwt a Iohannes to mannum clypode as ylcan word, "Gearcia Godes weig."
Se bydel e boda rihtne geleafan and gode weorc, he gearca one weig
cumendum Gode to ra heorcnigendra heortan.

Godes weg bi gegearcod on manna heortan, onne h re Sofstnysse sprce
eadmodlice gehyra, and gearuwe beo to Lifes bebodum; be am cw se
Hlend, "Se e me lufa, he hylt min bebod, and min Fder hine lufa, and
wit cuma to him, and mid him wunia." His paas beo gerihte, onne urh
gode bodunge aspringa clne geohtas on mode ra hlystendra. Dena
getcnia a eadmodan, and dna a modigan. On Drihtnes to-cyme wurdon dena
afyllede, and dna geeadmette, swa swa he sylf cw, "lc ra e hine
onhef bi geeadmet, and se e hine geeadmet bi geuferod." Swa swa wter
scyt of re dne, and tstent on dene, swa forflih se Halga Gast modigra
manna heortan, and nim wununge on am eadmodan, swa swa se witega cw,
"On hwam gerest Godes Gast buton on am eadmodan?" wyrnyssa beo gerihte,
onne wyrlicra manna heortan, e beo urh unrihtwisnysse hcas awegde,
eft urh regol-sticcan re soan rihtwisnysse beo geemnode. Scearpnyssa
beo awende to smeum wegum, onne a yrsigendan mod, and unlie gecyrra
to manwrnysse, urh ongyte re upplican gife.

Langsumlic bi us to gereccenne, and eow to gehyrenne ealle a deopnyssa
s mran Fulluhteres bodunge: hu he a heardheortan Iudeiscre eode mid
stearcre reale and {364} stire myngunge to lfes wege gebigde, and fter
his rowunge hellwarum Cristes to-cyme cydde, swa swa he on life mancynne
agene alysednysse mid hludre stemne bealdlice bodade.

Uton nu biddan one Wealdendan Hlend, t he, urh his s mran
Forryneles and Fulluhteres ingunge, s gemiltsige on andweardum lfe, and
to am ecan gelde, am sy wuldor and lf mid Fder and Halgum Gaste  on
ecnysse. Amen.

JUNE XXIV.

THE NATIVITY OF ST. JOHN THE BAPTIST.

The evangelist Luke wrote in the book of Christ concerning the birth of
John the Baptist, thus saying, "There was a {353} certain pious servant of
God called Zacharias, his wife was called Elizabeth. They were both
righteous before God, walking forth in his commandments and righteousnesses
without blame. They had no child in common," etc.

"All his garment was woven of camel's hair, his food was coarse; he drank
not drink of wine, nor of any mixed or prepared fluid: fruit fed him and
wood-honey, and other common things.

"In the fifteenth year of the reign of the emperor Tiberius, the word of
God came upon John, in the waste, and he went into the presence of people,
and preached to the Jewish folk baptism for the forgiveness of sins, as it
is written in the prophecy of Isaiah."

The baptism of Christ to come he preached to all believers, in which is
forgiveness of sins through the Holy Ghost. John also, by God's direction,
baptized those who came to him of the Jewish nations, but his baptism
wrought no forgiveness of sin, for he was God's messenger, and not God. He
announced to men the advent of Jesus with words, and His holy baptism with
his own baptism, with which he baptized the sinless Son of God, who needed
no forgiveness of sin.

Rightly does God's church honour this day, the birth-tide of the great
Baptist, for the many wonders which happened at his birth. God's archangel
Gabriel announced his birth to Zacharias his father, and his high honours,
and his illustrious life. The child in his mother's womb knew the voice of
Mary, the parent of God; and in the womb yet closed, betokened with
prophetic joy the salutary advent of our Redeemer. At his birth he removed
from his mother her barrenness, and his name unbound the tongue of his
father, who by his own want of belief had been made dumb.

The holy church celebrates the birth-tide of three persons,--of Jesus, who
is God and man, and of John his messenger, and of the blessed Mary his
mother. Of other chosen {355} persons, who, through martyrdom, or through
other holy merits, have gone to the kingdom of God, we celebrate as their
birth-tide their last day, which, after the fulfilment of all their
labours, brought them forth victorious to eternal life; and the day on
which they were born to this present life we let pass unheeded, because
they came hither to hardships, and temptations, and divers perils. The day
is memorable to the servants of God which sends his saints, after victory
won, to eternal joy from all afflictions, and which is their true birth;
not tearful as the first, but exulting in eternal life. But the birth-tide
of Christ is to be celebrated with great care, through which came our
redemption.

John is the ending of the old law and the beginning of the new, as Jesus
said of him, "The old law and the prophets were till the coming of John."
Afterwards began the gospel-preaching. Now, on account of his great
holiness, his birth is honoured, as the archangel promised his father with
these words, "Many shall rejoice in his birth-tide." Mary, the parent of
God, is like to none other, for she is maiden and mother, and bare him who
created her and all creatures: therefore is she well worthy that her birth
should be honourably celebrated.

The relatives bestowed on the child the name of Zacharias, but the mother
contradicted them by words, and the dumb father by writing; because the
angel who had announced that he was to come, had, by God's direction, given
him the name of JOHN. The dumb father could not have informed his wife how
the angel had bestowed a name on his child, but by revelation of the Spirit
of God the name was known to her. Zacharias is interpreted, 'Mindful of
God;' and John, 'God's grace;' because he preached to men the grace of God,
and that Christ was to come, who directs all the earth with his grace. He
was sent before the Lord, as the day-star goes before the sun, as the
beadle before the judge, as the Old Testament before the New; for the Old
Law was {357} as a shadow, and the New Testament is truth through the grace
of Jesus.

They were children of the same year, Christ and John. On this day the
barren mother brought forth the great prophet John, who is praised in these
words by the mouth of Christ, "Among the children of men there hath not
arisen a greater man than is John the Baptist."

On the mass-day of midwinter the holy maiden Mary brought forth the
Heavenly Prince, who is not numbered with the children of men, because he
is the Son of God in his Godhead, and the Son of God and of a maiden by his
human nature. John fled from the presence of people in his youth, and in
the waste, with austere life-course, avoided sin. Jesus continued among the
sinful pure from every sin. The crier inclined, at that time, a great body
of the people of Israel to their Creator by his announcement. The Lord
daily inclines souls without number of all nations to his faith, through
enlightening of the Holy Ghost.

The holy gospel says of the Baptist, that he preceded Jesus in spirit and
in power of the prophet Elias; because he was his forerunner at his first
advent, as Elias will be at the second against Antichrist. It is not
without signification that the birth of the crier was completed on the day
when the worldly day is waning, and that it is waxing on the birth-tide of
the Lord. This signification the same John revealed in these words, "It is
befitting Christ that he wax, and me that I be waning." John was sooner
known to men, through his illustrious life-course, than Christ was, for He
manifested not his divine power, ere that he had been thirty years in human
nature. Then it seemed to the people that he was a prophet, and that John
was Christ. But Christ manifested himself by many great miracles, and his
fame waxed through all the world, that he was true God, who before that had
seemed a prophet. But John was waning in his fame, for he was {359}
acknowledged a prophet, and the proclaimer of the Heavenly Prince, who a
little before had by uncertain supposition been accounted Christ. The
waning day of his birth-tide betokens this waning, and the increasing day
of the birth of Jesus signifies his increasing power according to his human
nature.

Many prophets by their prophecy announced the Lord to come, some from afar
some near, but John announced his advent by words, and also with his finger
signified it, thus saying, "Look now! Behold here goeth the Lamb of God,
who shall take away the sins of the world." Christ is named by many names.
He is called Wisdom, because the Father wrought all things through him. He
is called Word, because a word is the manifestation of wisdom. The
evangelist John began the evangelical memorial with the Word, thus saying,
"In the beginning was the Word, and the Word was with God, and the Word was
God." He is called Lamb, from the innocence of the lamb's nature; and was
guiltless, for our redemption, offered a living sacrifice to his Father in
the manner of a lamb. He is called the Lion of the tribe of Judah, the Root
of David, because, through his godly strength he overcame the great devil
by the victory of his passion.

The holy Baptist of whom we are speaking, established a rigid life-course,
both in raiment and in food, as we have mentioned a little before; for the
Mighty Jesus was thus saying of him, "From the days of John the kingdom of
God suffereth compulsion, and the violent seize it." It is known to every
intelligent man, that the old law was easier than the Institute of Christ
is, for in it there was no great continence nor the ghostly courses which
Christ and his apostles afterwards established. One thing is the institute
which the king ordains through his nobles or officials, another is his own
edict in his presence. The holy church is in this place called God's
kingdom, that is, all christian people, who shall with force and violence
earn the heavenly kingdom. {361} How can it be without violence and
compulsion, that any one by chastity overcomes libidinous nature through
God's grace? Or who shall still the frenzy of his mind with patience,
without difficulty? or who shall exchange pride for true humility? or who
drunkenness for soberness? or who covetousness for munificence, without
violence? But he who, through God's support, so changes his ways with
steadfastness, will then be made another man; another he will be in
goodness, and the same in substance, and he will then by violence seize the
heavenly kingdom.

There are two kinds of continence, one bodily, the other ghostly. One is,
that everyone govern himself with moderation in food and in drink, and
manfully remove from himself superfluous aliment. The second kind of
continence is more precious and exalted,--though the other is good,--to
guide the agitation of his mind with constant moderation, and fight daily
against sins, and chastise himself with the sternness of ghostly
correction, so that he restrain the fierce beast of the eight capital sins
as it were with iron bonds. Precious is this continence and glorious
suffering in the sight of God, to govern evil thoughts and sinful pleasures
with our own sceptre, and to abstain from injurious speech and perilous
work, as from death-bearing meats. He who sedulously performs these things,
seizes undoubtedly the promised kingdom with God and all his saints. Great
violence it is through which human beings with humble merits obtain that
heavenly joy, which the heavenly angels lost through pride.

It delights us to speak yet further of the holy man John, for his honour
and our bettering. Of him the prophet Isaiah wrote, that he is "the voice
of one crying in the waste, Prepare the way of God, make right his paths.
Every valley shall be filled, and every hill shall be lowered, and all
crookednesses shall be straightened, and sharpnesses smoothed." The prophet
called himself a voice, because he preceded {363} Christ, who is called the
Word: not such a word as men speak, but he is the Wisdom of the Father, and
a word is the manifestation of wisdom. The Word is Almighty God, the Son
with his Father. In every word the voice is heard before the word is fully
spoken. As the voice precedes the word, so did John precede Jesus on earth;
for God the Father sent him before the sight of his Son, that he might
prepare and make ready his way. But John cried these same words to men,
"Prepare the way of God." The crier who announces right belief and good
works, prepares the way for the coming God to the heart of the hearkeners.

The way of God is prepared in the heart of men, when they humbly hear the
speech of Truth, and are ready to the commandments of Life; of whom Jesus
said, "He who loveth me holdeth my commandment, and my Father loveth him,
and we will come to him, and will dwell with him." His paths shall be
straight, when, through good preaching, pure thoughts spring up in the mind
of the listeners. Valleys betoken the humble, and hills the proud. At the
Lord's advent valleys shall be filled, and hills lowered, as he himself
said, "Everyone of them who exalteth himself shall be humbled, and he who
humbleth himself shall be exalted." As water rushes from the hill and
stands in the valley, so flees the Holy Ghost from the heart of proud men,
and takes his dwelling in the humble, as the prophet said, "In whom resteth
the Spirit of God but in the humble?" Crookednesses shall be straight, when
the hearts of perverse men, which are agitated by the hooks of
unrighteousness, are again made even by the ruling-rods of true
righteousness. Sharpnesses shall be turned to smooth ways, when angry and
ungentle minds turn to gentleness through infusion of the heavenly grace.

Tedious it would be for us to recount and for you to hear all the depths of
the great Baptist's preaching: how with strong reproof and severe
admonition he inclined the {365} hard-hearted of the Jewish people to the
way of life, and after his suffering announced Christ's advent to the
inhabitants of hell, as he in life had with loud voice boldly preached
their own redemption to mankind.

Let us now pray the Powerful Saviour, that he, through the mediation of the
great Forerunner and Baptist, be merciful to us in the present life, and
lead us to the life eternal, to whom be glory and praise with the Father
and the Holy Ghost, ever to eternity. Amen.

       *       *       *       *       *


III. K[=AL]. I[=UL].

PASSIO APOSTOLORUM PETRI ET PAULI.

    Venit Iesus in partes Csareae Philippi: et reliqua.

Matheus se Godspellere awrt on re godspellican gesetnysse, us cweende,
"Drihten com to anre burhscire, e is geciged Cesarea Philippi, and befrn
his gingran hu menn be him cwyddedon. H andwyrdon, Sume menn cwea t u
sy Iohannes se Fulluhtere, sume secga t u sy Helas, sume Hieremias,
oe sum oer witega. Se Hlend a cw, Hwt secge ge t ic sy? Petrus
him andwyrde, u eart Crist, s lifigendan Godes Sunu. Drihten him cw to
andsware, Eadig eart u, Simon, culfran bearn, foran e flsc and blod e
ne onwreah isne geleafan, ac min Fder see on heofonum is. Ic e secge,
t u eart stnen, and ofer ysne stn ic timbrige mine cyrcan, and helle
gatu naht ne magon ongean h. Ic betce e heofonan rices cge; and swa
hwt swa u bintst on eoran, t bi gebunden on heofonum; and swa hwt
swa u unbintst ofer eoran, t bi unbunden on heofonum."

Beda se trahtnere us onwrih a deopnysse ysre rdinge, and cwy, t
Philippus se fyerrca a buruh Cesarea getimbrode, and on wurmynte s
caseres Tiberii, e he under {366} rixode, re byrig naman gesceop,
'Cesaream,' and for his agenum gemynde to am naman geyhte, 'Philippi,' us
cweende, 'Cesarea Philippi,' swilce seo burh him bm to wurmynte swa
genemned wre.

aa se Hlend to re burhscire genealhte, a befrn h, hu woruld-menn
be him cwyddedon: na swilce h nyste manna cwyddunga be him, ac h wolde,
mid sore andetnysse s rihtan geleafan, adwscan one leasan wenan
dweligendra manna. His apostoli him andwyrdon, "Sume men cwyddia t u sy
Iohannes se Fulluhtere, sume secga t u sy Helias, sume Hieremias, oe
n ra witegena." Drihten a befrn, "Hwt secge ge t ic sy?" swylce he
swa cwde, 'Nu woruld-menn us dwollice me oncnawa, ge e godas sind, hu
oncnawe ge me?' Se trahtnere cw 'godas,' foran e se soa God, see ana
is lmihtig, hf geunnen one wurmynt his gecorenum, t h h godas
gecig. Him andwyrde se gehyrsuma Petrus, "u eart Crist, s lifigendan
Godes Sunu." He cw 's lifigendan Godes,' for twminge ra leasra goda,
a e hene eoda, mid mislicum gedwylde bephte, wurodon.

Sume h gelyfdon on deade entas, and him deorwurlice anlicnyssa arrdon,
and cwdon t h godas wron, for re micelan strence e h hfdon: ws
eah heora lf swie mnfullic and bysmurfull; be am cw se witega, "ra
henra anlicnyssa sind gyldene and sylfrene, manna handgeweorc: h habba
dumne mu and blinde eagan, deafe earan and ungrapigende handa, ft butan
fee, bodig butan life." Sume h gelyfdon on a sunnan, sume on one monan,
sume on fyr, and on manega ore gesceafta: cwdon t h for heora
fgernysse godas wron.

Nu todlde Petrus swutelice one soan geleafan, aa he cw, "u eart
Crist, s lifigendan Godes Sunu." Se is lybbende God e hf lf and
wununge urh hine sylfne, butan anginne, and see ealle gesceafta urh his
agen Bearn, t is, his Wisdom, gesceop, and him eallum lf forgeaf urh
{368} one Halgan Gast. On issum rym hdum is an Godcundnys, and n
gecynd, and n weorc untodledlice.

Drihten cw to Petre, "Eadig eart u, culfran sunu." Se Halga Gast ws
gesewen ofer Criste on culfran anlicnysse. Nu gecigde se Hlend Petrum
culfran bearn, foran e he ws afylled mid bilewitnysse and gife s
Halgan Gastes. He cw, "Ne onwreah e flsc ne blod isne geleafan, ac min
Fder see on heofenum is." Flsc and blod is gecweden, his flsclice mi.
Nfde he t andgit urh mglice lare, ac se Heofenlica Fder, urh one
Halgan Gast, isne geleafan on Petres heortan forgeaf.

Drihten cw to Petre, "u eart stnen." For re strence his geleafan,
and for anrdnysse his andetnysse he underfencg one naman, foran e he
geeodde hine sylfne mid fstum mode to Criste, see is 'stn' gecweden
fram am apostole Paule. "And ic timbrige mine cyrcan uppon isum stane:"
t is, ofer one geleafan e u andetst. Eal Godes gelaung is ofer am
stane gebytlod, t is ofer Criste; foran e he is se grundweall ealra
ra getimbrunga his agenre cyrcan. Ealle Godes cyrcan sind getealde to
anre gelaunge, and seo is mid gecorenum mannum getimbrod, na mid deadum
stanum; and eal seo bytlung ra liflicra stana is ofer Criste gelogod;
foran e we beo, urh one geleafan, his lima getealde, and h ure ealra
heafod. Se e ne bytla of am grundwealle, his weorc hryst to micclum
lyre.

Se Hlend cw, "Ne magon helle gatu naht togeanes minre cyrcan." Leahtras
and dwollic lr sindon helle gatu, foran e h lda one synfullan swilce
urh geat into helle wite. Manega sind a gatu, ac heora nan ne mg ongean
a halgan gelaunge, e is getimbrod uppon am fstan stane, Criste; foran
e se gelyfeda, urh Cristes gescyldnysse, twint am frecednyssum ra
deoflicra costnunga.

He cw, "Ic e betce heofonan rices cge." Nis seo cig gylden, ne
sylfren, ne of nanum antimbre gesmiod, ac is se anweald e him Crist
forgeaf, t nan man ne cym {370} into Godes rice, buton se halga Petrus
him geopenige t infr. "And swa hwt swa u bintst ofer eoran, t bi
gebunden on heofonum; and swa hwt swa u unbintst ofer eoran, t bi
unbunden on heofenan." isne anweald he forgeaf nu Petre, and eac syan,
[']r his upstige, eallum his apostolum, aa he him on-ableow, us
cwende, "Onfo Haligne Gast: ra manna synna e ge forgyfa, beo
forgyfene; and am e ge forgifenysse ofunnon, him bi oftogen seo
forgyfenys."

Nella a apostoli nnne rihtwisne mid heora mansumunge gebindan, ne eac
one mnfullan miltsigende unbindan, butan he mid sore d[']dbote gecyrre
to lifes wege. one ylcan andweald hf se lmihtiga getiod biscopum and
halgum msse-preostum, gif h hit fter re godspellican gesetnysse
carfullice healda. Ac fori is seo cig Petre sinderlice betht, t eal
eodscipe gleawlice tocnwe, t swa hw swa oscyt fram annysse s
geleafan e Petrus a andette Criste, t him ne bi getiod naor ne synna
forgyfenys ne infr s heofenlican rices.

DE PASSIONE APOSTOLORUM PETRI ET PAULI.

We wylla fter isum godspelle eow gereccan ra apostola drohtnunga and
geendunge, mid scortre race; foran e heora rowung is gehwr on Engliscum
gereorde fullice geendebyrd.

fter Drihtnes upstige ws Petrus bodigende geleafan am leodscipum e sind
gecwedene Galatia, Cappadocia, Bithinia, Asia, Italia. Syan, ymbe tyn
geara fyrst, h gewende to Romebyrig, bodigende godspel; and on re byrig
h gesette his biscop-setl, and r gest fif and twentig geara, lrende a
Romaniscan ceastregewaran Godes mra, mid micclum tacnum. His wierwinna
ws on eallum his frelde sum dr, se ws Simon gehten. es dr ws mid
{372} am awyrgedum gaste to am swye afylled, t he cw t he wre
Crist, Godes Sunu, and mid his drycrfte s folces geleafan amyrde.

a gelmp hit t man ferede anre wuduwan suna lc r Petrus bodigende
ws. He a cw to am folce and to am dr, "Geneal[']ca re bre, and
gelyfa t s bodung so sy, e one deadan to life arr." Hwt a Simon
wear gebyld urh deofles gast, and cw, "Swa hrae swa ic one deadan
ar[']re, acwella minne wierwinnan Petrum." t folc him andwyrde,
"Cucenne we hine forbrna." Simon a mid deofles crfte dyde t s
deadan lc styrigende ws. a wende t folc t he geedcucod wre. Petrus
a ofer eall clypode, "Gif he geedcucod sy, sprece to s, and astande;
onbyrige metes, and ham gecyrre." t folc a hrymde hlddre stemne, "Gif
Simon is ne de, h sceal t wite olian e h e gemynte." Simon to
isum wordum hine gebealh and fleonde ws, ac t folc mid orm[']tum
edwite hine gehfte.

Se Godes apostol a genealhte am lice mid aenedum earmum, us biddende,
"u, leofa Drihten, e s sendest to bodigenne inne geleafan, and s
behete t we mihton, urh inne naman, deoflu todrfan, and untrume
gehlan, and a deadan arran, ar[']r nu isne cnapan, t is folc
oncnwe t nan God nys buton u ana, mid inum Fder, and am Halgan
Gaste." fter isum gebede ars se deada, and gebgedum cneowum to Petre
cw, "Ic geseah Hlend Crist, and h sende his englas for for inre bene,
t h me to life gelddon." t folc a mid anre stemne clypigende cw,
"An God is e Petrus boda:" and woldon forb[']rnan one dr, ac Petrus
him forwyrnde; cw, t se Hlend him thte one regol, t h sceoldon
yfel mid gde forgyldan.

Simon, aa he am folce twunden ws, getgde nne orm[']tne ryan innan
am geate r Petrus inn hfde, t {374} he f[']rlice hine abtan
sceolde. Hwt a Petrus cm, and one ryan untgde mid isum bebode,
"Yrn, and sege Simone, t he leng mid his drycrfte Godes folc ne bepce,
e h mid his agenum blode gebohte." And h sona getengde wi s drs, and
hine on fleame gebrohte. Petrus wear fterweard us cweende, "On Godes
naman ic e bebeode, t u nnne to on his lice ne gefstnige." Se hund,
aa h ne moste his lichaman derian, totr his hteru sticmlum of his
bce, and hine drf geond a weallas, eotende swa swa wulf, on s folces
gesihe. He a tbrst am hunde, and to lngum fyrste sian, for re
sceame, ns gesewen on Romana-byrig.

Syan eft on fyrste he begeat sumne e hine besprc to am casere Nerone,
and gelmp a t se awyrgeda ehtere one deofles en his freondscipum
geeodde. Mid am e hit us gedn ws, a teowde Crist hine sylfne Petre
on gastlicere gesihe, and mid yssere tihtinge hine gehyrte, "Se dr Simon
and se wlhreowa Nero sind mid deofles gaste afyllede, and syrwia ongean
e; ac ne beo u afyrht; ic beo mid e, and ic sende minne eowan Paulum e
to frofre, se stp to merigen into Romana-byrig, and gt mid gastlicum
gecampe winna ongean one dr, and hine awurpa into helle grunde: and gt
sian samod to minum rice becuma mid sige martyrdomes."

Non passus est Paulus, quando uinctus Romam perductus est, sed post aliquot
annos, quando sponte illuc iterum reuersus est. is gelmp swa solice. On
one oerne dg com Paulus into re byrig, and heora ger oerne mid
micelre blisse underfeng, and wron togdere bodigende binnan re byrig
seofon monas am folce lifes weig. Beah a ungerim folces to cristendome
urh Petres lare; and eac s caseres gebedda Libia, and his heah-gerefan
wf Agrippina wurdon swa gelyfede t h forbugon heora wera neawiste. urh
Paules bodunge gelyfdon s caseres egnas and {376} hredcnihtas, and
fter heora fulluhte noldon gecyrran to his hrede.

Simon se dr worhte a rene nddran, styrigende swylce heo cucu wre; and
dyde t a anlicnyssa ra henra hlihhende wron and styrigende; and he
sylf wear frlice upp on re lyfte gesewen. r-to-geanes gehlde Petrus
blinde, and healte, and deofol-seoce, and a deadan arrde, and cw to am
folce t h sceoldon forfleon s deofles drcrft, yls e h mid his
lotwrencum bephte wurdon. a wear is am casere gecydd, and he het one
dr him to gefeccan, and eac a apostolas. Simon brd his hiw tforan am
casere, swa t he wear frlice geuht cnapa, and eft hrwenge; hwltidum
on wimmannes hade, and eft rrihte on cnihthade.

a Nero t geseah, a wende h t he Godes Sunu wre. Petrus cw t h
Godes wiersaca wre, and mid leasum drcrfte forscyldigod, and cw t
he wre gewiss deofol on menniscre edwiste. Simon cw, "Nis na gedafenlic
t u, cyning, hlyste anes leases fisceres wordum; ac ic isne hosp leng
ne forbere: nu ic beode minum englum t h me on isum fiscere gewrecon."
Petrus cw, "Ne ondrde ic ine awyrgedan gastas, ac h weora afyrhte
urh mines Drihtnes geleafan." Nero cw, "Ne ondrtst u e, Petrus,
Simones mihta, e mid wundrum his godcundnysse geswutela?" Petrus cw,
"Gif he godcundnysse hbbe, onne secge he hwt ic ence, oe hwt ic dn
wylle." Nero cw, "Sege me, Petrus, on sundor-sprce hwt u ence." He a
leat to s caseres eare, and het him beran diglice berenne hlf; and he
bletsode one hlf, and tobrc, and bewand on his twam slyfum, us
cweende, "Sege nu, Simon, hwt ic ohte, oe cwde, oe gedyde." He a
gebealh hine, foran e he ne mihte geopenian Petres digelnysse, and dyde
a mid drcrfte t r comon micele hundas, and rsdon wi Petres weard;
ac Petrus teowde one gebletsodan hlf am hundum, and h rrihte of
heora {378} gesihe fordwinon. He a cw to am casere, "Simon me mid his
englum geiwde, nu sende he hundas to me; foran e he nf godcundlice
englas, ac hf hundlice." Nero cw, "Hwt is nu, Simon? Ic wene wit sind
oferswide." Simon andwyrde, "u goda cyning, nat nn man manna geohtas
buton Gode anum." Petrus andwyrde, "Untwylice u lihst t u God sy, nu u
nast manna geohtas."

a bewende Nero hine to Paulum, and cw, "Hw ne cwest u nn word? Oe
hwa teah e? oe hwt lrdest u mid inre bodunge?" Paulus him andwyrde,
"La leof, hwt wille ic isum forlorenum wiersacan geandwyrdan? Gif u
wilt his wordum gehyrsumian, u amyrst ine sawle and eac inne cynedom. Be
minre lare, e u axast, ic e andwyrde. Se Hlend, e Petrum lrde on his
andweardnysse, se ylca me lrde mid onwrigenysse; and ic gefylde mid Godes
lare fram Hierusalem, ot ic com to Iliricum. Ic lrde t men him
betweonan lufodon and gerwuredon. Ic thte am rcan, t h ne onhofon
h, ne heora hiht on leasum welan ne besetton, ac on Gode anum. Ic thte
am medeman mannum, t h gehealdene wron on heora bigwiste and scrude.
Ic bebead earfum, t h blissodon on heora hafenleaste. Fderas ic
manode, t h mid steore Godes eges heora cild geeawodon. am cildum ic
bead, t h gehyrsume wron fder and meder to halwendum mynegungum. Ic
lrde weras, t h heora [']we heoldon, foran t se wer gewitna on
wbrcum wife, t wrec God on [']wbrcum were. Ic manode [']wfste wf,
t h heora weras inweardlice lufodon, and him mid ege gehyrsumodon, swa
swa hlafordum. Ic lrde hlafordas, t h heora eowum lie wron; foran
e h sind gebroru for Gode, se hlaford and se eowa. Ic bebead eowum
mannum, t h getreowlice, and swa swa Gode heora hlafordum eowdon. Ic
thte eallum geleaffullum mannum, t h wurian nne God lmihtigne and
ungesewenlicne. Ne leornode ic as lare t nanum eorlicum menn, ac Hlend
{380} Crist of heofonum me sprc to, and sende me to bodigenne his lre
eallum eodum, us cweende, 'Far u geond as woruld, and ic beo mid e;
and swa hwt swa u cwyst oe dest, ic hit gerihtwisige.'" Se casere wear
a ablicged mid isum wordum.

Simon cw, "u gda cyning, ne understenst u isra twegra manna
gereonunge ongean me. Ic com Sofstnys, ac as weoriga wi me. Ht nu
arran nne heahne torr, t ic one astige; foran e mine englas nella
cuman to me on eoran betwux synfullum mannum: and ic wylle astigan to
minum fder, and ic bebeode minum englum, t hi e to minum rice
gefeccan." Nero a cw, "Ic wylle geseon gif u as beht mid weorcum
gefylst;" and het a one torr mid micclum ofste on smeum felda arran,
and bebead eallum his folce t hi to yssere wfersyne samod comon. Se dr
astah one torr tforan eallum am folce, and astrehtum earmum ongann
fleogan on a lyft.

Paulus cw to Petre, "Broer, u wre Gode gecoren r ic, e gedafna t
u isne deofles en mid inum benum afylle; and ic eac mine cneowu gebige
to re bene." a beseah Petrus to am fleondan dr, us cweende, "Ic
halsige eow awirigede gastas, on Cristes naman, t ge forlton one dr e
ge betwux eow feria;" and a deoflu rrihte hine forleton, and he
feallende tobrst on feower sticca. a feower sticca clifodon to feower
stanum, a sind to gewitnysse s apostolican siges o isne andweardan
dg. Petres geyld geafode t a hellican fynd hine up geond a lyft sume
hwile feredon, t he on his fylle y hetelicor hreosan sceolde; and se e
lytle r beotlice mid deoflicum fierhaman fleon wolde, t he a frlice
his fee forlure. Him gedafenode t h on heannysse ahafen wurde, t h
on gesihe ealles folces hreosende a eoran gesohte.

Hwt a, Nero bebead Petrum and Paulum on bendum gehealdan, and a sticca
Simones hreawes mid wearde {382} besettan: wende t h of deae on am
riddan dge arisan mihte. Petrus cw, "es Simon ne ge-edcuca [']r am
gem[']num riste, ac he is to ecum witum genierod." Se Godes wierwinna
a, Nero, mid geeahte his heah-gerefan Agrippan, het Paulum beheafdian,
and Petrum on rode ahn. Paulus a, be s cwelleres hse, underbeah
swurdes ecge, and Petrus rode-hengene astah. aa h to re rode geld
ws, he cw to am cwellerum, "Ic bidde eow, wenda min heafod adne, and
astrecca mine ft wi heofonas weard: ne eom ic wyre t ic swa hangige
swa min Drihten. He astah of heofonum for middangeardes alysednysse, and
wron fori his ft nier awende. Me he clypa nu to his rice; awenda
fori mine ftwelmas to an heofonlican wege." And a cwelleras him a s
getiodon.

a wolde t cristene folc one casere acwellan, ac Petrus mid isum wordum
h gestilde: "Mn Drihten for feawum dagum me geswutelode t ic sceolde
mid ysre rowunge his ftswaum fylian: nu, mine bearn, ne gelette ge
minne weg. Mine ft sind nu awende to am heofenlican life. Blissia mid
me; nu to-dg ic onf minre earfonysse edlean." He ws a biddende his
Drihten mid isum wordum: "Hlend mn, ic e betce ine scep, e u me
befstest: ne beo hi hyrdelease onne h e habba." And h mid isum
wordum ageaf his gast.

Samod h ferdon, Petrus and Paulus, on isum dge, sigefste to re
heofonlican wununge, on am syx and rittegoan geare fter Cristes
rowunge, mid am h wunia on ecnysse. Igitur Hieronimus et quique alii
auctores testantur, quod in una die simul Petrus et Paulus martirizati
sunt.

fter heora rowunge rrihte comon wlitige weras, and uncue eallum folce:
cwdon t hi comon fram Hierusalem, to y t hi woldon ra apostola lc
bebyrian; and swa dydon mid micelre arwurnysse, and sdon am folce, t
{384} h micclum blissian mihton, foran e hi swylce mundboran on heora
neawiste habban moston.

Wite ge eac t es wyrresta cyning Nero rice fter cwale isra apostola
healdan ne mt. Hit gelmp a t eal s wlhreowan caseres folc samod
hine hatode, swa t hi rddon anmodlice t man hine gebunde, and o dea
swunge. Nero, aa he s folces eaht geacsode, wear to feore afyrht, and
mid fleame to wuda getengde. a sprang t word t h swa lange on am
holte on cyle and on hungre dwelode, ot hine wulfas totron.

a gelmp hit fter am, t Grecas gelhton ra apostola lichaman, and
woldon east mid him ldan. a fringa gewear micel eor-styrung, and t
Romanisce folc yder onette, and a lc ahreddan, on re stowe e is
gehten Catacumbas; and h r heoldon oer healf gear, ot a stowa
getimbrode wron, e h sian on alde wron, mid wuldre and lfsangum.
Cu is geond ealle eodscipas t fela wundra gelumpon t ra apostola
byrgenum, urh s Hlendes tie, am sy wuldor and lf  on ecnysse. Amen.

JUNE XXIX.

THE PASSION OF THE APOSTLES PETER AND PAUL.

    Venit Jesus in partes Csare Philippi: et reliqua.

Matthew the Evangelist wrote in the evangelical Testament, thus saying,
"The Lord came to a district, which is called Csarea Philippi, and asked
his disciples how men spake concerning him. They answered, Some men say
that thou art John the Baptist; some men say that thou art Elias; some
Jeremias, or some other prophet. Jesus then said, What say ye that I am?
Peter answered him, Thou art Christ, Son of the living God. The Lord said
to him in answer, Blessed art thou, Simon, son of a dove, for flesh and
blood hath not revealed to thee this belief, but my Father who is in
heaven. I say to thee, thou art of stone, and on this stone I will build my
church, and the gates of hell may not aught against it. I will commit to
thee the key of the kingdom of heaven, and whatsoever thou shalt bind on
earth, that shall be bound in heaven; and whatsoever thou shalt unbind on
earth, that shall be unbound in heaven."

Beda the expositor reveals to us the mystery of this reading, and says,
that Philip the tetrarch built the city of Csarea, and, in honour of the
emperor Tiberius, under whom {367} he governed, devised for the city the
name of Csarea, and in memorial of himself added to the name, 'Philippi,'
thus saying, 'Csarea Philippi,' as though the city were so named in honour
of them both.

When Jesus drew near to the district, he asked, how the men of the world
spake of him: not as though he knew not the speeches of men concerning him,
but he would, by a true confession of the right belief, destroy the false
imagination of erring men. His apostles answered him, "Some men say that
thou art John the Baptist, some say that thou art Elias, some Jeremias, or
one of the prophets." The Lord then asked, "What say ye that I am?" as if
he had thus said, 'Now the men of the world thus erroneously know me, how
do ye, who are gods, know me?' The expositor said 'gods,' because the true
God, who alone is Almighty, has granted that dignity to his chosen, that he
calls them gods. The obedient Peter answered him, "Thou art Christ, Son of
the living God." He said 'of the living God,' in distinction from the false
gods, which the heathen nations, by various error deceived, worshipped.

Some of them believed in dead giants, and raised precious idols to them,
and said that they were gods, on account of the great strength they had:
yet were their lives very criminal and opprobrious; of whom the prophet
said, "The idols of the heathen are of gold and of silver, men's handiwork:
they have a dumb mouth and blind eyes, deaf ears and unhandling hands, feet
without pace, body without life." Some of them believed in the sun, some in
the moon, some in fire, and in many other creatures: they said that on
account of their fairness they were gods.

Now Peter manifestly distinguished the true belief, when he said, "Thou art
Christ, Son of the living God." He is the living God who has life and
existence through himself, without beginning, and who created all creatures
through his own Son, that is, his Wisdom, and to them all gave life {369}
through the Holy Ghost. In these three persons is one Godhead, and one
nature, and one work indivisibly.

The Lord said to Peter, "Blessed art thou, son of a dove." The Holy Ghost
appeared over Christ in likeness of a dove. Now Jesus called Peter the
child of a dove, because he was filled with meekness and with the grace of
the Holy Ghost. He said, "Neither flesh nor blood hath revealed unto thee
this belief, but my Father who is in heaven." His fleshly condition is
called flesh and blood. He had not that intelligence through parental love,
but the Heavenly Father gave this belief into Peter's heart through the
Holy Ghost.

The Lord said to Peter, "Thou art of stone." For the strength of his
belief, and for the steadfastness of his profession he received that name,
because he had attached himself with firm mind to Christ, who is called
'stone' by the apostle Paul. "And I will build my church upon this stone:"
that is, on that faith which thou professest. All God's church is built on
that stone, that is, upon Christ; for he is the foundation of all the
fabrics of his own church. All God's churches are accounted as one
congregation, and that is constructed of chosen men, not of dead stones;
and all the building of those living stones is founded on Christ; for we,
through that belief, are accounted his limbs, and he is the head of us all.
He who builds not from that foundation, his work falls to great perdition.

Jesus said, "The gates of hell may not aught against my church." Sins and
erroneous doctrine are the gates of hell, because they lead the sinful, as
it were through a gate, into hell-torment. Many are the gates, but none of
them can do aught against the holy church, which is built upon that fast
stone, Christ; for the faithful man, through the protection of Christ,
avoids the perils of diabolical temptations.

He said, "I will commit to thee the key of the kingdom of heaven." That key
is not of gold nor of silver, nor forged of any substance, but is the power
which Christ gave him, {371} that no man shall come into God's kingdom,
unless the holy Peter open to him the entrance. "And whatsoever thou shalt
bind on earth, that shall be bound in heaven; and whatsoever thou shalt
unbind on earth, that shall be unbound in heaven." This power he then gave
to Peter and likewise afterwards, ere his ascension, to all his apostles,
when he blew on them, thus saying, "Receive the Holy Ghost: the sins of
those men which ye forgive shall be forgiven; and from those to whom ye
refuse forgiveness, forgiveness shall be withdrawn."

The apostles will not bind any righteous man with their anathema, nor also
mercifully unbind the sinful, unless he with true repentance return to the
way of life. The same power has the Almighty granted to bishops and holy
mass-priests, if they carefully hold it according to the evangelical
volume. But the key is especially committed to Peter, that every people may
with certainty know, that whosoever deviates from the unity of the faith
which Peter then professed to Christ, to him will be granted neither
forgiveness of sins nor entrance into the kingdom of heaven.

OF THE PASSION OF THE APOSTLES PETER AND PAUL.

We will after this gospel relate to you the lives and end of those apostles
in a short narrative, because their passion is everywhere fully set forth
in the English tongue.

After the Lord's ascension Peter was preaching the faith to the nations
which are called Galatia, Cappadocia, Bithynia, Asia, Italy. Afterwards,
after a space of ten years, he returned to Rome, preaching the gospel; and
in that city he set his episcopal seat, and there sat five and twenty
years, teaching the Roman citizens the glories of God, with many miracles.
His adversary in all his course was a certain magician, who was called
Simon. This magician was filled {373} with the accursed spirit to that
degree, that he said that he was Christ, the Son of God, and with his magic
corrupted the faith of the people.

Then it happened that the corpse of a widow's son was borne where Peter was
preaching. He said to the people and to the magician, "Draw near to the
bier, and believe that his preaching is true who raises the dead to life."
Simon was hereupon emboldened by the spirit of the devil, and said, "As
soon as I shall have raised the dead, kill my adversary Peter." The people
answered him, "We will burn him alive." Simon then, through the devil's
craft, made the corpse of the dead to move. The people then imagined that
he was restored to life: but Peter cried above all, "If he be restored to
life, let him speak to us, and stand up; let him taste food, and return
home." The people then exclaimed with loud voice, "If Simon do this not, he
shall undergo the punishment which he devised for thee." Simon at these
words was angry, and was fleeing away, but the people with unmeasured
reproach seized on him.

The apostle of God then drew near to the corpse with outstretched arms,
thus praying, "Thou, beloved Lord, who hast sent us to preach thy faith,
and hast promised us that we might, through thy name, drive away devils,
and heal the sick, and raise up the dead, raise up now this lad, that this
people may know that there is no God but thou alone, with thy Father and
the Holy Ghost." After this prayer the dead rose up, and with bended knees
said to Peter, "I saw Jesus Christ, and he sent his angels forth at thy
prayer, that they might lead me to life." The people then crying with one
voice said, "There is one God that Peter preaches:" and would burn the
magician, but Peter forbade them, saying, that Jesus had taught them the
rule, that they should requite evil with good.

Simon, when he had escaped from the people, tied a huge mastiff within the
gate where Peter had his dwelling, that he {375} might suddenly devour him.
But Peter came and untied the mastiff with this injunction, "Run, and say
to Simon, that he no longer with his magic deceive God's people, whom he
bought with his own blood." And he forthwith hastened towards the magician,
and put him to flight. Peter afterwards thus spake, "In the name of God I
command thee that thou fasten no tooth on his body." The dog, when he might
not hurt his body, tore his garments piecemeal from his back, and, howling
like a wolf, drove him along the walls, in sight of the people. He then
escaped from the dog, and for a long time after, for shame, was not seen in
Rome.

After a time he got some one to speak of him to the emperor Nero, and it
happened that the accursed persecutor associated the devil's minister in
his friendship. When this had taken place, Christ appeared to Peter in a
ghostly vision, and encouraged him with this incitement, "The magician
Simon and the cruel Nero are filled with the spirit of the devil, and
machinate against thee, but be thou not afraid; I will be with thee, and I
will send my servant Paul for thy comfort, who shall enter into Rome
to-morrow, and ye shall fight in ghostly conflict against the magician, and
shall cast him into the abyss of hell, and ye shall afterwards together
come to my kingdom with the triumph of martyrdom."

Non passus est Paulus, quando vinctus Romam perductus est, sed post aliquot
annos, quando sponte illuc iterum reversus est. This in sooth so happened.
On the next day Paul came into the city, and each of them received the
other with great joy, and they were together seven months preaching within
the city the way of life to the people. People without number then inclined
to christianity through the teaching of Peter; and also Livia the emperor's
consort, and the wife of his chief officer, Agrippina, were so imbued with
the faith, that they eschewed the intercourse of their husbands. Through
the preaching of Paul the servants and domestics of the {377} emperor
believed, and after their baptism would not return to his family.

Simon the magician then wrought a brazen serpent, moving as if it were
alive, and made the idols of the heathens laughing and moving; and he
himself suddenly appeared up in the air. On the other hand Peter healed the
blind, and the halt, and the possessed of devils, and raised up the dead,
and said to the people that they should flee from the magic of the devil,
lest they should be deceived by his wiles. This was then made known to the
emperor, and he commanded the magician to be fetched to him, and also the
apostles. Simon changed his appearance before the emperor, so that he
suddenly seemed a boy, and afterwards a hoary man; sometimes in a woman's
person, and again instantly in childhood.

When Nero saw that, he imagined that he was the Son of God. Peter said that
he was God's adversary, and guilty of false magic, and said that he was
certainly the devil in human substance. Simon said, "It is not fitting that
thou, king, shouldst listen to the words of a false fisher; but I will no
longer bear this contumely: I will now command my angels to avenge me on
this fisher." Peter said, "I fear not thy accursed spirits, but they will
become terrified through the faith of my Lord." Nero said, "Fearest thou
not, Peter, the powers of Simon, who manifests to thee his divinity by
miracles? " Peter said, "If he have divinity, then let him say what I
think, or what I will do." Nero said, "Tell me, Peter, in speech apart,
what thou thinkest." He then bent to the emperor's ear, and ordered a
barley loaf to be privately brought to him; and he blessed the loaf, and
brake, and wrapt it in his two sleeves, thus saying, "Say now, Simon, what
I thought, or said, or did." He was then wroth, for he could not open
Peter's secret, and caused by magic large dogs to come, and rush towards
Peter; but Peter showed the blessed bread to the dogs, and they
straightways vanished from their {379} sight. He then said to the emperor,
"Simon threatened me with his angels, now he sends dogs to me; because he
has not divine angels, but has doglike." Nero said, "What is now, Simon? I
ween we are overcome." Simon answered, "Thou good king, no one knows men's
thoughts but God alone." Peter answered, "Undoubtedly thou liest that thou
art God, now thou knowest not men's thoughts."

Nero then turned to Paul, and said, "Why sayest thou no word? Or who has
taught thee? or what hast thou taught with thy preaching?" Paul answered
him, "O sir, why shall I answer this lost adversary? If thou wilt obey his
words, thou wilt injure thy soul, and also thy kingdom. Concerning my
teaching, which thou askest, I will answer thee. Jesus, who while present
taught Peter, the same by revelation taught me; and I have filled with the
precepts of God from Jerusalem until I came to Illyricum. I taught that men
should love and honour each other. I taught the rich not to exalt
themselves, nor to place their hope in false wealth, but in God alone. I
taught men of moderate means to be frugal in their food and clothing. I
enjoined the poor to rejoice in their indigence. Fathers I exhorted to
bring up their children in the fear of God. Children I enjoined to be
obedient to the salutary admonitions of father and mother. I taught
husbands to keep inviolate their wedlock, because that which a man punishes
in an adulterous wife, God will avenge in an adulterous husband. I exhorted
pious wives inwardly to love their husbands, and with awe obey them as
masters. I taught masters to be kind to their servants; because they are
brothers before God, the master and the servant. I commanded serving men
faithfully and as God to serve their masters. I taught all believing men to
worship one God Almighty and invisible. I learned not this lore of any
earthly man, but {381} Jesus Christ spake to me from heaven, and sent me to
preach his doctrine to all nations, thus saying, 'Go thou throughout the
world, and I will be with thee, and whatsoever thou sayest or doest, I will
justify it.'" The emperor was then astonished at these words.

Simon said, "Thou good king, thou understandest not the plot of these two
men against me. I am the Truth, but these thwart me. Command now a high
tower to be raised, that I may ascend it; for my angels will not come to me
on earth among sinful men: and I will ascend to my father, and I will
command my angels to fetch thee to my kingdom." Nero then said, "I will see
if thou fulfillest these promises by deeds;" and then bade the tower be
raised with great haste on the smooth field, and commanded all his people
to come together to this spectacle. The magician then ascended the tower
before all the people, and with outstretched arms began to fly in the air.

Paul said to Peter, "Brother, thou wast chosen of God before me, to thee it
is fitting that thou cast down this minister of the devil with thy prayers;
and I will also bend my knees to that prayer." Peter then looked towards
the flying magician, thus saying, "I conjure you, accursed spirits, in the
name of Christ, to forsake the magician whom ye bear betwixt you;" and the
devils instantly forsook him, and he falling brake into four pieces. The
four pieces clave to four stones, which are for witness of the apostolic
triumph to this day. Peter's patience allowed the hellish fiends to bear
him somewhile up through the air, that in his fall he might descend the
more violently; and that he, who menacingly a little before would fly with
devilish wings, might suddenly lose his footing. It was befitting him to be
raised up on high, that, in the sight of all the people, falling down, he
might seek the earth.

Nero then commanded Peter and Paul to be held in bonds, and the pieces of
Simon's carcase to be guarded by a watch: {383} he weened that he could
arise from death on the third day. Peter said, "This Simon will not be
requickened before the general resurrection, but he is condemned to
everlasting torments." Then God's adversary, Nero, with the counsel of his
chief officer Agrippa, commanded Paul to be beheaded, and Peter hanged on a
cross. Paul then, at the executioner's command, bowed his neck under the
sword's edge, and Peter ascended the cross. While he was being led to the
cross, he said to the executioners, "I beseech you, turn my head down, and
stretch my feet towards heaven: I am not worthy to hang as my Lord. He
descended from heaven for the redemption of the world, and therefore were
his feet turned downwards. He now calls me to his kingdom; turn therefore
my foot-soles to the heavenly way." And the executioners granted him this.

Then would the christian people slay the emperor, but Peter stilled them
with these words: "My Lord a few days ago manifested to me that I should
follow his footsteps with this suffering: now, my children, hinder not my
way. My feet are now turned to the heavenly life. Rejoice with me; now
to-day I shall receive the reward of my tribulation." He was then praying
his Lord with these words: "My Saviour, I commit to thee thy sheep, which
thou didst entrust to me: they will not lack a shepherd when they have
thee." And with these words he gave up his ghost.

Together they went, Peter and Paul, on this day, triumphant to the heavenly
dwelling, in the six and thirtieth year after Christ's passion, with whom
they continue to eternity. Igitur Hieronymus et quique alii auctores
testantur, quod in una die simul Petrus et Paulus martyrizati sunt.

Immediately after their passion there came beauteous men, and unknown to
all the people: they said that they came from Jerusalem, that they might
bury the bodies of the apostles; and so did with great honour, and said to
the people, that {385} they might greatly rejoice at having such patrons in
their proximity.

Know ye also that this worst of kings, Nero, could not hold his realm after
the death of these apostles. It befell that all the people together of the
cruel emperor hated him, so that they resolved unanimously to bind and
scourge him to death. When Nero heard of the people's counsel he was
mortally afraid, and hastened in flight to the wood. Then the rumour sprang
up that he continued so long in the wood, in cold and hunger, until wolves
tore him in pieces.

It happened after that, that Greeks seized the bodies of the apostles, and
would take them with them eastward. There then was suddenly a great
earthquake, and the Roman people hastened thither, and rescued the bodies,
in the place which is called the Catacombs, and they preserved them there a
year and a half, until the places were built in which they were afterwards
laid, with glory and hymns. It is known among all nations that many wonders
happened at the tombs of those apostles, through permission of Jesus, to
whom be glory and praise ever to eternity. Amen.

       *       *       *       *       *


II. KA[=L]. JUL.

NATALE S[=CI] PAULI APOSTOLI.

Godes gelaung wura isne dg am mran apostole PAULE to wurmynte,
foram e he is gecweden ealra eoda lreow: urh sofste lare ws
eah-hwere his martyrdm samod mid am eadigan Petre gefremmed. H ws
fram cildhde on re ealdan ['] getogen, and mid micelre gecnyrdnysse on
re begriwen ws. fter Cristes rowunge, aa se soa geleafa asprng
urh ra apostola bodunge, a ehte he cristenra manna urh his nytennysse,
and sette on cwearterne, and eac ws on geafunge t s forman cyeres
{386} Stephanes slege: nis eah-hwere be him gerd, t h handlinga
nigne man acwealde.

"He nam a gewrit t am ealdor-biscopum to re byrig Damascum, t h
moste gebindan a cristenan e h on re byrig gemette, and geldan to
Hierusalem. a gelamp hit on am sie t him com frlice to micel leoht,
and hine astrehte to eoran, and he gehyrde stemne ufan us cweende,
Saule, Saule, hw ehtst u mn? Yfel bi e sylfum t u spurne ongean a
gde. He a mid micelre fyrhte andwyrde re stemne, Hwt eart u, leof
Hlaford? Him andwyrde seo clypung re godcundan stemne, Ic eom se Hlend
e u ehtst: ac ars nu, and far for to re byrig; r e bi ges[']d
hwt e gedafenige to donne. H ars a, ablendum eagum, and his geferan
hine swa blindne to re byrig gelddon. And he r andbidigende ne
onbyrigde tes ne wtes binnan reora daga fce."

"Ws a sum Godes egen binnan re byrig, his nama ws Annanas, to am
sprc Drihten ysum wordum, Annana, ars, and gecum to minum eowan
Saulum, se is biddende minre miltsunge mid eornestum mode. He andwyrde re
drihtenlican stemne, Min Hlend, hu mg ic hine gesprecan, see is ehtere
inra halgena, urh mihte ra ealdor-biscopa? Drihten cw, Far swa ic e
sde, foran e h is me gecoren ftels, t h tobere minne naman eodum,
and cynegum, and Israhela bearnum; and he sceal fela rowian for minum
naman. Annanas a becom to am gecorenan cempan, and sette his handa him
on-uppan mid isre gretinge, Saule, min broor, se Hlend, e e be wege
gesprc, sende me wi n, t u geseo, and mid am Halgan Gaste gefylled
sy. a, mid isum wordum, feollon swylce fylmena of his eagum, and he
rrihte gesihe underfeng, and to fulluhte beah. Wunode a sume feawa daga
mid am Godes eowum binnan re byrig, and mid micelre bylde am Iudeiscum
bodade, t Crist, e h wisocon, is s lmihtigan Godes Sunu. H wurdon
swilice {388} ablicgede, and cwdon, La h, ne is es se wlhreowa ehtere
cristenra manna: hmeta boda he Cristes geleafan? Saulus solice micclum
swyrode, and a Iudeiscan gescende, mid anrdnysse seende, t Crist is
Godes Sunu."

"Hwt a, fter manegum dagum gereonodon a Iudeiscan, h h one Godes
cempan acwellan sceoldon, and setton a weardas to lcum geate re
ceastre. Paulus ongeat heora syrwunge, and a cristenan hine genamon, and
on anre wilian aleton ofer one weall. And he ferde ongean to Hierusalem,
and hine geculhte to am halgan heape Cristes hiredes, and him cydde h
se Hlend hine of heofenum gesprc. Syan, fter sumum fyrste, com clypung
of am Halgan Gaste to am geleaffullan werode, us cweende, Asenda
Paulum and Barnaban to am weorce e ic h gecoren hbbe. Se halga heap a,
be Godes hse and gecorennysse, h asendon to lrenne eallum leodscipum be
Cristes to-cyme for middangeardes alysednysse."

"Barnabas ws a Paules gefera t re bodunge to langum fyrste. a t
nextan wear him geuht t hi ontwa ferdon, and swa dydon. Paulus wear a
afylled and gefrefrod mid s Halgan Gastes gife, and ferde to manegum
leodscipum, sawende Godes sd. On sumere byrig he ws twelf mona, on
sumere twa gear, on sumere reo, and gesette biscopas, and msse-preostas,
and Godes eowas; ferde sian for to orum leodscipe, and dyde swa
gelice. Asende onne eft ongean rend-gewritu to am geleaffullum e he r
thte, and h swa mid am gewritum tihte and getrymde to lifes wege."

We willa nu mid sumere scortre trahtnunge as rdinge oferyrnan, and
geopenian, gif heo hwt digles on hyre hbbende sy. Paulus ehte cristenra
manna, na mid nie, swa swa a Iudeiscan dydon, ac he ws midspreca and
bewerigend re ealdan ['] mid micelre anrdnysse: wende t Cristes
geleafa wre wierwinna re ealdan gesetnysse: ac se Hlend e gesette a
ealdan ['] mid mislicum {390} getacnungum, se ylca eft on his
andweardnysse h awende to sofstnysse fter gastlicre getacnunge. a
nyste Paulus a gastlican getacnunge re ['], and ws fori hyre
forespreca, and ehtere Cristes geleafan. God lmihtig, e ealle ing wt,
geseah his geanc, t h ne ehte geleaffulra manna urh andan, ac urh
ware re ealdan ['], and hine a gesprc of heofonum, us cweende,
"Saule, hw ehtst u mn? Ic eom seo Sofstnys e u werast; geswic re
ehtnysse: derigendlic bi e t u spurne ongean a gde. Gif se oxa
spyrn ongean a gde, hit dere him sylfum; swa eac hearma e in gewinn
togeanes me." He cw, "Hw ehtst u mn?" foran e he is cristenra manna
heafod, and besarga swa hwt swa his lima on eoran rowia, swa swa he
urh his witegan cw, "Se e eow hrepa, hit me bi swa egle swylce he
hreppe a seo mines eagan." He wear astreht, us cweende, "Hwt eart u,
Hlaford?" His modignes wear astreht, and seo soe eadmodnys wear on him
arred. He feoll unrihtwis, and wear arred rihtwis. Feallende he forleas
lichamlice gesihe, arisende he underfeng his modes onlihtinge. ry dagas
he wunode butan gesihe, foran e he wisc Cristes rist on am riddan
dge.

Annanias is gereht, on Hebreiscum gereorde, 'scp.' t bilewite scp a
gefullode one arleasan Saulum, and worhte hine arfstne Paulum. He
gefullode one wulf and geworhte to lambe. He awende his naman mid eawum;
and ws a sofst bydel Godes gelaunge, see r mid rere ehtnysse hi
geswencte. He wolde forfleon syrewunge Iudeiscre eode, and geafode t
hine man on anre wilian ofer one weall nyer alt: na t h nolde for
Cristes geleafan dea rowian, ac fori he forfleah one ungeripedan dea,
foran e he sceolde rest menigne mann mid his micclum wisdome to Gode
gestrynan, and syan mid micelre geince to martyrdome his swuran
astreccan. Micele maran witu he rowode sian for Cristes naman, onne he
[']r his gecyrrednysse {392} cristenum mannum gebude. Saulus se arleasa
beswng a cristenan, ac fter re gecyrrednysse ws se arfsta Paulus for
Cristes naman oft beswungen. ne h ws gestned o dea, swa t a
ehteras hine for deadne leton, ac s on merigen h ars, and ferde ymbe
his bodunge. He ws gelomlice on mycelre frecednysse, ger ge on s['] ge
on lnde, on westene, betwux sceaum, on hungre and on urste, and on
manegum wccum, on cyle, and on ncednysse, and on manegum cwearternum: swa
h onette mid re bodunge, swylce h eal mennisc to Godes rce gebringan
wolde: ger ge mid lre, ge mid gebedum, ge mid gewritum h symle tihte to
Godes willan. He ws geld to heofonan o a riddan fleringe, and r h
geseh and gehyrde Godes digelnysse, a h ne moste nanum men cyan. H
besargode mid wope ora manna synna, and eallum geleaffullum h teowde
fderlice lufe. Mid his hand-crfte he teolode his and his geferena
fordda, and r-to-eacan nis nan ing tocnawen on sore eawfstnysse t
his lareowdom ne gestaelode. a ore apostoli, be Godes hse, leofodon be
heora lre unpleolice; ac eah-hwere Paulus ana, see ws on
woruld-crfte teld-wyrhta, nolde a alyfdan bigleofan onfn, ac mid agenre
teolunge his and his geferena neode foresceawode. His lra and his
drohtnunga sind s unasmeagendlice, ac se bi geslig e his mynegungum mid
gecneordnysse gehyrsuma.

EUANGELIUM.

Dixit Simon Petrus ad Iesum: et reliqua.

"He forlt ealle woruld-ing, and am Hlende anum folgode," swa swa is
godspel cwy, e ge n t isre enunge gehyrdon.

"On re tde cw Petrus se apostol to am Hlende, Efne we forleton ealle
woruld-ing, and e num fyliga: hwt dest u us s to leane?" et
reliqua.

Micel truwa hwearftlode on Petres heortan: he na sprc {394} for ealne
one heap, "We forleton ealle ing." Hwt forlet Petrus? He ws fiscere,
and mid am crfte his teolode, and eah h sprc mid micelre bylde, "We
forleton ealle ing." Ac micel he forlt, and his gebroru, aa h
forleton one willan to agenne. eah hw forlte micele hta, and ne forlt
a gitsunge, ne forlt he ealle ing. Petrus forlet lytle ing, scripp and
net, ac he forlet ealle ing, aa he, for Godes lufon, nan ing habban
nolde. He cw, "We fyliga e." Nis na fulfremedlic fela hta to
forltenne, buton he Gode folgige. Solice a henan uwitan fela inga
forleton, swa swa dyde Socrates, see ealle his hta behwyrfde wi anum
gyldenum wecge, and syan awearp one wecg on wdre s['], t seo gitsung
ra hta his willan ne hrmde, and abrude fram re woruldlican lare e he
lufode: ac hit ne fremede him swa gedn, foran e he ne fyligde Gode, ac
his agenum willan, and fori nfde a heofenlican edlean mid am apostolum,
e ealle woruld-ing forsawon for Cristes lufon, and mid gehyrsumnysse him
fyligdon.

Petrus a befrn, "Hwt sceal us getimian? We dydon swa swa u us hete,
hwt dest u us to edleane? Se Hlend andwyrde, So ic eow secge, t ge e
me fyliga sceolon sittan ofer twelf dmsetl on re edcynninge, onne ic
sitte on setle mines mgenrymmes; and ge onne dema twelf Israhela
mgum." Edcynninge he het t gemnelice rist, on am beo ure lichaman
ge-edcynnede to unbrosnunge, t is to ecum ingum. Tuwa we beo on isum
life acennede: seo forme acennednys is flsclic, of fder and of meder; seo
oer acennednys is gastlic, onne we beo ge-edcennede on am halgan
fulluhte, on am us beo ealle synna forgyfene, urh s Halgan Gastes
gife. Seo ridde acennednys bi on am gemnelicum riste, on am beo ure
lichaman ge-edcennede to unbrosnigendlicum lichaman.

On am riste sitta a twelf apostoli mid Criste on heora {396} domsetlum,
and dema am twelf migum Israhela eode. is twelffealde getel hf
micele getacnunge. Gif a twelf mga na beo gedemede t am micclum
dome, hwt de onne seo reotteoe mig, Leui? Hwt do ealle eoda
middangeardes? Wenst u t h beo asyndrode fram am dome? Ac is
twelffealde getel is geset for eallum mancynne ealles ymbhwyrftes, for re
fulfremednysse his getacnunge. Twelf tida beo on am dge, and twelf
monas on geare; twelf heahfderas sind, twelf witegan, twelf apostoli; and
is getel hf maran getacnunge onne a ungelredan undergitan magon. Is
nu fori mid isum twelffealdum getele ealles middangeardes ymbhwyrft
getacnod.

a apostoli and ealle a gecorenan e him geefenlhton beo deman on am
micclum dge mid Criste. r beo feower werod t am dome, twa gecorenra
manna, and twa wiercorenra. t forme werod bi ra apostola and heora
efenlcendra, a e ealle woruld-ing for Godes naman forleton: h beo a
demeras, and him ne bi nan dm gedemed. Oer endebyrdnys bi geleaffulra
woruld-manna: him bi dm gesett, swa t hi beo asyndrede fram gemanan
ra wiercorenra, us cweendum Drihtne, "Cuma to me, ge gebletsode mines
Fder, and onfo t rce e eow is gegearcod fram fryme middangeardes."
An endebyrdnys bi ra wiercorenra, a e cie hfdon to Gode, ac h ne
beeodon heora geleafan mid Godes bebodum: as beo fordemede. Oer
endebyrdnys bi ra henra manna, e nane cye to Gode nfdon: isum bi
gelst se apostolica cwyde, "a e butan Godes ['] syngodon, h eac losia
butan lcere [']." To isum twam endebyrdnyssum cwe onne se rihtwisa
Dema, "Gewita fram me, ge awyrigedan, into am ecum fyre, e is gegearcod
deofle and his awyrgedum gastum."

t godspel cwy for gyt, "lc ra e forlt, for {398} minum naman,
fder oe moder, gebroru oe geswystru, wf oe bearn, land oe
gebytlu, be hundfealdum him bi forgolden, and he hf r-to-eacan t ece
lf." Hundfeald getel is fulfremed, and se e forlt a ateorigendlican
ing for Godes naman, he underfeh a gastlican mede be hundfealdum t
Gode. es cwyde belimp swye to munuchdes mannum, a e for heofenan
rces myrhe forlta fder, and moder, and flsclice siblingas. H
underfo manega gastlice fderas and gastlice gebroru, foran e ealle s
hdes menn, e regollice lybba, beo him to fderum and to gebrorum
getealde, and r-to-eacan h beo mid edleane s ecan lifes gewelgode. a
e ealle woruld-ing be Godes hse forseo, and on gemnum ingum bigwiste
habba, h beo fulfremede, and to am apostolum geendebyrde. a ore e
as geince nabba, t hi ealle heora hta samod forltan magon, h dn
onne one dl for Godes naman e him to onhagige, and him bi be
hundfealdum celice geleanod swa hwt swa h be anfealdum hwilwendlice
dla.

Micel todl is betwux am gecyrredum mannum: sume h geefenlca am
apostolum, sume h geefenlca Iudan, Cristes bel[']wan, sume Annanian and
Saphiran, sume Giezi. a e ealle gewitendlice ing to ra apostola
efenlcunge forseo, for intingan s can lifes, h habba lf and a can
edlean mid Cristes apostolum. Se e betwux munecum drohtnigende, on
mynstres htum mid fcne swica, he bi Iudan gefera, e Crist belwde, and
his wite mid hellwarum underfeh. Se e mid twyfealdum geance to
mynsterlicre drohtnunge gecyr, and sumne dl his hta dl, sumne him
sylfum gehylt, and nf nnne truwan to am lmihtigan, t he him
foresceawige andlyfene and gew[']da and oere neoda, he underfeh one
awyrgedan cwyde mid Annanian and Saphiran, e swicedon on heora agenum
htum, and mid frlicum deae tforan am apostolum steorfende {400}
afeollon. Se e on muneclicere drohtnunge earfohylde bi, and gyrn ra
inga e h on woruldlicere drohtnunge nfde, oe begitan ne mihte, buton
twyn him genealh se hreofla Giezi, s witegan cnapan, and t t he on
lichaman gerowade, t rowa es on his sawle. Se cnapa folgode am mran
witegan Eliseum: a com him to sum rice mann of am leodscipe e is Siria
gehten, his nama ws Nmn, and he ws hreoflig. a becom h to am Godes
witegan Eliseum, on Iudea lande, and he urh Godes mihte fram re coe
hine gehlde. a bead he am Godes menn, for his hle, deorwure sceattas.
Se witega him andwyrde, "Godes miht e gehlde, na ic. Ne underf ic in
feoh: anca Gode inre gesundfulnysse, and brc inra hta." Nmn a
gecyrde mid ealre his fare to his agenre leode.

a ws s witegan cnapa, Gyezi, mid gitsunge undercropen, and of-arn, one
egen Nmn us mid wordum liccetende, "Nu frlice comon tweigra witegena
bearn to minum lareowe: asend him twa scrud and sum pund." Se egen him
andwyrde, "Waclic bi him swa lytel to sendenne; ac genim feower scrud and
twa pund." He a gewende ongean mid am sceattum, and bediglode his fr wi
one witegan. Se witega hine befrn, "Hwanon come u, Giezi?" He andwyrde,
"Leof, ns ic on nanre fare." Se witega cw, "Ic geseah, urh Godes Gst,
a se egen alyhte of his crte, and eode togeanes e, and u name his
sceattas on feo and on reafe. Hafa u eac for mid am sceattum his
hreoflan, u and eal in ofspring on ecnysse." And h gewende of his
gesihe mid snaw-hwitum hreoflan beslagen.

Is nu fori munuchdes mannum mid micelre gecnyrdnysse to forbugenne as
yfelan gebysnunga, and geefenlcan am apostolum, t h, mid him and mid
Gode, t ce lf habban moton. Amen.

JUNE XXX.

THE NATIVITY OF ST. PAUL THE APOSTLE.

The church of God celebrates this day in honour of the great Apostle PAUL,
for he is called the teacher of all nations: though his martyrdom, for true
doctrine, was accomplished with the blessed Peter's. He had from childhood
been bred up in the old law, and by great diligence was therein deeply
imbued. After Christ's passion, when the true faith had sprung up through
the preaching of the apostles, he persecuted christian men through his
ignorance, and set them in prison, and was also consenting to the slaying
of the first {387} martyr Stephen: it is not, however, read of him that he
killed any man with his own hands.

"He took then letters of the high priests for the city of Damascus, that he
might bind the christians that he found in the city, and lead them to
Jerusalem. Then it happened on the journey that a great light came suddenly
on him, and prostrated him on the earth, and he heard a voice from above
thus saying, Saul, Saul, why persecutest thou me? Evil will it be to thee
to spurn against the goad. He then in great fright answered the voice, Who
art thou, dear Lord? The calling of the divine voice answered him, I am
Jesus whom thou persecutest: but arise now, and go forth to the city; there
shall it be said unto thee what it befitteth thee to do. He arose then with
blinded eyes, and his companions led him thus blind to the city. And there
abiding he tasted neither meat nor drink for a space of three days."

"There was then a servant of God within the city, his name was Ananias, to
whom the Lord spake in these words, Ananias, arise, and go to my servant
Saul, who is praying for my mercy with earnest mind. He answered the divine
voice, My Saviour, how may I speak to him who is the persecutor of thy
saints, through the power of the chief priests? The Lord said, Go as I have
said to thee, for he is to me a chosen vessel, to bear my name to nations,
and to kings, and to the children of Israel; and he shall suffer much for
my name. Ananias went then to the chosen champion, and set his hands upon
him with this greeting, Saul, my brother, Jesus, who spake to thee on the
way, hath sent me to thee, that thou mayest see, and be filled with the
Holy Ghost. Then with these words there fell as it were films from his
eyes, and he straightways received sight, and submitted to baptism. He
continued then some few days with the servants of God within the city, and
with great boldness preached to the Jews, that Christ, whom they had
denied, is the Son of Almighty God. They were greatly astonished, and said,
What! is not this {389} the cruel persecutor of christian men: how
preacheth he the faith of Christ? But Saul increased much in strength, and
shamed the Jews, with steadfastness verifying that Christ is the Son of
God."

"Then after many days the Jews deliberated how they might kill the champion
of God, and set wards at every gate of the city. Paul got knowledge of
their machination, and the christians took him, and let him down over the
wall in a basket. And he went again to Jerusalem, and announced himself to
the holy fellowship of Christ's family, and made known to them how Jesus
had spoken to him from heaven. After some time a voice came from the Holy
Ghost, to the faithful company, thus saying, Send Paul and Barnabas to the
work for which I have chosen them. The holy fellowship then, by God's
command and election, sent them to teach all countries concerning the
coming of Christ for the redemption of the world."

"Thus was Barnabas Paul's companion in preaching for a long time, when at
last it seemed good to them to go apart, and they did so. Paul was then
filled and comforted with the grace of the Holy Ghost, and went to many
countries, sowing God's seed. In one city he was twelve months, in one two
years, in one three, and appointed bishops, and mass-priests, and servants
of God; he went afterwards to another country, and did in like manner. But
he sent back letters to those whom he before had taught, and so by those
letters stimulated and confirmed them in the way of life."

We will now run over this reading with a short exposition, and explain any
obscurity there may be contained in it. Paul persecuted christian men, not
with hate, as the Jews did, but he was a partizan and defender of the old
law with great steadfastness: he thought that the faith of Christ was an
adversary to the old covenant: but Jesus who had established the old law by
divers miracles, the same afterwards by his {391} presence changed it to
truth, according to its ghostly signification. Now Paul knew not the
ghostly signification of that law, and was therefore its advocate, and a
persecutor of the faith of Christ. God Almighty, who knows all things, saw
his thoughts, that he did not persecute faithful men from rancour, but for
the defence of the old law, and spake to him from heaven, thus saying,
"Saul, why persecutest thou me? I am the Truth which thou defendest; cease
from persecution: hurtful will it be to thee to spurn against the goad. If
the ox spurneth against the goad, it hurteth himself; so also harmeth thee
thy warfare against me." He said, "Why persecutest thou me?" because he is
the head of christian men, and bewails whatsoever his limbs suffer on
earth, as he said through his prophet, "He who toucheth you, it shall be to
me as painful as if he touched the sight of my eye." He was prostrated,
thus saying, "Who art thou, Lord?" His pride was prostrated, and true
humility was raised up in him. He fell unrighteous, and was raised
righteous. Falling he lost bodily sight, rising he received his mind's
enlightening. Three days he continued without sight, because he had denied
the resurrection of Christ on the third day.

Ananias signifies in the Hebrew tongue, _sheep_. The gentle sheep then
baptized the impious Saul, and made him the pious Paul. He baptized the
wolf and made him a lamb. He changed his name with his character; and he
was then a true proclaimer of God's church, who had before afflicted it
with fierce persecution. He would flee from the machination of the Jewish
people, and consented to be let down in a basket over the wall: not because
he would not suffer death for the faith of Christ, but because he would
flee from immature death; for he had first to gain many a man to God by his
great wisdom, and afterwards with great honour stretch out his neck to
martyrdom. Much greater torments he suffered afterwards for Christ's name,
than he had ordered for {393} christian men before his conversion. Saul the
impious scourged the christians, but after his conversion the pious Paul
for the name of Christ was often scourged. Once he was stoned almost to
death, so that his persecutors left him for dead, but in the morning he
arose and went about his preaching. He was frequently in great peril, both
by sea and by land, in the waste, among thieves, from hunger and from
thirst, and from many watchings, from cold, and from nakedness, and from
many prisons: he so hastened with his preaching, as though he would bring
all mankind to God's kingdom: as well with precepts as with prayers and
with letters, he ever stimulated to the will of God. He was led to heaven
as far as the third flooring, and there he saw and heard God's secret,
which he might not make known to any man. He bewailed with weeping the sins
of other men, and to all the faithful he showed fatherly love. By his
handicraft he toiled for his own and his companions' support, and in
addition thereto there was nothing known in true piety which his
instruction did not confirm. The other apostles lived, by God's command, by
their teaching, free from danger; but, nevertheless, Paul alone, who by
worldly craft was a tent-wright, would not receive the sustenance allowed,
but by his own toil provided for his own and his companions' need. His
precepts and his acts are to us inscrutable, but happy will he be who obeys
his admonitions with diligence.

GOSPEL.

    Dixit Simon Petrus ad Jesum: et reliqua.

"He forsook all worldly things, and followed Jesus only," as this gospel
says, which ye now at this service have heard.

"At that time Peter the apostle said to Jesus, Behold we have left all
worldly things, and follow thee only: what wilt thou do for us in reward
thereof?" etc.

Great trust revolved in the heart of Peter: he alone spake {395} for the
whole company, "We have forsaken all things." What did Peter forsake? He
was a fisher, and by that craft provided for himself, and yet he spake with
great boldness, "We have forsaken all things." But he and his brothers
forsook much, when they forsook the will to possess. Though any one forsake
great possessions, and forsake not avarice, he forsakes not all things.
Peter forsook little things, scrip and net, but he forsook all things,
when, for love of God, he would have nothing. He said, "We follow thee." It
is not complete to forsake many possessions, unless a man follow God. For
the heathen philosophers forsook many things, as Socrates did, who
exchanged all his possessions for a wedge of gold, and then cast the wedge
into the wide sea, that desire of possessions might not obstruct his will,
and draw it from the worldly lore that he loved: but it profited him not so
to do, because he did not follow God, but his own will, and had not
therefore heavenly reward with the apostles, who, for love of Christ,
despised all worldly things, and with obedience followed him.

Peter then asked, "What shall become of us? We have done as thou
commandedst us, what wilt thou do for us in reward? Jesus answered, Verily
I say unto you, that ye who follow me shall, at the regeneration, sit on
twelve judgement-seats, when I shall sit on the seat of my majesty; and ye
then shall judge the twelve tribes of Israel." He called the common
resurrection, regeneration, at which our bodies will be regenerated to
incorruption, that is to eternity. Twice we are born in this life: the
first birth is fleshly, of father and of mother; the second birth is
ghostly, when we are regenerated at the holy baptism, in which all our sins
will be forgiven us, through grace of the Holy Ghost. The third birth is at
the common resurrection, at which our bodies will be regenerated to
incorruptible bodies.

At the resurrection the twelve apostles will sit with Christ {397} on their
judgement-seats, and will judge the twelve tribes of the people of Israel.
This twelvefold number has great signification. If the twelve tribes only
will be judged at the great doom, what then will the thirteenth tribe,
Levi, do? What will do all the nations of the world? Thinkest thou that
they will be sundered from the doom? But this twelvefold number is set for
all mankind of all the orb, for the perfectness of its signification. There
are twelve hours in the day, and twelve months in the year; there are
twelve patriarchs, twelve prophets, twelve apostles; and this number has a
greater import than the unlearned may understand. By this twelvefold number
therefore the orb of the whole earth is now signified.

The apostles and all the chosen who imitated them will be judges on the
great day with Christ. There will be four assemblages at the great doom,
two of chosen men, and two of rejected. The first assemblage will be of the
apostles and their imitators, who forsook all worldly things for the name
of God: they will be the judges, and to them shall no judgement be judged.
The second class will be of faithful men of this world: on them will doom
be set, so that they will be sundered from the fellowship of the rejected,
the Lord thus saying, "Come to me, ye blessed of my Father, and receive the
kingdom which is prepared for you from the beginning of the world." One
class will be of those rejected, who had knowledge of God, but did not
cultivate their faith with God's commandments: these will be condemned. The
other class is of those heathen men, who have had no knowledge of God: on
these will be fulfilled the apostolic sentence, "Those who have sinned
without God's law, shall perish also without any law." To these two classes
the righteous Judge will then say, "Depart from me, ye accursed, into the
everlasting fire, which is prepared for the devil and his accursed
spirits."

The gospel says yet further, "Everyone who forsaketh, {399} for my name,
father or mother, brothers or sisters, wife or children, land or dwellings,
shall be requited an hundredfold, and he shall have, in addition thereunto,
everlasting life." An hundredfold number is perfect, and he who forsakes
perishable things for the name of God, will receive from God ghostly meed
an hundredfold. This saying is especially applicable to men of monastic
order, who, for the joy of heaven's kingdom, forsake father, and mother,
and fleshly relations. They receive many ghostly fathers and ghostly
brothers, for all men of that order, who live after rule, are accounted as
their fathers and brothers, and, in addition thereto, they will be enriched
with the reward of everlasting life. Those who, at God's behest, despise
all worldly things, and have their subsistence in common, are perfect, and
will be classed with the apostles. Others, who have not the merit of being
able to forsake all their possessions together, let them then give, for the
name of God, what portion it may please them, and they will be eternally
rewarded an hundredfold for whatsoever they singly and temporarily
distribute.

There is a great difference among converted men: some imitate the apostles,
some imitate Judas the betrayer of Christ, some Ananias and Sapphira, some
Gehazi. Those who, in imitation of the apostles, despise all transitory
things for the sake of everlasting life, shall have praise and everlasting
reward with Christ's apostles. He who, living among monks, guilefully
deceives in the property of the monastery, will be the companion of Judas,
who betrayed Christ, and will receive his punishment with the inmates of
hell. He who with twofold thoughts turns to monastic life, and bestows one
part of his property, holds one to himself, and has no trust in the
Almighty, that he will provide for him food and garments and other needs,
will receive the accursed sentence with Ananias and Sapphira, who deceived
in their own property, and fell dying with sudden death before the
apostles. {401} He who in monastic life is ill-inclined, and yearns for the
things which he had not in worldly life nor could obtain, without doubt to
him approximates the leper Gehazi, the prophet's servant, and that which he
suffered in body, this suffers in his soul. The servant followed the great
prophet Elisha: then there came to him a rich man of the nation which is
called Syria, his name was Naaman, and he was leprous. He came then to
God's prophet, Elisha, in Judea, and he, through God's might, healed him
from that disease. He then offered to the man of God, for his health,
precious treasures. The prophet answered him, "God's might hath healed
thee, not I. I will not receive thy money: thank God for thy health, and
enjoy thy possessions." Naaman then returned with all his company to his
own people.

Then was the prophet's servant, Gehazi, beguiled by avarice, and he ran
off, the officer Naaman thus deceiving by words, "Now suddenly the sons of
two prophets are come to my master: send him two garments and a pound." The
officer answered him, "It will be mean to send him so little; but take four
garments and two pounds." He then returned with the treasures, and
concealed his journey from the prophet. The prophet asked him, "Whence
comest thou, Gehazi?" He answered, "Sir, I was on no journey." The prophet
said, "I saw through the Spirit of God, that the officer alighted from his
chariot, and went towards thee, and thou tookest his treasures in money and
in raiment. Have also henceforth with the treasures his leprosy, thou and
all thy offspring for ever." And he turned from his sight stricken with
snow-white leprosy.

Now it is therefore for monastic men to shun with great care these evil
examples, and to imitate the apostles, that they, with them and with God,
may have everlasting life. Amen.

       *       *       *       *       *


{402} DOMINICA XI. POST PENTECOSTEN.

    Cum adpropinquaret Iesus Hierusalem: et reliqua.

"On sumere tide ws se Hlend farende to Hierusalem: aa he genealhte
re ceastre and h h geseah, a weop h ofer h:" et reliqua.

Gregorius se trahtnere cw, t se Hlend beweope re ceastre
toworpennysse, e gelamp fter his rowunge, for re wrace heora mndda,
t h one heofenlican eling mnfullice acwellan woldon. He sprc mid
woplicre stemne, na to am weorc-stnum, oe to re getimbrunge, ac sprc
to am ceastergewarum, a h mid fderlicere lufe besargode, foran e h
wiste heora forwyrd hrdlice toweard. Feowertig geara fyrst Godes
mildheortnys forlt am wlhreowum ceastergewarum to behreowsunge heora
mndda, ac h ne gymdon nanre ddbote, ac maran mndda gefremedon, swa
t h oftorfodon mid stanum one forman Godes cyere Stephanum, and
Iacobum, Iohannes broer, beheafdodon. Eac one rihtwisan Iacobum h
ascufon of am temple, and acwealdon, and ehtnysse on a ore apostolas
setton. Seo Godes gelaung, e on re byrig, fter Cristes rowunge, under
am rihtwisan Iacobe drohtnigende ws, ferde eal samod of re byrig to
anre wc wi a  Iordanen; foran e him com to Godes h[']s, t hi
sceoldon fram re mnfullan stowe faran, ram e seo wracu come. God a
oncneow t a Iudeiscan nanre d[']dbote ne gymdon, ac m and m heora
mndda geyhton: sende him a to Romanisc folc, and h ealle fordyde.

Uespasianus hatte se casere, e on am dagum geweold ealles middangeardes
cynedomes. S asende his sunu Titum to oferwinnenne a earman Iudeiscan. a
gelmp hit swa t h wron gesamnode binnan re byrig Hierusalem, six
hund usend manna, swylce on anum cwearterne beclysede; and h wurdon a
utan ymbsette mid Romaniscum here swa lange t r fela usenda mid hungre
wurdon acwealde; and for re menigu man ne mihte h bebyrigan, ac awurpon
{404} a lc ofer one weall. Sume eah for miglicre sibbe h bebyrigan
woldon, ac h hrdlice for mgenleaste swulton. Gif hwa hwt lytles niges
bigwistes him sylfum gearcode, him scuton sona to reaferas, and one mete
him of am mue abrudon. Sume h cuwon heora gesc, sume heora htera, sume
streaw, for re micclan angsumnysse s hatan hungres. Hit nis na
gedafenlic t we on isum halgan godspelle ealle a sceamlican yrmu
gereccan e gelumpon am ymbsettum Iudeiscum, ran e hi on hand gn
woldon. Wear a se msta dl ra arleasra mid am bysmerlicum hungre
adyd, and a lafe s hungres ofsloh se Romanisca here, and a burh
grundlunga towurpon, swa t r ne belf stn ofer stne, swa swa se
Hlend [']r mid wope gewtegode. ra cnapena e binnan syxtyne geara ylde
wron, hund-nigontig usenda h tosendon to gehwylcum leodscipum to eowte,
and on am earde ne belf nan ing s awyrgedan cynnes. Seo burh wear
syan on ore stwe getimbrod, and mid am Sarasceniscum gesett.

Se Hlend geswutelode for hwilcum intingan eos tostencednys re byrig
gelumpe, aa h cw, "Foran e u ne oncneowe one timan inre
geneosunge." He geneosode a buruhware urh his menniscnysse, ac h nron
his gemyndige, naor ne urh lufe ne urh ege. Be re gymeleaste sprc se
witega mid ceorigendre stemne, us cweende, "Storc and swalewe heoldon
one timan heora to-cymes, and is folc ne oncneow Godes dm." Drihten cw
to re byrig, "Gif u wistest hwt e toweard is, onne weope u mid me.
Witodlice on isum dge u wunast on sibbe, ac a toweardan wraca sind nu
bediglode fram inum eagum." Seo buruhwaru ws wunigende on woruldlicere
sibbe, aa heo orsorhlice ws undereodd flsclicum lustum, and hwonlice
hgode ymbe a toweardan yrma, e hyre a-gyt bediglode wron. Gif heo
re yrme forewittig wre, ne mihte heo mid orsorgum mode re
gesundfulnysse andweardes lifes brucan.

{406} Drihten adrfde of am temple a cpmen, us cweende, "Hit is
awriten, t min hs is gebed-hs, and ge hit habba gedon sceaum to
screafe." t tempel ws Gode gehalgod, to his enungum and lofsangum, and
to gebedum am geleaffullum; ac a gytsigendan ealdor-biscopas geafedon
t r cyping binnan gehfd wre. Drihten, aa he t unriht geseah, he
worhte ne swipe of rpum, and h ealle mid gebeate t-ascynde. eos
todrfednys getacnode a toweardan toworpennysse urh one Romaniscan here,
and se hryre gelmp swyost urh gyltas ra ealdor-biscopa e, binnan am
temple wunigende, mid gehywedre halignysse s folces lc underfengon, and
ra manna ehton e butan lace t tempel gesohton. Hwt ws t tempel
buton swylce sceaena scrf, aa a ealdor-biscopas mid swylcere gytsunge
gefyllede wron, and a leaslican ceapas binnan am Godes huse geafedon?
Hit is on orum godspelle awriten, t r ston myneteras, and r wron
gecype hryeru, and scp, and culfran. On am dagum, fter gesetnysse re
ealdan ['], man offrode hryeru, and scp, and culfran, for getacnunge
Cristes rowunge: a tihte seo gitsung a sacerdas t man illic orf r
to ceape hfde, gif hw feorran come, and wolde his lc Gode offrian, t
h on gehendnysse to bicgenne gearu hfde. Drihten a adrfde illice cypan
of am halgan temple, foran e hit ns to nanum ceape arred, ac to
gebedum.

"Him a to genealhton blinde and healte, and he hi gehlde, and ws
lrende t folc dghwomlice binnan am temple." Se mildheorta Drihten, e
lt scinan his sunnan ofer a rihtwisan and unrihtwisan gelice, and sent
renas and eorlice wstmas gdum and yfelum, nolde ofteon his lare am
wyrum Iudeiscum, foran e manega wron gde betwux am yfelan, e mid
re lare gebeterode wron, eah e a wyran hyre wicwdon. H eac mid
wundrum a lare getrymde, t a gecorenan y geleaffulran wron: and a
wiercorenan nane beladunge nabba, foran e h ne {408} urh godcunde
tacna, ne urh lflice lare, am sofstan Hlende gelyfan noldon. Nu cwy
se eadiga Gregorius, t heora toworpennys hf sume gelicnysse to
gehwilcum wyrlicum mannum, e blissia on yfel-ddum, and on am wyrstan
ingum fgnia. Swilcera manna besarga se mildheorta Drihten dghwomlice,
see a a losigendlican buruhware mid tearon bem[']nde. Ac gif h
oncneowon a genierunge e him onsih, h mihton h sylfe mid sarigendre
stemne heofian.

Solice re losigendlican sawle belimp es fterfiligenda cwyde, "On
ysum dge u wunast on sibbe, ac seo towearde wracu is nu bediglod fram
inum eagum." Witodlice seo wyre sawul is on sibbe wunigende on hire dge,
onne heo on gewitendlicere tide blissa, and mid wurmyntum bi up-ahafen,
and on hwilwendlicum bricum bi ungefoh, and on flsclicum lustum bi
tolysed, and mid nanre fyrhte s toweardan wites ne bi geegsod, ac
bedygela hire sylfre a fterfiligendan yrma; foran gif heo embe a
smea, onne bi seo woruldlice bliss mid re smeagunge gedrefed. Heo hf
onne sibbe on hire dge, onne heo nele a andweardan myrhe gew[']can
mid nnre care re toweardan ungesle, ac g mid beclysedum eagum to am
witnigendlicum fyre. Seo sawul e on as wisan nu drohtna, heo is to
geswencenne onne a rihtwisan blissia; and ealle a ateorigendlican ing,
e heo nu to sibbe and blisse tala, beo hire onne to byternysse and to
ceaste awende; foran e heo micele sace wi h sylfe hf, hw heo a
genierunge, e heo onne ola, nolde r on life mid nigre carfulnysse
foresceawian. Be am is awriten, "Eadig bi se man e symle bi
forhtigende; and solice se heardmoda befyl on yfel." Eft on ore stowe
mynega t halige gewrit, "On eallum inum weorcum beo u gemyndig ines
endenextan dges, and on ecnysse u ne syngast."

Seo halige rding cwy, "Se tyma cym t ine fynd e ymbsitta mid
ymbtrymminge, and e on lce healfe {410} genyrwia, and to eoran e
astrecca, and ine bearn samod e on e sind." ra sawla fynd sind a
hellican gastas e besitta s mannes forsi, and his sawle, gif heo
fyrenful bi, to re geferr[']dene heora agenre genierunge mid micelre
angsumnysse ldan willa. a deoflu teowia re synfullan sawle ger ge
hyre yfelan geohtas, and a derigendlican sprca, and a mnfullan dda,
and h mid mnigfealdum reatungum geangsumia, t heo on am forsie
oncnwe mid hwilcum feondum heo ymbset bi, and eah nn ut-fr ne gemet,
hu heo am feondlicum gastum ofleon mage. To eoran heo bi astreht urh
hire scylda oncnawennysse, onne se lichama e heo on leofode to duste bi
formolsnod. Hire bearn on deae hreosa, onne a nalyfedlican geohtas,
e heo nu acen, beo on re endenextan wrace eallunga toworpene, swa swa
se sealm-sceop be am gyddigende sang, "Nella ge getruwian on
ealdormannum, ne on manna bearnum, on am nis nan h[']l. Heora gast gewit,
and h to eoran gehwyrfa, and on am dge losia ealle heora geohtas."

Solice on am godspelle fylig, "And h ne forl[']ta on e stn ofer
stne." t wyre mod, onne hit gehp yfel ofer yfele, and wyrnysse ofer
wyrnysse, hwt de hit buton swilce hit lecge stn ofer stne? Ac onne
seo sawul bi to hire witnunge geld, onne bi eal seo getimbrung hire
smeagunge toworpen; foran e heo ne oncneow a td hire geneosunge. On
manegum gemetum geneosa se lmihtiga God manna sawla; hwiltidum mid lare,
hwilon mid wundrum, hwilon mit untrumnyssum; ac gif heo as geneosunga
forgymeleasa, am feondum heo bi betht on hire geendunge, to ecere
witnunge, am e heo [']r on life mid healicum leahtrum gehyrsumode. onne
beo a hire witneras on re hellican susle, a e [']r mid mislicum
lustum hi to am leahtrum forspeonon.

Drihten eode into am temple, and mid swipe a cypan ut-adrfde. a cypmen
binnon am temple getacnodon {412} unrihtwise lreowas on Godes gelaunge.
r wron gecype oxan, and scp, and culfran, and r ston myneteras. Oxa
teola his hlaforde, and se lareow syl oxan on Godes cyrcan, gif he beg
his hlafordes teolunga, t is, gif he boda godspel his undereoddum, for
eorlicum gestreonum, and na for godcundre lufe. Mid sceapum he manga, gif
he dysigra manna herunga cep on arfstum weorcum. Be swylcum cw se
Hlend, "Hi underfengon edlean heora weorca;" t is se hlisa idelre
herunge, e him gecweme ws.

Se lreow bi culfran cypa, e nele a gife, e him God forgeaf butan his
geearnungum, orum mannum butan sceattum nytte dn; swa swa Crist sylf
thte, "Butan ceape ge underfengon a gife, sylla h orum butan ceape."
Se e mid gehywedre halignysse him sylfum teola on Godes gelaunge, and
nateshwn ne cara ymbe Cristes teolunge, se bi untwylice mynet-cypa
getalod. Ac se Hlend todrf swylce cypan of his huse, onne h mid
genierunge fram geferrdene his gecorenra h totwm.

"Min hs is gebed-hs, and ge hit habba gedn sceaum to scrfe." Hit
getma forwel oft t a wyran becuma to micclum hde on Godes
gelaunge, and h onne gastlice ofslea mid heora yfelnysse heora
undereoddan, a e h sceoldon mid heora benum gelffstan. Hwt sind
yllice buton sceaan? Anes gehwilces geleaffulles mannes md is Godes hs,
swa swa se apostol cw, "Godes tempel is halig, t ge sind." Ac t md
ne bi na gebed-hs, ac sceaena scrf, gif hit forlys unscignysse and
bilewitnysse sore halignysse, and mid wyrlicum geohtum hga orum dara.

"And he ws tcende dghwomlice binnan am temple." Crist lrde a t folc
on his andweardnysse, and he lr nu dghwomlice geleaffulra manna md mid
godcundre lre smeaancellice, t h yfel forbugon and gd gefremman. Ne
bi na fulfremedlic am gelyfedan t h yfeles geswice, buton h gd
gefremme. Se eadiga Gregorius cw, "Mine gebroru, ic wolde eow ane lytle
race gereccan, seo mig earle eower md getimbrian, gif ge mid gymene h
gehyran {414} wylla. Sum elboren mann ws on re scire Ualeria, se ws
gehten Crisaurius, se ws swa micclum mid leahtrum afylled swa micclum swa
h ws mid eorlicum welum gewelgod. He ws tounden on modignysse, and his
flsclicum lustum undereod, and mid ungefohre gytsunge ontend. Ac aa God
gemynte his yfelnysse to geendigenne, a wear h geuntrumod, and to
forsie gebroht. a on re ylcan tide e h geendian sceolde, a beseah
h up, and stodon him abutan swearte gastas, and mid micclum reate him
onsigon, t h his sawle on am forsie mid him to hellicum clysungum
gegripon. He ongnn a bifian and blcian, and ungefohlice swtan, and mid
micclum hreame fyrstes biddan, and his sunu Maximus, one ic geseah munuc
syan, mid gedrefedre stemne clypode, and cw, Min cild, Maxime, gehelp
min; onfoh me on inum geleafan: ns ic e derigende on nigum ingum. Se
sunu a Maximus mid micclum heofe gedrefed, him to cm. H wand a swa swa
wurm; ne mihte geolian a egeslican gesihe ra awyrgedra gasta. H wende
hine to wage, r hi him twron; he wende eft ongean, r h h funde.
aa h swa swie geancsumod his sylfes rwene ws, a hrymde h mid
micelre stemne, and us cw, Lta me fyrst o to merigen, huru-inga
fyrst o to merigen: ac mid isum hreame a blacan fynd tugon a sawle of
am lichaman, and awg gelddon." Be am is swutol, t seo gesih him
wear teowod for ora manna beterunge, na for his agenre. La hwt fremode
him, eah e h on forsie a sweartan gastas gesawe, onne he ne moste
s fyrstes habban e he gewilnode? Ac uton we beon carfulle, t ure tima
mid ydelnysse s ne losige, and we onne to wel-ddum gecyrran willan,
onne us se dea to forsie gereata.

u, lmihtiga Drihten, gemiltsa us synfullum, and urne forsi swa gefada,
t we, gebettum synnum, fter isum frecenfullum life, inum halgum
geferlhte beon moton. Sy e lf and wuldor on ealra worulda woruld. Amen.

{403} THE ELEVENTH SUNDAY AFTER PENTECOST.

    Cum adpropinquaret Jesus Hierusalem: et reliqua.

"On a time Jesus was going to Jerusalem: when he came near to the city and
saw it, he wept over it," etc.

Gregory the expounder said, that Jesus bewailed the overthrow of the city,
which happened after his passion, in vengeance of their crimes, because
they would sinfully slay the heavenly Prince. He spake with weeping voice,
not to the work-stones, nor to the building, but spake to the inhabitants,
whom he bewailed with fatherly love, because he knew that their destruction
was speedily to take place. A space of forty years the mercy of God left
the cruel inhabitants for repentance of their crimes, but they cared for no
penitence, but perpetrated greater crimes, so that they slew with stones
Stephen, the first martyr of God, and beheaded James, the brother of John.
The righteous James also they thrust from the temple, and slew, and raised
persecution against the other apostles. The congregation of God which,
after Christ's passion, was continuing in the city under the righteous
James, went all together from the city to a village on the river Jordan;
for God's command had come to them, that they should go from the wicked
place, ere the vengeance came. God knew then that the Jews cared for no
penitence, but more and more increased their crimes: he therefore sent to
them the Roman people, and they ruined them all.

Vespasian the emperor was called, who in those days ruled the kingdom of
the whole world. He sent his son Titus to conquer the miserable Jews. It
then so happened that they were assembled within the city of Jerusalem, six
hundred thousand men, enclosed as it were in a prison; and they were
surrounded without by the Roman army so long that many thousands were
killed by hunger; and they could not bury them by reason of the number, but
cast the corpses over the {405} wall. Some, however, would bury them for
the sake of kinship, but they soon died from weakness. If any one had
provided any little sustenance for himself, robbers would suddenly rush on
him, and pull the meat from his mouth. Some chewed their shoes, some their
garments, some straw, for the great anguish of hot hunger. It is not
fitting that we, in this holy gospel, recount all the shameful miseries
which befell the besieged Jews before they would yield. The greater part of
the wicked ones was then destroyed by the ignominious famine, and the Roman
host slew the leavings of the famine, and razed the city to the ground, so
that there remained not stone over stone, as Jesus had erewhile with
weeping prophesied. Of boys who were within sixteen years of age, they sent
ninety thousand to all nations in slavery, and in the country there
remained nothing of the accursed race. The city was afterwards built in
another place, and peopled with Saracens.

Jesus showed for what cause this dispersion of the city happened, when he
said, "Because thou knewest not the time of thy visitation." He visited the
inhabitants in his humanity, but they were not mindful of him, neither by
love nor by fear. Of that heedlessness the prophet spake with lamenting
voice, thus saying, "The stork and the swallow keep the time of their
coming, and this people knew not the doom of God." The Lord said to the
city, "If thou knewest what is to befall thee, then wouldst thou weep with
me. Verily on this day thou dwellest in peace, for the vengeances to come
are now hidden from thine eyes." The inhabitants were dwelling in worldly
peace, while they were heedlessly subservient to fleshly lusts, and little
thought of the miseries to come, which were yet hidden from them. If they
had been foreknowing of that misery, they could not with heedless mind have
enjoyed the prosperity of the present life.

{407} The Lord drove the chapmen from the temple, thus saying, "It is
written, that my house is a house of prayer, and ye have made it a den for
thieves." The temple was hallowed to God, for his services, and songs of
praise, and prayers of the faithful; but the covetous high-priests allowed
chapping to be held therein. The Lord, when he saw that wickedness, made a
scourge of ropes, and with beating hurried them all out. This dispersion
betokened the future destruction by the Roman army, and the ruin happened
chiefly through the sins of the high-priests, who, dwelling within the
temple, with pretended holiness received the people's offerings, and
persecuted those men who sought the temple without offerings. What was that
temple but, as it were, a den of thieves, when the chief priests were
filled with such covetousness, and allowed false bargains within the house
of God? It is written in another gospel, that there sat moneyers, and there
were oxen for sale, and sheep, and doves. In those days, according to the
institute of the old law, they offered oxen, and sheep, and doves, in token
of Christ's passion: then covetousness stimulated the priests to have such
animals there for sale, that, if any one came from afar, and would offer
his gift to God, he might have it ready at hand to buy. The Lord then drove
such chapmen from the holy temple, because it was not raised for any
trading, but for prayers.

"Then the blind and the halt drew near unto him, and he healed them, and
was teaching the folk daily within the temple." The merciful Lord, who lets
his sun shine over the righteous and unrighteous alike, and sends rains and
earthly fruits to the good and evil, would not withdraw his instruction
from the perverse Jews, because many were good among the evil, who were
bettered by that instruction, although the perverse opposed it. He also
confirmed his instruction by miracles, that the chosen might be the more
believing: and the rejected shall have no excuse, because they neither by
divine {409} signs, nor by vital lore, would believe in the true Saviour.
Now the blessed Gregory says, that their desolation has some likeness to
all perverse men, who exult in evil deeds, and rejoice in the worst things.
Such men the merciful Lord bewails daily, who then the perishing townsfolk
with tears bemoaned. But if they knew the condemnation that hangs over
them, they would themselves lament with sorrowing voice.

Verily this following sentence applies to the perishing soul, "On this day
thou dwellest in peace, for the vengeance to come is now hidden from thine
eyes." The perverse soul is indeed dwelling in peace in its day, when in
transient time it rejoices, and is exalted with dignities, and in temporary
enjoyments is immoderate, and is dissolved in fleshly lusts, and is awed by
no fear of future punishment, but hides from itself the miseries following
after; because if it reflect on them, then will worldly bliss be troubled
by that reflection. It has then peace in its day, when it will not afflict
the present mirth with any care for the future unhappiness, but goes with
closed eyes to the penal fire. The soul which in this wise now lives, shall
be afflicted when the righteous rejoice; and all the perishable things,
which it now accounts as peace and bliss, shall then be turned for it to
bitterness and strife; for it will have great contention with itself, why
it would not before in life with any carefulness foresee the condemnation
which it then is suffering. Concerning which it is written, "Blessed is the
man who is ever fearing; and verily the hardened shall fall into evil."
Again in another place holy writ admonishes, "In all thy works be thou
mindful of thy last day, and in eternity thou wilt not sin."

The holy lesson says, "The time cometh that thy foes shall encompass thee
with a leaguer, and shall straiten thee on {411} every side, and shall
prostrate thee to earth, together with thy children which are in thee." The
foes of the soul are the hellish spirits which beset a man's departure, and
with great tribulation will lead his soul, if it be sinful, to the
fellowship of their own damnation. The devils show to the sinful soul its
evil thoughts, and pernicious speeches, and wicked deeds, and with manifold
reproaches afflict it, that on its departure it may know by what foes it is
beset, and yet find no outlet whereby it may flee from the hostile spirits.
To earth it shall be prostrated by a knowledge of its sins, when the body
in which it lived shall be rotted to dust. Its children shall fall in
death, when the unallowed thoughts, which it now gives birth to, shall, in
the last vengeance, be wholly rendered vain, as the psalmist melodiously
sang, "Trust not in princes, nor in the children of men, in whom there is
no health. Their spirit departs, and they return to earth, and in that day
all their thoughts perish."

Verily in the gospel it follows, "And they shall not leave in thee stone
over stone." The perverse mind, when it heaps evil over evil, and
perversity over perversity, what does it, but as though it lay stone over
stone? But when the soul shall be led to its punishment, then will all the
structure of its cogitation be overthrown; for it knew not the time of its
visitation. In many ways the Almighty God visits the souls of men;
sometimes with instruction, sometimes with miracles, sometimes with
diseases; but if it neglect these visitations, it will be at its end
delivered for eternal punishment to fiends, whom it had previously with
deadly sins obeyed in life. Then shall those be its tormentors in
hell-torment, who had before allured it by divers pleasures to those sins.

The Lord went into the temple, and with a scourge drove out the chapmen.
The chapmen within the temple betokened {413} unrighteous teachers in God's
church. There were for sale oxen, and sheep, and doves, and there sat
moneyers. The ox toils for his lord, and the teacher sells oxen in God's
church, if he perform his Lord's tillage, that is, if he preach the gospel
to those under his care, for earthly gains, and not for godly love. With
sheep he traffics, if he seek after the praises of foolish men in pious
works. Of such Jesus said, "They have received the reward of their works;"
that is the fame of idle praise, which was pleasing to them.

The teacher is a chapman of doves, who will not without money give for use
of other men, the gift which God, without his deserts, has given to him; as
Christ himself taught, "Without price ye have received the gift, give it to
others without price." He who with assumed holiness toils for himself in
God's church, and cares nothing for Christ's tillage, will undoubtedly be
accounted a money-chapman. But Jesus will drive such chapmen from his
house, when, with condemnation, he shall separate them from the fellowship
of his chosen.

"My house is a prayer-house, and ye have made it a den for thieves." It
happens too often that the perverse come to great dignity in God's church,
and they then, with their evilness, spiritually slay those placed under
their care, whom they ought with their prayers to quicken. What are such
but thieves? The mind of every believing man is a house of God, as the
apostle said, "The temple of God is holy, which ye are." But the mind will
be no prayer-house, but a den of thieves, if it lose the innocence and
meekness of true holiness, and with perverse thoughts meditate harm to
others.

"And he was teaching daily within the temple." Christ then taught the
people in his presence, and he now daily teaches the minds of believing men
with godly lore, by meditation, to eschew evil and perform good. It is not
perfect for the believing man to cease from evil, unless he performs good.
The blessed Gregory said, "My brothers, I would relate to you a little
narrative, which may greatly edify your minds, if ye with heedfulness will
hear it. There was a {415} certain nobleman in the province of Valeria, who
was called Chrysaurius, who was as much filled with sins as he was enriched
with earthly riches. He was inflated with pride, and a slave to his fleshly
lusts, and inflamed with excessive covetousness. But when God designed to
put an end to his wickedness, he became sick, and brought to departure
hence. Then at the very time that he should die, he looked up, and there
stood about him swart spirits, and in a great company descended on him,
that they might snatch his soul, on its departure, with them to the
barriers of hell. He began then to tremble and grow pale, and incredibly to
sweat, and with great cry to pray for a respite, and with troubled voice
called his son Maximus, whom I afterwards saw as a monk, and said, My
child, Maximus, help me; receive me in thy faith: I have not in any way
been hurtful to thee. The son Maximus then, troubled with great sorrowing,
came to him. He was then turning like a worm; he could not endure the
dreadful sight of the accursed spirits. He turned himself to the wall,
there they were present to him; he turned back again, there he found them.
When he, so greatly afflicted, was hopeless of himself, he cried with a
loud voice, and thus said, Grant me a respite till to-morrow, at least a
respite till to-morrow: and with this cry the black fiends drew the soul
from the body, and led it away." From this it is manifest, that the vision
was shown to him for the bettering of other men, not for his own. Alas,
what did it profit him, though, on his departure, he saw the swart spirits,
when he might not have the respite which he desired? But let us be careful,
that our time escape not from us in vanity, and we turn to good deeds, when
death urges us to departure.

Thou, Almighty Lord, have mercy on us sinful, and so order our departure,
that we, having atoned for our sins, may, after this perilous life, be
associated with thy saints. To thee be praise and glory for ever and ever.
Amen.

       *       *       *       *       *


{416} IIII. IDUS AUGUSTI.

PASSIO BEATI LAURENTII MARTYRIS.

On Decies dge, s wlhreowan caseres, ws se halga biscop Sixtus on
Romana byrig drohtnigende. a frlice het h his gesihum, one biscop mid
his preostum samod geandwerdian. Sixtus a unforhtmod to his preostum
clypode, "Mine gebrora, ne beo ge afyrhte, cuma, and eower nan him ne
ondrde a scortan tintregunga. a halgan martyras gerowodon fela pinunga,
t h orsorge becomon to wulder-beage s ecan lifes." a andwyrdon his
twegen diaconas, Felicissimus and Agapitus, "u, ure fder, hwider fare we
butan e?" On re nihte wear se biscop mid his twm diaconum hrdlice to
am reum ehtere gebroht. Se casere Decius him cw to, "Geoffra ine lc
am undeadlicum godum, and beo u ra sacerda ealdor." Se eadiga Sixtus
him andwyrde, "Ic symle geoffrode, and gt offrige mine lc am lmihtigan
Gode, and his Suna, Hlendum Criste, and am Halgum Gaste, hluttre
onsgednysse and ungewemmede." Decius cw, "Gebeorh e and inum preostum,
and geoffra. Solice gif u ne dest, u scealt beon eallum orum to bysne."
Sixtus solice andwyrde, "Hwene r ic e sde, t ic symle geoffrige am
lmihtigum Gode." Decius a cw to his cempum, "Lda hine to am temple
Martis, t he am gode Marti geoffrige: gif he nelle offrian, beclysa
hine on am cwearterne Mamortini." a cempan hine lddon to am
deofolgylde, and hine reatodon t he re deadan anlicnysse his lc
offrian sceolde. aa he s caseres hse forseah, and am deofolgylde
offrian nolde, a gebrohton hi hine mid his twam diaconum binnan am
blindan cwearterne.

a betwux am com LAURENTIUS, his erce-diacon, and one halgan biscop mid
isum wordum gesprc, "u, mn fder, hwider siast u butan inum bearne?
u halga {418} sacerd, hwider efst u butan inum diacone? Ns in gewuna
t u butan inum diacone Gode geoffrodest. Hwt mislicode e, min fder,
on me? Geswutela ine mihte on inum bearne, and geoffra Gode one e u
getuge, t u y orsorglicor becume to am elan wulder-beage." aa se
eadiga Laurentius mid isum wordum and ma orum bem[']nde t he ne moste
mid his lareowe rowian, a andwyrde se biscop, "Min bearn, ne forlte ic
e, ac e gerist mara campdom on inum gewinne. We underfo, swa swa ealde
men, scortne ryne s leohtran gewinnes; solice u geonga underfehst
miccle wulderfulran sige t isum rean cyninge. Min cild, geswic ines
wopes: fter rim dagum u cymst sigefst to me to am ecum life. Nim nu
ure cyrcan mamas, and dl cristenum mannum, be an e e gewyr."

Se erce-diacon a, Laurentius, be s biscopes hse ferde and dlde re
cyrcan mamas preostum, and leodigum earfum, and wudewum, lcum be his
neode. He com to sumere wudewan, hire nama ws Quiriaca, seo hfde behyd on
hire hame preostas and manega lwede cristenan. a se eadiga Laurentius
woh heora ealra ft, and a wudewan fram hefigtimum heafod-ece gehlde.
Eac sum ymesene man mid wope his ft gesohte, biddende his hle. Laurentius
a mearcode rode-tacen on s blindan eagan, and he rrihte beorhtlice
geseah. Se erce-diacon a-gyt geaxode m cristenra manna gehwr, and h r
his rowunge mid gastlicere sibbe and mid ft-weale geneosode.

aa h anon gewende, a ws his lreow Sixtus mid his twam diaconum of
am cwearterne geldd, tforan am casere Decium. He wear a gehthyrt
ongean one halgan biscop, us cweende, "Witodlice we beorga inre ylde:
gehyrsuma urum bebodum, and geoffra am undealicum godum." Se eadiga
biscop him andwyrde, "u earming, beorh e sylfum, and wyrc ddbote for
ra halgena blode {420} e u agute." Se wlhreowa cwellere mid gebolgenum
mode cw to his heah-gerefan, Ualeriane, "Gif es bealdwyrda biscop
acweald ne bi, sian ne bi ure ege ondrdendlic." Ualerianus him
andwyrde, "Beo he heafde becorfen. Hat h eft to s godes temple Martis
gel[']dan, and gif h nella to him gebigedum cneowum gebiddan, and heora
lc offrian, underfn h beheafdunge on re ylcan stowe." s caseres
cempan hine lddon to am deofolgylde mid his twam diaconum: a beseah se
biscop wi s temples, and us cw, "u dumba deofolgyld, urh e
forleosa earme menn t ece lif: towurpe e se lmihtiga Godes Sunu." a
mid am worde tobrst sum dl s temples mid frlicum hryre. Laurentius a
clypode to am biscope, "u halga fder, ne forl[']t u me, foran e ic
aspende re cyrcan mamas swa swa u me bebude." Hwt a cempan a hine
gelhton, foran e h gehyrdon hine be am cyrclicum madmum sprecan.
Sixtus a solice underhnh swurdes ecge, and his twegen diaconas samod,
Felicissimus and Agapitus, tforan am temple, on am sixtan dge yses
mones.

Laurentius witodlice wear sian gebroht to am casere, and se rea
cwellere hine a befrn, "Hwr sind re cyrcan madmas e e bethte
wron?" Se eadiga Laurentius mid nanum worde him ne geandwyrde. On am
ylcan dge bethte se Godes feond one halgan diacon his heah-gerefan
Ualeriane, mid ysum bebode, "Ofgang a madmas mid geornfulnysse, and hine
gebig to am undeadlicum godum." Se gerefa a hine bethte his gingran, s
nama ws Ypolitus, and he hine beclysde on cwearterne mid manegum orum. a
gemette h on am cwearterne nne henne man, se ws urh micelne wp
ablend. a cw he him to, "Lucille, gif u gelyfst on Hlend Crist, he
onliht ine eagan." He andwyrde, "fre ic gewilnode t ic on Cristes naman
gefullod wre." Laurentius him to cw, "Gelyfst u mid ealre heortan?" He
andwyrde mid wope, "Ic {422} gelyfe on Hlend Crist, and am leasum
deofolgyldum wisace." Ypolitus mid geylde heora wordum heorcnode. Se
gesliga Laurentius thte a am blindan sone geleafan re Halgan
rynnysse, and hine gefullode. Lucillus fter am fulluht-be mid beorhtre
stemne clypode, "Sy gebletsod se Eca God, Hlend Crist, e me urh his
diacon onlihte. Ic ws blind bm eagum, nu ic beorhtlice leohtes bruce."
Witodlice a fela ore blinde mid wope comon to am eadigan diacone, and h
asette his handa ofer heora eagan, and h wurdon onlihte.

Se tn-gerefa Ypolitus cw a to am diacone, "Geswutela me re cyrcan
madmas." Laurentius cw, "Eala u Ypolite, gif u gelyfst on God Fder,
and on his Sunu Hlend Crist, ic e geswutelige a madmas, and t ece lf
behate." Ypolitus cw, "Gif u as word mid weorcum gefylst, onne do ic
swa u me tihst." Laurentius a halgode fant, and hine gefullode. Solice
Ypolitus fter am fulluht-be ws clypigende mid beorhtre stemne, "Ic
geseah unscigra manna sawla on Gode blissigan." And he mid tearum to am
eadigan diacone cw, "Ic halsige e on s Hlendes naman, t eal min
hwrden gefullod wure." Witodlice Laurentius mid blium mode him s
getiode, and nigontyne wera and wifa his hwisces mid wuldre gefullode.

fter isum sende se heah-gerefa, and bebead Ypolite t he Laurentium to
s cynges cafer-tune geldde. Ypolitus t bebod mid eadmodre sprce cydde
am eadigan Laurentie. He cw, "Uton faran, foran e me and e is wuldor
gegearcod." Hi a hrdlice comon, and unforhte him tforan stodon. a cw
Ualerianus to am halgan cyere, "Awurp nu ine anwilnysse, and agif a
madmas." Se Godes cyere him andwyrde, "On Godes earfum ic h aspende, and
h sind a ecan madmas, e nfre ne beo gewanode." Se gerefa cw, "Hwt
fagettest u mid wordum? Geoffra ine lc urum gudum, and forl[']t one
{424} drycrft e u on getruwast." Laurentius cw, "For hwilcum ingum
neada se deofol eow t ge cristene men to his biggengum reatnia? Gif
hit riht sy t we to deoflum us gebiddon swior onne to am lmihtigan
Gode, deme ge hw s wurmyntes wure sy, se e geworht is, oe se e
ealle ing gesceop." Se casere a andwyrde, "Hwt is se e geworht is, oe
hwt is se e geworhte?" Godes cyere cw, "Se lmihtiga Fder ures
Hlendes is Scyppend ealra gesceafta, and u cwyst t ic me gebiddan
sceole to dumbum stanum, a e sind agrafene urh manna handa." Hwt se
casere a hine gebealh, and het on his gesihe one diacon unscrydan, and
wlhreowlice swingan, and se casere sylf clypode, "Ne hyrw u ure godas."
Se eadiga Laurentius on am tintregum cw, "Witodlice ic ancige minum
Gode, e me gemedemode to his halgum; and u, earming, eart geancsumod on
inre gewitleaste." Decius cw to am cwellerum, "Arra hine upp, and
teowia his gesihum eal t wita-tl." a wurdon hrdlice foraborene
isene clutas, and isene clawa, and isen bedd, and leadene swipa and ore
gepilede swipa. a cw se casere, "Geoffra ine lc urum godum, oe u
bist mid eallum isum pinung-tlum getintregod." Se eadiga diacon cw, "u
ungesliga, as estmettas ic symle gewilnode: h beo me to wuldre, and e
to wite." Se casere cw, "Geswutela us ealle a mnfullan ine gelican,
t eos burh beo geclnsod; and u sylf geoffra urum godum, and ne truwa
u nateshwon on inum gold-hordum." a cw se halga martyr, "Solice ic
truwige, and ic eom orsorh be minum hordum." Decius andwyrde, "Wenst u la
t u beo alysed mid inum hordum fram isum tintregum?" and het a mid
gramlicum mode t a cwelleras mid stearcum saglum hine beoton. Witodlice
Laurentius on am gebeate clypode, "u earming, undergyt huru nu t ic
sgrige be Cristes madmum, and ic ine tintregu naht ne gefrede." Decius
cw, "Lecga a isenan clutas hate glowende to {426} his sidan." Se eadiga
martyr a ws biddende his Drihten, and cw, "Hlend Crist, God of Gode,
gemiltsa inum eowan, foran e ic gewreged e ne wisoc, befrinen ic e
geandette." a het se casere hine arran, and cw, "Ic geseo t u, urh
inne drycrft, as tintregan gebysmerast; eah-hwere ne scealt u me
gebysmrian. Ic swerige urh ealle godas and gydena, t u scealt
geoffrian, oe ic e mid mislicum pinungum acwelle." Laurentius a
bealdlice clypode, "Ic on mines Drihtnes naman nateshwon ne forhtige for
inum tintregum, e sind hwilwendlice: ne ablin u t u begunnen hfst."

a wear se casere mid swylicere htheortnysse geyrsod, and het one
halgan diacon mid leadenum swipum langlice swingan. Laurentius a clypode,
"Hlend Crist, u e gemedemodest t u to menniscum menn geboren wre,
and us fram deofles eowte alysdest, onfoh minne gst." On re ylcan tide
him com andswaru of heofonum, us cweende, "Gyt u scealt fela gewinn
habban on inum martyrdome." Decius a gehthyrt clypode, "Romanisce weras,
gehyrde ge ra deofla frofor on isum eawbrcum, e ure godas geyrsode ne
ondrt, ne a asmeadan tintregan? Astrecca hine, and mid gepiledum swipum
swingende geangsumia." Laurentius a astreht on re hengene, mid
hlihendum mue ancode his Drihtne, "Drihten God, Fder Hlendes Cristes,
sy u gebletsod, e us forgeafe ine mildheortnysse; cy nu ine
arfstnysse, t as ymbstandendan oncnawon t u gefrefrast ine eowan."
On re tide gelyfde n ra cempena, s nama ws Romanus, and cw to am
Godes cyere, "Laurentie, ic geseo Godes engel standende tforan e mid
hand-clae, and wipa ine swatigan limu. Nu halsige ic e, urh God, t
u me ne forlte." a wear Decius mid facne afylled, and cw to his
heah-gerefan, "Me inc t we sind urh drycrft oferswide." And he het
a alysan one diacon of re hengene, and betcan am tn-gerefan Ypolite,
and nyste a-gt t h cristen ws.

{428} a betwux am brohte se gelyfeda cempa Romanus ceacfulne wteres, and
mid wope s halgan Laurenties ft gesohte, fulluhtes biddende. Laurentius
a hrdlice t wter gehalgode, and one geleaffullan egen gefullode.
aa Decius t geaxode, a het he hine w[']dum bereafian, and mid
stearcum stengum beatan. Romanus a ungeaxod clypode on s caseres
andwerdnysse, "Ic eom cristen." On re ylcan tide het se rea cwellere
hine underhngan swurdes ecge. Eft on re ylcan nihte, fter s cempan
martyrdome, ferde Decius to am hatum baum wi t botl Salustii, and het
one halgan Laurentium him to gefeccan. a ongann Ypolitus sarlice heofian,
and cw, "Ic wylle mid e siian, and mid hluddre stemne hryman, t ic
cristen eom, and mid e licgan." Laurentius cw, "Ne wep u, ac swior
suwa and blissa, foran e ic fare to Godes wuldre. Eft fter lytlum
fyrste, onne ic e clypige, gehyr mine stemne, and cum to me."

Decius a het gearcian eal t pinung-tl tforan his dmsetle, and
Laurentius him wear to geld. Decius cw, "Awurp one truwan ines
drycrftes, and gerece s ine mge." Se eadiga Laurentius andwyrde,
"fter menniscum gebyrde ic eom Hispanienscis, Romanisc fostor-cild, and
cristen fram cild-cradole, getogen on ealre godcundre [']." Decius
andwyrde, "Solice is seo ['] godcundlic e e swa gebylde t u nelt ure
godas wurian, ne u nanes cynnes tintregan e ne ondrtst." Laurentius
cw, "On Cristes naman ne forhtige ic for inum tintregum." Se wlhreowa
casere a cw, "Gif u ne offrast urum godum, eall eos niht sceal beon
aspend on e mid mislicum pinungum." Laurentius cw, "Nf min niht nane
forsworcennysse, ac heo mid beorhtum leohte scin." a het se wlhreowa mid
stanum s halgan mu cnucian. Hwt a Laurentius wear gestrangod urh
Godes gife, and mid hlihendum mue cw, "Sy e lf, Drihten, foran e u
eart ealra inga God." Decius cw to am cwellerum, {430} "Ahebba t
isene bed to am fyre, t se modiga Laurentius hine ron gereste." H
rrihte hine wdon bereafodon, and on am heardan bedde astrehton, and mid
byrnendum gledum t bed undercrammodon, and hine ufan mid isenum geaflum
ydon.

Decius cw a to am Godes cyere, "Geoffra nu urum godum." Laurentius
andwyrde, "Ic offrige me sylfne am lmihtigan Gode on bre wynsumnysse;
foran e se gedrefeda gast is Gode andfenge onsgednys." Solice a
cwelleras tugon a gleda singallice under t bedd, and wi-ufan mid heora
forcum hine ydon. a cw Laurentius, "Eala ge ungesligan, ne undergyte
ge t eowre gleda nane h[']tan minum lichaman ne gedo, ac swior
clinge?" He a eft mid am wlitegostan nebbe cw, "Hlend Crist, ic
ancige e t u me gestrangian wylt." He a beseah wi s caseres, us
cweende, "Efne u, earming, brddest nne dl mines lichaman, wend nu one
oerne, and et." He cw a eft, "Hlend Crist, ic ancige e mid inweardre
heortan, t ic mt faran into inum rice." And mid ysum worde h ageaf
his gast, and mid swylcum martyrdome t uplice rice geferde, on am he
wuna mid Gode  on ecnysse. a forlt se wlhreowa casere one halgan
lichaman uppon am isenan hyrdle, and tengde mid his heahgerefan to am
botle Tyberianum.

Ypolitus a bebyrigde one halgan lichaman mid micelre arwurnysse on re
wudewan leger-stowe Quiriace, on ysum dgerlicum dge. Witodlice t re
byrgene wacode micel menigu cristenra manna mid swilicere heofunge. Se
halga sacerd Iustinus a him eallum gemssode and gehuslode. fter isum
gecyrde Ypolitus to his hame, and mid Godes sibbe his hywan gecyste, and h
ealle gehuslode. a frlice, mid am e h gest, comon s caseres cempan,
and hine gelhton, and to am cwellere gelddon. Hine befrn a Decius mid
smercigendum mue, "Hwt la, eart u to dry awend, foran e u bebyrigdest
Laurentium?" {432} He andwyrde, "t ic dyde na swa swa dry, ac swa swa
cristen." Decius a yrsigende het mid stanum his mu cnucian, and hine
unscrydan, and cw, "La h, nre u geornful biggenga ura goda? and nu u
eart swa stunt geworden t furon e ne sceama inre ncednysse."
Ypolitus andwyrde, "Ic ws stunt, and ic eom nu ws and cristen. urh
nytenysse ic gelyfde on t gedwyld e u gelyfst." Decius cw, "Geoffra
am godum yls e u urh tintrega forwure, swa swa Laurentius." He
andwyrde, "Eala gif ic moste am eadigan Laurentium geefenlcan!" Decius
cw, "Astrecca hine swa nacodne, and mid stium saglum beata." aa h
langlice gebeaten ws, a ancode he Gode. Decius cw, "Ypolitus gebysmra
eowre stengas; swinga hine mid gepiledum swipum." Hi a swa dydon, ot
h ateorodon. Ypolitus clypode mid hluddre stemne, "Ic eom cristen."
Eornostlice se rea casere, aa he ne mihte mid nanum pinungum hine
geweman fram Cristes geleafan, a het he his heah-gerefan t h mid
wlhreawum deae hine acwellan sceolde.

On am ylcan dge asmeade Ualerianus his hta, and gemette nygontyne wera
and wifa his hwisces, e wron t s eadigan Laurenties handum gefullode.
To am cw Ualerianus, "Sceawia eowre ylde, and beorga eowrum feore,
yls e ge samod losian mid eowrum hlaforde Ypolite." Hi a anmodlice
andwyrdon, "We wilnia mid urum hlaforde clnlice sweltan, swior onne
unclnlice mid eow lybban." a wear Ualerianus earle gehthyrt, and het
ldan Ypolitum of re ceastre mid his hiwum. a se eadiga Ypolitus gehyrte
his hired, and cw, "Mine gebrora, ne beo ge dreorige ne afyrhte, foran
e ic and ge habba nne Hlaford, God lmihtigne." Solice Ualerianus het
beheafdian on Ypolitus gesihe ealle his hiwan, and hine sylfne het tigan
be am fotum to ungetemedra horsa swuran, and swa teon geond ornas and
bremelas: and he a mid am tige his gast ageaf on am reotteoan dge
{434} ises mones. On re ylcan nihte gegaderode se halga Iustinus heora
ealra lic, and bebyrigde.

Eornostlice fter ra halgena rowunge, ferde Decius on gyldenum crte and
Ualerianus samod to heora henum gylde, t h a cristenan to heora
mnfullum offrungum gereatodon. a wear Decius frlice mid feondlicum
gaste awd, and hrymde, "Eala u, Ypolite, hwider tihst u me gebundenne
mid scearpum racenteagum?" Ualerianus eac awd hrymde, "Eala u,
Laurentius, unsoftlice tihst u me gebundenne mid byrnendum racenteagum."
And he rrihte swealt. Witodlice Decius egeslice awedde, and binnon rym
dagum mid deoflicre stemne singallice hrymde, "Ic halsige e, Laurentius,
abln hwthwega ra tintregena." Hwt a, la asprang micel heofung and
sarlic wp on am hame, and s caseres wf ht t-aldan ealle a
cristenan e on cwearterne wron, and Decius on am riddan dge mid
micclum tintregum gewt.

Solice seo cwn Triphonia gesohte s halgan sacerdes ft Iustines mid
biterum tearum, and hire dohtor Cyrilla samod, biddende s halgan
fulluhtes. Iustinus a mid micelre blisse h underfeng, and him bebead
seofon dagena fsten, and h syan mid am halgum fulluht-be fram eallum
heora mnddum awoh. aa s caseres egnas gehyrdon t seo cwn
Triphonia and Decius dohtor Cyrilla to Cristes geleafan, and to am
halwendum fulluhte gebogene wron, h a mid heora wifum gesohton one
halgan sacerd, and bdon miltsunge and fulluhtes. Se eadiga Iustinus, isum
gewordenum, rdde wi a cristenan hwne h to bisceope ceosan woldon on
Sixtes setle. Hi a anmodlice sumne arwurfulne wer gecuron, s nama ws
Dionisius, one gehadode se bisceop Maximus, of re byrig Ostiensis, to
am Romaniscum bisceop-setle, wi wurmynte.

Uton nu biddan mid eadmodre stemne one halgan Godes cyere Laurentium, s
freols-td geswutela es andwerda dg ealre geleaffulre gelaunge, t he
us ingige wi one {436} Heofenlican Cyning, for s naman he rowode mid
cenum mode menigfealde tintregu, mid am he orsorhlice on ecnysse wuldra.
Amen.

{417} AUGUST X.

THE PASSION OF THE BLESSED MARTYR LAWRENCE.

In the time of Decius, the cruel emperor, the holy bishop Sixtus was
dwelling in Rome. Then he suddenly commanded his counts to bring the bishop
together with his priests before him. Sixtus then with fearless mind called
to his priests, "My brothers, be ye not afraid, come, and let none of you
dread short torments. The holy martyrs suffered many tortures, that they
might fearless come to the glory-crown of everlasting life." His two
deacons, Felicissimus and Agapetus, then answered, "Thou, our father,
whither shall we go without thee?" On that night the bishop with his two
deacons was quickly brought to the cruel persecutor. The emperor Decius
said to him, "Offer thy gift to the immortal gods, and be thou the chief of
the priests." The blessed Sixtus answered him, "I have ever offered and
will yet offer my gift to the Almighty God, and his Son, Jesus Christ, and
to the Holy Ghost, in pure and unpolluted sacrifice." Decius said, "Take
heed for thyself and thy priests, and offer; for if thou dost not, thou
shalt be an example to all others." But Sixtus answered, "A little before I
said to thee, that I always offer to Almighty God." Decius then said to his
soldiers, "Lead him to the temple of Mars, that he may offer to the god
Mars: if he will not offer, shut him in the prison Mamortinum." The
soldiers led him to the temple, and urged him to offer his gift to the dead
image. When he despised the emperor's command, and would not offer to the
idol, they brought him with his two deacons into the dark prison.

Then among them came his archdeacon LAWRENCE, and spake to the holy bishop
in these words, "Thou, my father, whither goest thou without thy child?
Thou holy priest, {419} whither hastenest thou without thy deacon? It was
not thy wont to offer to God without thy deacon. What has displeased thee,
my father, in me? Show thy power on thy child, and offer to God him whom
thou hast trained up, that thou the less sorrowfully attain to the noble
crown of glory." When the blessed Lawrence had, with these words and others
more, lamented that he might not suffer with his teacher, the bishop
answered, "My child, I forsake thee not, but thee befits a greater struggle
in thy conflict. We, as old men, shall undergo the short course of a
lighter conflict: but thou, a young man, wilt undergo a much more glorious
triumph from this cruel king. My child, cease thy weeping: after three days
thou wilt come to me triumphant to everlasting life. Take thou our church's
treasures, and distribute to christian men, as it may seem good unto thee."

The archdeacon Lawrence then, at the bishop's command, went and distributed
the church's treasures to priests, and poor strangers, and widows, to each
according to his need. He came to a widow, whose name was Quiriaca, who had
hidden in her dwelling priests and many lay christians. Then the blessed
Lawrence washed the feet of them all, and healed the widow of a wearisome
headache. A blind man also with weeping sought his feet, praying for his
cure. Lawrence then marked the sign of the rood on the blind man's eyes,
and he straightways saw brightly. The archdeacon heard yet of more
christian men elsewhere, and before his passion visited them with ghostly
peace and with foot-washing.

When he returned thence, his teacher Sixtus with his two deacons was led
from the prison, before the emperor Decius. He was then exasperated against
the holy bishop, thus saying, "Verily we have regard for thy age: obey our
commands, and offer to the immortal gods." The holy bishop answered him,
"Thou wretch, have regard for thyself, and make atonement for the blood of
the saints which thou hast {421} shed." The bloodthirsty executioner with
wrathful mind said to his chief officer Valerianus, "If this audacious
bishop be not slain, awe for us will be no longer formidable." Valerianus
answered him, "Let his head be cut off. Order them again to the temple of
the god, and if they will not pray to him with bended knees, and offer
their gifts, let them suffer decapitation on the same place." The emperor's
soldiers led him to the temple with his two deacons: then the bishop looked
towards the temple, and thus said, "Thou dumb idol, through thee miserable
men lose everlasting life: may the Almighty Son of God overthrow thee!"
Then at that word a part of the temple burst asunder with a sudden fall.
Lawrence then cried to the bishop, "Thou holy father, forsake me not, for I
have distributed the church's treasures as thou commandedst." At this the
soldiers seized him, for they heard him speak of the church's treasures.
Sixtus then sank under the sword's edge, and his two deacons with him,
Felicissimus and Agapetus, before the temple, on the sixth day of this
month.

But Lawrence was afterwards brought to the emperor, and the fierce
executioner asked him, "Where are the church's treasures which were
committed to thee?" The blessed Lawrence answered him not a word. On the
same day the foe of God committed the holy deacon to his chief officer
Valerianus, with this command, "Exact the treasures with importunity, and
make him bow to the immortal gods." The officer then committed him to his
junior, whose name was Hippolytus, and he shut him in a prison with many
others. He found in the prison a heathen man, who was blind through great
weeping. He said to him, "Lucillus, if thou wilt believe in Jesus Christ,
he will enlighten thine eyes." He answered, "I have ever desired to be
baptized in the name of Christ." Lawrence said to him, "Believest thou with
all thy heart?" He answered with weeping, "I believe in Jesus {423} Christ,
and renounce the false idols." Hippolytus with patience listened to their
words. The blessed Lawrence then taught the blind man true belief in the
Holy Trinity, and baptized him. Lucillus, after the baptismal bath, cried
with clear voice, "Blessed be the Eternal God, Jesus Christ, who has
enlightened me through his deacon. I was blind with both eyes, now I
clearly enjoy the light." Then there came many other blind with weeping to
the blessed deacon, and he set his hand over their eyes, and they were
enlightened.

The town-reeve, Hippolytus, said to the deacon, "Show me the church's
treasures." Lawrence answered, "O thou Hippolytus, if thou wilt believe in
God the Father, and in his Son Jesus Christ, I will show thee the
treasures, and promise thee everlasting life." Hippolytus said, "If thou
wilt indeed fulfil those words, I will do as thou exhortest me." Lawrence
then hallowed a font, and baptized him. Verily Hippolytus, after the
baptismal bath, cried with a clear voice, "I saw the souls of innocent men
rejoicing in God." And he said with tears to the blessed deacon, "I beseech
thee, in the name of Jesus, that all my household might be baptized."
Lawrence granted him this with cheerful mind, and with glory baptized
nineteen men and women of his family.

After this the chief officer sent, and commanded Hippolytus to lead
Lawrence to the king's court. Hippolytus with humble speech made known that
command to the blessed Lawrence. He said, "Let us go, for glory is prepared
for me and for thee." They went quickly, and stood fearless before him.
Then said Valerianus to the holy martyr, "Cast away now thy obstinacy, and
give up the treasures." The martyr of God answered him, "On God's poor I
have spent them, and they are the everlasting treasures which will never be
diminished." The officer said, "Why playest thou with words? Offer thy gift
to our gods, and forsake the magic {425} in which thou trustest." Lawrence
said, "For what reason does the devil compel you to urge christian men to
his worship? If it be right that we should pray to devils rather than to
the Almighty God, judge which is worthy of that honour, he who is made, or
he who created all things." The emperor then answered, "What is he who is
made, or what is he who made?" God's martyr said, "The Almighty Father of
our Saviour is the Creator of all creatures, and thou sayest that I shall
pray to dumb stones, which are carved by the hands of men." The emperor was
then wroth, and commanded the deacon to be unclothed in his sight, and
cruelly scourged, and the emperor himself cried, "Insult not our gods." The
blessed Lawrence said in torments, "Verily I thank my God, who has
vouchsafed to number me with his holy; and thou, wretch, art afflicted in
thy foolishness." Decius said to the executioners, "Raise him up, and
manifest to his sight all the torture-tools." Then were quickly brought
forth iron plates, and iron claws, and an iron bed, and leaden whips, and
other leaded whips. Then said the emperor, "Offer thy gift to our gods, or
thou shalt be tortured with all these torture-tools." The blessed deacon
said, "Thou unblessed, these luxuries I have ever desired; they will be to
me a glory, and to thee a torment." The emperor said, "Declare to us all
the wicked thy like, that this city may be cleansed; and do thou thyself
offer to our gods, and trust thou in no wise to thy treasures." Then said
the holy martyr, "Verily I trust, and I am careless for my treasures."
Decius answered, "Thinkest thou then that thou wilt be redeemed by thy
treasures from these torments?" and then in angry mood commanded the
executioners to beat him with stout clubs. But Lawrence, during the
beating, cried, "Thou wretch, know at least that I triumph regarding
Christ's treasures, and I feel not thy torments." Decius said, "Lay the
{427} iron plates glowing hot to his side." The blessed martyr then was
praying to his Lord, and said, "Saviour Christ, God of God, have mercy on
thy servant, for, accused, I denied thee not; questioned, I acknowledged
thee." Then the emperor commanded him to be raised, and said, "I see that
thou, through thy magic, mockest these torments; nevertheless thou shalt
not mock me. I swear by all the gods and goddesses, that thou shalt offer,
or I will slay thee by divers tortures." Lawrence then boldly cried, "I, in
the name of my Lord, in no wise fear thy torments, which are transitory:
cease thou not from what thou hast begun."

Then was the emperor excited with violent fury, and commanded the holy
deacon to be scourged a long time with leaden whips. Lawrence then cried,
"Saviour Christ, thou who hast vouchsafed to be born a mortal man, and hast
redeemed us from the devil's thraldom, receive my spirit." At the same time
an answer came to him from heaven, thus saying, "Yet thou shalt have much
affliction in thy martyrdom." Decius then furious cried, "Roman men, heard
ye the comfort of the devils to this impious, who dreads not our irritated
gods, nor the devised torments? Stretch him, and, scourging with leaded
whips, afflict him." Lawrence then, stretched on the cross, with laughing
mouth thanked his Lord, "Lord God, Father of Jesus Christ, be thou blessed,
who hast given us thy mercy; manifest now thy favour, that these standing
about may know that thou comfortest thy servants." At that time one of the
soldiers, whose name was Romanus, believed, and said to the martyr of God,
"Lawrence, I see God's angel standing before thee with a hand-cloth, and
wiping thy sweating limbs. I now beseech thee, through God, that thou
forsake me not." Then was Decius filled with guile, and said to his chief
officer, "Methinks that we are overcome by magic." And he then ordered the
holy deacon to be loosened from the cross, and delivered to the town-reeve
Hippolytus, and knew not yet that he was a christian.

{429} Then meanwhile the believing soldier Romanus brought a jugful of
water, and with weeping sought the feet of the holy Lawrence, craving
baptism. Lawrence then quickly hallowed the water, and baptized the
believing servant. When Decius heard of it, he ordered him to be stript of
his garments and beaten with stout staves. Romanus then unasked cried in
the emperor's presence, "I am a christian." At the same time the fierce
executioner ordered him to fall under the sword's edge. Again, on the same
night, after the soldier's martyrdom, Decius went to the hot baths,
opposite the house of Sallust, and commanded the holy Lawrence to be
fetched to him. Then Hippolytus began sorely to lament, and said, "I will
go with thee, and with loud voice cry that I am a christian, and lie with
thee." Lawrence said, "Weep not, but rather be silent and rejoice, for I go
to God's glory. After a little time hence, when I call, hear my voice, and
come to me."

Decius then commanded all the torture-tools to be prepared, before his
doom-seat, and Lawrence was led to him. Decius said, "Cast away trust in
thy magic, and recount to us of thy family." The blessed Lawrence answered,
"According to human birth I am Spanish, a Roman foster-child, and a
christian from my cradle, trained up in all divine law." Decius answered,
"In sooth the law is divine, which has so emboldened thee that thou wilt
not worship our gods, nor dreadest any kind of torment." Lawrence said, "In
the name of Christ I fear not for thy torments." The cruel emperor then
said, "If thou offerest not to our gods, all this night shall be spent on
thee with divers tortures." Lawrence said, "My night has no darkness, but
shines with bright light." Then the cruel one commanded the mouth of the
saint to be struck with stones. But Lawrence was strengthened through the
grace of God, and said with laughing mouth, "Lord, be to thee praise, for
thou of all things art God." Decius said to the executioners, "Raise the
iron bed to the {431} fire, that the proud Lawrence may rest thereon." They
straightways bereft him of his garments, and stretched him on the hard bed,
and filled the bed underneath with burning coals, and from above pierced
him with iron forks.

Decius said to the martyr of God, "Offer now to our gods." Lawrence
answered, "I will offer myself to the Almighty God, in the odour of
pleasantness; for the afflicted spirit is an acceptable sacrifice to God."
But the executioners drew the burning coals constantly under the bed, and
from above pierced him with their forks. Then said Lawrence, "O ye
unblessed, understand ye not that your glowing embers cause no heat to my
body, but rather cooling?" He then again with the most beautiful
countenance said, "Saviour Christ, I thank thee that thou wilt strengthen
me." He then looked towards the emperor, thus saying, "Behold, thou,
wretch, hast roasted one part of my body, turn now the other, and eat." He
then said again, "Saviour Christ, I thank thee with inward heart, that I
may go into thy kingdom." And with these words he gave up his ghost, and
with such martyrdom went to the realm on high, in which he dwelleth with
God through all eternity. The cruel emperor then left the holy body on the
iron hurdle, and with his chief officer hastened to the house of Tiberius.

Hippolytus then buried the holy body with great reverence in the
burial-place of the widow Quiriaca, on this present day. But at the grave
there watched a great many christian men with great lamentation. The holy
priest Justin celebrated mass to and houseled them all. After this
Hippolytus returned to his home, and with God's peace kissed his family,
and houseled them all. Then suddenly, while he was sitting, the emperor's
soldiers came, and seized him, and led him to the executioner. Decius then
asked him with smiling mouth, "What, art thou turned magician, since thou
hast buried {433} Lawrence?" He answered, "I did not that as a magician,
but as a christian." Decius then in wrath ordered his mouth to be stricken
with stones, and him to be stript, and said, "How, wast thou not a diligent
worshiper of our gods? and now thou art become so foolish that thou art not
ashamed of thy nakedness." Hippolytus answered, "I was foolish, and I am
now wise and a christian. Through ignorance I believed in the error in
which thou believest." Decius said, "Offer to the gods, lest, as Lawrence,
thou perish by torments." He answered, "O, if I might imitate the blessed
Lawrence!" Decius said, "Stretch him thus naked, and beat him with strong
clubs." When he had long been beaten he thanked God. Decius said,
"Hippolytus mocks your staves, scourge him with leaded whips." They then
did so, till they were worn out. Hippolytus cried with a loud voice, "I am
a christian." So the fierce emperor, when he could not, by any torments,
seduce him from belief in Christ, commanded his chief officer to slay him
by the most cruel death.

On the same day Valerianus took an account of his property, and found
nineteen men and women of his family, who had been baptized at the hands of
the blessed Lawrence. To them said Valerianus, "Consider your age, and have
regard for your life, lest ye perish together with your lord Hippolytus."
They unanimously answered, "We desire to die purely with our lord, rather
than to live impurely with you." Then was Valerianus greatly irritated, and
ordered Hippolytus to be led from the city with his household. The blessed
Hippolytus then cheered his household, and said, "My brothers, be ye not
sad nor afraid, for I and ye have one Lord, God Almighty." So Valerianus
ordered, in the sight of Hippolytus, all his domestics to be beheaded, and
himself he ordered to be tied by the feet to the necks of untamed horses,
and so to be drawn through thorns and brambles: and he with that binding
gave up his ghost on the thirteenth day of {435} this month. On the same
night the holy Justin gathered the bodies of them all and buried them.

But after the passion of those saints, Decius and Valerianus went together
in a golden chariot to their temple, that they might force the christians
to their wicked offerings. Then became Decius suddenly frantic with a
fiendlike spirit, and cried, "O thou, Hippolytus, whither drawest thou me
bound with sharp chains?" Valerianus also frantic cried, "O thou, Lawrence,
unsoftly thou drawest me bound with burning chains." And he forthwith died.
But Decius became horribly frantic, and for three days, with fiendlike
voice, constantly cried, "I beseech thee, Lawrence, cease somewhat of those
torments." Hereupon great lamentation and sore weeping arose in the
dwelling, and the emperor's wife ordered all the christians who were in
prison to be led out, and on the third day Decius in great torments
departed.

But the queen Tryphonia, together with her daughter Cyrilla, sought the
feet of the holy priest Justin with bitter tears, praying for holy baptism.
Justin then with great joy received them, and enjoined them a fast of seven
days, and afterwards, by the holy baptismal bath, washed them from all
their sins. When the emperor's thanes heard that the queen Tryphonia and
the daughter of Decius, Cyrilla, had turned to the faith of Christ and to
the salutary baptism, they with their wives sought the holy priest, and
prayed for mercy and baptism. The blessed Justin, these things being done,
took counsel with the christians, whom they would choose for bishop in the
chair of Sixtus. They then unanimously chose a venerable man whose name was
Dionysius, whom the bishop Maximus, of the city of Ostia, consecrated to
the Roman episcopal see with honour.

Let us now pray with humble voice the holy martyr of God, Lawrence, whose
festival this present day makes known to all the faithful church, that he
intercede for us with the {437} Heavenly King, for whose name he suffered
with bold mind many torments, with whom he free from care glorieth to
eternity. Amen.

       *       *       *       *       *


XVIII. K[=L]. SEPT.

DE ASSUMPTIONE BEAT MARI.

Hieronimus se halga sacerd awrt nne pistol be forsie re eadigan
MARIAN, Godes cennestran, to sumum halgan mdene, hyre nama ws Eustochium,
and to hyre meder Paulam, seo ws gehalgod wydewe. To ysum twam wifmannum
awrt se ylca Hieronimus, menigfealde traht-bec, foran e hi wron haliges
lifes men, and swie gecneordlcende on boclicum smeagungum. es Hieronimus
ws halig sacerd, and getogen on Hebreiscum gereorde, and on Greciscum, and
on Ledenum fulfremedlice; and he awende ure bibliothecan of Hebreiscum
bocum to Leden sprce. He is se fyrmesta wealhstod betwux Hebreiscum, and
Grecum, and Ledenwarum. Twa and hund-seofontig boca re ealdan ['] and
re niwan he awende on Leden to anre Bibliothecan, buton orum
menigfealdum traht-bocum e he mid gecneordum andgite deopancollice
asmeade. a t nextan he dihte isne pistol to re halgan wydewan Paulam,
and to am Godes mdene Eustochium, hyre dehter, and to eallum am
mdenlicum werode, e him mid drohtnigende wron, us cweende:

Witodlice ge neadia me t ic eow recce hu seo eadige Maria, on isum
dgerlicum dge to heofonlicere wununge genumen ws, t eower mdenlica
heap hbbe as lac Ledenre sprce, hu es mra freolsdg geond ghwylces
geares ymbryne beo aspend mid heofonlicum lofe, and mid gastlicere blisse
gemrsode sy, yls e eow on hand {438} becume seo lease gesetnys e urh
gedwolmen wide tosawen is, and ge onne a gehiwedan leasunge for sore
race underfon.

Solice fram anginne s halgan godspelles ge geleornodon hu se heah-engel
Gabriel am eadigan mdene Marian s heofonlican elinges acennednysse
gecydde, and s Hlendes wundra, and re gesligan Godes cennestran
enunge, and hyre lifes dda on am feower godspellicum bocum geswutollice
oncneowon. Iohannes se Godspellere awrt on Cristes rowunge, t he sylf
and Maria stodon mid dreorigum mode wi re halgan rode, e se Hlend on
gefstnod ws. a cw he to his agenre meder, "u fmne, efne her is in
sunu." Eft he cw to Iohanne, "Loca nu, her stent in modor." Syan, of
am dge, hfde se Godspellere Iohannes gymene re halgan Marian, and mid
carfulre enunge, swa swa agenre meder, gehyrsumode.

Drihten, urh his arfstnysse, bethte t eadige mden his cennestran am
clnan men Iohanne, see on clnum mghade symle wunode; and he fory
synderlice am Drihtne leof ws, to an swie, t he him one deorwuran
mam, ealles middangeardes cwne, betcan wolde; gewislice t hire
clnesta mghd am clnan men geeod wre mid gecwemre geferrdene on
wynsumre drohtnunge. On him bm ws an miht ansundes mghades, ac oer
intinga on Marian; on hire is wstmbre mghd, swa swa on nanum orum.
Nis on nanum orum men mghd, gif r bi wstmbrnys; ne wstmbrnys,
gif r bi ansund mghd. Nu is fori gehalgod ger ge Marian mghd ge
hyre wstmbrnys urh a godcundlican acennednysse; and heo ealle ore
oferstih on mghade and on wstmbrnysse. eah-hwere, eah heo
synderlice Iohannes gymene betht wre, hwere heo drohtnode gemnelice,
fter Cristes upstige, mid am apostolicum werode, infarende and utfarende
betwux him, and hi ealle mid micelre arwurnysse and lufe hire enodon, and
heo him {440} culice ealle ing ymbe Cristes menniscnysse gewissode;
foran e heo fram fryme gewislice urh one Halgan Gast hi ealle
geleornode, and mid agenre gesihe geseah; eah e a apostoli urh one
ylcan Gast ealle ing undergeaton, and on ealre sofstnysse gelrede
wurdon. Se heah-engel Gabriel hi ungewemmede geheold, and heo wunode on
Iohannes and on ealra ra apostola gymene, on re heofonlican scole, embe
Godes ['] smeagende, ot God on ysum dge hi genam to am heofonlican
rymsetle, and hi ofer engla weredum geufrode.

Nis gerd on nanre bec nan swutelre gewissung be hire geendunge, buton t
heo nu to-dg wuldorfullice of am lichaman gewt. Hyre byrigen is swutol
eallum onlociendum o ysne andweardan dg, on middan re dene Iosaphat.
Seo dene is betwux re dune Sion and am munte Oliueti, and seo byrigen is
teowed open and emtig, and r on-uppon on hire wurmynte is arred mre
cyrce mid wundorlicum stn-geweorce. Nis nanum deadlicum men cu h, oe
on hwylcere tide hyre halga lichama anon gebroden wre, oe hwider he
ahafen sy, oe hwer heo of deae arise: cwdon eah gehwylce lareowas,
t hyre Sunu, see on am riddan dge mihtilice of deae ars, t he eac
his moder lichaman of deae arrde, and mid undeadlicum wuldre on heofonan
rice gelogode. Eac swa gelice forwel menige lareowas on heora bocum setton,
be am ge-edcucedum mannum e mid Criste of deae arison, t hi ecelice
arrede synd. Witodlice hi andetton t a arredan men nron sofste
gewitan Cristes ristes, buton hi wron ecelice arrede. Ne wicwee we be
re eadigan Marian a ecan riste, eah, for wrscipe gehealdenum
geleafan, us gedafena t we hit wenon swior onne we unrdlice hit
gesean t e is uncu buton lcere frcednysse.

We rda gehwr on bocum, t forwel oft englas comon to godra manna
forsie, and mid gastlicum lofsangum heora sawla to heofonum gelddon.
And, t gyt swutollicor is, {442} men gehyrdon on am forsie wpmanna
sang and wifmanna sang, mid micclum leohte and swetum bree: on am is cu
t a halgan men e to Godes rice urh gode geearnunga becomon, t hi on
ora manna forsie heora sawla underfo, and mid micelre blisse to reste
gelda. Nu gif se Hlend swilcne wurmynt on his halgena forsie oft
geswutelode, and heora gastas mid heofonlicum lofsange to him gefeccan het,
hu miccle swior wenst u t he nu to-dg t heofonlice werod togeanes
his agenre meder sendan wolde, t hi mid ormtum leohte and
unasecgendlicum lofsangum hi to am rymsetle gelddon e hire gegearcod
ws fram fryme middangeardes.

Nis nan twynung t eall heofonlic rym a mid unasecgendlicere blisse hire
to-cymes fgnian wolde. Solice eac we gelyfa t Drihten sylf hire
togeanes come, and wynsumlice mid gefean to him on his rymsetle hi
gesette: witodlice he wolde gefyllan urh hine sylfne t he on his [']
bebead, us cweende, "Arwura inne fder and ine moder." He is his agen
gewita t he his Fder gearwurode, swa swa he cw to am Iudeiscum, "Ic
arwurige minne Fder, and ge unarwuria me." On his menniscnysse he
arwurode his moder, aa he ws, swa swa t halige godspel seg, hire
undereod on his geogohade. Micele swior is to gelyfenne t he his modor
mid unasecgendlicere arwurnysse on his rice gewurode, aa he wolde fter
re menniscnysse on ysum life hyre gehyrsumian.

es symbel-dg oferstih unwimetenlice ealra ora halgena msse-dagas swa
micclum swa is halige mden, Godes modor, is unwimetenlic eallum orum
mdenum. es freolsdg is us gearlic, ac he is heofonwarum singallic. Be
ysre heofonlican cwne upstige wundrode se Halga Gast on lofsangum, us
befrinende, "Hwt is eos e her astih swilce arisende dg-rima, swa
wlitig swa mna, swa gecoren swa sunne, and swa egeslic swa fyrd-truma?" Se
Halga Gast wundrode, foran e he dyde t eal heofonwaru {444} wundrode
ysre fmnan upfreldes. Maria is wlitigre onne se mna, foran e heo
scin buton teorunge hire beorhtnysse. Heo is gecoren swa swa sunne mid
leoman healicra mihta, foran e Drihten, see is rihtwisnysse sunne, h
geceas him to cennestran. Hire fr is wimeten fyrdlicum truman, foran e
heo ws mid halgum mgnum ymbtrymed, and mid engla reatum.

Be issere heofonlican cwne is gecweden gyt urh one ylcan Godes Gast: he
cw, "Ic geseah a wlitegan swilce culfran astigende ofer streamlicum
rium, and unasecgendlic br stemde of hire gyrlum; and, swa swa on
lengctenlicere tide, rosena blostman and lilian hi ymtrymedon." ra rosena
blostman getacnia mid heora readnysse martyrdom, and a lilian mid heora
hwitnysse getacnia a scinendan clnnysse ansundes mghdes. Ealle a
gecorenan e Gode geugon urh martyrdom oe urh clnnysse, ealle hi
gesiodon mid re eadigan cwne; foran e heo sylf is ger ge martyr ge
mden. Heo is swa wlitig swa culfre, foran e heo lufode a bilewitnysse,
e se Halga Gast getacnode, aa he ws gesewen on culfran gelicnysse ofer
Criste on his fulluhte. Ore martyras on heora lichaman rowodon martyrdom
for Cristes geleafan, ac seo eadige Maria ns na lichamlice gemartyrod, ac
hire sawul ws swie geangsumod mid micelre rowunge, aa heo stod dreorig
foran ongean Cristes rode, and hire leofe cild geseah mid isenum nglum on
heardum treowe gefstnod. Nu is heo mare onne martyr, foran e heo
rowode one martyrdom on hire sawle e ore martyras rowodon on heora
lichaman. Heo lufode Crist ofer ealle ore men, and fory ws eac hire
sarnys be him toforan ora manna, and heo dyde his dea hire agenne dea,
foran e his rowung swa swa swurd urhferde hire sawle.

Nis heo nanes haliges mgnes bedled, ne nanes wlites, ne nanre
beorhtnysse; and fory heo ws ymbtrymed mid rosan and lilian, t hyre
mihta wron mid mihtum {446} underwriode, and hire fgernys mid clnnysse
wlite wre geyht. Godes gecorenan scina on heofonlicum wuldre lc be his
geingcum; nu is geleaflic t seo eadige] cwn mid swa micclum wuldre and
beorhtnysse ore oferstige, swa micclum swa hire geincu ora halgena
unwimetenlice sind.

Drihten cw r his upstige, t on his Fder huse sindon fela wununga:
solice we gelyfa t he nu to-dg a wynsumestan wununge his leofan meder
forgeafe. Godes gecorenra wuldor is gemetegod be heora geearnungum, and nis
hwere nn ceorung ne nda on heora nigum, ac h ealle wunia on sore
lufe and healicere sibbe, and lc blissa on ores geincum swa swa on his
agenum.

Ic bidde eow, blissia on yssere freols-tide: witodlice nu to-dg t
wuldorfulle mden heofonas astah, t heo unasecgendlice mid Criste ahafen
on ecnysse rixige. Seo heofenlice cwn wear to-dg generod fram yssere
mnfullan worulde. Eft ic cwee, fgnia foran e heo becom orsorhlice to
am heofonlicum botle. Blissige eal middangeard, foran e nu to-dg us
eallum is urh hire geearnunga h[']l geyht. urh ure ealdan modor Euan us
wear heofonan rices geat belocen, and eft urh Marian hit is us geopenod,
urh t heo sylf nu to-dg wuldorfullice inn-ferde.

God urh his witegan us bebead t we sceolon hine herian and m[']rsian on
his halgum, on am he is wundorlic: micele swior gedafena t we hine on
isre mran freols-tide his eadigan meder mid lofsangum and wurfullum
herungum wurian sceolon; foran e untwylice eal hire wurmynt is Godes
herung. Uton nu fori mid ealre estfulnysse ures modes as mran
freols-tide wurian, foran e t sift ure h[']le is on lofsangum ures
Drihtnes. a e on mighde wunia blission h, foran e h geearnodon
t beon t h heria: habbon h hge t h syn swilce t h wurfullice
herigan magon. a e on clnan wudewanhde sind, herion h and arwurion,
foran e swutol is t h ne magon beon clne buton urh Cristes gife,
seoe ws {448} fulfremedlice on Marian e h heriga. Herigan eac and
wurian a e on sinscipe wunia, foran e anon flew eallum mildheortnys
and gifu t h herigan magon. Gif hwa synful sy, he andette, and nal[']s
herige, eah e ne beo wlitig lf on s synfullan mue; hwere ne geswice
h re herunge, foran e anon him is behten forgyfenys.

es pistol is swie menigfeald s to gereccenne, and eow swie deop to
gehyrenne. Nu ne onhaga s na swior be am to sprecenne, ac we wylla
sume ore trimminge be re mran Godes meder gereccan, to eowre
gebetrunge. Solice Maria is se msta frofer and fultum cristenra manna,
t is forwel oft geswutelod, swa swa we on bocum rda.

Sum man ws mid drycrfte bepht, swa t h Criste wisc, and wrt his
hand-gewrit am awyrgedan deofle, and him mannrdene befste. His nama ws
Theophilus. He a eft syan hine beohte, and a hellican pinunge on his
mode weolc; and ferde a to sumere cyrcan e ws to lofe re eadigan
Marian gehalgod, and r-binnan swa lange mid wope and fstenum hire
fultumes and ingunge bd, ot heo sylf mid micclum wuldre him to com,
and cw, t heo him geingod hfde wi one Heofenlican Deman, hire
agenne Sunu.

We wylla eac eow gereccan be geendunge s arleasan Godes wiersacan
Iulianes.

Sum halig biscop ws Basilius gehten, se leornode on anre scole, and se
ylca Iulianus samod. a gelamp hit swa t Basilius wear to biscope
gecoren to anre byrig e is gehten Cappadocia, and Iulianus to casere,
eah e he ror to preoste bescoren wre. Iulianus a ongann to lufigenne
hengyld, and his cristendome wisc, and mid eallum mode henscipe
beeode, and his leode to an ylcan genydde. a t suman cyrre tengde h to
fyrde ongean Perscisne leodscipe, and gemette one biscop, and cw him to,
"Eala, u Basili, nu ic hbbe e oferogen on uwitegunge." Se biscop him
andwyrde, "God forgeafe t u uwitegunge {450} beeodest:" and h mid am
worde him bead swylce lc swa he sylf breac, t wron ry berene hlafas,
for bletsunge. a het se wiersaca onfon ra hlafa, and agifan am biscope
togeanes grs, and cw, "He bead s nytena fdan, underfo h grs to
leanes." Basilius underfeng t grs, us cweende, "Eala u casere,
solice we budon e s e we sylfe bruca, and u us sealdest to edleane
ungesceadwisra nytena andlyfene, na us to fdan, ac to hospe." Se Godes
wiersaca hine a gehathyrte, and cw, "onne ic fram fyrde gecyrre ic
towurpe as burh, and hi gesmeige, and to yrlande awende, swa t heo bi
cornbre swior onne mannbre. Nis me uncu in dyrstignys, and issere
burhware, e urh ine tihtinge a anlicnysse, e ic arrde and me to
gebd, tobrcon and towurpon." And h mid isum wordum ferde to Persciscum
earde.

Hwt a Basilius cydde his ceastergewarum s rean caseres eowrace, and
him selost rdbora wear, us cweende, "Mine gebrora, bringa eowre
sceattas, and uton cunnian, gif we magon, one rean wiersacan on his
geancyrre gegladian." Hi a mid gldum mode him to brohton goldes, and
seolfres, and deorwurra gimma ungerime hypan. Se bisceop a underfeng a
madmas, and bebead his preostum and eallum am folce, t h heora lc
geoffrodon binnon am temple e ws to wurmynte re eadigan Marian
gehalgod, and het h r-binnon andbidigan mid reora daga fstene, t se
lmihtiga Wealdend, urh his moder ingrdene towurpe s unrihtwisan
caseres andgit. a on re riddan nihte s fstenes geseah se bisceop
micel heofenlic werod on lce healfe s temples, and on middan am werode
st seo heofenlice cwn Maria, and cw to hire tstandendum, "Gelngia me
one martyr Mercurium, t he gewende wi s arleasan wiersacan Iulianes,
and hine acwelle, see mid toundenum mode God minne Sunu forsih." Se
halga cyere Mercurius gew[']pnod hrdlice {452} cm, and be hyre hse
ferde. a eode se bisceop into re ore cyrcan, r se martyr inne lig,
and befrn one cyrcweard hwr s halgan wpnu wron? He swr t h on
fnunge t his heafde witodlice h gesawe. And he rrihte wende to S[=ca]
Marian temple, and am folce gecydde his gesihe, and s wlhreowan
forwyrd. a eode h eft ongean to s halgan martyres byrgenne, and funde
his spere standan mid blode begleddod.

a fter rim dagum com n s caseres egna, Libanius hatte, and gesohte
s bisceopes ft, fulluhtes biddende, and cydde him and ealre re
buruhware s arleasan Iulianes dea: cw t seo fyrd wcode wi a ea
Eufraten, and seofon weard-setl wacodon ofer one casere. a com r
stppende sum uncu cempa, and hine hetelice urhyde, and rrihte of hyra
gesihum fordwn; and Iulianus a mid anrcum hreame forswealt. Swa wear
seo burhwaru ahred urh S[=ca] Marian wi one Godes wiersacan. a bead se
bisceop am ceastergewarum hyra sceattas, ac hi cwdon t hi uon ra
laca am undeadlican Cyninge, e hi swa mihtelice generede, micele bet
onne am deadlican cwellere. Se bisceop eah nydde t folc t hi one
riddan dl s feos underfengon, and he mid am twam dlum t mynster
gegdode.

Gif hw smeage hu is gewurde, onne secge we, t es martyr his lf
adreah on lwedum hade; a wear he urh henra manna ehtnysse for Cristes
geleafan gemartyrod; and cristene men syan his halgan lichaman binnon am
temple wurfullice gelgedon, and his wpna samod. Eft, aa seo halige
cwn hine asende, swa swa we n hwene [']r sdon, a ferde his gast
swyftlice, and mid lichamlicum wpne one Godes feond ofstng, his
weard-setlum onlocigendum.

Mine gebrora a leofostan, uton clypigan mid singalum benum to re halgan
Godes meder, t heo s on urum {454} nydearfnyssum to hire Bearne
geingige. Hit is swie geleaflic t he hyre miceles inges tiian wylle,
see hine sylfne gemedemode t he urh h, for middangeardes alysednysse,
to menniscum men acenned wurde, see fre is God butan anginne, and nu
urhwuna, on anum hade, so man and so God,  on ecnysse. Swa swa gehwilc
man wuna on sawle and on lichaman n mann, swa is Crist, God and mann, n
Hlend, see leofa and rixa mid Fder and Halgum Gaste on ealra worulda
woruld. Amen.

AUGUST XV.

ON THE ASSUMPTION OF THE BLESSED MARY.

Jerome the holy priest wrote an epistle on the decease of the blessed MARY,
the mother of God, to a holy maiden, whose name was Eustochium, and to her
mother Paula, who was a hallowed widow. To these two women the same Jerome
wrote several treatises; for they were persons of holy life, and very
diligent in book-studies. This Jerome was a holy priest, and instructed in
the Hebrew tongue, and in Greek and Latin perfectly; and he turned our
library of Hebrew books into the Latin speech. He is the first interpreter
betwixt the Hebrews, and Greeks, and Latins. Seventy-two books of the old
and of the new law he turned into Latin, to one 'Bibliotheca,' besides many
other treatises which he profoundly devised with diligent understanding.
Then at last he composed this epistle to the holy widow Paula, and to the
maiden of God, Eustochium, her daughter, and to all the maidenly company
who were living with them, thus saying:

Verily ye compel me to relate to you how the blessed Mary, on this present
day was taken to the heavenly dwelling, that your maidenly society may have
this gift in the Latin speech, how this great festival, in the course of
every year, is passed with heavenly praise, and celebrated with ghostly
bliss, lest the false account should come to your {439} hand which has been
widely disseminated by heretics, and ye then receive the feigned leasing
for a true narrative.

Verily from the beginning of the holy gospel ye have learned how the
archangel Gabriel declared to the blessed Mary the birth of the Heavenly
Prince, and the miracles of Jesus, and the ministry of the blessed mother
of God and the deeds of her life ye have manifestly known from the four
evangelical books. John the Evangelist wrote that, at Christ's passion, he
himself and Mary stood with sorrowing mind opposite the holy rood, on which
Jesus was fastened. Then said he to his own mother, "Thou woman, behold,
here is thy son." Again he said to John, "Look now, here standeth thy
mother." Afterwards, from that day, the Evangelist John had charge of the
holy Mary, and with careful ministry obeyed her as his mother.

The Lord, through his piety, committed the blessed maiden his mother to the
chaste man John, who had ever lived in pure virginity; and on that account
he was especially dear to the Lord, so much so that he would commit to him
that precious treasure, the queen of the whole world: no doubt, that her
most pure virginity might be associated with that chaste man with grateful
fellowship in pleasant converse. In them both was one virtue of unbroken
chastity, but a second attribute in Mary; in her is fruitful virginity, so
as in no other. In no other person is there virginity, if there be
fruitfulness; nor fruitfulness, if there be perfect virginity. Therefore
now are hallowed both the virginity of Mary and her fruitfulness through
the divine birth; and she excels all others in virginity and in
fruitfulness. Nevertheless, though she was especially committed to the care
of John, yet she lived in common, after Christ's ascension, with the
apostolic company, going in and going out among them, and they all with
great piety and love ministered to her, and she fully {441} informed them
of all things touching Christ's humanity; for she had from the beginning
accurately learned them through the Holy Ghost, and seen them with her own
sight; though the apostles understood all things through the same Ghost,
and were instructed in all truth. The archangel Gabriel held her
uncorrupted, and she continued in the care of John and of all the apostles,
in the heavenly company, meditating on God's law, until God, on this day,
took her to the heavenly throne, and exalted her above the hosts of angels.

There is not read in any book any more manifest information of her end, but
that she on this day gloriously departed from the body. Her sepulchre is
visible to all beholders to this present day, in the midst of the valley of
Jehosaphat. The valley is between Mount Sion and the mount of Olives, and
the sepulchre appears open and empty, and thereupon is raised, in her
honour, a large church, with wondrous stone-work. To no mortal man is it
known how, or at what time her holy body was brought from thence, or
whither it be borne, or whether she arose from death: though some doctors
say, that her Son, who on the third day mightily from death arose, that he
also raised his mother's body from death, and placed it with immortal glory
in the kingdom of heaven. In like manner very many doctors have set in
their books concerning the requickened men who arose from death with
Christ, that they are raised for ever. They profess verily that those
raised men would not have been true witnesses of Christ's resurrection,
unless they had been raised for ever. Nor do we deny the eternal
resurrection of the blessed Mary, though for caution, preserving our
belief, it befits us that we rather hope it, than rashly assert what is
unknown without any danger.

We read here and there in books, that very often angels came at the
departure of good men, and with ghostly hymns led their souls to heaven.
And, what is yet more certain, {443} men, at their departure, have heard
the song of men and women, with a great light and sweet odour: by which is
known that those holy men who through good deserts come to God's kingdom,
that they, at the departure of other men, receive their souls, and with
great joy lead them to rest. Now if Jesus has often showed such honour at
the death of his saints, and has commanded their souls to be conducted to
him with heavenly hymn, how much rather thinkest thou he would now to-day
send the heavenly host to meet his own mother, that they with light
immense, and unutterable hymns might lead her to the throne which was
prepared for her from the beginning of the world.

There is no doubt that all the heavenly host then with unspeakable bliss
would rejoice in her advent. Verily we also believe that the Lord himself
came to meet her, and benignly with delight placed her by him on his
throne: for he would fulfil in himself what he had in his law enjoined,
thus saying, "Honour thy father and thy mother." He is his own witness that
he honoured his Father, as he said to the Jews, "I honour my Father, and ye
dishonour me." In his human state he honoured his mother, when he was, as
the holy gospel says, subjected to her in his youth. Much more is it to be
believed that he honoured his mother with unspeakable veneration in his
kingdom, when he would, according to human nature, obey her in this life.

This festival excels incomparably all other saints' mass-days, as much as
this holy maiden, the mother of God, is incomparable with all other
maidens. This feast-day to us is yearly, but to heaven's inmates it is
perpetual. At the ascension of this heavenly queen the Holy Ghost in hymns
uttered his wonder, thus inquiring, "What is this that here ascends like
the rising dew of morn, as beauteous as the moon, as choice as the sun, and
as terrible as a martial band?" The Holy Ghost wondered, for he caused all
{445} heaven's inmates to wonder at the ascension of this woman. Mary is
more beauteous than the moon, for she shines without decrease of her
brightness. She is choice as the sun with beams of holy virtues, for the
Lord, who is the sun of righteousness, chose her for his mother. Her course
is compared to a martial band, for she was surrounded with heavenly powers
and with companies of angels.

Of this heavenly queen it is yet said by the same Spirit of God, "I saw the
beauteous one as a dove mounting above the streaming rills, and an
ineffable fragrance exhaled from her garments; and, so as in the
spring-tide, blossoms of roses and lilies encircled her." The blossoms of
roses betoken by their redness martyrdom, and the lilies by their whiteness
betoken the shining purity of inviolate maidenhood. All the chosen who have
thriven to God through martyrdom or through chastity, they all journeyed
with the blessed queen; for she is herself both martyr and maiden. She is
as beauteous as a dove, for she loved meekness, which the Holy Ghost
betokened, when he appeared in likeness of a dove over Christ at his
baptism. Other martyrs suffered martyrdom in their bodies for Christ's
faith, but the blessed Mary was not bodily martyred, but her soul was
sorely afflicted with great suffering, when she stood sad before Christ's
rood, and saw her dear child fastened with iron nails on the hard tree.
Therefore is she more than a martyr, for she suffered that martyrdom in her
soul which other martyrs suffered in their bodies. She loved Christ above
all other men, and, therefore, was her pain also for him greater than other
men's, and she made his death as her own death, for his suffering pierced
her soul as a sword.

She is void of no holy virtue, nor any beauty, nor any brightness; and
therefore was she encircled with roses and lilies, that her virtues might
be supported by virtues, and her {447} fairness increased by the beauty of
chastity. God's chosen shine in heavenly glory, each according to his
merits; it is therefore credible that the blessed] queen with so much glory
and brightness excels others, as much as her merits are incomparable with
those of the other saints.

The Lord said before his ascension, that in his Father's house are many
dwellings: therefore we believe that he now to-day gave to his mother the
most pleasant dwelling. The glory of God's chosen is measured by their
deserts, and yet there is no murmuring nor envy in any of them, but they
all dwell in true love and profound peace, and each rejoices in another's
honours as in his own.

I pray you, rejoice in this festival: verily now to-day that glorious
maiden ascended to heaven, that she, ineffably exalted with Christ, may for
ever reign. The heavenly queen was to-day snatched from this wicked world.
Again I say, rejoice that she, void of sorrow, is gone to the heavenly
mansion. Let all earth be glad, for now to-day, through her deserts,
happiness is increased to us all. Through our old mother Eve the gate of
heaven's kingdom was closed against us, and again, through Mary it is
opened to us, by which she herself has this day gloriously entered.

God has commanded us through his prophets, that we should praise and
magnify him in his saints, in whom he is wonderful: much more fitting is it
that we, on this great festival of his blessed mother, should worship him
with hymns and honourable praises; for undoubtedly all honour to her is
praise of God. Let us now, therefore, with all the devotion of our mind
honour this great festival, for the way of our salvation is in hymns to our
Lord. Let those who continue in maidenhood rejoice, for they have attained
to be that which they praise: let them have care that they be such that
they may praise worthily. Let those who are in pure widowhood praise and
honour her, for it is manifest that they cannot be pure but through grace
of Christ, which was {449} perfect in Mary whom they praise. Let those also
who are in wedlock praise and honour her, for thence flow mercy and grace
to all that they may praise her. If any one be sinful, let him confess, and
not the less praise, though praise be not beautiful in the mouth of the
sinful; yet let him not cease from praise, for thence is promised to him
forgiveness.

This epistle is very complex for us to expound, and very deep for you to
hear. It does not now seem good to us to speak more concerning it, but we
will relate for your bettering some other edifying matter of the great
mother of God. Verily Mary is the greatest comfort and support of christian
men, which is very often manifested, as we read in books.

Some man was so deluded by magic that he denied Christ, and wrote his
chirograph to the accursed devil, and entered into a compact with him. His
name was Theophilus. He afterwards bethought himself, and revolved in his
mind the torment of hell; and went then to a church that was hallowed to
the praise of the blessed Mary, and therein so long with weeping and fasts
prayed for her aid and intercession, till she herself with great glory came
to him, and said, that she had interceded for him with the Heavenly Judge,
her own Son.

We will also relate to you concerning the end of the impious adversary of
God, Julian.

There was a certain bishop named Basilius, who had learned in a school
together with this same Julian. It so happened that Basilius was chosen to
be bishop of a place called Cappadocia, and Julian to be emperor, though he
earlier had been shorn for a priest. Julian then began to love idolatry,
and renounced his christianity, and with all his mind cultivated
heathenism, and compelled his people to the same. Then at a certain time he
went on an expedition against the Persian nation, and met the bishop, and
said to him, "O thou Basilius, I have now excelled thee in philosophy." The
bishop answered, "God has granted to you to cultivate philosophy:" {451}
and with that word he offered him such a gift as he himself partook of,
that was three barley loaves, for a blessing. Then the apostate commanded
the loaves to be received, and grass to be given to the bishop in return,
and said, "He has offered us the food of beasts, let him receive grass in
reward." Basilius received the grass, thus saying, "O thou emperor, verily
we have offered to thee what we ourselves partake of, and thou hast given
us in reward the sustenance of irrational beasts, not as food for us but as
insult." The adversary of God then became angry, and said, "When I return
from the expedition I will overthrow this city, and level it, and turn it
to arable land, so that it shall be cornbearing rather than manbearing. Thy
audacity and that of these citizens is not unknown to me, who at thy
instigation brake and cast down the image which I had raised and prayed
to." And with these words he went to the Persian territory.

Hereupon Basilius made known to his fellow-citizens the cruel emperor's
threat, and was a most excellent counsellor to them, thus saying, "My
brothers, bring your treasures, and let us endeavour, if we can, to gladden
the cruel apostate on his return." They then with glad mind brought to him
of gold, and silver, and precious gems an immense heap. Thereupon the
bishop received the treasures, and commanded his priests and all the people
to offer their gifts within the temple that was hallowed to the honour of
the blessed Mary, and bade them therein abide, with a fast of three days,
that the Almighty Ruler, through his mother's intercession, might turn to
naught the resolve of the unrighteous emperor. Then on the third night of
the fast the bishop saw a great heavenly host on each side of the temple,
and in the midst of the host sat the heavenly queen Mary, and said to her
attendants, "Bring to me the martyr Mercurius, that he may go against the
impious apostate Julian, and slay him, who with inflated mind despises God
my Son." The holy martyr Mercurius {453} came armed speedily, and went by
her command. The bishop then went into the other church, in which the
martyr lay, and asked the churchward, where the weapons of the saint were?
He swore that he certainly saw them at his head in the evening. And he
straightways returned to St. Mary's temple, and made known to the people
what he had seen, and the destruction of the tyrant. He then went again to
the holy martyr's sepulchre, and found his spear standing stained with
blood.

Then after three days came one of the emperor's officers called Libanius,
and sought the bishop's feet, praying for baptism, and informed him and all
the citizens of the death of the impious Julian: he said that the army was
encamped on the river Euphrates, and seven watches watched over the
emperor. Then came there walking an unknown warrior, and violently pierced
him through, and straightways vanished from their sight; and Julian then
with a horrible cry expired. So were the citizens saved through St. Mary
from the adversary of God. Then the bishop offered their treasures to the
citizens, but they said, that they would give those gifts to the Immortal
King, who had so powerfully saved them, much rather than to the mortal
murderer. The bishop, nevertheless, compelled the people to receive a third
part of the money, and with the two parts endowed the monastery.

If any one ask how this happened, we say, that this martyr had spent his
life in a lay condition, when, through the persecution of heathen men, for
belief in Christ, he was martyred; and christian men afterwards honourably
deposited his holy body within the temple, together with his weapons.
Afterwards, when the holy queen sent him, as we have said a little before,
his spirit swiftly went, and with a bodily weapon stabbed the foe of God,
while his guards were looking on.

My dearest brothers, let us call with constant prayers to the holy mother
of God, that she may intercede for us in {455} our necessities with her
Son. It is very credible that he will grant much to her, who vouchsafed
through her to be born a human being for the redemption of the world, who
is ever God without beginning, and now exists, in one person, true man and
true God, ever to eternity. So as every man exists in soul and body one
man, so is Christ, God and man, one Saviour, who liveth and reigneth with
the Father and the Holy Ghost for ever and ever. Amen.

       *       *       *       *       *


VIII. [=KL]. SEPT.

PASSIO S[=CI] BARTHOLOMEI APOSTOLI.

Wyrd-writeras secga t ry leodscipas sind gehtene India. Seo forme
India li to ra Silhearwena rice, seo oer li to Medas, seo ridde to
am micclum garsecge; eos ridde India hf on anre sidan eostru, and on
oere one grimlican garsecg. To yssere becm Godes apostol BARTHOLOMEUS,
and eode into am temple to am deofolgylde Astaro, and swa swa leodig
r wunade. On am deofolgylde wunade swilc deofol e to mannum urh a
anlicnysse sprc, and gehlde untruman, blinde and healte, a e he sylf
[']r awyrde. He derode manna gesihum, and heora lichaman mid mislicum
untrumnyssum awyrde, and andwyrde him urh a anlicnysse, t hi him heora
lc offrian sceoldon, and he hi gehlde; ac he him ne heolp mid nanre hle,
ac aa hi to him bugon, a geswac he re lichamlican gedreccednysse,
foran e he ahte a heora sawla. a wendon dysige men t he h gehlde,
aa he re dreccednysse geswac.

a mid am e se apostol into am temple eode, a adumbode se deofol
Astaro, and ne mihte nanum ra e h {456} awyrde gehelpan, for s
halgan Godes egnes neawiste. a lagon r binnan am temple fela adligra
manna, and dghwomlice am deofolgylde offrodon; ac aa h gesawon t he
heora helpan ne mihte, ne nanum andwyrdan, a ferdon h to gehendre byrig,
r r oer deofol ws gewurod, s nama ws Beri, and him offrodon, and
befrunon, hwi heora god him andwyrdan ne mihte? Se deofol a Beri
andwyrde, and cw, "Eower god is swa fste mid isenum racenteagum gewrien
t he ne gedyrstlc t he furon orige oe sprece syan se Godes
apostol Bartholomeus binnan t tempel becom." H axodon, "Hwt is se
Bartholomeus?" Se deofol andwyrde, "He is freond s lmihtigan Godes, and
i he com to yssere scire t he aidlige ealle a hengyld e as
Indiscan wuria." H cwdon, "Sege us his nebwlite, t we hine oncnawan
magon." Beri him andwyrde, "He is blcfexede and cyrps, hwit on lichaman,
and he hf steape eagan, and medemlice nosu, and side beardas, hwon
hrwencge, medemne wstm, and is ymbscryd mid hwitum oferslype, and binnan
six and twentig geara fce: ns his reaf hrig ne tosigen, ne his scos
forwerode. Hund sion he big his cneowa on dge, and hund sion on nihte,
biddende his Drihten. His stemn is swylce ormte byme, and him fara mid
Godes englas, e ne geafia t him hunger derige, oe nig ateorung.
fre he bi anes modes, and gld urhwuna. Ealle ing he foresceawa and
wt, and ealra eoda gereord he cann. Nu iu he wt hwt ic sprece be him,
foran e Godes englas him eowia, and ealle ing cya. onne ge hine
seca, gif he sylf wyle, ge hine gemeta; gif he nele, solice ne finde ge
hine. Ic bidde eow t ge hine geornlice biddon t he hider ne gewende,
els e Godes englas e him mid synd me gebeodon t hi minum geferan
Astaro gebudon." And se deofol mid isum wordum suwode.

Hi gecyrdon ongean, and sceawodon lces leodiges mannes andwlitan and
gyrlan, and hi nateshwon, binnan {458} twegra daga fce, hine ne gemetton.
a betwux isum hrymde sum wd mann urh deofles gast, and cw, "Eala u
Godes apostol, Bartholomee, ine gebedu geancsumia me, and ontenda." Se
apostol a cw, "Adumba, u unclna deofol, and gewit of am menn." And
rrihte wear se mann geclnsod fram am fulan gaste, and gewittiglice
sprc, see for manegum gearum awedde.

a geaxode se cyning Polimius be am witseocum menn, hu se apostol hine
fram re wdnysse ahredde, and het hine to him gelangian, and cw, "Min
dohtor is hreowlice awed: nu bidde ic e t u h on gewitte gebringe, swa
swa u dydest Seustium, see for manegum gearum mid egeslicere wdnysse
gedreht ws." aa se apostol t mden geseah mid heardum racenteagum
gebunden, foran e heo bt and totr lcne e heo gercan mihte, and hire
nan man genealcan ne dorste, a het se apostol h unbindan. a enas him
andwyrdon, "Hwa dearr hi hreppan?" Bartholomeus andwyrde, "Ic hbbe
gebunden one feond e hi drehte, and ge gt hi ondrda. Ga to and
unbinda hi, and gereordiga, and on rne merigen l[']da h to me." Hi a
dydon be s apostoles hse, and se awyrigeda gast ne mihte na leng hi
dreccan.

a s on merigen se cyning Polimius gesymde gold, and seolfor, and
deorwure gymmas, and pllene gyrlan uppan olfendas, and sohte one
apostol, ac he hine nateshwon ne gemette. Eft s on merigen com se apostol
into s cyninges bure, beclysedre dura, and hine befrn, "Hwi sohtest u
me mid golde, and mid seolfre, and mid deorwurum gymmum and gyrlum? as
lc behofia a e eorlice welan seca; ic solice nanes eorlices
gestreones, ne flsclices lustes ne gewilnige; ac ic wille t u wite t
s lmihtigan Godes Sunu gemedemode hine sylfne t h urh mdenlicne
inno acenned wear, see geworhte heofonas and eoran and ealle gesceafta;
and he hfde anginn on re menniscnysse, see nfre ne ongann on {460}
godcundnysse, ac he sylf is anginn, and eallum gesceaftum, ger ge
gesewenlicum ge ungesewenlicum, anginn forgeaf. t mden e hine gebr
forhogode lces weres gemanan, and am lmihtigan Gode hire mghad behet.
Hire com to Godes heah-engel Gabriel, and hire cydde s heofonlican
elinges to-cyme on hire inno, and heo his wordum gelyfde, and swa mid
am cilde wear."

Se apostol a am cyninge bodade ealne cristendom, and middangeardes
alysednysse urh s Hlendes to-cyme, and hu he one hellican deofol
gewylde, and him mancynnes benmde, and cw, "Drihten Crist, see urh his
unscyldigan dea one deofol oferswide, sende us geond ealle eoda, t we
todrfdon deofles enas, a e on anlicnyssum wunia, and t we a henan
e hi wuria of heora anwealde tbrudon. Ac we ne underfo gold ne
seolfor, ac forseo, swa swa Crist forseah; foran e we gewilnia t we
rice beon on his rice, on am nf adl, ne untrumnyss, ne unrotnyss, ne
dea, nnne stede, ac r is ece gesl and eadignys, gefea butan ende mid
ecum welum. Fori ic ferde to eowerum temple, and se deofol e eow urh a
anlicnysse geandwyrde, urh Godes englas e me sende, is gehft. And gif u
to fulluhte gebihst, ic do t u one deofol gesihst, and gehyrst mid
hwilcum crfte he is geuht t he untrumnysse gehle. Se awyrigeda deofol,
sian he one frumsceapenan mann beswc, syan he hfde anweald on
ungelyfedum mannum, on sumum maran, on sumum lssan: on am maran e swior
synga, on am lssan e hwonlicor synga. Nu de se deofol mid his
lotwrencum t a earman men geuntrumia, and tiht h t h sceolon
gelyfan on deofolgyld: onne geswic he re gedreccednysse, and hf heora
sawla on his anwealde; onne h cwea to re deofollican anlicnysse, u
eart min god. Ac es deofol, e binnan eowrum temple ws, is gebunden, and
ne mg nateshwn andwyrdan am e him to gebidda. Gif u wylt afandian t
ic so secge, ic hate hine faran into re {462} anlicnysse, and ic do t
he andet is ylce, t he is gewrien, and nane andsware syllan ne mg."

a andwyrde se cyning, "Nu to-merigen hf is folc gemynt t h heora lc
him offrion, onne cume ic rto, t ic geseo as wunderlican dda."
Witodlice on am orum dge com se cyning mid re burhware to am temple,
and a hrymde se deofol mid egeslicere stemne urh a anlicnysse, and cw,
"Geswica, earme, geswica eowra offrunga, els e ge wyrsan pinunge
rowion onne ic. Ic eom gebunden mid fyrenum racenteagum fram Cristes
englum, one e a Iudeiscan on rde ahngon: wendon t se dea hine
gehftan mihte; he solice one dea oferswyde, and urne ealdor mid
fyrenum bendum gewra, and on am riddan dge sigefst ars, and sealde
his rode-tcen his apostolum, and tosende h geond ealle eoda. An ra is
her, e me gebundenne hylt. Ic bidde eow t ge me to him geingion, t ic
mote faran to sumere ore scire."

a cw se apostol Bartholomeus, "u unclna deofol, andette hw awyrde as
untruman menn." Se unclna gast andwyrde, "Ure ealdor, swa gebunden swa he
is, sent us to mancynne, t we h mid mislicum untrumnyssum awyrdon; rest
heora lichaman, foran e we nabba nnne anweald on heora sawlum, buton hi
heora lc us geoffrion. Ac onne h for heora lichaman hle us offria,
onne geswice we s lichaman gedreccednysse, foran e we habba syan
heora sawla on urum gewealde. onne bi geuht swilce we hi gehlon, onne
we geswica ra awyrdnyssa. And menn us wuria for godas, onne we
solice deoflu sind, s ealdres gingran e Crist s mdenes Sunu gewra.
Fram am dge e his apostol Bartholomeus hider com, ic eom mid byrnendum
racenteagum earle fornumen, and fori ic sprece e he me het; elles ic ne
dorste on his andwerdnysse sprecan, ne furon ure ealdor."

a cw se apostol, "Hwi nelt u gehlan as untruman, swa swa in gewuna
ws?" Se sceocca andwyrde, "onne {464} we manna lichaman deriga, buton we
re sawle derian magon, a lichaman urhwunia on heora awyrdnysse."
Bartholomeus cw, "And h becume ge to re sawle awyrdnysse?" Se deofol
andwyrde, "onne h gelyfa t we godas sind, and us offria, onne
forl[']t se lmihtiga God h, and we onne forl[']ta one lichaman
ungebrocodne, and cepa re sawle e s to gebeah, and heo onne on ure
anwealde bi."

a cw se apostol to eallum am folce, "Efne nu ge habba gehyred hwilc
es god is e ge wendon t eow gehlde; ac gehyra nu one soan God,
eowerne Scyppend, e on heofonum earda; and ne gelyfe ge heonon-for on
idele anlicnyssa: and gif ge willa t ic eow to Gode geingige, and t
as untruman hle underfon, towurpa onne as anlicnysse, and tobreca.
Gif ge is do, onne halgige ic is tempel on Cristes naman, and eow r
on-innan mid his fulluhte fram eallum synnum awea." a het se cyning a
anlicnysse towurpan. Hwt t folc a caflice mid rapum hi bewurpon, and
mid stengum awegdon; ac hi ne mihton for am deofle a anlicnysse styrian.

a het se apostol tolysan a rapas, and cw to am awyrgedan gaste e hire
on sticode, "Gyf u wylle t ic e on niwelnysse ne asende, gewit of
yssere anlicnysse, and tobrec h, and far to westene, r nan fugel ne
flyh, ne yrling ne era, ne mannes stemn ne sweg." He rrihte t-gewt,
and sticmlum tobrc a anlicnysse, and ealle a grftas binnon am temple
tobrytte. t folc a mid anre stemne clypode, "An lmihtig God is, one e
Bartholomeus boda." Se apostol a astrehte his handa wi heofonas weard,
us biddende, "u lmihtiga God, on am e Abraham gelyfde, and Isaac, and
Iacob; u e asendest inne ancennedan Sunu, t he us alysde mid his
deorwuran blode fram deofles eowdome, and hf us geworht e to bearnum;
u eart unacenned Fder, he is Sunu of e fre acenned, and se Halga Gast
is fre forstppende of e and of inum {466} Bearne, se forgeaf us on his
naman as mihte, t we untrume gehlon, and blinde onlihton, hreoflige
geclnsian deoflu aflian, deade arran, and cw to s, So ic eow secge,
Swa hwt swa ge bidda on minum naman t minum Fder, hit bi eow getiod.
Nu bidde ic on his naman t eos untrume menigu sy gehled, t hi ealle
oncnawon t u eart ana God on heofonan, and on eoran, and on s['], u
e hle ge-edstaelast urh one ylcan urne Drihten, see mid e and mid
am Halgan Gaste leofa and rixa on ealra worulda woruld." Mid am e h
andwyrdon, "Amen," a wear eall seo untrume menigu gehled: and r com a
fleogende Godes engel scinende swa swa sunne, and fleah geond a feower
hwemmas s temples, and agrof mid his fingre rode-tacn on am fyerscytum
stnum, and cw, "Se God e me sende cw, t swa swa as untruman synd
gehlede fram eallum coum, swa he geclnsode is templ fram s deofles
fulnyssum, one e se apostol het to westene gewitan. And God bebead me t
ic one deofol eowrum gesihum r teowige. Ne beo ge afyrhte urh his
gesihe, ac mearcia rode-tacen on eowrum foreheafdum, and lc yfel gewit
fram eow."

And se engel a teowde am folce one awyrigedan gast on yssere
gelicnysse. He wear a teowod swylce ormte Silhearwa, mid scearpum
nebbe, mid sidum bearde. His loccas hangodon to am anccleowum, his eagan
wron fyrene spearcan sprengende; him std swflen lg of am mue, he ws
egeslice gefierhamod, and his handa to his bce gebundene. a cw se
Godes engel to am atelican deofle, "Foran e u wre gehyrsum s
apostoles hsum, and tobrce as deofellican anlicnysse, nu fter his
behate ic e unbinde, t u fare to westene, r r nanes mannes
drohtnung nis; and u r wunige o one micclan dom." And se engel hine a
unband, and he mid hreowlicere wnunge aweg-gewt, and nawar sian ne
teowde. Se engel a, him eallum onlocigendum, fleah to heofonum.

{468} Hwt a se cyning Polimius, mid his wife and his twam sunum, and mid
ealre his leode, gelyfde on one soan God, and wear gefullod, and awearp
his cynehelm samod mid his purpuran gyrlum, and nolde one Godes apostol
forltan, fter isum gesamnodon gehwylce wyrlice wiercoran, and wrehton
one cyning to his breer Astrigem, se ws cyning on orum leodscipe, and
cwdon, "in broer is geworden anes dryes folgere, se geagna him ure
tempel, and ure godas tobryc." a wear se cyning Astriges gehathyrt, and
sende usend gewpnodra cempena, t hi one apostol gebundenne to him
bringan sceoldon. aa se apostol him to geld ws, a cw se cyning, "Hw
amyrdest u minne broor mid inum drycrfte?" Bartholomeus andwyrde, "Ne
amyrde ic hine, ac ic hine awende fram henum gylde to am soan Gode." Se
cyning him to cw, "Hw towurpe u ure godas?" He andwyrde, "Ic sealde a
mihte am deoflum, t h tocwysdon a idelan anlicnysse e h on wunodon,
t t mennisce folc fram heora gedwyldum gecyrde, and on one ecan God
gelyfde." a cw se cyning, "Swa swa u dydest minne broor his god
forltan, and on inne god gelyfan, swa do ic eac e forltan inne god,
and on minne gelyfan." a andwyrde se apostol, "Ic teowode one god e in
broor wurode him gebundenne, and ic het t he sylf his anlicnysse
tobrce. Gif u miht is dn minum Gode, onne gebigst u me to ines godes
biggengum: gif u onne is minum Gode dn ne miht, ic tobryte ealle ine
godas, and u onne gelyf on one soan God e ic bodige."

Mid am e h is sprcon, a cydde sum man am cyninge t his msta god
Balda feolle, and sticmlum toburste. Se cyning a totr his purpuran
reaf, and het mid stium saglum one apostol beatan, and sian beheafdian.
And he a on isum dge swa gemartyrod to am ecan life gewt. Witodlice
fter isum com se broor mid his folce, and one halgan lichaman mid
wulderfullum lofsangum {470} aweg ferodon, and getimbrodon mynster
wundorlicere micelnysse, and on am his halgan reliquias arwurlice
gelogedon. Eornostlice on am rittigoan dge, se cyning Astriges, e one
apostol ofslean het, wear mid feondlicum gaste gegripen, and egeslice
awedde: swa eac ealle a wyran hengyldan, e one apostol mid nie to
am cyninge gewregdon, aweddon samod mid him, and urnon h and he to his
byrgene, and r wedende swulton. a asprng micel ga and gryre ofer ealle
a ungeleaffullan, and hi a gelyfdon, and gefullode wurdon t ra
mssepreosta handum, e se apostol [']r gehdode. a onwreah se apostol
Bartholomeus be am geleaffullan cyninge Polimius, t he biscophd
underfenge; and a Godes eowan and t geleaffulle folc hine anmodlice to
am hde gecuron. Hit gelamp a, fter re hdunge, t he worhte fela
tcna on Godes naman, urh his geleafan, and urhwunode twentig geara on
am biscopdome, and on godre drohtnunge; and fulfremedum geincum gewt to
Drihtne, am is wurmynt and wuldor  on worulde.

We magon niman bysne be re apostolican lare, t nan cristen mann ne
sceal his hle gefeccan buton t am lmihtigan Scyppende, am e
gehyrsumia lif and dea, untrumnys and gesundfulnys, see cw on his
godspelle, t n lytel fugel ne befyl on dea butan Godes dihte. He is
swa mihtig, t he ealle ing gediht and gefada butan geswince; ac he
beswincg mid untrumnyssum his gecorenan, swa swa he sylf cw, "a e ic
lufige, a ic reage and beswinge." For mislicum intingum beo cristene men
geuntrumode, hwilon for heora synnum, hwilon for fandunge, hwilon for Godes
wundrum, hwilon for gehealdsumnysse gdra drohtnunga, t h y eadmodran
beon; ac on eallum isum ingum is geyld nyd-behefe. Hwilon eac urh Godes
wrace becym am arleasan menn swie egeslic yfel, swa t his wite ongin
on yssere worulde, and his sawul gewit to am ecum witum for his
wlhreawnysse; swa swa {472} Herodes e a unscigan cild acwealde on
Cristes acennednysse, and manega ore to-eacan him. Gif se synfulla bi
gebrocod for his unrihtwisnysse, onne gif he mid geylde his Drihten
hera, and his miltsunge bitt, he bi onne awogen fram his synnum urh a
untrumnysse, swa swa horig hrgl urh sapan. Gif he rihtwis bi, he hf
onne maran geince urh his brocunge, gif he geyldig bi. Se e bi
ungeyldig, and mid gealgum mode ceora ongean God on his untrumnysse, he
hf twyfealde genierunge, foran e he geyc his synna mid re ceorunge,
and rowa naels.

God is se soa lce, e urh mislice swingla his folces synna gehl. Nis
se woruld-lce wlhreow, eah e he one gewundodan mid brnette, oe mid
ceorfsexe gelcnige. Se lce cyrf oe brn, and se untruma hrym,
eah-hwere ne miltsa he s ores wnunge, foran gif se lce geswic
his crftes, onne losa se forwundoda. Swa eac God gelcna his gecorenra
gyltas mid mislicum brocum; and eah e hit hefigtyme sy am rowigendum,
eah-hwere wyle se gda Lce to ecere hle hine gelcnigan. Witodlice se
e nne brocunge for isum life ne rowa, he fr to rowunge. For agenum
synnum bi se mann geuntrumod, swa swa Drihten cw to sumum bedridan, e
him to geboren ws, "Min bearn, e synd ine synna forgifene: aris nu, and
ber ham in leger-bed."

For fandunge beo sume menn geuntrumode, swa swa ws se eadiga Iob, aa he
ws rihtwis, and Gode gehyrsum. a bd se deofol, t he his fandigan
moste, and he a anes dges ealle his hta amyrde, and eft hine sylfne mid
am mstan broce geuntrumode, swa t him weollon maan geond ealne one
lichaman. Ac se geyldiga Iob, on eallum isum ungelimpum, ne syngode mid
his mue, ne nan ing stuntlices ongean God ne sprc, ac cw, "God me
forgeaf a hta, and h eft t me genam; sy his nama gebletsod." God eac a
hine gehlde, and his hta mid twyfealdum him {474} forgeald. Sume menn
beo geuntrumode for Godes tcnum, swa swa Crist cw be sumum blindan men,
aa his leorning-cnihtas hine axodon, for hws synnum se mann wurde swa
blind acenned. a cw se Hlend, t he nre for his agenum synnum, ne for
his maga, blind geboren, ac fori t Godes wundor urh hine geswutelod
wre. And he rrihte mildheortlice hine gehlde, and geswutelode t he is
so Scyppend, e a ungesceapenan eahhringas mid his halwendan spatle
geopenode.

For gehealdsumnysse sore eadmodnysse beo forwel oft Godes gecorenan
geswencte, swa swa Paulus se apostol be him sylfum cw, "Me is geseald
sticels mines lichaman, and se sceocca me gearplt, t seo micelnys Godes
onwrigenyssa me ne onhebbe; foran ic bd riwa minne Drihten, t he
afyrsode s sceoccan sticels fram me; ac h me andwyrde, Paule, e
genihtsuma min gifu. Solice mgen bi gefremod on untrumnysse. Nu
wuldrige ic lustlice on minum untrumnyssum, t Cristes miht on me wunige."

Se cristena mann e on nigre issere gelicnysse bi gebrocod, and he onne
his hle secan wyle t unalyfedum tilungum, oe t wyrigedum galdrum,
oe t nigum wiccecrfte, onne bi he am henum mannum gelc, e am
deofolgylde geoffrodon for heora lichaman hle, and swa heora sawla
amyrdon. Se e geuntrumod beo, bidde his hle t his Drihtne, and
geyldelice a swingla forbere; loc h lange se soa lce hit foresceawige,
and ne beceapige na urh nigne deofles crft mid his sawle s lichaman
gesundfulnysse; bidde eac gddra manna bletsunge, and t halgum reliquium
his hle gesece. Nis nanum cristenum menn alyfed t he his hle gefecce t
nanum stane, ne t nanum treowe, buton hit sy halig rode-tacen, ne t nanre
stowe, buton hit sy halig Godes hus: se e elles de, he beg untwylice
hengild. We habba hwere a bysne on halgum bocum, t mot se e wile
mid soum lcecrfte his lichaman getemprian, swa swa dyde se wtega
Isaias, e {476} worhte am cyninge Ezechie clian to his dolge, and hine
gelcnode.

Se wisa Augustinus cw, t unpleolic sy eah hw lce-wyrte icge; ac t
h tl to unalyfedlicere wglunge, gif hw a wyrta on him becnitte, buton
he h to am dolge gelecge. eah-hwere ne sceole we urne hiht on
lce-wyrtum besettan, ac on one lmihtigan Scyppend, e am wyrtum one
crft forgeaf. Ne sceal nan man mid galdre wyrte besingan, ac mid Godes
wordum h gebletsian, and swa icgan.

Wite eah-hwere gehw, t nan man butan earfonyssum ne becym to re
ecan reste, aa Crist sylf nolde his agen rice butan micelre earfonysse
astigan: swa eac his apostoli, and a halgan martyras mid heora agenum
feore t heofonlice rice beceapodon: syan eac halige andetteras, mid
micelre drohtnunge on Godes eowdome, and urh miccle forhfednyssa and
clnnysse, halige wurdon. Hwt wylle we endemenn yssere worulde, gif we
for urum synnum gebrocode beo, buton herian urne Drihten, and eadmodlice
biddan, t he us urh a hwilwendlican swingla to am ecan gefean gelde?
Sy him wuldor and lof on ealra worulda woruld. Amen.

AUGUST XXV.

THE PASSION OF ST. BARTHOLOMEW THE APOSTLE.

Historians say that there are three nations called India. The first India
lies towards the Ethiopians' realm, the second lies towards the Medes, the
third on the great ocean; this third India has on one side darkness, and on
the other the grim ocean. To this came the apostle of God BARTHOLOMEW, and
went into the temple to the idol Ashtaroth, and as a stranger there
remained. In the idol dwelt a devil such that he spake to men through the
image, and healed the sick, the blind and the halt, whom he had himself
previously afflicted. He injured men's sight, and afflicted their bodies
with divers diseases, and answered them through the image, that they should
offer to him their gifts, and he would heal them; but he helped them not
with any healing, but when they bowed to him, he ceased from the bodily
affliction, for he then possessed their souls. Then foolish men thought
that he healed them, when he ceased from afflicting them.

When the apostle went into the temple, the devil Ashtaroth became dumb, and
could not help any of those whom he had {457} afflicted, for the presence
of the holy servant of God. There lay there within the temple many sick
men, and offered daily to the idol; but when they saw that he could not
help them, nor answer any one, they went to a neighbouring city, where
another devil was worshiped, whose name was Berith, and offered to him, and
asked, why their god could not answer them? The devil Berith then answered,
and said, "Your god is so fast bound with iron chains, that he dares not
even breathe or speak since God's apostle Bartholomew came within the
temple." They asked, "Who is Bartholomew?" The devil answered, "He is a
friend of the Almighty God, and he is come to this province that he may
render vain all the idols which these Indians worship." They said,
"Describe to us his countenance, that we may know him." Berith answered
them, "He has fair and curling locks, is white of body, and has deep eyes
and moderate sized nose, and ample beard, somewhat hoary, a middling
stature, and is clad in a white upper garment, and is within six and twenty
years old: his raiment is not dirty nor threadbare, nor are his shoes worn
out. A hundred times he bows his knees by day, and a hundred times by
night, praying to his Lord. His voice is as an immense trumpet, and God's
angels go with him, who allow not hunger to hurt him, nor any faintness. He
is ever of one mind, and continues glad. All things he foresees and knows,
and he understands the tongues of all nations. Now long ago he knows what I
am saying of him, for God's angels minister and make known all things to
him. When ye seek him, if he himself will, ye will find him; if he will
not, verily ye will find him not. I pray you that ye earnestly beseech him
not to come hither, lest God's angels who are with him command to me what
they have commanded to my companion Ashtaroth." And with these words the
devil was silent.

They turned back, and beheld the countenance and garments of every man,
and, during a space of two days, they {459} did not find him. Then in the
meanwhile some madman cried through the devil's spirit, and said, "O thou
apostle of God, Bartholomew, thy prayers torment and exasperate me." The
apostle then said, "Be dumb, thou unclean devil, and depart from the man."
And straightways the man was cleansed from the foul spirit, and spake
rationally, who had been mad for many years.

Then the king Polymius heard of the maniac, how the apostle had saved him
from that madness, and he commanded him to be fetched to him, and said, "My
daughter is cruelly frantic: now I beseech thee to bring her to her wits,
as thou didst Seustius, who for many years had been afflicted with dreadful
madness." When the apostle saw the maiden bound with hard chains (because
she bit and tore everyone whom she could reach, and no man durst approach
her), he ordered her to be unbound. The servants answered him, "Who dares
to touch her?" Bartholomew answered, "I have bound the fiend that tormented
her, and ye yet fear her. Go to and unbind her, and give her to eat, and
to-morrow early lead her to me." They did then as the apostle ordered, and
the accursed spirit could no longer torment her.

Then on the morrow the king Polymius loaded gold, and silver, and precious
gems, and purple garments upon camels, and sought the apostle, but he found
him not. On the morrow the apostle came into the king's bower, the door
being closed, and asked him, "Why soughtest thou me with gold, and with
silver, and with precious gems, and garments? These gifts those require who
seek earthly wealth; but I desire no earthly treasure, nor fleshly
pleasure; but I wish thee to know that the Son of Almighty God vouchsafed
to be born of a maidenly womb, who wrought heaven and earth and all
creatures; and he had beginning in humanity who never began in his divine
nature, for he is himself beginning, {461} and to all creatures, both
visible and invisible, gave beginning. The maiden who bare him despised
every man's fellowship, and to the Almighty God promised her maidenhood. To
her came God's archangel, Gabriel, and announced to her the advent of the
Heavenly Prince into her womb, and she believed his words, and so was with
child."

The apostle then preached to the king all christianity, and the redemption
of the world through the advent of Jesus, and how he overcame the hellish
devil, and deprived him of mankind, and said, "The Lord Christ, who through
his innocent death overpowered the devil, has sent us among all nations, to
drive away the devil's ministers, who dwell in images, and to withdraw the
heathen who worship them from their power. But we receive not gold nor
silver, but despise, as Christ despised them; for we desire to be rich in
his kingdom, in which neither sickness, nor infirmity, nor sadness, nor
death, has any place, but there is eternal happiness and bliss, joy without
end with eternal riches. Therefore came I to your temple, and the devil,
who answered you through the image, is made captive by the angels of God
who sent me. And if thou consentest to be baptized, I will cause thee to
see the devil, and to hear by what craft he appears to heal sickness. The
accursed devil, after that he had deceived the first-created man, had power
over unbelieving men, over some greater, over some less: on those greater
who sin more, on those less who sin in less degree. Now the devil by his
wiles causes miserable men to fall sick, and instigates them to believe in
an idol: then ceases he from afflicting them, and has their souls in his
power; then they say to the image, Thou art my god. But the devil, which
was within your temple, is bound, and cannot answer those who pray to him.
If thou wilt prove whether I speak truth, I will command {463} him to go
into the image, and I will make him confess the same, that he is bound and
can give no answer."

Then the king answered, "Now to-morrow this folk has designed to offer him
their gifts, then will I come thereto, that I may see these wonderful
deeds." So on the second day the king with the citizens came to the temple,
and then the devil cried with terrific voice through the image, and said,
"Cease, ye miserable, cease your offerings, lest ye suffer worse torment
than I. I am bound with fiery chains by the angels of Christ, whom the Jews
hanged on a cross: they thought that death might hold him captive; but he
overcame death, and bound our prince with fiery chains, and on the third
day arose victorious, and gave his rood-sign to his apostles, and sent them
among all nations. One of them is here, who holds me bound. I pray you that
ye intercede for me to him, that I may go to some other province."

Then said the apostle Bartholomew, "Thou unclean devil, confess who has
afflicted these sick men." The unclean spirit answered, "Our prince, bound
as he now is, sent us to mankind, that we might afflict them with divers
infirmities; first their bodies, for we have no power over their souls,
unless they offer us their gifts. But when they for their bodies' health
offer to us, then cease we from afflicting the body, for we have then their
souls in our power. Then it seems as though we heal them, when we cease
from those afflictions. And men worship us for gods, while we truly are
devils, disciples of the chief whom Christ, the maiden's Son, has bound.
From the day on which his apostle Bartholomew came hither, I am grievously
tormented with burning chains, and therefore I speak what he has commanded
me; else I durst not speak in his presence, nor even our chief."

Then said the apostle, "Why wilt thou not heal the sick, as thy custom
was?" The devil answered, "When we injure {465} the bodies of men, unless
we can injure the soul, the bodies continue in their affliction."
Bartholomew said, "And how come ye to the affliction of the soul?" The
devil answered, "When they believe that we are gods, and offer to us, then
the Almighty God forsakes them, and we then leave the body undiseased, and
attend to the soul that has bowed to us, and which is then in our power."

Then said the apostle to all the people, "Lo, now ye have heard what sort
of god this is that ye thought healed you; but hear now the true God your
Creator, who dwells in heaven; and believe not henceforth in vain images:
and if ye will that I intercede for you with God, and that these sick
receive health, overthrow and break this image. If this ye do, then will I
hallow this temple in the name of Christ, and therein wash you with his
baptism from all sins." The king then commanded the image to be cast down.
The people then promptly cast ropes about it, and plied it with poles, but
they could not, for the devil, stir the image.

Then the apostle commanded the ropes to be loosed, and said to the accursed
spirit which staid in it, "If thou wilt that I send thee not into the
abyss, depart from this image, and break it, and go to the waste, where no
bird flies, nor husbandman ploughs, nor voice of man sounds." He forthwith
came out, and brake the image piecemeal, and crushed all the carvings
within the temple. The people then with one voice cried, "There is one
Almighty God, whom Bartholomew preaches." The apostle then stretched out
his hand towards heaven, thus praying, "Thou Almighty God, in whom Abraham
believed, and Isaac, and Jacob; thou who hast sent thine only begotten Son,
that he might redeem us with his precious blood from the devil's thraldom,
and hath made us to be thy children; thou art the unbegotten Father, he is
the Son ever of thee begotten, and the Holy Ghost is {467} ever proceeding
from thee and thy Son, who hath given us in his name this power, to heal
the sick, and give light to the blind, cleanse lepers, drive out devils,
raise the dead, and hath said unto us, Verily I say unto you, Whatsoever ye
pray for in my name, of my Father, it shall be granted unto you. Now I pray
in his name that this sick multitude be healed, that they all may know that
thou alone art God in heaven, and on earth, and on sea, thou who restorest
health through the same our Lord, who with thee and with the Holy Ghost
liveth and reigneth for ever and ever." While they were answering "Amen,"
all the sick multitude was healed: and there came then flying God's angel
shining as the sun, and flew over the four corners of the temple, and
graved with his finger the sign of the cross on the four-cornered stones,
and said, "The God who sendeth me said, That so as these sick are healed
from all diseases, so hath he cleansed this temple from the devil's
foulness, whom the apostle hath commanded to retire to the waste. And God
hath bidden me that I first make manifest the devil to your sights. Be ye
not afraid at the sight of him, but mark the sign of the rood on your
foreheads, and every evil shall depart from you."

And the angel then showed to the people the accursed spirit in this
likeness. He appeared as an immense Ethiop, with sharp visage and ample
beard. His locks hung to his ancles, his eyes were scattering fiery sparks;
sulphureous flame stood in his mouth, he was frightfully feather-clad, and
his hands were bound to his back. Then said God's angel to the hideous
devil, "Because thou wast obedient to the apostle's commands, and didst
break the diabolical image, now, according to his promise, I will unbind
thee, that thou mayest go to the waste, there where no man's converse is;
and there dwell until the great doom." And the angel then unbound him, and
he with woful lamentation went away, and nowhere afterwards appeared. The
angel then, all looking on him, flew to heaven.

{469} Then the king Polymius, with his wife and his two sons, and with all
his people, believed in the true God, and was baptized, and cast away his
crown together with his purple garments, and would not let God's apostle
depart. After this all the perverse and reprobate assembled, and accused
the king to his brother Astryges, who was king in another country, and
said, "Thy brother is become the follower of a magician, who appropriates
to himself our temples, and breaks our gods." Then was the king Astryges
enraged, and sent a thousand armed soldiers, that they might bring the
apostle to him bound. When the apostle was led to him, the king said, "Why
hast thou corrupted my brother with thy magic?" Bartholomew answered, "I
have not corrupted him, but I have turned him from heathenism to the true
God." The king said to him, "Why hast thou cast down our gods?" He
answered, "I gave that power to the devils, that they might crush the vain
image in which they dwelt, that mankind might turn from their errors, and
believe in the true God." Then said the king, "So as thou hast made my
brother forsake his god and believe in thy god, so also will I make thee
forsake thy god and believe in mine." Then answered the apostle, "The god
that thy brother worshiped I showed to him bound, and I commanded that he
should himself break his image. If thou canst do this to my God, then wilt
thou incline me to the worship of thy god; but if thou canst not do this to
my God, I will break all thy gods, and do thou then believe in the true God
whom I preach."

While he was saying this, some man announced to the king that his greatest
god Baldath had fallen, and burst asunder piecemeal. The king then tore his
purple robe, and commanded the apostle to be beaten with stiff clubs, and
afterwards beheaded. And he on this day, so martyred, departed to the
eternal life. But after this the brother came with his people and bore away
the holy body with glorious {471} hymns, and built a monastery of wondrous
greatness, and in that honourably placed his holy remains. But on the
thirtieth day the king Astryges, who had commanded the apostle to be slain,
was seized with a fiendlike spirit, and dreadfully became frantic: so also
the perverse idolaters, who through envy had accused the apostle to the
king, became frantic together with him, and they and he ran to his grave,
and there raving died. Then sprang up great dread and horror over all the
unbelieving, and they then believed and were baptized at the hands of the
mass-priests whom the apostle had before ordained. Then the apostle
Bartholomew revealed respecting the believing king Polymius, that he should
receive the episcopal order; and the servants of God and the believing
people chose him unanimously to that order. It happened then, after the
ordination, that he wrought many miracles in the name of God through his
belief, and continued twenty years in the episcopal office, and in good
course of life; and in full dignity departed to the Lord, to whom is honour
and glory for ever and ever.

We may take example by the apostolic doctrine, that no christian man shall
fetch his salvation save from the Almighty Creator, whom life and death,
sickness and health obey, who hath said in his gospel, that a little bird
falls not in death without God's direction. He is so mighty, that he
directs and orders without toil; but he scourges his chosen with diseases,
as he himself said, "Those whom I love I chastise and scourge." For divers
causes are christian men afflicted with disease, sometimes for their sins,
sometimes for trial, sometimes for God's miracles, sometimes for
preservation of good courses, that they may be the humbler; but in all
these things patience is needful. Sometimes also through God's vengeance
comes very dreadful evil to the impious man, so that his punishment begins
in this world, and his soul departs to eternal punishments for his cruelty;
as Herod who slew the {473} innocent children at the birth of Christ, and
many others besides him. If the sinful be afflicted with disease for his
unrighteousness, then if he with patience praise his Lord, and pray for his
mercy, he shall be washed from his sins by that sickness, as a foul garment
by soap. If he be righteous, he shall have greater honour through his
sickness, if he be patient. He who is impatient, and with froward mind
murmurs against God in his sickness, shall have double condemnation, for he
increases his sins by that murmuring, and suffers nevertheless.

God is the true leech, who by divers afflictions heals the sins of his
people. The world's leech is not cruel, though he cure the wounded with
burning or with the amputation-knife. The leech cuts or burns, and the
patient cries, yet has he no mercy on the other's moaning, for if the leech
desist from his craft, then will the wounded perish. So also God cures the
sins of his chosen with divers diseases; and though it be wearisome to the
sufferer, yet will the good Leech cure him to everlasting health. But he
who suffers no sickness in this life, he goes to suffering. For his own
sins a man is afflicted with disease, as the Lord said to one bedridden,
who was borne to him, "My son, thy sins are forgiven thee: arise now, and
bear home thy sick-bed."

For trial are some men afflicted with disease, as was the blessed Job, when
he was righteous and obedient to God. Then the devil prayed that he might
try him, and he in one day destroyed all his possessions, and afterwards
afflicted himself with the greatest disease, so that worms rolled over all
his body. But the patient Job, in all these calamities, sinned not with his
mouth, nor spake anything foolish against God, but said, "God gave me
possessions, and afterwards took them from me; be his name blessed." God
also then healed him, and restored him his possessions twofold. Some {475}
men are afflicted for the miracles of God, as Christ said of some blind
man, when his disciples asked him, for whose sins the man was thus born
blind. Then said Jesus, that he was born blind not for his own nor for his
parents' sins, but because that God's miracles might be manifested through
him. And he forthwith mercifully healed him, and manifested that he is the
true Creator, who opened the unshapen eye-rings with his salutary spittle.

For preservation of true humility are God's chosen very often afflicted, as
Paul the apostle said of himself, "To me is given a goad of my body, and
the devil buffeteth me, that the greatness of God's revelations may not
exalt me; for I thrice besought my Lord to remove the devil's goad from me;
but he answered me, Paul, my grace will suffice thee. Verily power is
promoted in weakness. I now glorify joyfully in my weaknesses, that
Christ's might may dwell in me."

The christian man, who in any of this like is afflicted, and he then will
seek his health at unallowed practices, or at accursed enchantments, or at
any witchcraft, then will he be like to those heathen men, who offered to
an idol for their bodies' health, and so destroyed their souls. Let him who
is sick pray for his health to his Lord, and patiently endure the stripes;
let him behold how long the true Leech provides, and buy not, through any
devil's craft, with his soul, his body's health; let him also ask the
blessing of good men, and seek his health at holy relics. It is not allowed
to any christian man to fetch his health from any stone, nor from any tree,
unless it be the holy sign of the rood, nor from any place, unless it be
the holy house of God: he who does otherwise, undoubtedly commits idolatry.
We have, nevertheless, examples in holy books, that he who will may cure
his body with true leechcraft, as the prophet Isaiah did, who wrought {477}
for the king Hezekiah a plaster for his sore, and cured him.

The wise Augustine said, that it is not perilous, though any one eat a
medicinal herb; but he reprehends it as an unallowed charm, if any one bind
those herbs on himself, unless he lay them on a sore. Nevertheless we
should not set our hope in medicinal herbs, but in the Almighty Creator,
who has given that virtue to those herbs. No man shall enchant a herb with
magic, but with God's words shall bless it, and so eat it.

Let every one, however, know, that no man comes to the eternal rest without
tribulations, when Christ himself would not ascend to his own kingdom
without great tribulation: so also his apostles, and the holy martyrs with
their own lives bought the heavenly kingdom: afterwards also holy
confessors with great perseverance in God's service, and through great
privations and chastity became holy. What shall we, the end-men of this
world, desire, if for our sins we are with sickness afflicted, but to
praise our Lord, and humbly pray that he through transient stripes lead us
to everlasting joy? To him be glory and praise for ever and ever. Amen.

       *       *       *       *       *


IIII. K[=L]. SEPT.

DECOLLATIO S[=CI] IOHANNIS BAPTIST.

    Misit Herodes et tenuit Iohannem: et reliqua.

Marcus se Godspellere awrt on Cristes bc be am mran Fulluhtere Iohanne,
t "se wlhreowa cyning Herodes hine gehfte, and on cwearterne sette, for
his broor wife Herodiaden:" et reliqua.

es Iohannes ws se mrosta mann, swa swa Crist be him cynysse gecydde. He
cw, "Betwux wifa bearnum ne {478} ars nn mrra man onne Iohannes se
Fulluhtere." Nu hbbe ge oft gehyred be his mran drohtnunge and be his
enunge, nu wylle we embe ises godspelles trahtnunge sume swutelunge eow
gereccan.

es Herodes, e Iohannem beheafdian ht, and on s Hlendes rowunge
Pilate am ealdormenn geafode, and hine to his dome bethte, ws s ores
Herodes sunu, e on am timan rixode e Crist geboren ws; ac hit ws swa
gewunelic on am timan t rice menn sceopon heora bearnum naman be him
sylfum, t hit wre geuht s e mare gemynd s fder, aa se sunu, his
yrfenuma, ws geciged s fder naman. Se wlhreowa fder Herodes lfde fif
suna, ry he ht acwellan on his feorh-adle, ran e he gewite. a wear
he hreowlice and hrdlice dead fter am e he a cild acwealde for Cristes
acennednysse. a feng Archelaus his sunu to rice. a embe tyn geara fyrst
wear h ascofen of his cynesetle, foran e t Iudeisce folc wrehton his
modignysse to am casere, and he a hine on wrcsi asende. a dlde se
casere t Iudeisce rice on feower, and sette rto feower gebrora: a
sind gecwedene fter Greciscum gereorde, tetrarche, t sind, fyerrican.
Fyerrica bi se e hf feoran dl rices. a ws n yssera gebrora
Philippus gehten, se gewifode on s cyninges dehter Arethe, Arabiscre
eode, seo hatte Herodias. a fter sumum fyrste wurdon h ungesome,
Philippus and Arethe, and he genam a dohtor of his aumme, and forgeaf h
his breer Herode; foran e he ws furor on hlisan and on mihte. Herodes
a awearp his riht we, and forligerlice mnfulles sinscipes breac.

a on am timan bodade Iohannes se Fulluhtere Godes rihtwisnysse eallum
Iudeiscum folce, and reade one Herodem, for am fulan sinscipe.
Aecclesiastica historia ita narrat: a geseah Herodes t eal seo Iudeisce
meniu arn to Iohannes lare, and his mynegungum geornlice {480}
gehyrsumodon, a wear h afyrht, and wende t h woldon for Iohannes lare
his cynedom forseon, and wolde a forhradian, and gebrohte hine on
cwearterne on anre byrig e is gecweden Macherunta. Hwt a Iohannes asende
of am cwearterne twegen leorning-cnihtas to Criste, and hine befrn, us
cweende, "Eart u se e toweard is, oe we ores andbidian sceolon?"
Swilce h cwde, Geswutela me, gyf u sylf wylle nyer-astigan to hellwarum
for manna alysednysse, swa swa u woldest acenned beon for manna
alysednysse; oe gif ic sceole cyan inne to-cyme hellwarum, swa swa ic
middangearde e toweardne bodade, geswutela. Hwt a se Hlend on re
ylcan tide, swa swa Lucas se godspellere awrt, gehlde manega untruman
fram mislicum coum, and wodum mannum gewitt forgeaf, and blindum gesihe;
and cw syan to Iohannes rendracum, "Fara nu to Iohanne, and cya him
a ing e ge gesawon and gehyrdon. Efne nu blinde geseo, and a healtan
ga, and hreoflige men synd geclnsode, deafe gehyra, and a deadan
arisa, and earfan bodia godspel; and se bi eadig e on me ne bi
geswicod." Swylce h cwde to Iohanne, yllice wundra ic wyrce, ac
swa-eah ic wylle deae sweltan for mancynnes alysednysse, and e sweltende
fterfyligan, and se bi geslig e mine wundra nu hera, gif he minne dea
ne forsih, and for am deae ne geortruwa t ic God eom. us onwreah se
Hlend Iohanne t he wolde hine sylfne gemedemian to deae, and syan
hellwara geneosian.

a betwux isum gelamp t Herodes, swa we [']r cwdon, his witan
gefeormode on am dge e he geboren ws; foran e hi hfdon on am timan
micele blisse on heora gebyrd-tidum. Seo dohtor a, swa swa we [']r sdon,
plegode mid hire mdenum on am gebeorscipe, him eallum to gecwemednysse,
and se fder a mid ae beht, t he wolde hire forgyfan swa hws swa heo
gewilnode. reo arleasa scylda we gehyrdon,--ungeslige mrsunge his
gebyrd-tide, and a unstigan hleapunge s mdenes, and s fder {482}
dyrstigan asware. am rim ingum us gedafena t we wicweon on urum
eawum. We ne moton ure gebyrd-tide to nanum freols-dge mid idelum
mrsungum awendan, ne ure acennednysse on swilcum gemynde habban; ac we
sceolon urne endenextan dg mid behreowsunge and d[']dbote forhradian, swa
swa hit awriten is, "On eallum ingum beo u gemyndig ines endenextan
dges, and u ne syngast on ecnysse." Ne s ne gedafena t we urne
lichaman, e Gode is gehalgod on am halwendan fulluhte, mid unslicum
plegan and higleaste gescyndan; foran e ure lichaman sind Godes lima, swa
swa Paulus cw, "And he bebead, t we sceolon gearcian ure lichaman
lflice onsgednysse, and halige, and Gode andfenge." Se lichama bi lflic
onsgednys e wi heafod-leahtras bi gescyld, and urh halige mgnu Gode
bi andfenge and halig. God sylf forbyt lcne a cristenum mannum, us
cweende, "Ne swera u urh heofenan, foran e heo is Godes rymsetl. Ne
swera u urh eoran, foran e heo is Godes fotsceamol. Ne swera u urh
in agen heafod, foran e u ne miht wyrcan an h[']r ines feaxes hwt
oe blacc. Ic secge eow, Ne swerige ge urh nan ing, ac beo eower sprc
us geendod, Hit is swa ic secge, oe hit nis swa. Swa hwt swa r mare
bi urh a, t bi of am yfelan."

Crist sylf gefstnode his sprce, aa h sprc to anum Samaritaniscan wfe
mid isum worde, "Crede mihi:" t is, "Gelyf me." eah-hwere gif we hwr
unwrlice swerion, and se a s geneadige to wyrsan dde, onne bi us
r[']dlicor t we one maran gylt forbugon, and one a wi God gebtan.
Witodlice Dauid swor urh God t he wolde one stuntan wer Nabal ofslean,
and ealle his ing adylegian; ac t re forman ingunge s snoteran wifes
Abigail, h awende his swrd into re sceae, and hrode s wifes
snoternysse, e him forwyrnde one pleolican mannsliht. Herodes swr urh
stuntnysse t he wolde re hleapendan dehter forgyfan swa hwt swa heo
bde: a foram e he {484} nolde fram his gebeorum beon gecweden mnswara,
one beorscipe mid blode gemencgde, and s mran witegan dea re lyran
hoppystran hire glges to mede forgeaf. Micele selre him wre t he one
a tobrce, onne he swylcne witegan acwellan hete.

On eallum ingum we sceolon carfullice hgian, gif we awar, urh deofles
syrwunge, on twam frecednyssum samod befealla, t we symle one maran
gylt forfleon urh tfre s lssan, swa swa de se e his feondum ofer
sumne weall tfleon wile, onne cep h hwr se weall unhehst sy, and r
oferscyt. Witodlice Herodes, ae he nolde, urh Iohannes mynegunge, one
unclnan sinscipe awendan, a wear h to manslihte befeallen; and ws seo
lsse synn intinga re maran, t he for his fulan forlgre, e he georne
wiste t Gode andste ws, s wtegan blod ageat, e he wiste t Gode
gecweme ws. is is se cwyde s godcundlican domes, be am e is gecweden,
"Se e dera, derige he gyt swyor; and se e on fulnyssum wuna, befyle
hine gyt swyor." es cwyde gelamp am wlhreowan Herode. Nu is oer cwyde
be gdum mannum sceortlice gecweden, "Se e halig is, beo he gyt swyor
gehalgod." is gelamp am Fulluhtere Iohanne, se e ws halig urh
menigfealde geearnunga; and he ws gyt swyor gehalgod, aa he urh
sofstnysse bodunge becom to sigefstum martyrdome.

Herodes hwode hine sylfne unrtne, a seo dohtor hine s heafdes bd; ac
h blissode on his digelnyssum, foran e heo s mannes dea bd e h
[']r acwellan wolde, gif h intingan hfde. Witodlice gif t cild b[']de
s wfes heafod, mid micclum graman h wolde hire wicwean. Ns Iohannes
mid ehtnysse geneadod t he Criste wisoce, ac eah he sealde his lf for
Criste, aa he ws for sofstnysse gemartyrod. Crist sylf cw, "Ic eom
sofstnys." Iohannes ws Cristes forrynel on his acennednysse and on his
bodunge, on fulluhte, on rowunge, and hine to hellwarum {486} mid
deorwurum deae forestp. aa he beheafdod ws, a comon his
leorning-cnihtas, and his halige lc ferodon to anre byrig seo is gecweden
Sebaste, and hi r hine geldon. t hlige heafod wear on Hierusalem
bebyrged.

Sume gedwolmenn cwdon t t heafod sceolde ablwan s cyninges wf
Herodiaden, e he fore acweald ws, swa t heo ferde mid windum geond
ealle woruld; ac h dwelodon mid re segene, foran e heo leofode hire
lf o ende fter Iohannes slege. Solice Iohannes heafod wear syan
geswutelod twam easternum munecum, e mid gebedum a burh geneosodon, and
hi anon one deorwuran mam feredon to sumere byrig e is Edissa gehten;
and se lmihtiga God urh t heafod ungerime wundra geswutelode. His bn,
fter langum fyrste, wurdon gebrohte to re mran byrig Alexandria, and
r mid micclum wurmynte gelogode.

Nu is to besceawigenne hmeta se lmihtiga God, be his gecorenan and a
gelufedan enas, a e he to am ecan life forestihte, geafa t h mid
swa micclum witum beon fornumene and tobrytte on isum andweardan lfe. Ac
se apostol Paulus andwyrde be isum, and cw, t "God rea and beswing
lcne e he underfeh to his rice, and swa h forsewenlicor bi gewitnod
for Godes naman, swa his wuldor bi mare for Gode." Eft cw se ylca
apostol on ore stowe, "Ne sind na to wimetenne a rowunga yssere tide
am toweardan wuldre e bi on s geswutelod."

Nu cwy se trahtnere, t nn wilde deor, ne on fyerfotum ne on
creopendum, nis to wimetenne yfelum wife. Hwt is betwux fyerfotum rere
onne leo? oe hwt is wlhreowre betwux nddercynne onne draca? Ac se
wisa Salomon cw, t selre wre to wunigenne mid leon and dracan onne
mid yfelan wfe and ofersprcum. Witodlice Iohannes on westene wunade
betwux eallum deorcynne ungederod, and betwux dracum, and aspidum, and
eallum {488} wyrmcynne, and h hine ondredon. Solice seo awyrigede
Herodias mid beheafdunge hine acwealde, and swa m[']res mannes dea to
gife hire dehter hleapunge underfeng. Danihel se witega lg seofan niht
betwux seofan leonum on anum seae ungewemmed, ac t awyrigede wf Gezabel
beswc one rihtwisan Nabo to his feore, urh lease gewitnysse. Se witega
Ionas ws gehealden unformolten on s hwles innoe reo niht, and seo
swicole Dalila one strangan Samson mid olcunge bephte, and besceorenum
fexe his feondum belwde. Eornostlice nis nan wyrmcynn ne wilddeora cynn on
yfelnysse gelc yfelum wfe.

Se wyrdwritere Iosephus awrt, on re cyrclican gereccednysse, t se
wlhreowa Herodes lytle hwile fter Iohannes deae rices weolde, ac wear
for his mnddum rest his here on gefeohte ofslegen, and he sylf sian of
his cynerice ascofen, and on wrcsi asend, swie rihtwisum dome, aa he
nolde hlystan Iohannes lre to am ecan life, t h eac hrdlice his
hwilwendan cynedom mid hospe forlure. Augustinus se wisa s mana mid isum
wordum, and cwy, "Besceawia, ic bidde eow, mine gebrora, mid gleawnysse
h wrcfull is andwyrde lf is; and eah ge ondrda eow t ge hit to
hrdlice forlton. Ge lufia is lf, on am e ge mid geswince wunia; u
hgast embe ine neode; u yrnst, and byst geancsumod; u erast, and swst,
and eft gegaderast; u grinst, and bcst; u wyfst, and wda tylast, and
earfolice wast ealra inra neoda getel, ger ge on s['] ge on lande, and
scealt ealle as foresdan ing, and eac in agen lf mid earfonysse
geendian. Leornia nu fori, t ge cunnon t ece lf geearnian, on am e
ge nn yssera geswinca ne rowia, ac on ecnysse mid Gode rixia."

On isum lfe we ateoria, gif we s mid bgleofan ne fercia; gif we ne
drinca, we beo mid urste fornumene; gif we to lange wacia, we ateoria;
gif we lange standa, we beo gewhte, and onne sitta; eft, gif we to
lange {490} sitta, s slapa a lima. Sceawia eac fter isum, t nn
stede nis ures lichaman: cildhd gewit to cnihthde, and cnihthd to
geungenum wstme; se fulfremeda wstm gebyh to ylde, and seo yld bi mid
deae geendod. Witodlice ne stent ure yld on nanre staolfstnysse, ac swa
micclum swa se lichama wext swa micclum beo his dagas gewanode. Gehwr is
on urum lfe ateorung, and werignys, and brosnung s lichaman, and
eah-hwere wilna gehw t he lange lybbe. Hwt is lange lybban buton
lange swincan? Feawum mannum gelimp on isum dagum, t he gesundfull
lybbe hund-eahtatig geara, and swa hwt swa he ofer am leofa, hit bi him
geswinc and srnyss, swa swa se wtega cw, "Yfele sind ure dagas," and
s e wyrsan e we h lufia. Swa olc es middangeard forwel menige, t
h nella heora wrcfulle lf geendian. So lf and geslig t is, onne
we arisa of deae, and mid Criste rixia. On am life beo gode dagas, na
swa-eah manega dagas, ac n, se nt nnne upspring ne nane geendunge, am
ne fylig merigenlic dg, foran e him ne forestp se gysternlica; ac se
n dg bi ece fre ungeendod butan lcere nihte, butan gedreccednyssum,
butan eallum geswincum, e we hwene [']r on yssere rdinge tealdon. es
dg and is lf is behten rihtwisum cristenum, to am us gelde se
mildheorta Drihten, see leofa and rixa mid Fder and mid Halgum Gaste 
butan ende. Amen.

AUGUST XXIX.

THE DECOLLATION OF ST. JOHN THE BAPTIST.

    Misit Herodes et tenuit Johannem: et reliqua.

Mark the Evangelist wrote in the book of Christ concerning the great
Baptist John, that "the cruel king Herod bound him, and set him in prison,
for the sake of his brother's wife Herodias," etc.

This John was the greatest man, as Christ bore witness concerning him. He
said, "Among the children of women {479} there hath not arisen any greater
man than John the Baptist." Now ye have often heard of his great course and
of his ministry, now we will relate to you some explanation touching the
exposition of this gospel.

This Herod, who commanded John to be beheaded, and agreed with Pilate the
ealdorman in the suffering of Jesus, and delivered him to his judgement,
was the son of the other Herod, who reigned at the time when Christ was
born; for it was usual at that time for rich men to give their children
names after themselves, that it might seem the greater remembrance of the
father, when the son, his heir, was called by his father's name. The cruel
father, Herod, left five sons; three he commanded to be slain in his last
illness, ere he departed. Then he died miserably and suddenly after he had
slain the children on account of the birth of Christ; when Archelaus his
son succeeded to the kingdom. Then after a space of ten years he was driven
from his throne, because the Jewish people complained of his pride to the
emperor, and he then sent him into exile. The emperor then divided the
Jewish kingdom into four, and placed therein four brothers, who, according
to the Greek tongue, are called 'tetrarchs,' that is, _rulers over a
fourth_. A tetrarch is he who has a fourth part of a kingdom. One of these
brothers was called Philip, who took to wife the daughter of the king
Arethe, of an Arabian people, who was called Herodias. Then after some time
they, Philip and Arethe, were at variance, and he took his daughter from
his son-in-law, and gave her to his brother Herod; because he was greater
in fame and in power. Herod then cast off his lawful wife, and adulterously
lived in criminal union.

Then at that time John the Baptist preached God's righteousness to all the
Jewish people, and reproved Herod for that foul union. Ecclesiastica
Historia ita narrat: When Herod saw that all the Jewish multitude ran to
John's teaching, and zealously obeyed his admonitions, he was afraid, {481}
and imagined that through John's teaching they would despise his
government, and would anticipate them, and brought him into prison in a
town which is called Machruntia. John sent then two disciples from the
prison to Christ, and inquired of him, thus saying, "Art thou he who is to
come, or are we to await another?" As though he had said, Manifest to me
whether thou thyself wilt descend to the inmates of hell for the redemption
of men, as I have preached to the world that thou wast to come,--manifest.
Jesus then, at the same time as the evangelist Luke wrote, was healing many
sick from divers diseases, and giving reason to insane men, and sight to
the blind, and said then to John's messengers, "Go now to John, and make
known to him the things which ye have seen and heard. Behold now blind see,
and the halt go, and lepers are cleansed, deaf hear, and the dead arise,
and poor preach the gospel; and he is happy who shall not be offended in
me." As though he had said to John, Such wonders I work, and yet will I
perish by death for the redemption of mankind, and follow thee dying, and
happy shall he be who now praiseth my wonders, if he despise not my death,
and on account of that death doubt not that I am God. Thus Jesus revealed
to John that he himself would vouchsafe to die, and afterwards visit the
inmates of hell.

Then meanwhile it befell that Herod, as we before said, feasted his
councillors on the day on which he was born; for at that time they had
great rejoicing on their birth-tides. The daughter then, as we before said,
played with her maidens at the feast, to the pleasure of them all, and the
father then promised on oath that he would give her whatsoever she desired.
Of three impious sins we have heard,--the unholy celebration of his
birth-tide, and the giddy dancing of the maiden, and the father's
presumptuous oath. These {483} three things it befitteth us to oppose in
our conduct. We may not with vain celebrations turn our birth-tide to any
holyday, nor have our birth in such remembrance; but we should anticipate
our last day with penitence and penance, so as it is written, "In all
things be thou mindful of thy last day, and thou wilt sin not to eternity."
It is not fitting to us to pollute our body, which is hallowed to God in
the salutary baptism, with indecent and foolish play; for our bodies are
limbs of God, as St. Paul said, "And he enjoined, that we should prepare
our bodies as a living and holy sacrifice, and acceptable to God." The body
is a living sacrifice which is shielded against deadly sins, and through
holy virtues is acceptable to God and holy. God himself forbids every oath
to christian men, thus saying, "Swear thou not by heaven, for it is God's
throne. Swear thou not by earth, for it is God's footstool. Swear thou not
by thine own head, for thou canst not make one hair of thy locks white or
black. I say unto you, swear ye not by anything, but be your speech thus
ended, It is as I say, or it is not so. Whatsoever there is more by oath,
that is of evil."

Christ himself confirmed his speech, when he spake to a Samaritan woman
with these words, "Crede mihi," that is, "Believe me." Yet if we anywhere
heedlessly swear, and the oath compel us to a worse deed, then will it be
more advisable for us to avoid the greater guilt, and atone to God for the
oath. David, for example, swore by God that he would slay the foolish man
Nabal, and destroy all his things; but at the first intercession of the
prudent woman Abigail, he returned his sword into the sheath, and praised
the woman's prudence, who forbade him that perilous murder. Herod through
folly swore that he would give the dancing daughter whatsoever she might
ask: then, because he would {485} not be called a perjurer by his guests,
he stained the feast with blood, and gave the death of the great prophet to
the lewd dancer in reward of her play. Much better for him had it been to
have broken the oath, than to have commanded such a prophet to be slain.

In all things we should carefully consider, if we anywhere, through the
devil's machinations, fall at once into two perils, that we always flee
from the greater guilt by the outlet of the less, as he does who will flee
from his foes over a wall, then observes he where the wall is lowest, and
there darts over. But Herod, when he would not, through John's
remonstrance, turn from the unclean connexion, fell into murder, and the
smaller sin was the cause of the greater, so that he for his foul adultery,
which he well knew was hateful to God, shed the prophet's blood, who he
knew was acceptable to God. This is the sentence of the divine judgement,
by which it is said, "Let him who injureth, injure yet more; and let him
who liveth in foulness, defile himself yet more." This sentence befell the
cruel Herod. Now there is another sentence shortly said concerning good
men, "Let him who is holy be yet more hallowed." This befell the Baptist
John, who was holy through manifold deserts; and was yet more hallowed,
when he through the preaching of truth came to triumphant martyrdom.

Herod feigned himself sad, when the daughter prayed him for the head; but
he rejoiced in secret, because she prayed for the death of that man whom he
would before have slain, if he had had a pretext. But if the child had
prayed for the woman's head, he would with great anger have refused her.
John was not by persecution compelled to deny Christ, but, nevertheless, he
gave his life for Christ, when he was martyred for truth. Christ himself
said, "I am the truth." John was Christ's forerunner in his birth, and in
his preaching, in baptism, in suffering, and in his precious death preceded
him {487} to hell. When he was beheaded, his disciples came, and bare his
holy body to a city which is called Sebastia, and they laid him there. The
holy head was buried at Jerusalem.

Some heretics said that the head blew the king's wife Herodias, for whom he
had been slain, so that she went with winds over all the world; but they
erred in that saying, for she lived to the end of her life after the
slaying of John. But John's head was afterwards manifested to two eastern
monks, who with prayers visited that city, and they bare the precious
treasure thence to a city which is called Edessa; and the Almighty God,
through that head, manifested innumerable miracles. His bones after a long
time were brought to the great city of Alexandria, and there with great
honour deposited.

Now it is to be considered why the Almighty God allows that his chosen and
his beloved servants, whom he has predestined to eternal life, be destroyed
with so many pains, and broken in this present life. But the apostle Paul
has answered concerning this, and said, that "God correcteth and chastiseth
every one whom he receiveth into his kingdom, and the more ignominiously he
is tortured for the name of God, so much shall his glory be greater before
God." Again, the same apostle said in another place, "The sufferings of
this life are not to be compared with the future glory which will be
manifested in us."

Now says the expositor, that no wild beast, neither among the four-footed
nor the creeping, is to be compared with an evil woman. What among the
four-footed is fiercer than a lion? or what among the serpent-kind is more
cruel than a dragon? But the wise Solomon said, that it were better to
dwell with lion and dragon than with an evil and loquacious woman. Now John
had dwelt in the waste unhurt among all the beast-kind, and among serpents,
and asps, and all the {489} worm-kind, and they dreaded him. But the
accursed Herodias slew him by beheading, and received the death of so great
a man as a gift for her daughter's dancing. Daniel the prophet lay seven
nights among seven lions in one den uninjured, but the accursed woman
Jezabel betrayed the righteous Naboth to his death by false witness. The
prophet Jonah was preserved unconsumed in the belly of the whale for three
nights, and the treacherous Dalila deceived the strong Samson with
flattery, and, his locks being shorn, betrayed him to his foes. Verily
there is no worm-kind nor wild beast-kind like in evilness to an evil
woman.

The historian Josephus wrote in the ecclesiastical history, that the cruel
Herod, a little while after the death of John, ruled his kingdom, but first
for his wicked deeds his army was slain in battle, and himself afterwards
driven from his kingdom, and sent into exile, by a very righteous
judgement, when he would not listen to John's exhortations to eternal life,
that he suddenly with disgrace should lose his transitory kingdom. The wise
Augustine exhorts us with these words, and says, "Consider, I pray you, my
brethren, with understanding, how wretched is this present life, and yet ye
dread leaving it too speedily. Ye love this life in which ye exist with
toil; thou carest about thy need; thou runnest, and art filled with
anxiety; thou ploughest, and sowest, and afterwards gatherest; thou
grindest, and bakest; thou weavest and preparest garments, and hardly
knowest the number of all thy needs, both on sea and on land, and shalt end
all these aforesaid things, and also thy life with tribulation. Learn now,
therefore, that ye may be able to earn the eternal life, in which ye will
suffer none of these toils, but with God will reign to eternity."

In this life we faint, if we sustain not ourselves with food; if we drink
not, we are destroyed by thirst; if we watch too long, we faint; if we
stand long, we are fatigued, and then sit; again, if we sit too long, our
limbs sleep. Consider {491} also after this, that there is no stability of
our body: childhood passes to boyhood, and boyhood to full growth; full
growth bows to age, and age is ended by death. Verily our age stands on no
stability, but so much as the body grows so greatly are its days
diminished. Everywhere in our life are faintness and weariness, and decay
of the body, and yet every one desires that he may live long. What is to
live long but long to toil? It happens to few men in these days to live
eighty years in health, and whatsoever he lives over that, it is toil to
him and pain, as the prophet said, "Evil are our days," and the worse that
we love them. So this world flatters very many, that they are unwilling to
end this life of exile. A true and blessed life it will be, when we from
death arise and reign with Christ. In that life will be good days, yet not
many days, but one, which knows no rise nor no ending, which no tomorrow
follows, because no yesterday preceded it; but the one day will for ever be
unended without any night, without afflictions, without all the toils,
which we a little before in this lecture recounted. This day and this life
are promised to righteous christians, to whom may the merciful Lord lead
us, who liveth and reigneth with the Father and the Holy Ghost ever without
end. Amen.

       *       *       *       *       *


DOMINICA XVII. POST PENTECOSTEN.

    Ibat Iesus in ciuitatem qu uocatur Naim: et reliqua.

Ure Drihten ferde to sumere byrig seo is gehten Naim, and his gingran
samod, and genihtsum menigu. aa he genealhte am port-geate, a ferede
man anes cnihtes lc to byrgene: et reliqua.

Beda se trahtnere cw, t seo burh Naim is gereht, {492} 'yung' oe
'styrung.' Se deada cniht, e on manegra manna gesihe ws geferod,
getcna gehwylcne synfulne mannan e bi mid healicum leahtrum on am
inran menn adydd, and bi his yfelnys mannum cu. Se cniht ws ncenned
sunu his meder, swa bi eac gehwilc cristen man gastlice re halgan
gelaunge sunu, seo is ure ealra modor, and eah-hwere ungewemmed mden;
foran e hire team nis n lichamlic ac gastlic. Gehwilc Godes eow, onne
he leorna, he bi bearn gecweden: eft, onne he oerne lr, he bi modor,
swa swa se apostol Paulus be am aslidenum mannum cw, "Ge synd mine
bearn, a e ic nu ore sie geeacnige, ot Crist beo on eow geednwod."
t port-geat getcna sum lichamlic andgit e menn urh syngia. Se mann
e tosw ungewrnysse betwux cristenum mannum, oe see sprec
unrihtwisnysse on heannysse urh his mues geat, he bi dead geferod. Se e
behylt wimman mid galre gesihe and fulum luste, urh his eagena geat, h
geswutela his sawle dea. Se e idele spellunge, oe tllice word
lustlice gehyr, onne maca h his eare him sylfum to deaes geate. Swa is
eac be am orum andgitum to understandenne.

Se Hlend wear astyred mid mildheortnysse ofer re meder, t he us
bysene sealde his arfstnysse; and he one deadan syan arrde, t he us
to his geleafan getrymede. He genealhte and hreopode a b[']re, and a
b[']rmenn tstodon. Seo b[']r e one deadan ferode is t orsorge
ingehyd s orwenan synfullan. Solice a byreras, e hine to byrgenne
feredon, synd olcunga lyffetyndra geferena, e mid olcunge and gettredum
swsnyssum one synfullan tihta and heria, swa swa se wtega cw, "Se
synfulla bi geherod on his lustum, and se unrihtwisa bi gebletsod: onne
he bi mid idelum hlisan and lyffetungum befngen, onne bi hit swylce he
sy mid sumere mold-hypan ofhroren." Be swylcum cw se Hlend to num his
gecorenan, aa h wolde his fder lc bebyrian: he cw, "Geafa t a
{494} deadan bebyrion heora deadan: far u, and boda Godes rice." Witodlice
a deadan bebyria ore deadan, onne gehwilce synfulle menn ore heora
gelcan mid derigendlicere herunge gelca, and mid gegaderodum hefe re
wyrstan lyffetunge ofricca. Be swylcum is gecweden on ore stowe,
"Lyffetyndra tungan gewria manna sawla on synnum."

Mid am e Drihten hrepode a bre, a tstodon a b[']rmenn. Swa eac, gif
s synfullan ingehyd bi gehrepod mid fyrhte s upplican domes, onne
wihf he am unlustum and am leasum lyffeterum, and clypigendum Drihtne
to am ecan life cflice geandwyrt, swylce he of deae arise. Drihten cw
to am cnihte, "Ic secge e, Aris, and he rrihte ges[']t and sprc, and
se Hlend bethte hine his meder." Se ge-edcucoda sitt, onne se synfulla
mid godcundre onbryrdnysse cuca. He sprec, onne he mid Godes herungum
his mu gebysga, and mid sore andetnysse Godes mildheortnysse sec. He
bi his meder betht, onne he bi urh sacerda ealdordm gem[']nscipe
re halgan gelaunge geferlht. t folc wear mid micclum ege ablicged;
foran swa swa mann fram marum synnum gecyr to Godes mildheortnysse, and
his eawas fter Godes bebodum gerihtlc, swa m manna beo gecyrrede urh
his gebysnunge to Godes herunge.

t folc cw t mre witega ars betwux s, and t God his folc
geneosode. So h sdon be Criste, t he mre witega is; ac he is witegena
Witega, and heora ealra witegung; foran e ealle be him witegodon, and he
urh his to-cyme heora ealra witegunge gefylde. We cwea nu mid maran
geleafan, t he is mre witega, foran e he wt ealle ing, and eac fela
witegode, and he is so God of soum Gode, lmihtig Sunu of am lmihtigan
Fder, see his folc geneosode urh his menniscnysse, and fram deofles
eowte alysde.

We rda gehwr on bocum, t se Hlend fela deade to lfe arrde, ac
eah-hwere nis nn godspell gesett be {496} heora nanum buton rim anum.
An is es cniht e we nu embe sprcon, oer ws anes ealdormannes dohtor,
ridde ws Lazarus, Marthan broer and Marian. yssera reora manna rist
getcna t ryfealde rist synfullra sawla. re sawle dea is reora
cynna: n is yfel geafung, oer is yfel weorc, ridda is yfel gewuna. s
ealdormannes dohtor lig t forsie, and se fder gelaode one Hlend
rto, foran e he ws on am timan r on neawiste. Heo a forferde
ran e he hire to come. aa he com, a genam h h be re hnda, and
cw, "u mden, ic secge e, Ars. And heo rrihte ars, and metes bd."

is mden e inne lg on deae geswefod, getcna re synfullan sawle
dea, e gelustfulla on yfelum lustum digellice, and ne bi gyt mannum
cu, t heo urh synna dead is; ac Crist geswutelode t h wolde swa
synfulle sawle gelffstan, gif h mid geornfullum gebedum to gelaod bi,
aa he arrde t mden binnan am huse, swa swa digelne leahter on
menniscre heortan lutigende. Nu syndon ore synfulle e gelustfullia on
derigendlicum lustum mid geafunge, and eac heora yfelnysse mid weorcum
cya; swilce getcnode se deada cniht, e ws on s folces gesihe
gefrod. Swilce synfulle arr Crist, gif h heora synna behreowsia, and
betc h heora meder, t is, t he hi geferlc on annysse his
gelaunge.

Sume synfulle men geafia heora lustum, and urh yfele dda mannum cya
heora synna, and eac gewunelice syngigende h sylfe gewemma: yllice
getcnode Lazarus, e lg on byrgene feower niht fule stincende. Witodlice
Godes nama is lmihtig, foran e h mg ealle ing gefremman. He mg a
synfullan sawle urh his gife geliffstan, eah e heo on gewunelicum
synnum fule stince, gif heo mid carfulre drohtnunge Godes mildheortnysse
sec; ac swa mare wund swa heo maran lcedomes behfa. t geswutelode se
Hlend, aa h mid leohtlicere stemne t mden arrde {498} on feawra
manna gesihe; foran e h ne geafode t ra m manna inne wre, buton
se fder, and seo modor, and his ry leorning-cnihtas: and he cw a, "u
mden, Ars."

Swa bi eac se digla dea re sawle eaelicor to ar[']renne, e on
geafunge digelice synga, onne synd a openan leahtras to gehlenne. one
cniht he arrde on ealles folces gesihe, and mid ysum wordum getrymede,
"u cniht, ic secge e, Ars." a diglan gyltas man sceal digelice betan,
and a openan openlice, t a beon getimbrode urh his behreowsunge, e
[']r wron urh his mndda geswicode.

Drihten aa he Lazarum stincendne arrde, a gedrefde he hine sylfne, and
tearas ageat, and mid micelre stemne clypode, "Lazare, ga for:" a he
geswutelode t se e swie langlice and gewunelice syngode, t he eac mid
micelre behreowsunge and wope sceal his yfelan gewunan to Godes
rihtwisnysse gewman. Nis nn synn swa micel t man ne mge gebtan, gif
he mid inneweardre heortan be s gyltes me on sore d[']dbote
urhwuna. Is eah-hwere micel smeagung be anum worde e Crist cw: he
cw, "lc synn and tl bi forgfen behreowsigendum mannum, ac s Halgan
Gastes tl ne bi nfre forgfen. eah e hw cwee tllic word ongean me,
him bi forgfen, gif he de d[']dbote; solice se e cwe word ongan one
Halgan Gast, ne bi hit him forgfen on yssere worulde, ne on re
towerdan." Nis nn synna forgfenys buton urh one Halgan Gast. An
lmihtig Fder is, se gestrynde nne Sunu of him sylfum. Nis se Fder
gehfd gemnelice Fder fram am Suna and am Halgan Gaste, foran e h
nis heora begra sunu. Se Halga Gast solice is gemnelice gehfd fram am
Fder and am Suna, foran e h is heora begra Gast, t is heora begra
Lufu and Willa, urh one beo synna forgyfene. Witodlice re Halgan
rynnysse weorc is fre untodledlic, eah-hwere {500} belimp lc
forgfenys to am Halgan Gaste, swa swa seo acennednys belimp to Criste
num.

H ne magon beon togdere genemnede, Fder, and Sunu, and Halig Gast, ac h
ne beo mid nigum fce fram him sylfum awar totwmede. On eallum weorcum
h beo togdere, eah e to am Fder synderlice belimpe t he Bearn
gestrynde, and to am Suna belimpe seo acennednys, and to am Halgan Gaste
seo forstppung. Se Sunu is s Fder Wisdom fre of am Fder acenned; se
Halga Gast nis na acenned, foran e he nis na sunu, ac he is heora begra
Lufu and Willa, fre of him bm forstppende, urh one we habba synna
forgyfenysse, swa swa we habba urh Crist alysednysse; and eah-hwere on
grum weorce is seo Halige rynnys wyrcende untodledlice.

Se cwy tl ongean one Halgan Gast, see mid unbehreowsigendre heortan
urhwuna on mnddum, and forsih a forgyfenysse e stent on s Halgan
Gastes gife: onne bi his scyld unalysendlic, foran e he sylf him belic
re forgfenysse weg mid his heardheortnysse. Behreowsigendum bi
forgfen, forseondum nfre. Uton we biddan one lmihtigan Fder, see us
urh his wisdom geworhte, and urh his Halgan Gast geliffste, t he urh
one ylcan Gast us do ure synna forgyfenysse, swa swa he us urh his nne
ncennedan Sunu fram deofles eowte alysde.

Sy lof and wuldor am ecan Fder, see nfre ne ongann, and his num
Bearne, see fre of him is, and am Halgan Gaste, see fre is of him bm,
hi ry n lmihtig God untodledlic,  on ecnysse rixigende. Amen.

THE SEVENTEENTH SUNDAY AFTER PENTECOST.

    Ibat Jesus in civitatem quae vocatur Naim: et reliqua.

Our Lord went to a city which is called Nain, and his disciples with him,
and a copious multitude. When he approached the port-gate, the corpse of a
young man was borne to the grave, etc.

Beda the expositor said, that the city of Nain is interpreted {493}
'inundation' or 'agitation.' The dead youth, who was borne in sight of many
men, betokens every sinful man who in the inward man is fordone with deadly
sins, and his evilness is known to men. The youth was the only-born son of
his mother, so is also every christian man spiritually a son of the holy
church, which is the mother of us all, and, nevertheless, an undefiled
maiden; for her family is not bodily but spiritual. Every servant of God,
when he learns, is called a child: afterwards, when he teaches another, he
is a mother, as the apostle Paul said of the fallen men, "Ye are my
children, whom I now a second time conceive, until Christ is renewed in
you." The port-gate betokens some bodily sense through which men sin. The
man that sows dissension among christian men, or who speaks unrighteousness
in high places through his mouth's gate, he is borne dead. He who beholds a
woman with libidinous eye and foul lust, through his eyes' gate, manifests
his soul's death. He who with delight hears idle discourse or contumelious
words, makes his ear a gate of death to himself. So is it also to be
understood of the other senses.

Jesus was moved with compassion for the mother, that he might give us an
example of his piety; and he afterwards raised the dead, that he might
confirm us to his faith. He approached and touched the bier, and the
biermen stood still. The bier which bare the dead is the heedless mind of
the hopeless sinful. But the bearers, who bare him to the grave, are the
blandishments of flattering companions, who with blandishment and envenomed
suavities stimulate and praise the sinful, as the prophet said, "The sinful
is praised in his lusts, and the unrighteous is blessed: when he is
surrounded by empty fame and flatteries, then is it as though he were
overwhelmed by a mould-heap." Of such Jesus said to one of his chosen, when
he would bury his father's corpse: he said, "Allow the dead to bury their
dead: go thou, and {495} preach God's kingdom." Verily the dead bury other
dead, when sinful men court others their like with pernicious praise, and
oppress with the accumulated weight of the worst flattery. Of such it is
said in another place, "The tongues of flatterers bind the souls of men in
sins."

When the Lord touched the bier, the biermen stood still. So also, if the
mind of the sinful is touched by fear of the heavenly doom, then he
withstands evil lusts and false flatteries, and to the Lord calling to
eternal life promptly answers, as if he had arisen from death. The Lord
said to the youth, "I say unto thee, Arise. And he forthwith sat and spake,
and Jesus delivered him to his mother." The requickened sits, when the
sinful with divine stimulation quickens. He speaks, when he employs his
mouth with God's praises, and with true confession seeks God's mercy. He is
delivered to his mother, when through the priest's authority he is
associated in communion of the holy church. The folk was astonished with
great awe; for so as a man turns from great sins to God's mercy, and
corrects his conduct after God's commandments, so more men will be turned
through his example to the praise of God.

The folk said, "That a great prophet hath arisen among us," and, "That God
hath visited his folk." Truly they said of Christ, that he is a great
prophet; for he is a Prophet of prophets, and the prophecy of them all; for
they all prophesied of him, and by his advent he fulfilled the prophecy of
them all. We say now with great faith, that he is a great prophet, for he
knows all things, and also prophesied many, and he is true God of true God,
Almighty Son of the Almighty Father, who visited his folk through his
humanity, and relieved them from the thraldom of the devil.

We read everywhere in books, that Jesus raised many dead to life, but yet
there is no gospel composed of any of them {497} save three only. One is
the youth of whom we have just spoken, the second was an ealdorman's
daughter, the third was Lazarus, the brother of Martha and Mary. The
resurrection of these three persons betokens the threefold resurrection of
sinful souls. The soul's death is of three kinds: one is evil assent, the
second is evil work, the third is evil habit. The ealdorman's daughter lay
at the point of death, and the father called Jesus thereto, because he was
at that time there in the neighbourhood. She had departed before he came to
her. When he came, he took her by the hand, and said, "Thou maiden, I say
unto thee, Arise. And she straightways arose, and asked for meat."

This maiden, who lay therein sleeping in death, betokens the death of the
sinful soul, which delights secretly in evil pleasures, and it is not yet
known to men, that it, through sins, is dead; but Christ manifested that he
would quicken so sinful a soul, if with fervent prayers he be thereto
called, when he raised the maiden within the house, like as secret sin
lurking in the human heart. Now there are other sinful, who delight in
pernicious lusts by assent, and also manifest their evilness by works; such
the dead youth betokened, who was borne in sight of the people. Such
sinners Christ raises, if they repent of their sins, and delivers them to
their mother, that is, he associates them in the unity of his church.

Some sinful men assent to their lusts, and by evil deeds manifest their
sins to men, and also habitually sinning defile themselves: such Lazarus
betokened, who lay four days foully stinking in the sepulchre. Verily God's
name is Almighty, for he can accomplish all things. He can through his
grace quicken the sinful soul, though it foully stink in habitual sins, if
with careful conduct it seek God's mercy; but the more it is wounded so
much more medicament does it require. That Jesus manifested, when with
clear voice he raised the maiden in sight of few persons; for he allowed
{499} not more persons to be therein than the father, and the mother, and
his three disciples: and he said then, "Thou maiden, Arise."

So also is the secret death of the soul, which sins secretly by assent,
easier to raise than open vices are to be healed. He raised the youth in
sight of all the people, and confirmed by these words, "Thou youth, I say
unto thee, Arise." Secret sins shall be expiated secretly, and open openly,
that those may be edified by his repentance, who had ere been seduced by
his sins.

The Lord when he raised the stinking Lazarus was troubled and shed tears,
and with a loud voice cried, "Lazarus, go forth:" he then manifested that
he who has very long and habitually sinned, shall also with great
repentance and weeping turn his evil habits to God's righteousness. There
is no sin so great that a man may not expiate it, if, with inward heart,
according to the degree of the sin, he continue in true penitence. There
is, nevertheless, great disquisition concerning one sentence which Christ
said: he said, "Every sin and calumny shall be forgiven to repenting men,
but calumny of the Holy Ghost shall never be forgiven. Though any one speak
a calumnious word against me, he shall be forgiven, if he do penance; but
he who says a word against the Holy Ghost, shall not be forgiven in this
world nor in that to come." There is no forgiveness of sins but through the
Holy Ghost. There is one Almighty Father, who begot a Son of himself. The
Father is not called Father in common from the Son and the Holy Ghost, for
the latter is not the son of them both. But the Holy Ghost is called in
common from the Father and the Son, for he is the Spirit of them both, that
is the Love and Will of them both, through whom sins are forgiven. Verily
the work of the Holy Trinity {501} is ever indivisible, yet all forgiveness
belongs to the Holy Ghost, as birth belongs to Christ alone.

They may not be named together, Father, and Son, and Holy Ghost, but they
are not by any space anywhere separated from themselves. In all works they
are together, though to the Father it exclusively belongs that he begot a
Son, and to the Son belongs birth, and to the Holy Ghost procession. The
Son is the Wisdom of the Father ever begotten of the Father; the Holy Ghost
is not begotten, for he is not a son, but is the Love and Will of them
both, ever proceeding from them both, through whom we have forgiveness of
sins, as through Christ we have redemption; and yet in either work is the
Holy Trinity working indivisibly.

He speaks calumny against the Holy Ghost, who with unrepenting heart
continues in deeds of wickedness, and despises the forgiveness which stands
in the grace of the Holy Ghost: then shall his sin be unredeemable, for he
himself besets the way of forgiveness with his hardheartedness. The
repenting shall be forgiven, the despising never. Let us pray to the
Almighty Father, who hath through his Wisdom made us, and through his Holy
Spirit quickened us, that he through the same Spirit grant us forgiveness
of our sins, as, through his only begotten Son, he has redeemed us from the
thraldom of the devil.

Be praise and glory to the eternal Father who never began, and to his only
Son who ever is of him, and to the Holy Ghost who ever is of them both,
those three one Almighty God indivisible, reigning ever to eternity. Amen.

       *       *       *       *       *


{502} III. K[=AL]. OCTOB.

DEDICATIO AECCLESIE S[=CI] MICHAELIS ARCHANGELI.

Manegum mannum is cu seo halige stw S[=ce] Michaheles, on re dne e is
gehten Garganus. Seo dn stent on Campania landes gemron, wi a s[']
Adriaticum, twelf mila on upstige fram anre byrig e is gehten Sepontina.
Of re stowe wear arred ises dges freols geond geleaffulle gelaunge.
r eardode sum urhspedig mann Garganus gehten: of his gelimpe wear seo
dn swa gecged. Hit gelmp, aa seo ormte micelnyss his orfes on re
dune lswede, t sum modig fearr wear ngencga, and re heorde-drafe
oferhgode. Hwt se hlford a Garganus gegaderode micele menigu his
in-cnihta, and one fearr gehwr on am westene sohte, and t nextan hine
gemette standan uppon am cnolle re healican dune, t nes scrfes
inngange; and he a mid graman wear astyred, hw se fearr ngenga his
heorde forswe, and gebende his bogan, and mid gettrode flan hine
ofsceotan wolde; ac seo gettrode fl wende ongean swilce mid windes blde
arawen, and one e hi sceat rrihte ofsloh.

His magas a and nehgeburas wurdon earle urh a dde ablicgede, and heora
nn ne dorste am fearre genealcan. H a heora biscop r[']des befrunon,
hwt him be am to donne wre. Se biscop a funde him to r[']de, t h
mid reora daga fstene, swutelunge s wundres t Gode bdon. a on re
riddan nihte s fstenes teowde se heah-engel Michahel hine sylfne am
biscope on gastlicere gesihe, us cweende, "Wislice ge dydon, t ge to
Gode sohton t t mannum digle ws. Wite u gewislice, t se mann e mid
his agenre fln ofscoten ws, t hit is mid minum willan gedn. Ic eom
Michahel se heah-engel Godes lmihtiges, and ic symle on his gesihe
wunige. Ic secge e, t ic a stowe e se fearr geealgode synderlice
lufige, {504} and ic wolde mid re gebcnunge geswutelian t ic eom re
stowe hyrde; and ealra ra tcna e r gelimpa, ic eom sceawere and
gymend." And se heah-engel mid isum wordum to heofonum gewt.

Se biscop rehte his gesihe am burhwarum, and hi a syan gewunelice
ider sohton, and one lifigendan God and his heah-engel Michahel geornlice
bdon. Tw dura h gesawon on re cyrcan, and ws seo su duru sume dle
mare, fram re lagon stapas to am west-dle; ac h ne dorston t halige
hs mid ingange geneosian, ac dghwomlice geornlice t re dura h
gebdon.

a on re ylcan tde Neapolite, e wron a-gyt on henscipe wunigende,
cwdon gefeoht togeanes re burhware Sepontiniscre ceastre, e a halgan
stowe wurodon, and togeanes Beneuentanos. H a, mid heora biscopes
mynegungum gelrde, bdon reora daga fc, t hi binnon am rim dagum mid
fstene s heah-engles Michaheles fultum bdon. a henan eac swilce mid
lacum and offrungum heora leasra goda gecneordlice mnde and gescyldnysse
bdon.

Efne a on re nihte e t gefeoht on merigen toweard ws, teowde se
heah-engel Michahel hine sylfne am biscope, and cw, t he heora bena
gehyrde, and his fultum him beht, and het t h ane td ofer undern h
getrymedon ongean heora fynd. H a on merigen blie and orsorge, urh s
engles beht, and mid truwan his fultumes, ferdon togeanes am henum. a
sona on anginne s gefeohtes ws se mnt Garganus bifigende mid ormtre
cwacunge, and micel liget fleah of re dne swilce fln wi s henan
folces, and s mntes cnoll mid eosterlicum genipum eal oferhangen ws.
Hwt a henan a forhtmode fleames cepton, and gelice h wurdon mid am
fyrenum {506} flanum ofscotene, gelice mid ra cristenra wpnum hindan
ofsette, ot hi heora burh Neapolim smcuce gesohton. Solice a e a
frecednyssa tflugon, oncneowon t Godes engel am cristenum to fultume
becom, and h rrihte heora swuran Criste undereoddon, and mid his
geleafan gewpnode wurdon. Witodlice s wles ws geteald six hund manna
mid am fyrenum flanum ofsceotene. a cristenan a sigefste mid micelre
bylde and blisse hm gecyrdon, and am lmihtigan Gode and his heah-engle
Michahele heora beht to am temple gebrohton. a gesawon h tforan re
cyrcan nor-dura, on am marmanstane, swilce mannes ftlsta fstlice on
am stane geyde, and h a undergeaton t se heah-engel Michahel t
tcen his andwerdnysse geswutelian wolde. Hi a sona r-ofer cyrcan
ar[']rdon and weofod, am heah-engle to lofe, e him on am stede
fylstende std.

a wear micel twynung betwux re burhware be re cyrcan, hwer h
inn-eodon, oe h halgian sceoldon. Hwt h a on am east-dle re stowe
cyrcan arrdon, and am apostole Petre to wurmynte gehalgodon, and
r-binnan S[=ce] Marian, and Iohanne am Fulluhtere weofod asetton. a t
nextan sende se biscop to am papan, and hine befrn, h him embe s
heah-engles getimbrunge to dnne wre. Se papa isum rende us geandwyrde,
"Gif mannum alyfed is t hi a cyrcan e se heah-engel sylf getimbrode
halgian moton, onne gebyra seo halgung on am dge e h eow sige
forgeaf, urh unnan s lmihtigan. Gif onne hwt elles am heah-engle
gelicige, axia his willan on am ylcan dge." aa eos andswaru am
biscope gecydd ws, a bead h his ceastergewarum reora daga fsten, and
b[']don a Halgan rynnysse t him wurde geswutelod sum gewiss becn embe
heora twynunge. Se heah-engel a Michahel, on re riddan nihte s
fstenes, cw to am biscope on swefne, "Nis eow nan neod t ge a cyrcan
halgion e ic getimbrode. Ic sylf hi getimbrode {508} and gehalgode. Ac ga
eow into re cyrcan unforhtlice, and me tstandendum geneosia a stowe
fter gewunan mid gebedum; and u r to-merigen mssan gesing, and t
folc fter godcundum eawe to husle gange; and ic onne geswutelige h ic
a stowe urh me sylfne gehalgode."

Hi a sona s on merigen ider mid heora offrungum blie comon, and mid
micelre nrdnysse heora bena on am su-dle inn-eodon. Efne a h gesawon
an lng portic on am nor-dle astreht for nean to am marmanstane e se
engel onstandende his ftlste teowde. On am east-dle ws gesewen micel
cyrce to re h stpmlum astigon. Seo cyrce mid hire portice mihte fif
hund manna eaelice befn on hire rymette: and r std, gesett wi middan
s su-wages, arwure weofod, mid readum plle gescrydd. Ns t hs fter
manna gewunan getimbrod, ac mid mislicum torrum gehwemmed, to gelicnysse
sumes scrfes. Se hrf eac swylce hfde mislice heahnysse: on sumere stowe
hine man mihte mid heafde ger[']can, on sumere mid handa earfolice. Ic
gelyfe t se heah-engel mid am geswutelode t he micele swior sohte and
lufode re heortan clnnysse onne ra stna frtwunge. s muntes cnoll
wiutan is sticmlum mid wuda oferwexen, and eft sticmlum mid grenum felda
oferbrded.

Solice fter re mssan and am halgan husel-gange gecyrde gehw mid
micclum gefean to his agenum. Se biscop a r Godes eowas gelogode,
sangeras, and rderas, and sacerdas, t hi dghwomlice r Godes enunge
mid slicere endebyrdnysse gefyldon; and him r mynsterlic botl timbrian
ht. Nis eah-hwere nan mann to am dyrstig t h on nihtlicere tide
binnan re cyrcan cuman durre, ac on d[']grede, a Godes eowas
r-binnan Godes lof singa. Of am hrf-stane on nor-dle s halgan
weofodes yrn dropmlum swie hluttor wter, and wered, t gecigdon a e
on re stowe wunodon, stillam, t is, {510} dropa. r is ahangen sum
glsen f[']t mid sylfrenne racenteage, and s wynsuman wtan onfeh. s
folces gewuna is, t h fter am halgan husel-gange stpmlum to am fte
astiga, and s heofonlican wtan onbyria. Se wta is swie wynsum on
swcce, and swie hlwende on hrepunge. Witodlice forwel menige fter
langsumum fefere and mislicum mettrumnyssum, urh ises wtan igene
hrdlice heora hle bruca. Eac swilce on orum gemete, ungerime untruman
r beo oft and gelome gehlede, and menigfealde wundra urh s
heah-engles mihte r beo gefremode; and eah swiost on ysum dge, onne
t folc of gehwilcum leodscipe a stowe geneosia, and s engles
andwerdnyss mid sumum gemete r swiost bi, t s apostoles cwyde beo
lichamlice gefylled, t t h gastlice gecw: he cw, t "englas beo
to ening-gastum fram Gode hider on worulde asende, t hi beon on fultume
his gecorenum, t hi one ecan eel onfn mid him."

EUANGELIUM.

    Accesserunt ad Iesum discipuli dicentes, Quis putas maior in regno
    coelorum: et reliqua.

is dgerlice godspell cwy, t "Drihtnes leorning-cnihtas to him
genealhton, us cweende, La leof, hw is fyrmest manna on heofenan rice?
Se Hlend him a to clypode sum gehw[']de cild:" et reliqua.

Hgmon trahtna is godspell, and seg, h s caseres tolleras axodon
Petrus one apostol, aa hi geond ealne middangeard am casere toll
gegaderodon; hi cwdon, "Wyle eower lreow Crist nig toll syllan? a cw
Petrus, t he wolde. a mid am e Petrus wolde befrnan one Hlend, a
forsceat se Hlend hine, e ealle ing wt, us cweende, Hwt inc e,
Petrus, t hwam nima eorlice cynegas gafol oe toll, t heora
gesiblingum, oe t lfremedum? Petrus cw, t lfremedum. {512} Se
Hlend cw, Hwt la synd heora siblingas frige? e l[']s e we h
swicion, ga to re s['], and wurpe t inne angel, and one fisc e hine
hraost forswelh, geopena his mu, onne fintst u r-on nne gyldenne
wecg: nim one, and syle to tolle for me and for e."

a for am intingan e h cw, "Syle for me and for e," wendon a
apostolas t Petrus wre fyrmest, and axodon a one Hlend, "Hw wre
fyrmest manna on heofonan rice?" a wolde se Hlend heora dwollican
geohtas mid sore eadmodnysse gehlan, and cw, t h ne mihton becuman
to heofonan rice, buton h wron swa eadmode, and swa unscige swa t
cild ws e he him to clypode. Bilewite cild ne gewilna ora manna hta,
ne wlitiges wifes; eah e hit beo gegremod, hit ne hylt langsume
ungewrnysse to am e him derode, ne hit ne hwa mid wordum, t hit
oer ence, and oer sprece. Swa eac sceolon Godes folgeras, t synd a
cristenan, habban a unscignysse on heora mode e cild hf on ylde.

Se Hlend cw, "So ic eow secge, Ne becume ge to heofonan rice, buton ge
beon awende, and gewordene swa swa lyttlingas." Ne bebead he his gingrum
t h on lichaman cild wron, ac t h heoldon bilewitra cildra
unscignysse on heora eawum. On sumere stowe he cw, aa him man to
br cild to bletsigenne, and his gingran t bemndon, "Geafia t as
cild to me cumon; swilcera is solice heofonan rice." Be isum manode se
apostol Paulus his undereoddan, and cw, "Ne beo ge cild on andgite, ac
on yfelnyssum: beo on andgite fulfremede." Se Hlend cw, "Swa hw swa
hine sylfne geeadmet, swa swa is cild, he bi fyrmest on heofonan rice."
Uton habban a soan eadmodnysse on urum life, gif we willa habban a
healican geince on Godes rice; swa swa se Hlend cw, "lc ra e hine
onhef bi geeadmet, and se e hine geeadmet, he bi ahfen." Se hf
bilewites cildes unscignysse, e him sylfum mislica to i t he Gode
gelicige; {514} and he bi swa micele wlitegra tforan Godes gesihe, swa
he swior tforan him sylfum eadmodra bi. "Se e underfeh nne swilcne
lyttling on minum naman, h underfeh me sylfne." Eallum Godes earfum man
sceall wel-d[']da enian, ac eah swiost am eadmodum and lium, e mid
heora lfes eawum Cristes bebodum gewria; foram him bi geenod mid
his earfena enunge, and h sylf bi underfangen on heora anfenge.

He cw eac on ore stowe, "Se e wtegan underfeh, he hf wtegan mede;
se e rihtwisne underfeh, he hf rihtwises mannes edlean." t is, Se e
witegan, oe sumne rihtwisne Godes eow underfeh, and him for Godes lufon
bigwiste foresceawa, onne hf he swa micele mede his cystignysse t
Gode, swilce h him sylf wtega wre, oe rihtwis Godes eow. "Se e
ge[']swica anum yssera lyttlinga, e on me gelyfa, selre him wre t
him wre getiged n ormte cwyrnstn to his swuran, and he swa wurde on
deoppre s['] besenced." Se [']swica orum e hine on Godes dle beswic,
t his sawul forloren beo. Se cwyrnstn e tyrn singallice, and nnne
freld ne urhtih, getcna woruld-lufe, e on gedwyldum hwyrftla, and
nnne stpe on Godes wege ne gefstna. Be swylcum cw se witega, "a
arleasan turnia on ymbhwyrfte." Se e genealh halgum hde on Godes
gelaunge, and sian mid yfelre tihtinge oe mid leahterfullre drohtnunge
orum yfele bysna, and heora ingehyd towyrp, onne wre him selre t he
on woruldlicere drohtnunge ana losode, onne h on halgum hwe ore mid him
urh his wyrlican eawas to forwyrde getuge.

"W middangearde for [']swicungum." Middangeard is her gecweden a e
isne ateorigendlican middangeard lufia swior onne t ece lf, and mid
mislicum swicdomum h sylfe and ore forpra. "Neod is t swicunga
cumon, eah-hwere w am menn e hi ofcuma." eos woruld is swa mid
gedwyldum afylled, t heo ne mg beon butan {516} [']swicungum, and eah
w am menn e oerne t his htum, oe t his feore beswic, and am bi
wyrs, e mid yfelum tihtingum ores mannes sawle to ecum forwyrdum beswic.
"Gif in hand oe in ft e [']swicige, ceorf of t lim, and awurp fram
e." is is gecweden fter gastlicere getcnunge, na fter lichamlicere
gesetnysse. Ne bebead God nanum menn t he his lima awyrde. Seo hnd
getcna urne nydbehefan freond, e us dghwomlice mid weorce and fultume
ure neode de; ac eah, gif swilc freond us fram Godes wege gewm, onne
bi us selre t we his flsclican lufe fram s aceorfon, and mid
tw[']minge awurpon, onne we, urh his yfelan tihtinge, samod mid him on
ece forwyrd befeallon. Ealswa is be am ft and be am eagan. Gif hwilc
sibling e bi swa deorwure swa in eage, and oer swa behefe swa in
hand, and sum swa geensum swilce in agen ft, gif hi onne e wyrlice
tihta to inre sawle forwyrde, onne bi e selre t u heora
geeodrdene forbge, onne hi e for mid him to am ecan forwyrde
geldon. "Behealda t ge ne forseon nne of ysum lytlingum." Se e
beph nne Godes eowena, he ge[']bilig one Hlaford, swa swa he sylf
urh his witegan cw, "Se e eow hrepa, hit bi me swa egle swilce h
hreppe mines eagan so."

"Ic secge eow t heora englas symle geseo mines Fder ansyne see on
heofonum is." Mid isum wordum is geswutelod t lcum geleaffullum men is
engel to hyrde geset, e hine wi deofles syrwunge gescylt, and on halgum
mgnum gefultuma, swa swa se sealm-scp be gehwilcum rihtwisum cw, "God
bebead his englum be e, t hi e healdon, and on heora handum hebban,
el[']s e u t stane inne ft tspurne." Micel wurscipe is cristenra
manna, t gehwilc hbbe fram his acennednysse him bethtne engel to
hyrdrdene, swa swa be am apostole Petre awriten is, aa se engel hine of
am cwearterne geldde, and he to his geferum becom, and cnucigende
inganges bd. a cwdon a {518} geleaffullan, "Nis hit na Petrus t r
cnuca, ac is his engel." a englas solice e God gesette to hyrdum his
gecorenum, h ne gewita nfre fram his andweardnysse; foran e God is
ghwr, and swa hwider swa a englas fleo, fre h beo binnan his
andwerdnysse, and his wuldres bruca. Hi bodia ure weorc and gebedu am
lmihtigan, eah e him nn ing digle ne sy, swa swa se heah-engel
Raphahel cw to am Godes menn, Toban, "aa ge eow gebdon, ic offrode
eower gebedu tforan Gode."

Seo Ealde  s sg, t heah-englas sind gesette ofer gehwilce leodscipas,
t hi s folces gymon, ofer a ore englas, swa swa Moyses, on re
fiftan bc re Ealdan , ysum wordum geswutelode, "aa se healica God
todlde and tostencte Adames ofspring, a sette he eoda gemru fter
getele his engla." isum andgite gewrlc se witega Danihel on his
witegunge. Sum Godes engel sprc to Danihele embe one heah-engel e
Perscisce eode bewiste, and cw, "Me com to se heah-engel, Greciscre
eode ealdor, and nis heora nn mn gefylsta, buton Michahel, Ebreisces
folces ealdor. Efne n Michahel, n ra fyrmestra ealdra, com me to
fultume, and ic wunode r wi one cyning Persciscre eode." Mid isum
wordum is geswutelod h micele care a heah-englas habba heora ealdordomes
ofer mancynn, aa he cw, t Michahel him come to fultume.

Is nu geleaflic t se heah-engel Michahel hbbe gymene cristenra manna,
see ws s Ebreiscan folces ealdor, a hwile e h on God belyfdon; and
t he geswutelode, aa he him sylfum cyrcan getimbrode betwux geleaffulre
eode, on am munte Gargano, swa swa we hwene [']r rddon. t is gedn be
Godes fadunge, t se m[']ra heofonlica engel beo singallice cristenra
manna gefylsta on eoran, and ingere on heofonum to am lmihtigan Gode,
see leofa and rixa  on ecnysse. Amen.

{503} SEPTEMBER XXIX.

DEDICATION OF THE CHURCH OF ST. MICHAEL THE ARCHANGEL.

To many men is known the holy place of St. Michael, on the mountain which
is called Garganus. The mountain stands on the borders of the land of
Campania, towards the Adriatic sea, twelve miles in ascent from a town
which is called Sepontina. From that place originated this day's festival
throughout the faithful church. There dwelt a very rich man called
Garganus: from his adventure the mountain was so named. It happened when
the immense multitude of his cattle was grazing on the mountain, that an
unruly bull wandered alone and despised the drove. Hereupon the master
Garganus gathered a great many of his household servants, and sought the
bull everywhere in the waste, and at last found him standing on the knoll
of the high mountain, at the entrance of a cavern; and he was then moved
with anger, because the solitary bull had despised his herd, and bent his
bow, and would shoot him with a poisoned arrow; but the poisoned arrow
turned back as if thrown by the wind's blast, and instantly slew him who
had shot it.

His kinsmen then and neighbours were greatly astonished by that deed, and
not one of them durst approach the bull. They then asked counsel of their
bishop, what they should do in the matter. The bishop then found it
advisable, that they should ask from God an explanation of the miracle with
a fast of three days. On the third night of the fast the archangel Michael
appeared to the bishop in a ghostly vision, thus saying, "Wisely ye did to
seek at God that which was hidden to men. Know thou for certain, that the
man who was shot with his own arrow, that it was done with my will. I am
Michael, the archangel of God Almighty, and I continue ever in his sight. I
say to thee that I especially love {505} the place which the bull defended,
and I would by that sign manifest that I am the guardian of the place; and
of all the miracles which there happen, I am the spectator and observer."
And with these words the archangel departed to heaven.

The bishop recounted his vision to the townsfolk, and they afterwards
usually resorted thither, and fervently prayed the living God and his
archangel Michael. Two doors they saw in the church, and the south door was
somewhat larger, from which there lay steps to the west part: but they
durst not visit the holy house with entrance, but daily prayed fervently at
the door.

Then at the same time the Neapolitans, who yet continued in heathenism,
declared war against the inhabitants of the city of Sepontina, who
worshiped the holy place, and against those of Benevento. They then,
instructed by the admonitions of their bishop, prayed for a space of three
days, that they might, in those three days, implore with fasting the
succour of the archangel Michael. The heathen also in like manner, with
gifts and offerings, diligently implored the guardianship and protection of
their false gods.

Lo, on the night then on the morrow of which the fight was to take place,
the archangel Michael appeared to the bishop, and said that he had heard
their prayers, and promised them his succour, and commanded them to array
themselves against their foes one hour after morning-tide. They then on the
morrow blithe and free from care, through the angel's promise, and with
confidence in his succour, marched against the heathen. Then immediately at
the beginning of the fight the mount Garganus was trembling with immense
quaking, and great lightning flew from the mountain as it were arrows
against the heathen folk, and the knoll of the mount was all overhung with
dark clouds. Whereupon the heathen with affrighted mind took to flight, and
at the same time that they were shot with fiery arrows, they {507} were
overwhelmed from behind by the weapons of the christians, until half-dead
they sought their city Naples. But those who escaped from those perils,
acknowledged that God's angel came to the succour of the christians, and
they straightways subjected their necks to Christ, and became armed with
his faith. Verily in that slaughter there were counted six hundred men shot
with the fiery arrows. The christians then victorious returned home with
great confidence and joy, and brought their promise to the temple to
Almighty God and his archangel Michael. Then saw they before the north door
of the church, on the marble stone, as it were a man's footsteps, firmly
impressed on the stone, and they then understood that the archangel Michael
would manifest that token of his presence. They then forthwith raised a
church and an altar thereover, to the praise of the archangel, who had
stood in that place succouring them.

There was then a great doubt among the townsfolk concerning the church,
whether they should go in, or should hallow it. Whereupon they raised a
church in the east part of the place, and hallowed it to the honour of the
apostle Peter, and therein placed an altar to St. Mary and John the
Baptist. Then at last the bishop sent to the pope, and asked him, how they
were to do concerning the archangel's structure. To this errand the pope
answered thus, "If it is allowed to men to hallow the church which the
archangel himself constructed, then the hallowing ought to be on the day on
which, through the grace of the Almighty, he gave you victory. But if aught
else should be pleasing to the archangel, ask his will on the same day."
When this answer was announced to the bishop, he enjoined to his
fellow-citizens a fast of three days, and prayed to the Holy Trinity that
some certain sign might be shown him concerning their doubt. The archangel
Michael then, on the third night of the fast, said to the bishop in a
dream, "There is no need for you to hallow the church which I have
constructed. I {509} myself constructed and hallowed it. But go into the
church fearlessly, and in my presence visit the place according to custom
with prayers; and do thou sing mass there to-morrow, and let the people,
after the divine rites, go to housel; and I will then show how I through
myself hallowed the place."

They then straightways on the morrow went joyfully thither with their
offerings, and with great unity of their prayers went in on the south part.
Lo then they saw a long portico on the north part stretching very near to
the marble stone, on which the angel standing had manifested his
foot-marks. On the east part was seen a great church to which they step by
step ascended. The church with its portico could easily contain in its
space five hundred men: and there stood, placed against the middle of the
south wall, a venerable altar covered with a red pall. That house was not
constructed after the fashion of men, but had divers towers at the corners,
in likeness of a cave. The roof also was of various height: in one place a
man might reach it with his head, in another hardly with his hand. I
believe that the archangel would thereby manifest that he much more sought
and loved cleanness of heart than the adornment of stones. The mountain's
knoll without is partly overgrown with wood, and again partly overspread
with the green field.

But after the mass and the holy housel every one with great joy returned to
his own. The bishop then placed God's servants there, singers, and readers,
and priests, that they might daily there perform God's service in a fitting
manner; and commanded a monastic house to be there built for them. There
is, however, no man daring to that degree that he dares to come within the
church in the night-time, but at dawn, when God's servants are singing
God's praise therein. From the roof-stone on the north part of the holy
altar there runs drop by drop water very pure and sweet, which those who
dwelt in the place called 'stilla,' that is _drop_. There is {511} hung a
glass vessel with a silver chain, which receives the pleasant fluid. It is
the people's wont, after the housel, to go up step by step to the vessel,
and taste the heavenly fluid. The fluid is very pleasant of taste, and very
salutary to the touch. Verily very many after a tedious fever and divers
sicknesses, by drinking this fluid, speedily enjoy their health. Also in
another manner, innumerable sick are there often and frequently healed, and
many miracles, through the archangel's power, are there performed; but
chiefly on this day, when the people from every nation visit the place, and
the angel's presence is there in some measure most sensible, that the words
of the apostle may be bodily fulfilled, that which he spake spiritually: he
said, that "angels shall be sent as ministering spirits from God hither
into the world, that they may be for a succour to his chosen, that they may
receive the eternal country with him."

GOSPEL.

    Accesserunt ad Jesum discipuli dicentes, Quis putas major in regno
    coelorum: et reliqua.

This day's gospel says, that "The Lord's disciples approached him, thus
saying, Sir, which is the first of men in the kingdom of heaven? Jesus then
called to him a little child," etc.

Haymo expounds this gospel, and says, that the emperor's tollgatherers
asked Peter the apostle, when they were gathering toll for the emperor over
all the world; they said, "Will your lord Christ give any toll? Then Peter
said that he would. Then when Peter would ask Jesus, Jesus, who knows all
thing, prevented him, thus saying, What thinkest thou, Peter, of whom do
earthly kings take tribute or toll, of their own relations, or of
strangers? Peter said, Of {513} strangers. Jesus said, What, are their
relations free? Lest we should offend them, go to the sea, and cast out
thine hook, and of the fish which first swalloweth it, open the mouth, then
wilt thou find therein a golden coin: take that, and give as toll for me
and for thee."

Then for that reason, that he said, "Give for me and for thee," the
apostles imagined that Peter was first, and asked Jesus, "Who was the first
of men in the kingdom of heaven?" Jesus would then heal their erroneous
thoughts with true humility, and said, that they could not come to the
kingdom of heaven, unless they were as humble and as innocent as the child
was which he called to him. A meek child desires not other men's
possessions, nor a beauteous woman; though it be vexed it holds no lasting
animosity towards those who injured it, nor feigns it with words, so that
it think one thing and say another. In like manner should God's followers,
that is, christians, have that innocence in their mind which a child has in
its age.

Jesus said, "Verily I say unto you, ye shall not come to the kingdom of
heaven, unless ye are changed and become as children." He did not enjoin to
his disciples that they should be children in body, but that they should
hold the innocence of meek children in their conduct. In one place he said,
when a child was brought to him to be blessed, and his disciples reproved
it, "Suffer these children to come unto me, for of such is the kingdom of
heaven." Of this the apostle Paul admonished his followers, and said, "Be
ye not children in understanding, but in evilnesses: be perfect in
understanding." Jesus said, "Whosoever humbleth himself like this child, he
shall be first in the kingdom of heaven." Let us have true humility in our
lives, if we will have high dignity in God's kingdom, as Jesus said, "Every
one of those who exalt themselves shall be humbled, and he who humbleth
himself shall be exalted." He has the innocence of a meek child, who is
displeasing to himself that he may {515} be pleasing to God; and he will be
so much the fairer in the sight of God as he shall be the more humble
before himself. "He who receives one such little one in my name, receives
myself." To all God's poor we should minister benefactions, though above
all to the humble and meek, who in their life's conduct conform to the
commandments of Christ; for he will be served by serving his poor, and he
himself will be received by receiving them.

He said also in another place, "He who receiveth a prophet shall have a
prophet's meed; he who receiveth a righteous man shall have a righteous
man's reward." That is, He who receives a prophet, or a righteous servant
of God, and provides sustenance for him for love of God, shall then have as
great a meed from God for his bounty, as if he himself were a prophet, or a
righteous servant of God. "He who offends one of these little ones, who
believe in me, better were it for him that an immense millstone were tied
to his neck, and he were so sunk in the deep sea." He offends another who
deceives him on the part of God, so that his soul be lost. The millstone
which turns incessantly, and accomplishes no course, betokens love of the
world, which circulates in errors, and fixes no step in the way of God. Of
such the prophet said, "The wicked turn in a circle." He who enters upon a
holy order in God's church, and afterwards by instigation or by sinful life
gives evil example to others, and perverts their understanding, then better
were it for him that he alone perished in his worldly life, than that he in
holy guise should draw others with him to perdition through his depraved
morals.

"Wo to the world for offences." The world are here called those who love
this perishable world more than everlasting life, and with divers offences
pervert themselves and others. "It is needful that offences come, yet wo to
the man from whom they come." This world is so filled with errors, that it
cannot be without offences, and yet wo to the man who {517} deceives
another in his property, or in his life, and for him it shall be worse, who
with evil instigation deceives another man's soul to eternal destruction.
"If thine hand or thy foot offend thee, cut off the limb, and cast it from
thee." This is said according to a spiritual signification, not as a bodily
precept. God commanded no man to destroy his limbs. The hand betokens our
needful friend, who with work and succour daily ministers to our need; but
yet, if such friend entice us from the way of God, then will it be better
for us that we cut off from us his fleshly love, and by separation cast it
away, than that we, through his evil instigation, together with him fall
into eternal perdition. So is it also with the foot and the eye. If any
relation be as dear to thee as thine eye, and another as needful to thee as
thy hand, and one as serviceable as thy own foot, if they then perversely
instigate thee to thy soul's destruction, better will it be for thee that
thou shun their fellowship, than that they lead thee on with them to
eternal perdition. "Take heed that ye despise no one of these little ones."
He who deceives one of God's servants angers the Lord, as he himself
through his prophet said, "He who toucheth you, it shall be to me as
offensive as if he touched the sight of mine eye."

"I say unto you, that their angels ever see the countenance of my Father
who is in heaven." By these words is manifested that over every believing
man an angel is set as a guardian, who shields him against the devil's
machination, and supports him in holy virtues, as the psalmist said of
every righteous man, "God hath commanded his angels concerning thee, that
they may preserve thee, and lift thee in their hands, lest thou dash thy
foot against a stone." It is a great honour for christian men, that every
one has from his birth an angel assigned to him in fellowship, as it is
written of the apostle Peter, when the angel led him from the prison, and
he came to his companions, and knocking prayed for {519} admission. Then
said the faithful, "It is not Peter who there knocketh, but is his angel."
But those angels, whom God has set as guardians over his chosen, never
depart from his presence; for God is everywhere, and whithersoever the
angels fly, they are ever in his presence, and partake of his glory. They
announce our works and prayers to the Almighty, though to him nothing is
hidden, as the archangel Raphael said to the man of God, Tobias, "When ye
prayed, I offered your prayers before God."

The Old Law informs us that archangels are set over every nation, that they
may take care of the people, over the other angels, as Moses, in the fifth
book of the Old Law, manifested in these words, "When God on high divided
and scattered Adam's offspring, he set the boundaries of nations according
to the number of his angels." In this sense agrees the prophet Daniel in
his prophecy. An angel of God spake to Daniel concerning the archangel who
directed the Persian people, and said, "The archangel came to me, the
prince of the Grecian people, and there is none of these my supporter, save
Michael, the prince of the Hebrew folk. Lo, Michael, one of the first
princes, came to me in succour, and I continued there with the king of the
Persian nation." By these words is manifested how great care the archangels
have of their authority over mankind, when he said that Michael came to his
succour.

It is now credible that the archangel Michael has care of christian men,
who was prince of the Hebrew folk, while they believed in God; and that he
manifested when he built himself a church among a faithful people on mount
Garganus, as we have read a little before. It is done by God's
dispensation, that the great heavenly angel is the constant supporter of
christian men on earth, and their intercessor in heaven with Almighty God,
who liveth and reigneth to all eternity. Amen.

       *       *       *       *       *


{520} DOMINICA XXI. POST PENTECOSTEN.

    Loquebatur Iesus cum discipulis suis in parabolis, dicens: et reliqua.

"Drihten ws sprecende on sumere tide to his apostolum mid bigspellum, us
cweende, Heofonan rice is gelc sumum cyninge e worhte his suna gyfte. a
sende he his bydelas to gelaigenne his undereoddan:" et reliqua.

We folgia s papan Gregories trahtnunge on yssere rdinge.

Mine gebrora a leofostan, gelomlice ic eow sde, t gehwr on halgum
godspelle eos andwerde gelaung is gehten heofenan rice. Witodlice
rihtwisra manna gegaderung is gecweden heofonan rice. God cw urh his
witegan, "Heofon is min setl." Paulus se Apostol cw, t "Crist is Godes
Miht and Godes Wisdom." Swutelice we magon understandan t gehwilces
rihtwises mannes sawul is heofon, onne Crist is Godes Wisdom, and
rihtwises mannes sawul is s wisdomes setl, and seo heofen is his setl. Be
isum cw se sealm-scp, "Heofonas cya Godes wuldor." Godes bydelas he
het heofonas. Eornostlice haligra manna gelaung is heofonan rice, foran
e heora heortan ne beo begripene on eorlicum gewilnungum, ac h geomria
to am upplican; and God nu iu rixa on him, swa swa on heofenlicum
wunungum.

Se cyning e worhte his suna gifta is God Fder, e a halgan gelaunge
geeodde his Bearne urh geryno his flsclicnysse. Seo halige gelaung is
Cristes bryd, urh a h gestryn dghwomlice gastlice bearn, and heo is
ealra cristenra manna modor, and eah-hwere ungewemmed mden. urh
geleafan and fulluht we beo Gode gestrynde, and him to gastlicum bearnum
gewiscede, urh Cristes menniscnysse, and urh gife s Halgan Gastes.

God sende his rendracan, t h gehwilce to isum giftum {522} gelaode.
ne h sende and eft; foran e h sende his witegan, e cyddon his Suna
menniscnysse towearde, and he sende eft sian his apostolas, e cyddon his
to-cyme gefremmedne, swa swa a witegan hit [']r gewitegodon. aa h
noldon cuman to am giftum, a sende h eft, us cweende, "Secga am
gelaodum, Efne, ic gegearcode mine gd, ic ofslh mine fearras, and mine
gemstan fugelas, and ealle mine ing ic gearcode: cuma to am giftum."

a fearras getcnia a heah-fderas re ealdan ['], e moston a, be
leafe re ealdan ['], on fearres wisan, heora fynd ofslean. Hit is us
awriten on re ealdan ['], "Lufa inne freond, and hata inne feond." us
ws alyfed am ealdum mannum, t h moston Godes wierwinnan and heora
agene fynd mid stranglicere mihte ofsittan, and mid wpne acwellan. Ac se
ylca God, e as leafe sealde urh Moyses gesetnysse [']r his to-cyme, se
ylca eft, aa he urh menniscnysse to middangearde com, awende one cwyde,
us cweende, "Ic bebeode eow, Lufia eowre fynd, and do tela am e eow
htia, and gebidda for eowre ehteras, t ge beon bearn s Heofonlican
Fder, see l[']t his sunnan scinan ofer gde and yfele, and he syl
rn-scuras and wstmas rihtwisum and unrihtwisum." Hwt getcnia a
fearras buton fderas re ealdan [']? Hwt wron h, buton fearra
gelican, aa h, mid leafe re ealdan ['], heora fynd mid horne
lichamlicere mihte potedon?

a gem[']stan fugelas getcnia a halgan lreowas re Nwan Gecynysse.
a sind gemste mid gife s Halgan Gastes to am swie, t h wilnia s
upplican freldes mid fyerum gastlicere drohtnunge. Hwt is t man
besette his geanc on nyerlicum ingum, buton swilce modes hlnnys? Se e
mid fdan re upplican lufe bi gefylled, he bi swilce he sy mid rumlicum
mettum gemst. Mid yssere ftnysse wolde se sealm-wyrhta beon gemst, aa
h cw, "Beo min sawul gefylled swa swa mid rysle and mid ungele."

{524} Hwt is, "Mine fearras sind ofslagene, and mine gemstan fugelas,"
buton swilce he cwde, 'Behealda ra ealdfdera drohtnunga, and
understanda ra wtegena gyddunge, and ra apostola bodunge embe mines
Bearnes menniscnysse, and cuma to am giftum'? t is, 'Cuma mid
geleafan, and geeoda eow to re halgan gelaunge, e is his bryd and
eower modor.'

"H hit forgymeleasodon, and ferdon, sume to heora tunum, sume to heora
ceape." Se fr to his tune and forsih Godes gearcunge, see ungemetlice
eorlice teolunge beg to an swie, t he his Godes d[']l
forgymeleasa. Se fr embe his mangunge, see mid gytsunge woruldlicra
gestreona cep swior onne s ecan lifes welan. Eornostlice onne h sume
mid eorlicum teolungum ungefohlice h gebysgia, and sume mid woruldlicum
hordum, onne ne magon h for re bysga smeagan embe s Hlendes
menniscnysse; and eac him bi swie hfigtyme geuht, t h heora eawas
be his regole geemnetton. Sume eac beo swa wyrlice gemdode, t h ne
magon Godes bodunge gehyran, ac mid ehtnysse Godes bydelas geswenca, swa
swa t godspel her bftan cw, "Sume h gelhton a bydelas, and mid
teonan gewhton, and ofslogon. Ac se cyning, aa he is geaxode, sende his
here to, and a manslagan fordyde, and heora burh forbrnde."

a manslagan he fordyde, foran e h a arleasan ehteras hreowlice
acwealde, swa swa we gehw[']r on martyra rowungum rda. Nero, se
wlhreowa casere, [ht ahn Petrum, and Paulum beheafdian, ac he wear
frlice of his rice aflymed, and hine wulfas totron. Herodes beheafdode
one apostol Iacob, and Petrum gebrohte on cwearterne; ac God hine ahredde
of his hftnede, and aa se cyning smeade h he of am cwearterne come, a
fter an him com to Godes engel, and hine to deae gesloh. Astriges, se
Indisca cyning, e Bartholomeum ofsloh, awedde, and on am wodan dreame
gewt. Ealswa Egeas, e Andream ahencg, rrihte on {526} wodan dreame
geendode. Langsum bi to gereccenne ealra ra arleasra ehtera geendunga,
h gramlice se lmihtiga God his halgena rowunga on him gewrc. t
godspel cwy, t he heora burh forbrnde, foran e hi beo ger ge mid
sawle ge mid lichaman on ecere susle forbrnde. "He sende his here t,"
foran e he urh his englas a mnfullan forde. Hwt sind ra engla
werod buton here s Heofonlican Cyninges? He is gehten Dominus Sabao,
t is 'Heres Hlaford,' oe 'Weroda Drihten.'

Se cyning cw a to his egnum, "as gyfta sind gearowe, ac a e ic rt
gelaode nron his wyre. Fara nu to wega utscytum, and swa hwylce swa ge
gemeta, laia to am gyftum." Wegas sind mislice manna dda. Utscytas
ra wega sind ateorung woruldlicera weorca; and a for wel oft becuma to
Gode, e on eorlicum weorcum hwonlice speow. Hwt a s cyninges
rendracan ferdon geond wegas, gadrigende ealle a e hi gemetton, ger ge
yfele ge gode, and gesetton a gifta endemes. On yssere andwerdan
gelaunge sind gemengde yfele and gode, swa swa clne corn mid fulum
coccele: ac on ende yssere worulde se soa Dema ht his englas gadrian
one coccel byrenmlum, and awurpan into am unadwscendlicum fyre.
Byrenmlum hi gadria a synfullan fram am rihtwisum: onne a manslagan
beo togdere getigede innon am hellicum fyre, and sceaan mid sceaum,
gytseras mid gytserum, forliras mid forlirum; and swa gehwylce mnfulle
geferan on am ecum tintregum samod gewriene cwylmia; and se clna hwte
bi gebroht on Godes berne: t is, t a rihtwisan beo gebrohte to am
ecan life, r ne cym storm ne nan unweder t am corne derie. onne ne
beo a godan nahwar buton on heofenum, and a yfelan nahwar buton on
helle.

Mine gebrora, gif ge gde sind, onne sceole ge emlice wiercorenra manna
yfelnysse forberan, swa lange swa ge on {528} isum andweardan life wunia.
Ne bi se gd see yfelne forberan nele. Be isum cw Godes stemn to am
witegan Ezechiel, "u mannes bearn, ungeleaffulle and yfel tihtende sind
mid e, and u wunast mid am wyrstan wyrmcynne." Eft Paulus se Apostol
geleaffulra manna lf herode and getrymde, us tihtende, "Gewunia betwux
wyrum mancynne: scina betwux am swa swa steorran, lfes word healdende."

"Se cyning eode inn, and gesceawode a gebeoras, a geseah he r nne mann
e ns gescryd mid gyftlicum reafe." t giftlice reaf getcna a soan
lufe Godes and manna. a lufe ure Scyppend us geswutelode urh hine sylfne,
aa he gemedemode t he us fram am ecan deae mid his deorwuran blode
alysde, swa swa Iohannes se Godspellere cw, "Swa swie lufode God ysne
middangeard, t he his ncennedan Sunu sealde for us." Se Godes Sunu, e
urh lufe to mannum becom, gebicnode on am godspelle t t giftlice reaf
getcnode,--a soan lufe. lc ra e mid geleafan and fulluhte to Gode
gebih, he cym to am gyftum; ac he ne cym na mid gyftlicum reafe, gif he
a soan lufe ne hylt. Witodlice ge geseo t gehwam sceama, gif he
gelaod bi to woruldlicum gyftum, t he wclice gescryd cume to re
scortan blisse; ac micele mare sceamu bi am e mid horium reafe cym to
Godes gyftum, t he for his fulum gyrelan fram re ecan blisse ascofen
beo into ecum eostrum. Swa swa reaf wlitega one man lichamlice, swa eac
seo soe lufu wlitega ure sawle mid gastlicere fgernysse. eah se mann
hbbe fullne geleafan, and lmessan wyrce, and fela to gode gedo, eal him
bi ydel, swa hwt swa he de, buton he hbbe soe lufe to Gode and to
eallum cristenum mannum. Seo is so lufu, t gehw his freond lufie on
gode, and his feond for gode. Dghwamlice g se Heofonlica Cyning into am
gyftum, t is, into his gelaunge, and sceawa hwer we ben mid am
gyftlicum reafe innan gescrydde; and swa hwylcne swa he gemet {530} butan
sore lufe, ne he befrin mid graman, us cweende, "u freond, humeta
dorstest u gn to minre gearcunge buton gyftlicum reafe?" "Freond" he hine
het, and eah awearp fram his gebeorum. Freond he ws urh geleafan, and
wiercora urh weorc. He rrihte adumbode, foran e t Godes dome ne bi
nn beladung ne wiertalu; ac se Dema e wiutan rea, is gewita his
ingehides wiinnan. eah e hw a soan lufe gyt fulfremedlice nbbe, ne
sceal he eah his sylfes geortruwian, foran e se witega be swylcum cw
to Gode, "Min Drihten, ine eagan gesawon mine unfulfremednysse, and on
inre bc ealle] sind awritene."

Se cyning cw to his egnum, "Binda one misscryddan hndum and ftum,
and wurpa into am yttrum eostrum, r bi wp and toa gebitt." a hnda
and a ft e n ne beo gebundene mid Godes ege fram wyrlicum weorcum, hi
beo onne urh strecnysse Godes domes fste gewriene. a ft e nella
untrumne geneosian, and a hnda e nn ing earfum ne sylla, a beo
onne mid wite gebundene; foran e h synd n sylfwilles fram gdum
weorcum gewriene. Se misscrydda ws aworpen on a yttran eostru. a inran
eostru sind re heortan blindnys. a yttran eostru is seo swearte niht
re ecan genierunge. Se fordmda onne rowa on am yttrum eostrum
neadunge, foran e he n sylfwilles his lf adrih on blindnysse his
heortan, and nf nn gemynd s soan leohtes, t is, Crist, e be him
sylfum cw, "Ic eom middangeardes leoht; se e me fylig, ne g['] he on
eostrum, ac he hf lifes leoht." On am yttrum eostrum bi wp and toa
gebit. r wepa a eagan on am hellican lige, e n urh unalyfedlice
gewilnunga goretende hwearftlia; and a t, e n on ofer-te blissia,
sceolon r cearcian on am unasecgendlicum pinungum, e Godes wierwinnum
gegearcod is. a eagan solice for swilicum smice tyra, and a t for
micclum cyle cwacia; foran e a wiercoran {532} unacumendlice htu
rowia, and unasecgendlicne cyle. Witodlice t hellice fyr hf
unasecgendlice h[']tan and nn leoht, ac celice byrn on sweartum
eostrum.

Gif hwam twynige be riste, onne mg h understandan on isum godspelle,
t r bi so rist r r beo eagan and t. Eagan sind flscene, and
t bnene; foran e we sceolon, wylle we nelle we, arisan on ende yssere
worulde mid flsce and mid bane, and onfn edlean ealra ura dda, oe
wununge mid Gode for gdum geearnungum, oe helle-wite mid deofle for
mnddum. Be isum cw se eadiga Iob, "Ic gelyfe t min Alysend leofa,
and ic sceal on am endenextan dge of eoran arisan, and eft ic beo mid
minum felle befangen, and on minum flsce ic geseo God, ic sylf, and na
oer." t is, na oer hiw urh me, ac ic sylf hine geseo.

ises godspelles geendung is swie egefull: "Fela sind gecgede and feawa
gecorene." Efne nu ure ealra stemn clypa Crist, ac ure ealra lf ne
clypa; foran e manega wicwea on heora eawum t t h mid heora
stemne geandetta. Sume menn habba gd anginn sume hwile, ac h geendia
on yfele. Sume habba yfel anginn, and wel geendia urh soe d[']dbote.
Sume onginna wel, and bet geendia. Nu sceal gehw hine sylfne micclum
ondrdan, eah e h gde drohtnunge hbbe, and nateshwon be him sylfum
gedyrstlcan; foran e h nt hwer h wure is into am ecan rice. Ne he
ne sceal be orum geortruwian, eah e he on leahtras befealle; foran e
he nt a menigfealdan welan Godes mildheortnysse.

Cwy nu S[=cs] Gregorius, t sum broor gecyrde to anum mynstre e he sylf
gestaelode, and fter regollicere fndunge munuchd underfeng. am filigde
sum flsclic broor to mynstre, na for gecnyrdnysse gddre drohtnunge, ac
for flsclicere lufe. Se gastlica broor eallum am mynster-munecum earle
urh gde drohtnunge gelicode; and his flsclica broor micclum his lifes
eawum mid wyrnysse {534} wicw. He leofode on mynstre for neode swior
onne for beterunge. He ws gegaf sprce, and wyr on d[']dum; wel besewen
on reafe, and yfele on eawum. He nahte geyld, gif hine hw to gddre
drohtnunge tihte. Wear a his lf swie hfigtyme am gebrorum, ac hi hit
emlice forbron for his broer gdnysse. He ne mihte nn ing to gode
gedn, ne he nolde nn gd gehyran. a wear h frlice mid sumere coe
gestanden, and to deae gebroht. aa h to forsie ahfen ws, a comon
a gebrora to i t h his sawle becwdon. He lg acealdod on nyeweardum
limum: on am breoste anum orode a-gyt se gast. a gebrora a swa micel
geornfullicor for hine gebdon, swa micclum swa h gesawon t he hrdlice
gewtan sceolde. He a frlice hrymde, us cweende, "Gewita fram me. Efne
her is cumen an draca e me sceal forswelgan, ac he ne mg for eower
andwerdnysse. Min heafod he hf mid his ceaflum befangen. Ryma him, t
he me lng ne swence. Gif ic isum dracan to forswelgenne geseald eom, hw
sceal ic elcunge rowian for eowerum oferstealle?"

a gebrora him cwdon to, "Hw sprecst u mid swa micelre orwennysse?
Mearca e sylfne mid tcne re halgan rde." He andwyrde be his mihte, "Ic
wolde lustbre mid tcne re halgan rde me bletsian, ac ic nbbe a
mihte, foran e se draca me earle ofryh." Hwt a munecas a h
astrehton mid wpe to eoran, and ongunnon geornlicor for his hreddinge
one Wealdendan God biddan. Efne a frlice awyrpte se adliga cniht, and
mid blissigendre stemne cw, "Ic ancige Gode: efne nu se draca, e me
forswelgan wolde, is aflged for eowerum benum. He is fram me ascofen, and
standan ne mihte ongean eowre ingunge. Beo nu mine ingeras, biddende for
minum synnum; foran e ic eom gearo to gecyrrenne to munuclicere
drohtnunge, and woruldlice eawas ealle forltan." His cealdan limu a
ge-edcucodon, and he mid ealre heortan to {536} Gode gecyrde, and mid
langsumum broce on his gecyrrednysse wear gerihtlced, and t nextan on
re ylcan untrumnysse gewt; ac he ne geseah one dracan on his forsie,
foran e he hine oferswide mid gecyrrednysse his heortan.

Ne sceole we beon ormode, eah e on yssere andweardan gelaunge fela
syndon yfele and feawa gde; foran e Noes arc on yum s micclan flodes
hfde getcnunge yssere gelaunge, and h ws on nyeweardan wd, and on
ufeweardan nearo. On re nyemystan bytminge wunodon a rean deor and
creopende wurmas. On ore fleringe wunodon fugelas and clne nytenu. On
re riddan fleringe wunode Noe mid his wife, and his ry suna mid heora
rim wifum. On re bytminge ws se arc rm, r a rean deor wunedon, and
wiufan genyrwed, r ra manna wunung ws; foran e seo halige gelaung
on flsclicum mannum is swie brd, and on gastlicum nearo. Heo tospr[']t
hire bosm r r a rean wunia on nytenlicum eawum, and heo is genyrwed
on one ende e a gesceadwisan wunia, on gastlicum eawum drohtnigende;
foran swa h haligran beo on yssere andwerdan gelaunge, swa heora ls
bi. Micele ma is ra manna e lybba be agenum lustum, onne ra sy e
heora lifes eawas fter Godes bebodum gerihtlca: eah-hwere symle bi
haligra manna getel geeacnod urh arleasra manna wanunge. Nis t getel
Godes gecorenra lytel, swa swa Crist on ore stowe cw, "Manega cuma fram
east-dle and fram west-dle, and sitta mid am heahfdere Abrahme, and
Isaace, and Iacobe on heofonan rice." Eft, se sealm-wyrhta be Godes
gecorenum cw, "Ic h getealde, and heora getel is mare onne
sand-ceosol." On isum andweardan life sind a gecorenan feawa geuhte
ongean getel ra wiercorenra, ac onne h to am ecan life gegaderode
beo, heora tel bi swa menigfeald, t hit oferstih, be s witegan
cwyde, sand-ceosles germ.

{538} L[']d us, lmihtig God, to getele inra gecorenra halgena, inn to
re ecan blisse ines rices, e u gearcodest fram fryme middangeardes e
lufigendum, u e leofast and rixast mid am Ecan Fder and Halgum Gaste on
ealra worulda woruld. Amen.

{521} THE TWENTY-FIRST SUNDAY AFTER PENTECOST.

    Loquebatur Jesus cum discipulis suis in parabolis, dicens: et reliqua.

"The Lord was speaking at a certain time to his apostles in parables, thus
saying, The kingdom of heaven is like unto a certain king who made a
marriage for his son. Then sent he his messengers to invite his subjects,"
etc.

We follow in this text the exposition of pope Gregory.

My dearest brothers, I have frequently told you, that everywhere in the
holy gospel this present church is called the kingdom of heaven. Verily a
gathering of righteous men is called the kingdom of heaven. God said
through his prophet, "Heaven is my seat." Paul the Apostle said that
"Christ is God's Might and God's Wisdom." Clearly we may understand that
the soul of every righteous man is heaven, when Christ is God's Wisdom, and
the soul of a righteous man is the seat of wisdom, and heaven is his seat.
Of this the psalmist said, "The heavens make known the glory of God." He
calls the heavens God's messengers. But the congregation of holy men is the
kingdom of heaven, because their hearts are not occupied in earthly
desires, but they sigh for that which is above; and God now long since
reigns in them, as in the heavenly dwellings.

The king who made a marriage for his son is God the Father, who associated
the holy church with his Son through the mystery of his incarnation. The
holy church is Christ's bride, by which he daily begets spiritual children,
and she is the mother of all christian men, and, nevertheless, an undefiled
maiden. Through belief and baptism we are begotten to God, and adopted as
his spiritual children, through Christ's humanity, and through grace of the
Holy Ghost.

God sent his messengers, that he might invite everyone to {523} this
marriage. He sent once and again; for he sent his prophets, who announced
his Son's humanity to come, and again, he afterwards sent his apostles, who
announced his advent accomplished, as the prophets had erst prophesied it.
When they would not come to the marriage, he sent again, thus saying, "Say
to those who are invited, Behold, I have prepared my meats, I have slain my
oxen and my fatted fowls, and have prepared all my things: come to the
marriage."

The oxen betoken the patriarchs of the old law, who might then, by
permission of the old law, slay their foes in the manner of an ox. It is
thus written in the old law, "Love thy friend, and hate thy foe." Thus it
was allowed to men of old, that they might with strong might oppress, and
with weapons slay the adversaries of God and their own foes. But the same
God, who gave this permission through the law of Moses before his advent,
the same afterwards, when he through human nature came to the world,
changed the mandate, thus saying, "I command you, Love your foes, and do
good to those who hate you, and pray for your persecutors, that ye may be
children of the Heavenly Father, who letteth his sun shine over good and
evil, and he giveth rain-showers and fruits to the righteous and to the
unrighteous." What betoken the oxen but the fathers of the old law? What
were they but the like of oxen, when, by permission of the old law, they
struck their foes with the horn of bodily might?

The fatted fowls betoken the holy teachers of the New Testament. These are
fatted with the grace of the Holy Ghost to that degree, that they desire
the heavenly journey with the wings of spiritual life. What is it for a man
to set his thoughts on sublunary things but, as it were, a tenuity of mind?
He who is filled with the food of heavenly love, is as though he were
fatted with generous meats. With this fatness the psalmist would be fatted,
when he said, "Be my soul filled as with fat and with tallow."

{525} What is, "My oxen and my fatted fowls are slain," but as though he
had said, 'Behold the lives of the old fathers, and understand the singing
of the prophets, and the preaching of the apostles concerning my Son's
humanity, and come to the marriage'? That is, 'Come with faith, and
associate yourselves to the holy church, which is his bride and your
mother.'

"They neglected it, and went, some to their farms, some to their
merchandise." He goes to his farm and neglects God's preparation, who
immoderately attends to earthly pursuits to that degree that he neglects
God's portion. He goes about his traffic, who with covetousness heeds
worldly gains more than the riches of eternal life. But when they busy
themselves immoderately, some with earthly pursuits and some with worldly
treasures, then they cannot for that business meditate on the humanity of
Jesus; and it also seems to them very irksome to adjust their conduct to
his rule. Some also are so perversely minded, that they may not hear God's
preaching, but with persecution afflict God's messengers, as the gospel
hereafter says, "Some seized the messengers, and with injury afflicted
them, and slew them. But the king, when he was informed of this, sent his
army, and destroyed the murderers and burned their city."

He destroyed the murderers, because he fiercely slew the impious
persecutors, as we read everywhere in the passions of the martyrs. Nero,
the cruel emperor, [commanded Peter and Paul to be beheaded, but he was
suddenly driven from his realm, and wolves tore him in pieces. Herod
beheaded the apostle James, and brought Peter into prison, but God saved
him from his captivity, and when the king was inquiring how he came out of
the prison, God's angel came to him afterwards and slew him to death.
Astryges, the Indian king, who slew Bartholomew, became mad, and in a fit
of madness departed. In like manner Egeas, who {527} crucified Andrew,
ended forthwith in a fit of madness. Longsome would it be to recount the
ends of all the impious persecutors, how sternly the Almighty God avenged
on them the sufferings of his saints. The gospel says, that he burned their
city, because they will be, both with soul and with body, burned in
everlasting torment. "He sent his army," because through his angels he
destroys the wicked. What are the hosts of angels but the army of the
Heavenly King? He is called Dominus Sabaoth, that is 'Lord of an army,' or
'Lord of Hosts.'

The king then said to his servants, "The marriage is ready, but those whom
I have thereto invited were not worthy of it. Go now to the outlets of the
ways, and whomsoever ye find, invite to the marriage." Ways are the various
deeds of men. Outlets of ways are the perishing of worldly works; and those
very often come to God, who in earthly works but little prosper. Hereupon
the king's messengers went through the ways, gathering all whom they found,
both evil and good, and at length made the marriage. In this present church
are mingled evil and good, as clean corn with foul cockle: but at the end
of this world the true Judge will bid his angels gather the cockle by
burthens, and cast it into the unquenchable fire. By burthens they will
gather the sinful from the righteous: then will murderers be tied together
within the hellish fire, and robbers with robbers, the covetous with the
covetous, adulterers with adulterers; and so all wicked associates, bound
together, shall suffer in everlasting torments; and the clean wheat shall
be brought into God's barn: that is, the righteous shall be brought to
everlasting life, where storm comes not nor any tempest that may injure the
corn. Then will the good be nowhere but in heaven, and the evil nowhere but
in hell.

My brothers, if ye are good, then should ye bear with equanimity the
evilness of reprobate men, as long as ye {529} continue in this present
life. He is not good who will not bear with the evil. On this the voice of
God said to the prophet Ezekiel, "Thou son of man, unbelieving and
prompters to evil are with thee, and thou dwellest with the worst
wormkind." Again Paul the Apostle praised and confirmed the lives of
believing men, thus stimulating them, "Dwell among perverse mankind: shine
among them as stars, holding the word of life."

"The king went in, and beheld the guests, when he saw one man there who was
not clad in a marriage garment." The marriage garment betokens the true
love of God and men. That love our Creator manifested to us in himself,
when he vouchsafed to redeem us from eternal death with his precious blood,
as John the Evangelist said, "So greatly God loved this world, that he gave
his only-begotten Son for us." The Son of God, who through love came to
men, signified in the gospel that which the marriage garment
betokened,--true love. Every of those who with faith and baptism incline to
God, comes to the marriage; but he comes not with a marriage garment, if he
holds not true love. For ye see that everyone is ashamed, if he is invited
to a worldly marriage, to come meanly clad to that short pleasure; but a
much greater shame is it for him who with a sordid garment comes to God's
marriage, so that for his foul habit he shall be cast from eternal bliss
into eternal darkness. So as a garment adorns a man bodily, so also true
love adorns our soul with spiritual fairness. Though a man have full faith,
and give alms, and do much good, all will be vain, whatsoever he does,
unless he have true love for God and for all christian men. It is true
love, that everyone love his friend well, and his foe for his good. The
Heavenly King goes daily to the marriage, that is, into his church, and
looks whether we are clad within in the marriage garment; and whomsoever he
finds without {531} true love, him he questions with wrath, thus saying,
"Thou friend, how durstest thou come to my preparation without a marriage
garment?" "Friend" he called him, and, nevertheless, cast him from his
guests. A friend he was through faith, and a reprobate in works. He was
forthwith silent, because at God's doom there is no exculpation nor
defence; for the Judge who convicts without, is cognizant of his mind
within. Though any one have not true love perfectly, yet should he not
despair of himself, for of such the prophet spake to God, "My Lord, thine
eyes have seen my imperfections, and in thy book all] are written."

The king said to his servants, "Bind the misclad hands and feet, and cast
him into outer darkness, there shall be weeping and gnashing of teeth." The
hands and the feet which are not now bound through awe of God from perverse
works, shall then, through the sternness of God's doom, be fast bound. The
feet which will not visit the sick, and the hands which give nothing to the
poor, shall then be bound in torment; because they are now wilfully bound
from good works. The misclad was cast into outer darkness. The inner
darkness is the blindness of the heart. The outer darkness is the swart
night of eternal condemnation. The condemned will then by compulsion suffer
in outer darkness, because he now wilfully passes his life in blindness of
heart, and has no remembrance of the true light, that is, Christ, who said
of himself, "I am the light of the world; he who followeth me goeth not in
darkness, but hath the light of life." In the outer darkness shall be
weeping and gnashing of teeth. There the eyes shall weep in the hellish
flame, which now libidinously roll about with unallowed desires; and the
teeth, which now rejoice in gluttony, shall there grate in the unspeakable
torments, which are prepared for the adversaries of God. Verily the eyes
will smart with the powerful smoke, and the teeth quake with the great
chill; for the reprobates shall suffer intolerable {533} heat, and
unspeakable chill. Verily the hellish fire has unspeakable heat and no
light, but burns eternally in swart darkness.

If any one doubt concerning the resurrection, he may in this gospel
understand, that there will be a true resurrection, where there are eyes
and teeth. Eyes are of flesh, and teeth of bone; for we shall, whether we
will or not, arise at the end of this world with flesh and with bone, and
receive the reward of all our deeds, either a dwelling with God for good
deserts, or hell-torment with the devil for deeds of wickedness. Of this
the blessed Job said, "I believe that my Redeemer liveth, and that I shall
on the last day from earth arise, and that I shall again be clothed in my
flesh, and that in my flesh I shall see God, I myself, and no other." That
is, no other form through me, but I myself shall see him.

The ending of this gospel is very awful: "Many are called and few chosen."
Behold now the voices of us all call Christ, but the lives of us all call
him not; for many deny in their practices that which they profess with
their voice. Some men have a good beginning for some while, but they end in
evil. Some have an evil beginning, and end well through true penitence.
Some begin well and end better. Now everyone should greatly fear, though he
lead a good life, and not presume on himself; for he knows not whether he
is worthy to enter into the eternal kingdom. Nor should he despair of
another, though he fall into vices; for he knows not the manifold abundance
of God's mercy.

St. Gregory now says, that a certain brother entered into a monastery which
he himself had founded, and after regular probation received monkhood. A
fleshly brother followed him to the monastery, not for desire of a good
life, but for fleshly love. The ghostly brother, through his good life, was
exceedingly liked by the monks of the monastery; and his fleshly brother
with perverseness greatly contradicted {535} the usages of his life. He
lived in the monastery rather from necessity than for bettering. He was
idle of speech, and perverse in deeds; appearing well in raiment, and evil
in morals. He had no patience, if any one exhorted him to a good course.
Hence was his life very irksome to the brothers, but they endured it calmly
on account of his brother's goodness. He could do nothing good, nor would
he hear any good. He was then suddenly seized with some disease, and
brought to death. When he was raised up for departure, the brothers came
that they might pray for his soul. He lay chilled in his lower limbs: in
his breast alone the spirit yet breathed. The brothers then prayed for him
the more fervently, the more they saw that he would quickly depart. He then
suddenly cried, thus saying, "Depart from me. Lo here is a dragon come
which is to swallow me, but he cannot for your presence. He has seized my
head in his jaws. Give place to him, that he may no longer afflict me. If I
am given to this dragon to be swallowed, why should I suffer delay through
your presence?"

The brothers said to him, "Why speakst thou with such great despair? Mark
thyself with the sign of the holy rood." He answered as he was able, "I
would joyfully bless myself with the sign of the holy rood, but I have not
the power, for the dragon sorely oppresses me." Whereupon the monks
prostrated themselves with weeping to the earth, and begun more fervently
to pray to the Powerful God for his salvation. Lo then, the sick man
suddenly started, and with exulting voice said, "I thank God: behold now
the dragon which would swallow me is put to flight through your prayers. He
is driven from me, and could not stand against your intercession. Be now my
interceders, praying for my sins; for I am ready to turn to monastic life,
and to forsake all worldly practices." His cold limbs then requickened, and
he turned {537} with all his heart to God, and by long sickness in his
conversion was justified, and at length died of the same disease; but he
saw not the dragon at his departure, for he had overcome him by the
conversion of his heart.

We should not be hopeless, though in this present church many are evil and
few good; for Noah's ark on the waves of the great flood was a type of this
church, and it was in the lower part wide and in the upper narrow. In the
lowermost bottom dwelt the fierce beasts and creeping worms. On the second
flooring dwelt birds and clean animals. On the third flooring dwelt Noah
with his wife, and his three sons with their three wives. In the bottom the
ark was roomy, where the fierce beasts dwelt, and narrowed above, where the
dwelling of men was; for the holy church is in fleshly men very broad, and
in spiritual narrow. She spreads her bosom where the rugged dwell in brutal
habits, and she is narrowed at the end which the discreet inhabit, living
in spiritual practices; for the holier they are in this present church, so
the less of them there is. Much more is there of those men who live for
their own lusts, than there is of those who regulate their life's actions
after the commandments of God: yet is the number of holy men ever increased
through the diminution of impious men. The number of God's chosen is not
little, as Christ said in another place, "Many shall come from the east
part and from the west, and shall sit with the patriarch Abraham, and
Isaac, and Jacob in the kingdom of heaven." Again, the psalmist said of
God's chosen, "I counted them, and their number is greater than the
sand-grains." In this present life the chosen appear few in comparison with
the number of the reprobates, but when they shall be gathered to the
eternal life, their number will be so manifold, that it will exceed,
according to the prophet's saying, the number of the sand-grains.

{539} Lead us, Almighty God, to the number of thy chosen saints, into the
everlasting bliss of thy kingdom, which thou hast prepared from the
beginning of the world for those who love thee, thou who livest and
reignest with the Eternal Father and the Holy Ghost for ever and ever.
Amen.

       *       *       *       *       *


[=KL]. NOUE[=MB].

NATALE OMNIUM SANCTORUM.

Halige lreowas rddon t seo geleaffulle gelaung isne dg EALLUM HALGUM
to wurmynte mrsige, and arwurlice freolsige; foran e h ne mihton
heora lcum synderlice freolstide gesettan, ne nnum menn on andweardum
life nis heora eallra nama cu, swa swa Iohannes se Godspellere on his
gastlican gesihe awrt, us cweende, "Ic geseah swa micele menigu, swa
nn man geryman ne mg, of eallum eodum and of lcere mge, standende
tforan Godes rym-setle, ealle mid hwitum gyrlum gescrydde, healdende
palm-twigu on heora handum, and sungon mid hluddre stemne, Sy h[']lu urum
Gode e sitt ofer his rym-setle. And ealle englas stodon on ymbhwyrfte his
rym-setles, and aluton to Gode, us cweende, Sy urum Gode bletsung and
beorhtnys, wisdom and ancung, wurmynt and streng, on ealra worulda
woruld. Amen."

Godes halgan sind englas and menn. Englas sind gastas butan lichaman. a
gesceop se lmihtiga Wealdend on micelre fgernysse, him sylfum to lofe,
and to wuldre and wurmynte his mgenrymme on ecnysse. Be am we forhtia
fela to sprecenne, foran e Gode anum is to gewitenne h heora
ungesewenlice gecynd, butan lcere besmitennysse oe wanunge, on cere
hluttornysse urhwuna. eah-hwere we oncnwa on halgum gewritum, t
nigon {540} engla werod sind wunigende on heofonlicum rymme, e nfre nne
synne ne gefremedon. t teoe werod urh modignesse losode, and to
awyrgedum gastum behwyrfede wurdon, and ascofene of heofonlicere myrhe inn
to hellicere susle.

Solice sume ra haligra gasta, e mid heora Scyppende urhwunodon, to us
asende cuma, and towearde ing cya. Sume h wyrca, be Godes dihte,
tcna and gelomlice wundra on middangearde. Sume h synd ealdras gesette
am orum englum, to gefyllenne a godcundlican gerynu. urh sume gesett
God and tosct his domas. Sume h sind swa micclum to Gode geeodde, t
nne ore him betwynan ne synd, and h onne on swa micclan maran lufe
byrnende beo, swa micclum swa h Godes beorhtnysse scearplicor sceawia.
Nu is es dg isum englum arwurlice gehalgod, and eac am halgum mannum,
e urh miccle geinca fram fryme middangeardes Gode geugon. Of isum
wron [']rest heahfderas, eawfste and wuldorfulle weras on heora life,
witegena fderas, ra gemynd ne bi forgiten, and heora nama urhwuna on
ecnysse; foran e hi wron Gode gecweme urh geleafan, and rihtwisnysse,
and gehyrsumnysse. isum fylig ra witegena gecorennys: h wron Godes
gesprecan, and am he teowde his digelnysse, and hi onlihte mid gife s
Halgan Gastes, swa t hi wiston a towerdan ing, and mid witigendlicere
gyddunge bododon. Witodlice a gecorenan witegan mid manegum tcnum and
forebcnungum on heora life scinende wron. Hi gehldon manna untrumnysse,
and deaddra manna lc to life arrdon. H eac for folces wyrnysse heofonan
scuras oftugon, and eft miltsigende getiodon. Hi heofodon folces synna,
and heora wrace on him sylfum forscytton. Cristes menniscnysse, and his
rowunge, and rist, and upstige, and one micclan dm, urh one Halgan
Gast gelrede, h witegodon.

On re Nywan Gecynysse forstp Iohannes se {542} Fulluhtere, see mid
witegunge Cristes to-cyme bodode, and eac mid his fingre hine gebcnode.
"Betwux wifa bearnum ne ars nn mrra mann onne is Iohannes se
Fulluhtere." isum Godes cempan gewrlc t twelffealde getel Cristes
apostola, e he sylf geceas him to leorning-cnihtum, and hi mid rihtum
geleafan and sore lre geteah, and eallum eodum to lreowum gesette, swa
t se swg heora bodunge ferde geond ealle eoran, and heora word becomon
to gemrum ealles ymbhwyrftes. To isum twelf apostolum cw se lmihtiga
Hlend, "Ge sind middangeardes leoht: scine eower leoht swa tforan mannum,
t hi geseon eowre gdan weorc, and wuldrian eowerne Fder e on heofonum
is. Ge sind mine frynd, and ic cye eow swa hwt swa ic t minum Fder
gehyrde." Eornostlice Drihten forgeaf a mihte his twelf apostolum, t hi
a ylcan wundra worhton e h sylf on middangearde gefremode. And swa hwt
swa h binda ofer eoran, t bi on heofonum gebunden; and swa hwt swa
h unbinda ofer eoran, t bi unbunden on heofonum. Eac he him behet mid
sofstum behte, t h on am micclum dome ofer twelf dm-setl sittende
beo, to dmenne eallum mannum e fre on lichaman lf underfengon.

fter am apostolican werode we wuria one gefstan heap Godes cyera, e
urh mislice tintrega Cristes rowunge werlice geefenlhton, and urh
martyrdom t upplice rice geferdon. Sume hi wron mid wpnum ofslagene,
sume on lge forswlede, ore mid swipum ofbeatene, ore mid stengum
urhyde, sume on hngene gecwylmede, sume on widdre s['] besencte, ore
cuce behylde, ore mid senum clawum totorene, sume mid stnum ofhrorene,
sume mid winterlicum cyle geswencte, sume mid hungre gecwylmede, sume
handum and fotum forcorfene, folce to wfersyne, for geleafan and halgum
naman Hlendes Cristes. as sind a sigefstan Godes frynd, e ra
forscyldgodra ealdormanna hsa forsawon, and nu h sind gewuldor-beagode
midsige {544} heora rowunga on cere myrhe. Hi mihton beon lichamlice
acwealde, ac hi ne mihton fram Gode urh nne tintregunga beon gebgede.
Heora hiht ws mid undeadlicnysse afylled, eah e h tforan mannum
getintregode wron. H wron sceortlice gedrehte, and langlice gefrefrode;
foran e God heora afndode swa swa gold on fne, and he afunde hi him
wyre, and swa swa halige offrunga, hi underfeng to his heofonlican rice.

fter ablunnenre ehtnysse rera cynega and ealdormanna, on siblicere
drohtnunge Godes gelaunge, wron halige sacerdas Gode ende, a mid sore
lre and mid halgum gebysnungum folces menn to Gode symle gebgdon. Heora
md ws hluttor, and mid clnnysse afylled, and hi mid clnum handum Gode
lmihtigum t his weofode enodon, mrsigende a halgan gerynu Cristes
lichaman and his blodes. Eac h offrodon h sylfe Gode lflice onsgednysse
butan womme, oe gemencgednysse wyrlices weorces. Hi befston Godes lre
heora undereoddum, to unateorigendlicum gafele, and heora md mid
reatunge, and bene, and micelre gymene to lifes wege gebgdon, and for
nnum woruldlicum ege Godes riht ne forsuwodon; and eah e h swurdes ecge
ne gefreddon, eah urh heora lfes geearnunga h ne beo martyrdomes
bedlede, foran e martyrdom bi gefremmed na on blodes gyte anum, ac eac
swylce on synna forhfednysse, and on bggenge Godes beboda.

ysum fylig ancersetlena drohtnung, and synderlic ingehyd. a on westenum
wunigende, woruldlice stas and glsan mid strecum mode and stium life
fortrdon. Hi forflugon woruld-manna gesihe and herunge, and on wclicum
screafum oe hulcum lutigende, deorum geferlhte, to engelicum sprcum
gewunode, on micclum wundrum scnende wron. Blindum h forgeafon gesihe,
healtum freld, deafum hlyst, dumbum sprce. Deoflu h oferswydon and
afligdon, and a deadan urh Godes mihte arrdon. Seo bc e is gehten
Uitae Patrum sprec menigfealdlice {546} embe yssera ancersetlena, and eac
gemnelicra muneca drohtnunge, and cwy, t heora ws fela usenda gehwr
on westenum and on mynstrum wundorlice drohtnigende, ac swa-eah swyost on
Egypta-lande. Sume h leofodon be fete and wyrtum, sume be agenum
geswince, sumum enodon englas, sumum fugelas, ot englas eft on
eaelicum forsie h to Gode feredon.

Eala u, eadige Godes cennestre, symle mden Maria, tempel s Halgan
Gastes, mden [']r geeacnunge, mden on geeacnunge, mden fter
geeacnunge, micel is in mr on isum freols-dge betwux am foresdum
halgum; foran e urh ine clnan cenninge him eallum becom halignyss and
a heofonlican geincu. We spreca be re heofonlican cwene endebyrdlice
fter wfhde, eah-hwere eal seo geleaffulle gelaung getreowfullice be
hire sing, t heo is geuferod and ahfen ofer engla werod to am
wuldorfullan heahsetle. Nis be nanum orum halgan gecweden, t heora nig
ofer engla werod ahfen sy, buton be Marian nre. Heo teowde mid hire
gebysnungum t heofonlice lf on eoran, foran e mghd is ealra mgna
cwn and gefera heofonlicra engla. yses mdenes gebysnungum and ftswaum
fyligde ungerm heap mghdes manna on clnnysse urhwunigende, forltenum
giftum, to am heofonlicum brydguman Criste geeodende mid nrdum mode,
and haligre drohtnunge, and sidefullum gyrlan, to an swie, t heora for
wel menige for mighde martyrdom gerowodon, and swa mid twyfealdum sige
to heofonlicum eardung-stowum wuldorfulle becomon.

Eallum isum foresdum halgum, t is, englum and Godes gecorenum mannum,
is yses dges wurmynt gemrsod on geleaffulre gelaunge, him to wurmynte
and us to fultume, t we urh heora ingrdene him geferlhte beon moton.
s s getiige se mildheorta Drihten, e h ealle and s mid his
deorwuran blode fram deofles hftnedum alysde. We sceolon on yssere
mrlican freols-tide {548} mid halgum gebedum and lofsangum us geinnian,
swa hwt swa we on orum freols-dagum ealles geares ymbrynes, urh mennisce
tyddernysse hwnlicor gefyldon, and carfullice hgian t we to re ecan
freols-tide becumon.

EUANGELIUM.

    Videns Iesus turbas ascendit in montem: et reliqua.

t hlige godspel, e nu lytle [']r tforan eow gerdd ws, micclum
gewrlc yssere freols-tide, foran e hit geendebyrt a eahta
eadignyssa e a halgan to heofonlicum geincum gebrohton.

Matheus awrt on ysum dgerlican godspelle, t se Hlend on sumere tide
"gesawe micele menigu him fyligende; a astah he upp on ane dune. aa h
gest, a genealhton his leorning-cnihtas him to, and h undyde his mu,
and hi lrde, us cweende, Eadige beo a gastlican earfan:" et reliqua.

Se wisa Augustinus trahtnode is godspel, and sde, t seo dn e se
Hlend astah getcna a healican bebodu sore Rihtwisnysse: a lssan
beboda wron gesette am Iudeiscan folce. An God eah-hwere gesette, urh
his halgan witegan, a lssan bebodu Iudeiscre eode, e mid gan a-gyt
gebunden ws; and he gesette, urh his agenne Sunu, a maran bebodu
cristenum folce, a e he mid sore lufe to alysenne com. Sittende he
thte: t belimp to wurscipe lreowdomes. Him to genealhton his
discipuli, t h gehendran wron lichamlice, a e mid mode his bebodum
genealhton. Se Hlend geopenode his mu. Witodlice se geopenode his mu to
re godspellican lre, see on re ealdan ['] gewunelice openode ra
witegena mu. eah-hwere his mues geopenung getcna a deoplican sprce
e he a for-ateah. He cw, "Eadige beo a gastlican earfan, foran e
heora is heofonan rice." Hwt sind a gastlican earfan buton a eadmodan,
e Godes ege {550} habba, and nane toundennysse nabba? Godes ege is
wisdomes angynn, and modignyss is lcere synne anginn. Fela sind earfan
urh hafenleaste, and na on heora gaste, foran e h gewilnia fela to
hbbenne. Sind eac ore earfan, na urh hafenleaste ac on gaste, foran e
h synd, fter s apostolican cwyde, "Swa swa naht hbbende, and ealle
ing geagnigende." On as wisan ws Abraham earfa, and Iacob, and Dauid,
see, on his cynesetle ahfen, hine sylfne geswutelode earfan on gaste,
us cweende, "Ic solice eom wdla and earfa." a mdigan rican ne beo
earfan ne urh hafenleaste ne on gaste, foran e h synd gewelgode mid
htum, and toundene on mode. urh hafenleaste and on gaste synd earfan a
fullfremedan munecas, e for Gode ealle ing forlta to an swie, t hi
nella habban heora agenne lichaman on heora anwealde, ac lybba be heora
gastlican lreowas wissunge; and fori swa micclum swa h her for Gode on
hafenleaste wunia, swa micclum h beo eft on am toweardan wuldre
gewelgode.

"Eadige beo a lian, foran e h t lnd geagnia." a synd lie and
gedefe, a e ne wistanda yfelum, ac oferswya mid heora gdnysse one
yfelan: hi habba t lnd e se sealm-sceop embe sprc, "Drihten, u eart
min hiht: beo min dl on ra lybbendra eoran." ra lybbendra eore is
seo staelfstnyss s ecan eardes, on am gerest seo sawul swa swa se
lichama on eoran. Se eard is rest and lf gecorenra halgena.

"Eadige beo a e heofia, foran e hi beo gefrefrode." Na beo a
eadige, e for hynum oe lirum hwilwendlicra hya heofia; ac a beo
eadige, e heora synna bewepa, foran e se Halga Gast h gefrefra, see
de forgyfenysse ealra synna, se is gehten Paraclitus, t is, Frefrigend,
foran e he frefra ra behreowsigendra heortan urh his gife.

"Eadige beo a e sind ofhingrode and ofyrste fter rihtwisnysse, foran
e hi beo gefyllede." Se bi {552} ofhingrod and ofyrst fter
rihtwisnysse, see Godes beboda lustlice gehyr, and lustlicor mid weorcum
gefyl: se bi onne mid am mete gefylled e Drihten embe sprc, "Min mete
is, t ic wyrce mines Fder willan, t is rihtwisnys." onne mg h
cwean mid am sealm-sceope, "Drihten, ic beo teowed mid rihtwisnysse on
inre gesihe, and ic beo gefylled, onne in wuldor geswutelod bi."

"Eadige beo a mildheortan, foran e h begyta mildheortnysse." Eadige
beo a e earmra manna urh mildheortnysse gehelpa, foran e him bi swa
geleanod, t h sylfe beo fram yrme alysede.

"Eadige beo a clnheortan, foran e h geseo God sylfne." Stunte synd
a e gewilnia God to geseonne mid flsclicum eagum, onne he bi mid re
heortan gesewen; ac heo is to clnsigenne fram leahtrum, t heo God geseon
mage. Swa swa eorlic leoht ne mg beon gesewen buton mid clnum eagum, swa
eac ne bi God gesewen buton mid clnre heortan.

"Eadige beo a gesibsuman, foran e h beo Godes bearn gecgede." On
sibbe is fulfremednyss r r nn ing ne wyra: fori synd a gesibsuman
Godes bearn, foran e nn ing on him ne wiera ongean God. Gesibsume
sind a on him sylfum, e ealle heora modes styrunga mid gesceade gelgia,
and heora flsclican gewilnunga gewylda swa t h sylfe beo Godes rice.
eos is seo sib e is forgyfen on eoran am mannum e beo gdes willan.
God ure Fder is gesibsum; witodlice fori gedafena am bearnum t hi
heora Fder geefenlcon.

"Eadige beo a e olia ehtnysse for rihtwisnysse, foran e heora is
heofonan rice." Fela sind a e ehtnysse olia for mislicum intingum, swa
swa do mannslagan, and sceaan, and gehwilce fyrnfulle; ac seo ehtnys him
ne becym to nnre eadignysse; ac seo ehtnys ana e bi for rihtwisnysse
geolod becym to ecere eadignysse. Nis to ondr[']denne wyrra manna
ehtnys, ac m to foryldigenne, {554} swa swa Drihten to his
leorning-cnihtum cw, "Ne ondrde ge eow a e eowerne lichaman ofslea,
foran e h ne magon eowre sawle ofslean, ac ondrda God, e mg ger ge
sawle ge lichaman on helle-susle fordn." Ne sceole we eah a wyran to
ure ehtnysse gremian, ac swior, gif h astyrede beo, mid rihtwisnysse
gestillan. Gif hi onne re ehtnysse geswycan nella, selre s bi t we
ehtnysse olion onne we riht forlton.

Eahta eadignyssa synd on isum godspelle geendebyrde; is eah gyt an cwyde
bftan, e is geuht swilce he sy se nygoa stpe, ac he solice belimp to
re eahteoan eadignysse, foran e hi butu spreca be ehtnysse for
rihtwisnysse and for Criste. a eahta eadignyssa belimpa to eallum
geleaffullum mannum, and se ftemysta cwyde, eah e he synderlice to am
apostolum gecweden wre, belimp eac to eallum Cristes limum, foran e h
nis se nygoa, ac fylig re eahteoan eadignysse, swa swa we [']r sdon.
Se Hlend cw, "Eadige ge beo onne man eow wyrig, and eower eht, and
lc yfel ongean eow sprec leogende for me." Se bi eadig and geslig e
for Criste ola wyriunge and hospas fram leasum licceterum, foran e seo
lease wyriung becym am rihtwisum to eadigre bletsunge.

"Blissia and fgnia, foran e eower md is menigfeald on heofonum."
Geleaffullum gedafena t hi wuldrion on gedrefednyssum, foran e seo
gedrefednys wyrc geyld, and t geyld afndunge, and seo afndung hiht.
Se hiht solice ne bi nfre gescynd, foran e Godes lufu is agten on
urum heortum urh one Halgan Gast, see us is forgfen. Be isum cw se
apostol Iacobus, "Eala ge mine gebrora, wena eow lcere blisse, onne ge
beo on mislicum costnungum, foran e seo afndung eowres geleafan is
miccle deorwurre onne gold e bi urh fyr afndod." Eft cwy t halige
gewrit, "Lmene fatu beo on ofne afndode, and rihtwise menn on
gedrefednysse heora costnunge." Be isum cw eac se Hlend on ore {556}
stowe to his leorning-cnihtum, "Gif es middangeard eow hata, wite ge t
h me hatode [']r eow; and gif h min ehton, onne ehta hi eac eower."
Crist sylf ws fram arleasum mannum acweald, and swa eac his
leorning-cnihtas and martyras; and ealle a e gewilnia arfstlice to
drohtnigenne on geleaffulre gelaunge, h sceolon ehtnysse olian, oe
fram ungesewenlicum deofle oe fram gesewenlicum arleasum deofles limum:
ac as hwilwendlican ehtnyssa oe gedrefednyssa we sceolon mid gefean for
Cristes naman geafian, foran e he us behet eallum geyldigum, "Blissia
and fgnia, efne eower md is menigfeald on heofonum."

We mihton as halgan rdinge menigfealdlicor trahtnian, fter Augustines
smeagunge, ac us twyna hwer ge magon maran deopnysse ron earflice
tocnawan; ac uton biddan mid inweardre heortan one lmihtigan Wealdend,
see s mid menigfealdre mrsunge ealra his halgena nu to-dg geblissode,
t he us getiige genihtsumnysse his miltsunge urh heora menigfealdan
ingrdena, t we on cere gesihe mid him blission, swa swa we nu mid
hwilwendlicere enunge h wuria.

Sy wuldor and lf Hlendum Criste, see is anginn and ende, Scyppend and
Alysend ealra halgena, mid Fder and mid Halgum Gaste,  on ecnysse. Amen.

NOVEMBER I.

THE NATIVITY OF ALL SAINTS.

Holy doctors have counselled that the faithful church should celebrate and
piously solemnize this day to the honour of ALL SAINTS; because they could
not appoint a festival separately for each of them, nor to any man in the
present life are the names of all of them known, as John the Evangelist
wrote in his ghostly vision, thus saying, "I saw so great a multitude as no
man may number, of all nations and of every tribe, standing before the
throne of God, all clad in white garments, holding palm-twigs in their
hands, and they sung with a loud voice, Salvation be to our God who sitteth
on his throne. And all the angels stood around his throne, and bowed down
to God, thus saying, Be to our God blessing and brightness, wisdom and
thanksgiving, honour and strength, for ever and ever. Amen."

God's saints are angels and men. Angels are spirits without body. These the
Almighty Ruler created in great fairness, for his own praise, and to the
glory and honour of his majesty for ever. Of these we fear to speak much,
because for God alone is it to know how their invisible nature continues,
without any pollution or decay, in eternal purity. Nevertheless we know
from holy writings, that there are nine hosts {541} of angels existing in
heavenly majesty, who never committed any sin. The tenth host perished
through pride, and were turned into accursed spirits, and driven from
heavenly joy into hell-torment.

But some of those holy spirits, who continued with their Creator, come sent
to us, and announce future things. Some of them, by God's direction, work
signs and frequently miracles in the world. Some of them are chiefs set
over other angels for the fulfilment of the divine mysteries. Through some
God establishes and decides his dooms. Some are so closely associated with
God, that no others are between them, and they are then burning in so much
greater love, as they more clearly behold the brightness of God. Now is
this day piously hallowed to these angels, and also to those holy men, who
through great excellences have thriven to God from the beginning of the
world. Of these were first the patriarchs, religious and glorious men in
their lives, the fathers of the prophets, whose memory shall not be
forgotten, and their names shall last for ever, because they were
acceptable to God through faith, and righteousness, and obedience. These
were followed by the chosen company of prophets: they held speech with God,
and to them he manifested his secrets, and enlightened them with the grace
of the Holy Ghost, so that they knew the things to come, and announced them
in prophetic song. Verily the chosen prophets by many signs and foretokens
were in their lives illustrious. They healed the sickness of men, and the
bodies of dead men they raised to life. They also, for the people's
perversity, withdrew the showers of heaven, and again in mercy permitted
them. They bewailed the people's sins, and their punishment prevented on
themselves. Christ's humanity, and his passion, and resurrection, and
ascension, and the great doom, instructed by the Holy Ghost, they
prophesied.

In the New Testament John the Baptist stept forth, who {543} with prophecy
preached the advent of Christ, and also with his finger pointed him out.
"Among the children of women there hath arisen no greater man than is John
the Baptist." With these champions of God accords the twelvefold number of
Christ's apostles, whom he himself chose for his disciples, and instructed
them in right belief and true doctrine, and set them as teachers to all
nations, so that the sound of their preaching went over all the earth, and
their words came to the boundaries of the whole world. To these twelve
apostles said the Almighty Jesus, "Ye are the light of the world: let your
light so shine before men, that they may see your good works, and glorify
your Father who is in heaven. Ye are my friends, and I make known unto you
whatsoever I have heard from my Father." Verily the Lord gave power to his
twelve apostles to work the same wonders which he himself performed in the
world. And whatsoever they bind on earth, that shall be bound in heaven;
and whatsoever they unbind on earth, that shall be unbound in heaven. He
also promised them with a true promise, that at the great doom they shall
be sitting on twelve judgement-seats, to judge all men who have ever
received life in the body.

After the apostolic company we honour the steadfast band of God's martyrs,
who through divers torments courageously imitated the passion of Christ,
and through martyrdom passed to the realm on high. Some of them were slain
with weapons, some burned in flame, others beaten with scourges, others
transfixed with stakes, some slain on the cross, some sunk in the wide sea,
others flayed alive, others torn with iron claws, some overwhelmed with
stones, some afflicted with winterly cold, some slain by hunger, some with
hands and feet cut off, as a spectacle to people, for their faith and the
holy name of Jesus Christ. These are the triumphant friends of God, who
despised the behests of those criminal princes, and now they are
glory-crowned with the triumph {545} of their sufferings in eternal joy.
They might be slain bodily, but they could not by any torments be turned
from God. Their hope was filled with immortality, though before men they
were tormented. They were for a short time afflicted, and lastingly
comforted, for God tried them as gold in a furnace, and he found them
worthy of him, and as holy offerings received them into his heavenly
kingdom.

After the persecution of the cruel kings and princes had ceased, in the
peaceful condition of God's church, there were holy priests thriving to
God, who with true doctrine and holy examples ever inclined the men of the
people to God. Their minds were pure, and filled with cleanness, and with
clean hands they served God Almighty at his altar, celebrating the holy
mystery of Christ's body and his blood. They likewise offered themselves a
living sacrifice to God, without blemish or admixture of perverse work.
They delivered God's doctrine to their followers, as an imperishable
revenue, and with chastisement, and prayer, and great care inclined them to
the way of life, and for no awe of the world refrained from preaching God's
law; and though they felt not the sword's edge, yet, through the merits of
their lives, are they not deprived of martyrdom, for martyrdom is not
effected by bloodshed only, but also by abstinence from sins, and by the
observance of God's commandments.

This is followed by the life and extraordinary knowledge of anchorites.
These dwelling in the waste, trampled with stern mind and rigid life on
worldly delicacies and luxuries. They fled from the sight and praise of
worldly men, and, crouching in miserable caves or huts, associated with
beasts, accustomed to angelic speeches, were shining in great wonders. To
the blind they gave sight, gait to the halt, hearing to the deaf, speech to
the dumb. Devils they overcame and drove away, and through God's might
raised the dead. The book which is called Vit Patrum speaks manifoldly
{547} concerning the lives of these anchorites, and also of common monks,
and says that there were many thousands of them living wonderfully
everywhere in the deserts and in monasteries, but yet especially in Egypt.
Some of them lived on fruit and herbs, some by their own labour, some were
served by angels, some by birds, until angels afterwards by an easy death
bore them to God.

O thou, blessed parent of God, ever maiden Mary, temple of the Holy Ghost,
maiden before conception, maiden in conception, maiden after conception,
great is thy glory on this festival among the beforesaid saints; because
through thy pure childbirth holiness and heavenly honours came to them all.
We speak of the heavenly queen, as is usual, according to her womanhood,
yet all the faithful church confidently sing of her, that she is exalted
and raised above the hosts of angels to the glorious throne. Of no other
saints is it said, that any of them is raised above the hosts of angels,
but of Mary alone. She manifested by her example the heavenly life on
earth, for maidenhood is of all virtues queen, and the associate of the
heavenly angels. The example and footsteps of this maiden were followed by
an innumerable body of persons in maidenhood, living in purity, renouncing
marriage, attaching themselves to the heavenly bridegroom Christ with
steadfast mind and holy converse, and with wide garments, to that degree,
that very many of them suffered martyrdom for maidenhood, and so with
twofold victory went glorious to the heavenly dwelling-places.

To all these beforesaid saints, that is, angels and God's chosen men, is
the honour of this day celebrated in the faithful church, in honour to them
and in aid to us, that we, through their intercession, may be with them
associated. May the merciful Lord grant us this, who redeemed them all and
us with his precious blood from the devil's thraldom. We should, on this
great festival, complete, with holy prayers {549} and hymns, whatsoever we
on other festivals of the whole circuit of the year have, through human
weakness, less perfectly performed, and carefully cogitate that we may come
to the eternal festival.

GOSPEL.

    Videns Jesus turbas ascendit in montem: et reliqua.

The holy gospel, that has just now been read before you, accords greatly
with this festival, for it sets forth in order the eight beatitudes, which
have brought the holy to heavenly honours.

Matthew wrote in this day's gospel, that Jesus at a certain time "saw a
great multitude following him; then he went up on a mount. When he sat his
disciples approached him, and he opened his mouth, and taught them, thus
saying, Blessed are the spiritual poor," etc.

The wise Augustine expounded this gospel, and said, that the mount which
Jesus ascended betokens the high commandments of true Righteousness: the
less commandments were appointed for the Jewish folk. One God,
nevertheless, appointed, through his holy prophets, the less commandments
to the Jewish nation, which was yet bound by fear; and he appointed,
through his own Son, the greater commandments for the christian folk, whom
he with true love came to redeem. He taught sitting: that belongs to the
dignity of teachership. His disciples approached him, that they might be
nearer bodily, who with mind approached to his commandments. Jesus opened
his mouth. Verily he opened his mouth to the evangelic lore, who in the old
law was wont to open the mouths of the prophets. Yet the opening of his
mouth betokens the deep speech which he then drew forth. He said, "Blessed
are the spiritual poor, for of them is the kingdom of heaven." Who are the
spiritual poor but the humble, who have awe of God, and have no {551}
arrogance? Awe of God is the beginning of wisdom, and pride is the
beginning of every sin. Many are poor through indigence, and not in their
spirit, because they desire to have much. There are also other poor, not
through indigence but in spirit, because they are, according to the
apostolic saying, "As having nought and possessing all things." In this way
Abraham was poor, and Jacob, and David, who, raised on his throne, showed
himself poor in spirit, thus saying, "I truly am poor and needy." The proud
rich are not needy through indigence nor in spirit, for they are enriched
with possessions and swelled up in mind. Poor through indigence and in
spirit are those perfect monks, who for God so completely forsake all
things, that they will not have their own bodies in their power, but live
by direction of their ghostly teacher; and therefore as much as they here
for God continue in indigence, so much will they be hereafter enriched in
the glory to come.

"Blessed are the meek, for they shall possess the land." They are meek and
gentle, who withstand not the evil, but with their goodness overcome the
evil: they shall have the land of which the psalmist spake, "Lord, thou art
my hope: be my portion in the earth of the living." The earth of the living
is the stability of the eternal country, in which the soul rests as the
body does on earth. That country is the rest and life of the chosen saints.

"Blessed are they who mourn, for they shall be comforted." They are not
blessed who mourn for calamities or losses of transitory comforts; but they
are blessed who bewail their sins, for the Holy Ghost will comfort them,
who grants forgiveness of all sins, who is called Paraclete, that is
Comforter, because he comforts the hearts of the penitent by his grace.

"Blessed are they who are hungry and thirsty after righteousness, for they
shall be filled." He is hungry and thirsty {553} after righteousness who
joyfully hears God's commandments and more joyfully by works fulfils them:
he will then be filled with the meat of which the Lord spake, "My meat is,
that I work my Father's will, that is righteousness." Then may he say with
the psalmist, "Lord, I will appear with righteousness in thy sight, and I
shall be filled, then will thy glory be manifested."

"Blessed are the merciful, for they shall get mercy." Blessed are they who
help miserable men through mercy, for they shall be so rewarded that they
themselves shall be redeemed from misery.

"Blessed are the clean of heart, for they shall see God himself." Foolish
are they who desire to see God with fleshly eyes, when he will be seen with
the heart; but it is to be cleansed from sins, that it may see God. So as
earthly light cannot be seen but with clean eyes, so also God cannot be
seen but with a clean heart.

"Blessed are the peaceful, for they shall be called children of God." In
peace there is perfectness where nothing thwarts: therefore are the
peaceful children of God, because nothing in them is adverse to God.
Peaceful are they in themselves, who order all the perturbations of their
mind with reason, and govern their fleshly desires so that they are
themselves God's kingdom. This is the peace which is given on earth to
those men who are of good will. God our Father is peaceful; verily
therefore it befitteth the children to imitate their Father.

"Blessed are they who suffer persecution for righteousness, for theirs is
the kingdom of heaven." Many are they who suffer persecution for divers
causes, so as murderers do, and robbers and all criminals; but to them
persecution leads to no beatitude; but the persecution only which is
suffered for righteousness leads to everlasting beatitude. The persecution
of perverse men is not to be dreaded, but rather {555} to be patiently
borne, as the Lord said to his disciples, "Fear not those who slay your
body, for they cannot slay your soul, but dread God, who can fordo both
soul and body in hell-torment." Yet should we not irritate the perverse to
persecute us, but rather, if they be provoked, still them with
righteousness. But if they will not cease from persecution, better will it
be for us to suffer persecution than to forsake the right.

Eight beatitudes are set forth in this gospel; but there is yet one
sentence remaining, which seems as though it were the ninth step, but it
truly belongs to the eighth beatitude, for they both speak of persecution
for righteousness and for Christ. The eight beatitudes belong to all
believing men, and the last sentence, though it was particularly said to
the apostles, belongs also to all members of Christ, for it is not the
ninth, but follows the eighth beatitude, as we before said. Jesus said,
"Blessed are ye when men curse you, and persecute you, and lying speak
every evil against you for me." He will be blessed and happy who for Christ
suffers malediction and insults from false hypocrites, because false
malediction becomes a blessed benediction to the righteous.

"Rejoice and be glad, for your meed is manifold in heaven." It befits the
faithful to glory in tribulations, for tribulation works patience, and
patience trial, and trial hope. But hope is never confounded, because the
love of God is poured into our hearts, by the Holy Ghost who is given to
us. Of this spake the apostle James, "O ye my brothers, hope for yourselves
every bliss, when ye are in divers temptations, for the trial of your faith
is much more precious than gold which has been tried by fire." Again, holy
writ says, "Vessels of clay are tried in a furnace, and righteous men in
the affliction of their temptation." Of these said Jesus also {557} in
another place to his disciples, "If this world hate you, know ye that it
hated me before you; and if they persecuted me, then will they also
persecute you." Christ himself was slain by impious men, and so also his
disciples and martyrs; and all those who desire to live religiously in the
faithful church shall suffer persecution, either from the invisible devil
or from visible impious limbs of the devil: but these transitory
persecutions or tribulations we should with joy undergo for Christ's name,
because he has thus promised to all the patient, "Exult and rejoice, behold
your meed is manifold in heaven."

We might more elaborately expound this holy text, according to the
interpretation of Augustine, but we doubt whether ye can accurately judge
of greater deepness therein; but let us with inward heart pray to the
Almighty Ruler, who has gladdened us to-day with the manifold celebration
of all his saints, that he grant us abundance of his mercy through their
manifold intercessions, so that we ever in their sight may rejoice with
them, as we now with transitory service honour them.

Be glory and praise to Jesus Christ, who is the beginning and end, Creator
and Redeemer of all saints, with Father and with Holy Ghost, ever to
eternity. Amen.

       *       *       *       *       *


IX. K[=L]. D[=EC].

NATALE S[=CI] CLEMENTIS MARTYRIS.

Menn a leofostan, eower geleafa bi e trumra, gif ge gehyra be Godes
halgum, h hi t heofonlice rice geearnodon; and ge magon e culicor to
him clypian, gif heora lifes drohtnunga eow urh lreowa bodunge cue beo.

es halga wer Clemens, e we on isum andweardan {558} freols-dge wuria,
ws s eadigan Petres apostoles leorning-cniht. a ws he eonde on
gastlicere lre and gecneordnysse to an swie, t se apostol Petrus hine
geceas to papan Romaniscre eode fter his dge, and [']r his rowunge
hine to papan gehdode, and on his biscop-setle gesette, to i t he ra
cristenra manna gymene hfde. H gehdode twegen biscopas [']r an, Linum
et Cletum, ac h ne sette na h on his setle, swa swa h dyde isne halgan
wer, e we to-dg wuria. Hwt a, Clemens fter Petres rowunge geeah on
fgernysse gddra eawa, swa t he gecweme ws Iudeiscum, and henum, and
cristenum samod. am henum leodum he gelicode, foran e he mid hospe
heora godas ne gebysmrode, ac mid bclicum gesceade him geswutelode hwt h
wron, and hwr acennede a e h him to godum wurodon, and heora
drohtnunge and geendunge mid swutelum seungum gewissode; and cw, t h
sylfe eaelice mihton to Godes miltsunge becuman, gif h fram heora
dwollicum biggengum eallunga gecyrdon. Iudeiscre eode hylde he begeat,
foran e he solice gesede t heora forfderas Godes frynd gecgede
wron, and him God halige ['] sette to heora lifes rihtinge; and cw, t
h fyrmeste on Godes gecorennysse wron, gif h mid geleafan his bebodum
gehyrsumodon. Fram cristenum he ws swiost gelufod, foran e he gehwilce
eardas namculice on gemynde hfde, and a wanspedigan cristenan ra earda
ne geafode t h openre wdlunge undereodde wurdon, ac mid dghwomlicere
bodunge h gemnode a rican and a spedigan, t hi ra cristenra
wdlunge mid heora spedum gefrefrodon, e-ls e h urh henra manna gifa
besmitene wurdon.

And Dionisius, Godes cyere, see urh Paules Apostoles lre and tcna to
Cristes geleafan mid haligre drohtnunge gecyrde, gewende on am timan fram
Greclande to am halgan papan Clementem, Petres ftergencgan, and he hine
mid micclum wurmynte underfeng, and for arwurnysse {560} his halgan lifes
him culice tolt, and mid lufe geheold. Eft fter fyrste cw se eadiga
Clemens to am halgan were Dionisium, "Si e forgyfen miht to gebindenne
and to alysenne, swa swa me is; and u far to ra Francena rice, and boda
him godspel and heofonan rices wuldor." Dionisius a wear his hsum
gehyrsum, and mid geferum ferde to Franclande, cristendom bodigende mid
micclum wundrum to an swie t a rean henan, swa hrae swa hi hine
gesawon, oe h feallende his ft gesohton, him and Gode gehyrsumigende,
oe gif heora hwylc wyrode, onne wear se mid swa micelre fyrhte
fornumen, t h rrihte his andweardnysse forfleah. Wear a gebged eal
Francena rice to Godes geleafan, urh bodunge and wundra s eadigan weres
Dionisii; and h eac sume his geferan to Ispanian gesende, t hi am
leodscipe lifes word gecyddon.

Hwt a, Clemens Romana papa wear gewreht to am casere Traianum, for am
micclan cristendome e he gehwr on his rice arrde. a sende se casere
Traianus gewritu ongean, t se halga papa Clemens to hengylde gebugan
sceolde, oe hine mann asende ofer s['] on wrcsi to sumum westene, on
am e cristene menn for geleafan fordemde wrcsiedon. s caseres h[']s
wear a forgencge, and swa micele gife foresceawode se lmihtiga God
Clemente, t se hena dema his si mid wope bemnde, us cweende, "Se
God e u wurast gefrefrige e, and fultumige on inum wrcsie." And het
a hine to scipe l[']dan, and ealle his neoda foresceawian, e h to
bigwiste habban mihte. Wear a t scip gefylled mid cristenum mannum, e
one halgan papan forl[']tan noldon.

aa h to am westene becom, a gemette he r m onne twa usend
cristenra manna, e mid langsumere genyerunge to marmstn-gedelfe gesette
wron, e his tocymes micclum fgnodon, mid anre stemne cweende, "Efne her
is ure hyrde, efne her is se frefrigend ures geswinces {562} and weorces."
aa h mid tihtendlicum wordum heora gew[']htan md getrymde and
gefrefrode, a geaxode h t h dghwomlice ofer six mila him wter on
heora exlum gefetton. a cw se eadiga biscop, "Uton biddan mid fstum
geleafan Drihten Hlend, t h us his andetterum a ddran his
wyllspringes gehendor geopenige, t we on his wel-ddum blission." aa
is gebed gefylled ws, a beheold se biscop on lce healfe, and geseah a
on a swiran healfe an hwt lamb standan, e bcnode mid his swyran ft,
swilce hit a wter-ddran geswutelian wolde. a undergeat Clemens s
lambes gebcnunge, and cw, "Geopenia as eoran on yssere stowe r r
t lamb to-gebcnode." His geferan a his hse gefyldon, and rrihte t
am forman gedelfe swegde t ormte wyllspring, and mid micclum streame
for-yrnende ws. Hwt h ealle a micclum blissodon, and Gode ancodon
heora geswinces lisse. a ws se cwyde gefylled, e h on s biscopes
to-cyme gecwdon, "Efne her is ure hyrde, efne her is se frefrigend ures
geswinces."

is wundor a asprang geond a gehendan scira, and h ealle one halgan
biscop mid arwurnysse geneosodon, biddende t h h mid his lre
getrymde. He a hi ealle to Godes geleafan gebgde, and binnan feawum dagum
r fif hund manna gefullode; and wurdon a fela cyrcan gehwr arrede, and
deofolgild toworpene; swa t binnan anes geares fyrste ns gemet hengild
geond hund-teontig mila neawiste.

a gelmp hit t sume a henan wurdon mid ndan getyrigde, and heora
rende to am casere asendon, and him cyddon t his folc eall endemes
astyred wre, and eallunga fram his biggencgum gecyrred, urh Clementem
ra cristenra biscop. a wear se hena casere Traianus mycclum astyred,
and asende nne wlhreowne heretogan, his nama ws Aufidianus, se mid
mislicum witum fela cristenra manna acwealde, t he one halgan biscop mid
am geleaffullan {564} folce adylegian sceolde. Se arleasa cwellere a,
Aufidianus, aa he ne mihte mid nnum eowracan a cristenan geegsian,
foran e hi ealle samod blissigende to martyrdome onetton, a forlt he
t folc, and one biscop nne to am hengylde genydde; ac aa he geseah
t h nateshwon hine gebgan ne mihte, a cw he to his undereoddum,
"Lda hine to middere s['], and getiga nne ancran to his swuran, and
ascufa hine t on middan re dypan." Hit wear a gedn be h[']se s
wlhreowan cwelleres, and micel menigu ra cristenra std on re
s[']-strande, wepende and biddende one lmihtigan, e s['] and eoran
gesceop, t h moston his halige lc mid heora enungum behwurfan.

a cwdon his twegen leorning-cnihtas, Febus and Cornelius, "Eala ge
gebrora, uton anmodlice biddan urne Drihten, t h us geswutelige a
arwurfullan andweardnysse his halgan cyeres." Hwt a, seo s['], urh
Godes h[']se, tflowende, him gerymde reora mila dries freldes, swa t
a cristenan bealdlice inn-eodon, and gemetton niwe ruh of marmanstne on
cyrcan wison gesceapene, and s halgan cyeres lc r-binnan urh engla
enunge gelogod, and one ancran wi his sidan licgende. a wear him
geswutelod t he t Gode ab[']de, t on lces geares ymbryne, ymbe his
rowung-tde, seo s['] seofan dagas drgne grund am folce gegearcige, t
h binnan am fyrste his halgan lichaman gesecan magon. t belimp to lofe
and herunge ures Hlendes, see his halgan cyere a arwuran byrgene
gegearcode. a urh is tcn wurdon ealle a ungeleaffullan cristene, swa
t nateshwn ns gemt on am earde naor ne hen ne Iudeisc e nre
gebged to cristenum geleafan. Solice t re halgan rh sind getiode
heofonlice lacnunga adlium lichaman, urh ingunge s halgan cyeres. Swa
hw swa on his freols-tide untrum his byrgene geseh, he gewent blissigende
and gesundful ongean. r beo blinde onlihte, and deofolseoce gewittige,
and gehwilce {566} gedrehte r beo geblissode; and ealle geleaffulle his
weldda bruca, and mid wurmynte Godes gerynu r beo gefyllede.

Hit gelmp a on sumum geare on his freols-tide, t sum wf mid hire
nywerenan cylde betwux orum mannum one halgan wer geneosode. a geendodum
dagum re freols-tide com seo s['] frlice swegende, and t folc
swilice aweg efste, and t wf urh a frlican styrunge ne gymde hire
cildes [']ran e heo to lnde becom. Heo a srig a twelf mona adreah,
and eft embe s geares ymbryne, on re ylcan freols-tide, for-arn am
folce, and genealhte to re byrgene mid wope, us biddende, "u Drihten
Hlend, e re wydewan ancennedan sunu to life arrdest, beseoh me to
miltse, t ic, urh ingunge ines halgan e her gerest, beo s tie e
ic geornlice bidde." a mid yssere bene beseah heo to re stowe r heo
t cild [']r forlt, and gemette hit swa slapende swa heo hit [']r
gelede. Heo a mid micelre blisse hit awrehte, and wepende cossode. a
befrn heo t cild, betwux am cossum, h hit macode on eallum am fyrste
s geares ymbrynes? t cild re meder geandwyrde, "Modor min, nyste ic
h yses geares ymryne geendode, foran e ic softum slpe me gereste, swa
swa u me forlete, o t u eft me nu awrehtest." t geleaffulle folc a
micclum blissigende, herode and bletsode one lmihtigan Hlend, see his
halgan mid tcnum and wundrum gewura, and swa heora geearnunga
geswutela.

Oft hwnlice gelyfede menn smeaga mid heora stuntan gesceade, hw se
lmihtiga God fre geafian wolde t a henan his halgan mid gehwilcum
tintregum acwellan moston; ac we wylla nu eow gereccan sume geswutelunge
of re ealdan ['], and eac of re niwan, h mihtiglice se Wealdenda
Drihten his halgan wi henne here, oe wlhreowe ehteras gelome ahredde,
and heora wierwinnan bysmorlice gescynde.

{568} Hit gelmp on am feowerteoan geare Ezechan cynedomes, Iudeisces
cyninges, t Sennacherib, Syria cyning, manega leoda mid micclum crfte to
his anwealde gebgde, and swa wolde eac one gelyfedan cyning Ezecham, and
asende his heretogan Rapsacen to re byrig Hierusalem mid micclum rymme,
and mid rend-gewritum s lmihtigan Godes mihte gehyrwde, us cweende to
am ymbsettan folce, "Ne bep[']ce Ezechas eow mid leasum hopan, t God
eow wi me ahredde. Ic gewyllde and oferwnn fela eoda, and heora godas ne
mihton h gescyldan wi minne rymm. Hwt is se god e mage as burh wi
minne here bewerian?" Hwt a, se cyning Ezechas awearp his purpuran reaf,
and dyde hran to his lice, and br a gewritu into Godes temple, and
astrehtum limum hine gebd, us cweende, "Drihten, weroda God, u e
gesitst ofer engla rymm, u eart ana God ealra eoda; u geworhtest
heofonas, and eoran, and ealle gesceafta. Ahyld in eare and gehyr,
geopena ine eagan and geseoh as wrd, e Sennacherib asende to hospe and
to tle e and inum folce. Solice h towende a henan godas, and h
forbrnde, foran e h nron godas, ac wron manna hand-geweorc, treowene
and stnene, and he h fori tobrytte. Alys us nu, Drihten, fram his
gebeote and mihte, t ealle eoda tocnawon t u na eart lmihtig God."

Ezechas eac asende his witan mid h[']ran gescrydde to am witegan Isaiam,
us cweende, "Ahefe ine gebedu for Israhela eode, t se lmihtiga God
gehyre a talu e Syria cyning asende to hospe and to edwite his micclan
mgenrymme." a andwyrde se witega Isaias am bodum, "Secga eowrum
hlaforde, t h unforht sy. God lmihtig cwy, Ne ascytt Sennacherib fln
into re byrig Hierusalem, ne mid his scylde h ne gewylt; ac ic geslea
nne wrian on his nosu, and nne bridel on his weleras, and ic hine
gel[']de ongean to his leode, and ic do t he fyl under swurdes ecge on
his agenum eele; and ic a burh gescylde {570} for me and for minum eowan
Dauid." a on re nihte ferde Godes engel, and ofsloh s Syrian cyninges
here n hund usend manna, and fif and hund-eahtatig usenda. s on
merigen ars Sennacherib, and geseah a deadan lc, and gecyrde mid micelre
sceame ongean to re byrig Niniu. Hit gelmp a t he hine gebd to his
deofolgylde, and his twegen suna hine mid swurde acwealdon, swa swa se
witega urh Godes Gast gewitegode.

Eft sian Nabochodonossor, se Chaldeisca cyning, het gebindan handum and
fotum a ry gelyfedan cnihtas, Annanias, Azarias, Missael, and into num
byrnendum ofne awurpan; foran e h noldon h gebiddan to his deofolgilde.
Ac se lmihtiga God, e h anrdlice on belyfdon, asende his engel into am
ofne mid am cnihtum, and he a tosceoc one lg of am ofne, swa t t
fyr ne mihte him derigan, ac sloh t of am ofne nigan and feowertig fma,
and forswlde a cwelleras e t fyr onldon. a sceawode se cyning ra
reora cnihta feax and lichaman, us cweende, "Sy gebletsod eower God,
see asende his engel, and swa mihtelice his eowan of am byrnendan ofne
alysde."

Eac syan, on Cyres dagum cyninges, wrehton a Babiloniscan one witegan
Daniel, foran e he towearp heora deofolgyld, and cwdon anmodlice to am
foresdan cyninge Cyrum, "Betc us Daniel, e urne god Bl towearp, and
one dracan acwealde, e we on belyfdon. Gif u hine forstenst, we
fordylegia e and inne hyred." a geseah se cyning t h anmode wron,
and neadunga one witegan him to handum asceaf. Hi a hine awurpon into
anum seae, on am wron seofan leon, am mann sealde dghwomlice twa
hryeru and twa scp, ac him ws a oftogen lces fodan six dagas, t h
one Godes mann abitan sceoldon.

On re tide ws sum oer witega on Iudea-lande, his nama ws Abacuc, se
br his ryfterum mete to cere. a com him to Godes engel, and cw,
"Abacuc, br one {572} mete to Babilone, and syle Daniele, see sitt on
ra leona seae." Abacuc andwyrde am engle, "La leof, ne geseah ic nfre
a burh, ne ic one sea nt." a se engel gelhte hine be am fexe, and
hine br to Babilone, and hine sette bufan am seae. a clypode se Abacuc,
"u Godes eowa, Daniel, nim as lac e e God sende." Daniel cw, "Min
Drihten Hlend, sy e lof and wurmynt t u me gemundest." And he a re
sande breac. Witodlice Godes engel rrihte mid swyftum flihte gebrohte
one disc-en, Abacuc, r he hine [']r genam. Se cyning a Cyrus on am
seofoan dge eode dreorig to ra leona seae, and innbeseah, and efne a
Daniel sittende ws gesundful on middan am leonum. a clypode se cyning
mid micelre stemne, "Mre is se God e Daniel on belyf." And he a mid am
worde hine ateah of am scrfe, and het inn-awurpan a e hine [']r fordn
woldon. s cyninges hs wear hrdlice gefremmed, and s witegan ehteras
wurdon asceofene betwux a leon, and hi rrihte mid grdigum ceaflum h
ealle totron. a cw se cyning, "Forhtion and ondrdon ealle eorbuende
Danieles God, foran e he is Alysend and Hlend, wyrcende tcna and wundra
on heofonan and on eoran."

On re Niwan Gecynysse, fter Cristes rowunge, and his riste and
upstige to heofonum, wurdon a Iudeiscan mid ndan afyllede ongean his
apostolas, and gebrohton h on cwearterne. On re ylcan nihte Godes engel
undyde a locu s cwearternes, and h t-aldde, us cweende, "Ga to am
temple, and bodia am folce lifes word." And h swa dydon. Hwt a
Iudeiscan s on merien eahtodon embe ra apostola forwyrd, and sendon to
am cwearterne, t h man gefette. a cwelleras a geopenodon t
cweartern, and nnne ne gemetton. H a cyddon heora ealdrum, "t
cweartern we fundon fste beclysed, and a weardas wiutan standende, ac we
ne gemetton nnne wiinnan."

{574} Eft sian Herodes, Iudea cyning, sette one apostol Petrum on
cwearterne mid twam racenteagum gebundenne, and weardas wiinnan and
wiutan gesette: ac on re nihte e se arleasa cyning hine on merigen
acwellan wolde, com Godes engel scinende of heofonum, and geldde hine t
urh a isenan gatu; and std eft on merigen t cweartern fste belocen.

Domicianus, se hena casere, het awurpan one godspellere Iohannem on
weallendne ele, ac he, urh Godes gescyldnysse, swa gesundfull t eode swa
he inn aworpen ws. am ylcan Iohanne sealde sum hengylda attor drincan,
ac h, fter am drence, ansund and ngederod urhwunode.

Paulus se apostol awrt be him sylfum, and cw, t h nne dg and ane
niht on s[']-grunde adruge. Eft, t sumum sle hine gelhte n nddre be
am fingre, ac he ascoc h into byrnendum fyre, and he s ttres nn ing
ne gefredde.

Ne mg nn eorlic mann mid gewritum cyan, ne mid tungan gereccan h oft
se lmihtiga Wealdend his gecorenan fram mislicum frecednyssum ahredde, to
lofe and to wurmynte his mgenrymnysse. Ac he geafa forwel oft t a
arleasan his halgan earle geswenca, hwilon mid hefigtymre ehtnysse,
hwilon mid slege, t seo ree ehtnyss becume am rihtwisan to ecere reste,
and am cwellerum to ecum wite. Se sealm-scop cw, "Fela sind ra
rihtwisra gedreccednyssa, ac Drihten fram eallum ysum h alyst." On tw
wisan alyst God his gecorenan, openlice and digellice. Openlice h beo
alysede, onne h on manna gesihe beo ahredde, swa swa we nu eow rehton.
Digellice h beo alysede, onne h urh martyrdom becuma to heofonlicum
geincum. Gif h for soum geleafan oe for rihtwisnysse rowia, h beo
onne martyras. Gif hi onne unscyldige gecwylmede beo, heora
unscignyss h gel[']t to Godes halgena geferrdene; foran e
unscignyss fre orsorh wuna. Gif hw onne for synnum ehtnysse ola,
and hine sylfne oncnw, {576} swa t he Godes mildheortnysse inweardlice
bidde, onne forscyt t hwilwendlice wite a ecan genierunge. For
mnddum wron a twegen sceaan gewitnode e mid Criste hangodon, ac heora
oer mid micclum geleafan gebd hine to Criste, us cweende, "Drihten,
geenc mn onne u to inum rice becymst." Crist him andwyrde, "So ic e
secge, nu to-dg u bist mid me on neorxna-wanges myrhe." Unwilles we
magon forleosan a hwilwendlican gd, ac we ne forleosa nfre unwilles a
ecan gd. eah se rea reafere s t htum bereafige, oe feores benme,
h ne mg us tbredan urne geleafan ne t ece lf, gif we us sylfe mid
agenum willan ne forpra. Se soa Drihten us ahredde fram eallum
frecednyssum, and to am ecan life gel[']de, see leofa and rixa  butan
ende. Amen.

NOVEMBER XXIII.

THE NATIVITY OF ST. CLEMENT THE MARTYR.

Most beloved men, your faith will be the firmer, if ye hear concerning
God's saints, how they earned the heavenly kingdom; and ye may the more
certainly call to them, if the course of their lives be known to you
through the preaching of teachers.

This holy man Clement, whom we honour on this present {559} festival, was a
disciple of the blessed apostle Peter. Then was he thriving in ghostly lore
and study so greatly, that the apostle Peter chose him for pope of the
Roman people after his day, and before his passion ordained him pope, and
placed him in his episcopal seat, that he might have care of christian men.
He had ordained two bishops previously, Linus and Clitus, but he did not
place them in his seat, as he did this holy man, whom to-day we honour.
Clement then after Peter's passion thrived in fairness of good morals, so
that he was acceptable to Jews, and heathens, and christians together. He
was liked by the heathen people, because he did not insult their gods with
contumely, but with bookly reasoning manifested to them what they were, and
where born whom they honoured as their gods, and showed to them, with
manifest proofs, their lives and ends; and said that they themselves might
easily attain to God's mercy, if they would wholly turn from their
erroneous worship. The favour of the Jewish people he got, because he truly
proved that their forefathers were called friends of God, and that God
appointed them a holy law for their lives' direction; and said, that they
would have been foremost in God's election, if with belief they had obeyed
his commandments. By the christians he was most beloved, because he had all
countries by name in his memory, and permitted not the indigent christians
of those countries to be reduced to public mendicity, but by daily
preaching he exhorted the rich and affluent to alleviate the poverty of the
christians with their affluence, lest by the gifts of heathen men they
should be corrupted.

And Dionysius, God's martyr, who through the lore and miracles of Paul the
Apostle had with holy life turned to the faith of Christ, returned at that
time from Greece to the holy pope Clement, Peter's successor, and he
received him with great honour, and in veneration expressly remitted to him
his {561} holy life, and with love retained him. Again, after a time, said
the blessed Clement to the holy man Dionysius, "Be to thee given might to
bind and to loose, so as there is to me; and go thou to the realm of the
Franks, and preach to them the gospel and the glory of heaven's kingdom."
Dionysius was then obedient to his commands, and with his companions went
to Frankland, preaching christianity with great miracles so effectually,
that the fierce heathen, as soon as they saw him, either falling sought his
feet, obeying him and God, or if any one of them was hostile, he was seized
with such great fear, that he straightways fled from his presence. Then was
all the realm of the Franks inclined to God's faith, through the preaching
and miracles of the blessed man Dionysius; and he also sent some of his
companions to Spain, to announce the word of life to that nation.

After this, Clement, the Romans' pope, was accused to the emperor Trajan,
for the great christianity which he had raised everywhere in his realm.
Then sent the emperor Trajan letters back, that the holy pope Clement
should bow to heathenism, or should be sent over sea in exile to a waste,
to which christian men condemned for belief were banished. The emperor's
command was then carried into effect, and the Almighty God had provided so
great grace for Clement, that the heathen judge bewailed his journey with
weeping, thus saying, "May the God whom thou worshipest comfort and support
thee in thy exile." And he then ordered him to be led to a ship, and all
his needs to be provided for, which he might have for sustenance. The ship
was then filled with christian men, who would not forsake the holy pope.

When he came to the waste, he found there more than two thousand christian
men, who by a longsome condemnation were set to the digging of marble, who
greatly rejoiced at his coming, with one voice saying, "Behold here is our
shepherd, behold here is the comforter of our tribulation and work." {563}
When he with persuasive words had confirmed and comforted their afflicted
minds, he was informed that they daily fetched water for themselves on
their shoulders more than six miles. Then said the blessed bishop, "Let us
with firm faith pray to the Lord Jesus, to open nearer at hand for us his
professors the veins of his wellsprings, that we may rejoice in his
benefits." When this prayer was ended, the bishop beheld on each side, and
saw on the right side a white lamb standing, which beckoned with his right
foot, as if it would show the water-vein. Then Clement understood the
lamb's beckoning, and said, "Open the earth in this place where the lamb
beckoned." His companions fulfilled his command, and straightways at the
first digging an immense wellspring sounded out, and ran forth in a great
stream. Whereupon they all greatly rejoiced, and thanked God for this
alleviation of their tribulation. Then was the saying fulfilled, which they
said at the bishop's coming, "Behold here is our shepherd, behold here is
the comforter of our tribulation."

This miracle then became known through the neighbouring provinces, and they
all visited the holy bishop with reverence, praying that he would confirm
them with his lore. He then inclined them all to God's faith, and within a
few days baptized there five hundred men; and many churches were raised
everywhere, and idols overthrown; so that within the space of one year
idolatry was not found over a neighbourhood of a hundred miles.

It happened then that certain heathens were stimulated by envy, and sent
their errand to the emperor, and announced to him that his folk were at
last all excited, and wholly turned from his worship, through Clement, the
christians' bishop. Then was the heathen emperor, Trajan, greatly excited,
and sent a cruel commander, his name was Aufidianus, who with divers
torments had killed many christian men, that he might destroy the holy
bishop with the {565} faithful folk. The impious murderer then, Aufidianus,
when he could not by any threats terrify the christians, for they all
rejoicing together hastened to martyrdom, left the folk and would compel
the bishop alone to idolatry; but when he saw that he could not in any way
incline him, he said to those under him, "Lead him to the middle of the
sea, and tie an anchor to his neck, and thrust him out into the middle of
the deep." It was then done by command of the cruel murderer, and a great
multitude of the christians stood on the sea strand, weeping and praying to
the Almighty, who created sea and earth, that they might attend his holy
body with their services.

Then said his two disciples Phoebus and Cornelius, "O ye brothers, let us
unanimously pray to our Lord, that he manifest to us the venerable presence
of his holy martyr." Whereupon the sea, at God's behest, flowing out,
cleared for them three miles of dry space, so that the christians boldly
went in, and found a new coffin of marble shaped in form of a church, and
the holy martyr's body placed therein through the ministry of angels, and
the anchor lying by his side. Then was manifested to them that they should
obtain from God, that in the course of every year, at the time of his
passion, the sea for seven days should prepare dry ground for the people,
that they within that time might seek his holy body. That happens to the
praise and honour of our Saviour, who prepared the honourable sepulchre for
his holy martyr. Then through this miracle all the unbelieving became
christians, so that there was not found in the country either heathen or
Jew that was not converted to the christian faith. But at the holy coffin
heavenly cures are permitted for diseased bodies, through the intercession
of the holy martyr. Whosoever sick seeks his sepulchre on his festival,
returns rejoicing and healthy. There are the blind enlightened, and {567}
the possessed with devils restored to reason, and all afflicted are there
made joyful; and all the faithful enjoy his benefits, and with reverence
God's mysteries are there fulfilled.

It happened in one year at his festival, that a woman with her tender child
among other persons visited the holy man. When the days of the festival
were ended, the sea came suddenly sounding, and the folk hastened away with
all speed, and the woman, through the sudden tumult, heeded not her child
before she came to land. She then passed the twelve months in sorrow, and
again after the expiration of the year, at the same festival, ran before
the folk, and approached the sepulchre with weeping, thus praying, "Thou
Lord Jesus, who didst raise the widow's only son to life, look on me in
mercy, that I, through the intercession of thy holy one who here resteth,
may obtain that for which I fervently pray." Then with this prayer she
looked to the place where she had before left the child, and found it so
sleeping as she had previously laid it. She then with great joy awakened
it, and weeping kissed it. Then she asked the child, between the kisses,
how it had fared in all the time of the year's course? The child answered
the mother, "My mother, I know not how this year's course has ended, for I
was resting in soft sleep, as thou didst leave me, until thou now again
hast awakened me." The believing folk then greatly rejoicing, praised and
blessed the Almighty Jesus, who honours his saints with signs and wonders,
and so manifests their merits.

Oft men of slight faith inquire with their foolish reason, why the Almighty
God would ever permit that the heathen should slay his saints with all
kinds of torments; but we will now relate to you some manifestation from
the old law, and also from the new, how mightily the Powerful Lord has
frequently saved his holy from the heathen host or from cruel persecutors,
and ignominiously confounded their adversaries.

{569} It happened in the fourteenth year of the reign of Hezekiah, the
Jewish king, that Sennacherib, king of Assyria, had bowed many nations with
great craft to his power, and so would he also the faithful king Hezekiah,
and sent his general Rabshakeh to the city of Jerusalem with a great host,
and by his letters contemned the power of the Almighty God, thus saying to
the beleaguered folk, "Let not Hezekiah deceive you with false hope, that
God will save you from me. I have conquered and overcome many nations, and
their gods could not shield them against my host. Who is the god that can
defend this city against my army?" Hereupon the king Hezekiah cast off his
purple robe, and put haircloth on his body, and bare the letter into God's
temple, and with outstretched limbs prayed, thus saying, "Lord, God of
hosts, thou who sittest above the company of angels, thou alone art God of
all nations; thou wroughtest heavens, and earth, and all creatures. Incline
thine ear and hear, open thine eyes and see these words, which Sennacherib
hath sent in scorn and reproach to thee and thy folk. Verily he overthrew
and burned the heathen gods, for they were not gods, but were the handiwork
of men, of wood and of stone, and he therefore brake them in pieces. Redeem
us now, Lord, from his threatening and might, that all nations may know
that thou alone art Almighty God."

Hezekiah also sent his counsellors clad in haircloth to the prophet Isaiah,
thus saying, "Raise thy prayers for the people of Israel, that the Almighty
God may hear the calumnies which the king of Assyria has sent in scorn and
reproach of his great majesty." Then answered the prophet Isaiah to the
messengers, "Say to your lord that he be fearless. God Almighty saith,
Sennacherib shall not shoot arrows into the city of Jerusalem, nor with his
shield overpower it; but I will cast a hook into his nose, and a bridle on
his lips, and I will lead him back to his people, and I will cause him to
fall under the sword's edge in his own country; and I will {571} shield the
city for myself and for my servant David." Then on that night God's angel
went, and slew of the Assyrian king's army a hundred and eighty-five
thousand men. On the morrow Sennacherib arose, and saw the dead bodies, and
turned with great shame back to the city of Nineveh. It happened then that
he was praying to his idol, and his two sons slew him with the sword, as
the prophet through the Spirit of God had prophesied.

After that Nebuchadnezzar, the Chaldean king, commanded the three believing
youths, Hananiah, Azariah, and Mishael, to be bound hands and feet, and
cast into a burning oven; because they would not pray to his idol. But the
Almighty God, in whom they stedfastly believed, sent his angel into the
oven with the youths, and he scattered the flame from the oven, so that the
fire might not hurt them, but struck out of the oven nine and forty
fathoms, and burned the executioners who had kindled the fire. Then the
king beheld the hair and bodies of the three youths, thus saying, "Blessed
be your God, who hath sent his angel, and so mightily released his servants
from the burning oven."

Also afterwards, in the days of Cyrus the king, the Babylonians accused the
prophet Daniel, because he had cast down their idol, and said unanimously
to the beforesaid king Cyrus, "Deliver unto us Daniel, who hath cast down
our god Bel, and slain the dragon, in which we believed. If thou protectest
him, we will destroy thee and thine household." Then the king saw that they
were unanimous, and unwillingly delivered the prophet into their hands.
They then cast him into a pit, in which were seven lions, to which were
given daily two oxen and two sheep, but then all food had been withheld
from them for six days, that they might devour the man of God.

At that time there was another prophet in the land of Judah, his name was
Habakkuk, who bare for his reapers meat to the field. Then God's angel came
to him, and said, {573} "Habakkuk, bear the meat to Babylon, and give it to
Daniel, who sitteth in the lions' pit." Habakkuk answered the angel, "Sir,
I never saw the city, nor know I the pit." Then the angel seized him by the
hair, and bare him to Babylon, and set him above the pit. Then Habakkuk
cried, "Thou servant of God, Daniel, take this gift which God hath sent
thee." Daniel said, "My Lord Jesus, be to thee praise and honour, for that
thou hast remembered me." And he then ate of the dish. And the angel of the
Lord straightways brought the minister of food, Habakkuk, to the place
whence he had before taken him. Then the king Cyrus on the seventh day went
sad to the lions' pit, and looked in, and behold, there was Daniel sitting
unhurt in the midst of the lions. Then the king cried with a loud voice,
"Great is the God in whom Daniel believeth." And he then with that word
drew him from the den, and ordered those to be cast in who before would
fordo him. The king's command was quickly executed, and the prophet's
persecutors were thrust among the lions, and they straightways with greedy
jaws tore them all in pieces. Then said the king, "Let all dwellers on
earth fear and dread the God of Daniel, for he is the Redeemer and Saviour,
working signs and wonders in heaven and on earth."

In the New Testament, after Christ's passion, and his resurrection and
ascension to heaven, the Jews were filled with envy towards his apostles,
and brought them into prison. In the same night God's angel undid the locks
of the prison, and led them out, thus saying, "Go to the temple, and preach
to the folk the word of life." And they so did. Then the Jews on the morrow
deliberated concerning the destruction of the apostles, and sent to the
prison, that they might be fetched. The executioners then opened the
prison, and found no one. They then announced to their elders, "We have
found the prison fast closed, and the wards standing without, but we found
no one within."

{575} After that Herod, king of Judah, set the apostle Peter in prison
bound with two chains, and set wards within and without: but on the night
when the impious king would slay him on the morrow, God's angel came
shining from heaven, and led him out through the iron gates, and on the
morrow the prison again stood fast locked.

Domitian, the heathen emperor, commanded the evangelist John to be cast
into boiling oil, but he, through God's protection, went out as unhurt as
when he was cast in. To the same John an idolater gave poison to drink, but
he, after the draught, continued sound and uninjured.

Paul the apostle wrote concerning himself, and said, that he passed one day
and one night at the bottom of the sea. Again, on a time a serpent seized
him by the finger, but he shook it into the burning fire, and he felt
nothing of the poison.

No earthly man may by writings make known, nor with tongue relate how often
the Almighty Ruler has saved his chosen from divers perils, to the praise
and honour of his majesty. But he very often allows the impious greatly to
afflict his saints, sometimes with painful persecution, sometimes with
slaying, that fierce persecution may end for the righteous in eternal rest,
and for the murderers in eternal torment. The psalmist said, "Many are the
tribulations of the righteous, but the Lord from all these will release
them." In two ways God releases his chosen, openly and secretly. Openly
they are released, when in sight of men they are saved, as we have now
recounted to you. Secretly they are released, when through martyrdom they
come to heavenly honours. If they suffer for true faith or for
righteousness, they will then be martyrs. But if they are slain guiltless,
their innocence will lead them to the fellowship of God's saints; for
innocence ever continues secure. But if any one suffers persecution for
sins, and knows himself, so that he {577} inwardly pray for God's mercy,
then will the transient punishment prevent eternal damnation. For crimes
were the two thieves punished who were crucified with Christ, but one of
them with great faith prayed to Christ, thus saying, "Lord, think of me
when thou comest to thy kingdom." Christ answered him, "Verily I say unto
thee, now to-day thou shalt be with me in the joy of paradise." Against our
will we may lose the transitory good, but against our will we never lose
the eternal good. Though the cruel robber bereave us of our property, or
deprive us of life, he cannot take from us our faith or the eternal life,
if we do not of our own will pervert ourselves. May the true Lord save us
from all perils, and lead us to everlasting life, who liveth and reigneth
ever without end. Amen.

       *       *       *       *       *


II. K[=L]. D[=EC].

NATALE S[=CI] ANDREAE APOSTOLI.

    Ambulans Iesus juxta mare Galile: et reliqua.

Crist on sumere tide ferde wi re Galileiscan s['], and geseah twegen
gebrora, Simonem, se ws gecged Petrus, and his broor Andream: et
reliqua.

Swa swa h [']r mid nette fixodon on s[']licum yum, swa dyde Crist t
h sian mid his heofonlican lre manna sawla gefixodon; foran e h
tbrudon folces menn fram flsclicum lustum, and fram woruldlicum gedwyldum
to staolfstnysse lybbendra eoran, t is to am ecan ele, be am cw
se witega urh Godes Gast, "Ic asende mine fisceras, and h gefixia h;
mine huntan, and h huntia h of lcere dune and of lcere hylle."
Fisceras and ungetogene menn geceas Drihten him to leorning-cnihtum, and h
swa geteah, t heora lr ofersth ealne woruld-wisdom, and h mid heora
bodunge caseras and cyningas to soum {578} geleafan gebigdon. Gif se
Hlend gecure t fruman getinge lreowas, and woruldlice uwitan, and
yllice to bodigenne sende, onne wre geuht swilce se soa geleafa ne
asprunge urh Godes mihte, ac of woruldlicere getingnysse. He geceas
fisceras [']ran e h cure caseras, foran e betere is t se casere,
onne h to Romebyrig becym, t he wurpe his cynehelm, and gecneowige t
s fisceres gemynde, onne se fiscere cneowige t s caseres gemynde.
Caseras h geceas, ac eah h geendebyrde one unspedigan fiscere tforan
am rican casere. Eft sian h geceas a welegan; ac him wre geuht
swilce h gecorene wron for heora htum, gif h [']r ne gecure earfan.
H geceas sian woruldlice uwitan, ac h modegodon, gif he [']r ne
gecure a ungetogenan fisceras.

Smeaga nu h Drihten mancynne tbrd wuldor, t h him wuldor forgeafe.
H tbrd s ure idele wuldor, t h us t ece forgeafe. Ne scealt u on
e silfum wuldrian, ac, swa swa se apostol cw, "Se e wuldrige wuldrige
on Gode."

Petrus and Andreas, be Cristes hse, rrihte forleton heora nett, and him
fyligdon. Ne gesawon h a-gyt hine nige wundra wyrcan, ne h naht ne
gehyrdon a-gyt t his mue be mde s ecan edleanes, and h eah, fter
stemne anre hse, t t hi hfdon forgeaton. Fela Godes wundra we habba
gehyred and eac gesewene; mid manegum swingelum gelme we sind geswencte,
and mid menigfealdum eowracena teartnyssum gebregede, and swa-eah we
forseo Godes hse, and him to lfes wege fylian nella. Nu h sitt on
heofonum, mid re menniscnysse gescrydd e h on isum lfe gefette, and
mynega s be ure gecyrrednysse, t we ure eawas fram leahtrum symle
clnsion, and be his bebodum gerihtlcon. Eallunga h undereodde eoda
swuran his geoce, h astrehte middangeardes wuldor, and mid gelomlcendum
hryrum nealcunge his strecan domes geswutela, and swa-eah ure modige md
nele sylfwilles {580} forltan t t hit dghwomlice forlyst neadunge.
Mine gebrora, hwilcere tale mage we brucan on his dome, nu we nella bugan
fram yssere andweardan woruld-lufe, urh his beboda, ne we ne synd urh
his swingla gerihtlhte.

Wn is t eower sum cwee to him sylfum on stillum geohtum, Hwt forleton
has gebroru, Petrus and Andreas, e for nean nn ing nfdon? ac we
sceolon on isum inge heora gewilnunge swior asmeagan onne heora
gestreon. Micel forlt se e him sylfum nn ing ne gehylt. Witodlice we
healda ure hta mid micelre lufe, and a ing e we nabba we seca mid
ormtre gewilnunge. Micel forlt Petrus and Andreas, aa heora ger one
willan to hbbenne eallunga forlt, and agenum lustum wisc. Cwy nu sum
mann, Ic wolde geefenlcan am apostolum, e ealle woruld-ing forsawon, ac
ic nbbe nne hta to forltenne. Ac God sceawa s mannes heortan, and na
his hta. Ne h ne tel h miccle speda we on his lacum aspendon, ac cep
mid h micelre gewilnunge we a lc him geoffrion. Efne nu as halgan
cpan, Petrus and Andreas, mid heora nettum and scipe him t ece lf
geceapodon.

Nf Godes rice nnes wures lofunge, ac bi gelofod be s mannes hfene.
Heofonan rice ws alten isum foresdum gebrorum for heora nette and
scipe, and eft syan am rican Zache to healfum dle his hta, and sumere
wudewan to num feorlinge, and sumum menn to anum wteres drence. Ic wene
t as word ne sind eow full cue, gif we h openlicor eow ne onwreo.
"Zachus ws sum rice mann, and cepte s Hlendes fr, and wolde geseon
hwilc h wre; ac he ne mihte for re menigu e him mid ferde, foran e
h ws scort on wstme. a forrn h am Hlende, and stah uppon an treow,
t he hine geseon mihte. Crist a beseah upp wi s rican, and cw,
Zache, sth ardlice adn, foran e me gedafena t ic nu to-dg e
gecyrre. Zachus a swyftlice of am treowe alihte, and hine blissigende
underfeng." aa Zachus Crist {582} gelaod hfde, a astd he tforan
him, and him anmodlice to cw, "Drihten, efne ic todle healfne d[']l
minra gda earfum, and swa hwt swa ic mid fcne berypte, t ic wylle be
feowerfealdum forgyldan." Drihten him to cw, "Nu to-dg is isum hirede
hl gefremmed, foran e he is Abrahames ofspring. Ic com to secenne and to
gehlenne t e on mancynne losode." a hfde Zacheus beceapod heofonan
rice mid healfum d[']le his hta: one oerne dl he heold to y t h
wolde am be feowerfealdum forgyldan, e h [']r unrihtlice bereafode.

Eft, "t sumum sle gest se Hlend binnan am temple on Hierusalem,
tforan am mam-huse, and beheold h t folc heora lmyssan wurpon into
am mam-huse, and a fela rican brohton micele ing. a com r an earm
wudewe, and geoffrode Gode nne feorling. Drihten a cw to his
leorning-cnihtum, Ic secge eow to soan, t eos earme wydewe brohte maran
lc onne nig yssera riccra manna. H ealle sealdon one dl heora speda
e him geuhte, ac eos wydewe ealne hire bigleofan mid estfullum mode
geoffrode." a hfde seo earme wudewe mid lytlum feo, t is, mid num
feorlinge, t ece lf geceapod.

Se Hlend cw on sumere stowe to his apostolum, "So ic eow secge, Swa hw
swa syl ceald wter drincan anum urstigan menn ra e on me gelyfa, ne
bi his md forloren." Mine gebrora, scrutnia nu a mid h wclicum wure
Godes rice bi geboht, and h deorwure hit is to geagenne. Se ceap ne mg
wi nnum sceatte beon geeht, ac h bi lcum men gelofod be his agenre
h[']fene.

We rda on Cristes acennednysse t heofonlice englas wron gesewene bufan
am acennedan cilde, and h isne lfsang mid micclum dreame gesungon,
"Gloria in excelsis Deo, and in terra pax hominibus bone uoluntatis:" t
is on urum gereorde, "Sy wuldor Gode on heannyssum, and on eoran sibb am
mannum e synd gdes willan." Ne {584} bi nn lc Gode swa gecweme swa se
gda willa. Gif hw ne mage urhteon a speda t h gesewenlice lc Gode
offrige, h offrige a ungesewenlican, t is, se gda willa, e a
eorlican sceattas nwimetenlice oferstih. Hwt is gd willa buton
gdnys, t he ores mannes ungelimp besargige, and on his gesundfulnysse
fgnige, his freond na for middangearde, ac for gode lufige; his feond mid
lufe forberan, nnum gebeodan t him sylfum ne licige, his nextan neode be
his mihte gehelpan, and ofer his mihte wyllan? Hwt is nig lc wi isum
willan, onne seo sawul h sylfe Gode geoffra on weofode hire heortan? Be
isum cw se sealm-scop, "In me sunt, Deus, uota tua, qu reddam
laudationes tibi:" "God lmihtig, on me synd ine beht, a ic e forgylde
urh hrunga." Swilce h openlice cwde, eah e ic nbbe a uttran lc e
to offrigenne, ic gemte swa-eah on me sylfum hwt ic lecge on weofode
inre herunge; foran a u ne leofast be re sylene, ac u bist swior
gegladod on offrunge ure heortan. Ne mg eos offrung beon on re heortan
e mid gytsunge oe ndan gebysgod bi, foran e h wyria wi one
gdan willan, and swa hrae swa h t md hreppa, swa gewit se gda
willa: fori noldon a halgan bydelas nn ing on yssere worulde mid
gitsunge gewilnian, ne nne synderlice hta habban, to y t h mihton
butan ndan inweardlice him betwynan lufian.

Witodlice as apostolas geseah se witega Isaias towearde, aa he urh
Godes Gast cw, "Hwt sind as e her fleoga swa swa wolcnu, and swa swa
culfran to heora eh-yrlum?" Se witega h geseah a eorlican hfene
forseon, and mid heora mode heofonum genealcan, and on lifes wordum
genihtsumian, on wundrum scnan, and gecgde h culfran, and fleogende
wolcnu. Ure eh-yrla sind ure eagan, urh a besceawa ure sawul swa hwt
swa heo wiutan gewilna. Culfre is bilewite nyten, and fram geallan
biternysse lfremed. Solice a halgan apostolas wron swilce {586} culfran
t heora eh-yrlum, aa h nn ing on isum middangearde ne gewilnodon,
ac h ealle ing bilewitlice sceawodon, and nron mid gecnyrdnysse niges
reaflaces getogene to am e hi wiutan sceawodon. Se e urh reaflac
gewilna a ing e h mid his eagum wiutan sceawa, se is glida, na
culfre t his eh-yrlum.

We habba nu yses godspelles traht be dle oferurnen, nu wylle we eow
secgan a getcnunge ra feowera apostola namena, e Crist t fruman
geceas. Eornostlice Simon is gereht 'gehyrsum,' and Petrus 'oncnawende,'
Andreas 'egenlic,' Iacob is gecweden 'forscrencend,' and Iohannes 'Godes
gifu:' as getcnunge sceal gehwilc cristen mann on his drohtnunge eallunga
healdan. Petrus ws gecged Simon [']r his gecyrrednysse, ac Crist hine
gehet Petrus, t getcna, 'oncnawende,' foran e he oncneow Crist mid
soum geleafan, aa he cw, "u eart Crist, s lifigendan Godes Sunu."
Untwylice se e God rihtlice oncnw, and him gehyrsuma, he hylt on his
drohtnunge yssera twegra namena getcnunge. Gif he egenlice, for Godes
naman, earfonysse forber, and werlice deofles costnungum wistent, onne
gefyl h on his eawum Andrees getcnunge, e is gereht 'egenlic.' Iacob
is gecweden 'forscrencend,' and se bi unleas forscrencend, e mid
gleawnysse his flsclican leahtras, and deofles tihtinge forscrenc.
Iohannes is gecweden 'Godes gifu.' Se bi gelimplice Godes gifu gecged, e
urh gde geearnunga Godes gife begyt, to i t h his beboda geornlice
gefylle.

PASSIO EJUSDEM.

Se apostol Andreas, fter Cristes rowunge, ferde to am lande e is
gehten Achaia, and r bodade Drihtnes geleafan and middangeardes
alysednysse urh his rowunge. a wolde Egeas, sum wlhreow dema, his
bodunge adwscan, and a cristenan geneadian to am deofellicum biggengum.
Andreas {588} him cw to, "e gedafenode, nu u manna dema eart, t u
oncneowe inne Deman, e on heofonum is, and hine wurodest, see is so
God, and in md awendest fram am leasum godum." Egeas him andwyrde, "Eart
u Andreas, e towyrpst ura goda tempel, and tihtst is mennisce to re
ydelan lre e Romanisce ealdras awurpon, and adwscan heton?" Andreas him
andwyrde, "Romanisce ealdras gyt ne oncneowon Godes sofstnysse, h Godes
Sunu to mannum cm, and thte t as deofolgyld, e ge bega, ne synd na
godas, ac synd a wyrstan deoflu, manncynna fynd, e t mannum tca h hi
one lmihtigan God gremion, and h h onne forl[']t, and se deofol h
gebysmra swa lange, ot h gewita of heora lichaman scyldige and
nacode, naht mid him ferigende buton synna anum." Egeas cw, "as synd
ydele word. Witodlice a eower Hlend as wrd bodade, a gefstnodon Iudei
hine on rode gealgan." Andreas him andwyrde, "Eala gif u witan woldest
re halgan rode gerynu, mid h sceadwisre lufe manncynna Ealdor, for ure
edstaelunge re rode gealgan underfeng, na geneadod, ac sylfwilles."
Egeas sde, "Hmeta segst u sylfwilles, aa he ws belwed, and be ra
Iudeiscra bene, urh s ealdormannes cempan ahangen?" Andreas andwyrde,
"Fori ic cw sylfwilles, foran e ic ws samod mid him aa he fram his
leorning-cnihte belwed ws, and h on [']r his rowunge us fores[']de,
and t he wolde on am riddan dge of deae arisan: cw t he hfde
mihte his sawle to syllenne, and mihte h eft to onfonne." Egeas cw, "Ic
wundrige e snoterne wer, t u yssere lre fylian wylt, swa h swa hit
gewurde, sylfwilles oe neadunge, t h on rode gefstnod wre." Andreas
him andwyrde, "Micel is re rode gerynu, a ic e geopenige, gif u me
gehyran wylt." Egeas sde, "Hit ne mg solice beon ges[']d gerynu, ac
wite." Andreas cw, "t sylfe wite u ongytst beon gerynu mancynnes {590}
edniwunge, gif u geyldelice me gehyran wylt." Egeas andwyrde, "Ic e
geyldelice gehyre, ac gif u me ne gehyrsumast, u scealt onfon re ylcan
rode gerynu on e sylfum." Andreas him andwyrde, "Gif ic me ondrede re
rode gealgan, onne nolde ic re rode wuldor bodian." Egeas sde, "in
gewitlease sprc boda rode wite to wuldre, foran e u urh dyrstignysse
e ne ondrtst deaes wite." Andreas andwyrde, "Na urh dyrstignysse, ac
urh geleafan ic me ne ondrde deaes wite. Rihtwisra manna dea is
deorwyre, and synfulra manna dea is forcu." Egeas sde, "Buton u
offrige lc urum lmihtigum godum, on re ylcan rode e u herast ic e
hate gewhtne afstnian." Andreas him cw to, "Dghwomlice ic offrige mine
lc am lmihtigan Gode, see ana is so God. Na hlowendra fearra flsc,
oe buccena bld, ac ic offrige dghwomlice on weofode re halgan rode
t ungewemmede lamb, and hit urhwuna ansund and cucu syan eal folc his
flsc et, and his bld drinc." Egeas befrn, "H mg t swa gewuran?"
Andreas him andwyrde, "Gif u leornian wille h t gewuran mge, onne
undernim u leorning-cnihtes hw, t u as gerynu leornian mge." Egeas
sde, "Ic wille mid tintregum t e ofgan ises inges insiht." Se halga
apostol andwyrde, "Ic wundrige earle in, hmeta u sy to swa micelre
stuntnysse gehworfen, t u wenst me for tintregum e geopenian a
godcundan gerynu. u gehyrdest re halgan offrunge gerynu; nu, gif u
gelyfst t Crist, Godes Sunu, see ws on rode ahangen, sy so God, onne
geopenige ic e h t lmb on his rice urhwuna ansund and ungewemmed,
syan hit geoffrod bi, and his flsc geeten, and his bld gedruncen. Gif
u onne gelyfan nelt, ne becymst u nfre to insihte yssere
sofstnysse."

Hwt a, Egeas hine gebealh, and het sceofan one apostol on sweartum
cwearterne. r com a micel menigu ealre re scire to am cwearterne, and
woldon Egeam acwellan, {592} and aldan one apostol of am cwearterne. a
cw Andreas to ealre re menigu, "Mine gebrora, ne astyrige ge one
stillan Drihten to nigre yrsunge mid eowerum anginne. Ure Hlend ws
bel[']wed, and he hfde geyld: he ne flt ne ne hrymde, ne nn mann his
stemne on strtum ne gehyrde. Habba eow nu stilnysse and sibbe, and ne
hremma minne martyrdom, ac swior gearcia eow sylfe swa swa Godes cempan,
t ge mid nforhtum mde ealle eowracan and lichamlice wita urh geyld
oferswyon. Gif nig ga is to ondrdenne, onne is se to ondrdenne e
nnne ende nf. Witodlice mannes ege is smice gelc, and hrdlice, onne
h astyred bi, fordwin. a srnyssa on yssere worulde oe h sind
leohte and acumenlice, oe h sind swre, and hrdlice a sawle t
adrfa. a srnyssa e on re towerdan worulde yfelum gegearcode synd, a
beo ece; r bi dghwomlice wp, and wanung, and heofung, and endeleas
cwylming, to am ont Egeas unforwandodlice. Beo swyor gearwe to am t
ge urh hwilwendlice gedreccednysse becumon to am ecum gefean, r ge
symle blissia, blowende and mid Criste rixigende."

aa se apostol yllice word am folce geond ealle a niht lrde, a on
dgrede sende Egeas to am cwearterne, and het him ldan to one halgan
apostol, and cw, "Ic wende t u on nihtlicere smeagunge sceoldest in
md fram dwsnysse awendan, and geswican re herunge ines Cristes, t u
mihtest mid s lifes gefean brucan. Dyslic bi t man sylfwilles to rode
gealgan efste, and hine sylfne to tintregum asende." Andreas andwyrde,
"Blisse ic mg mid e habban, gif u on Crist gelyfst, and ine deofolgild
forltst. Crist me sende to yssere scire, on re ic him gestrynde unlytel
folc." Egeas cw, "Fori ic reatige e to ura goda offrunge, t is folc
e u bephtest forleton a idelnysse inre lre, t h urum godum
geoffrian magon ancwure onsgednysse. Ne belf nn ceaster on eallum
isum earde, on re e nron ure goda templa forltene, {594} and nu sceal
eft beon ge-edstaelod ura goda biggeng urh e, t h magon beon [on] e
gegladode, and u on urum freondscipe beon mage. Gif u is nelt, onne
scealt u, for ware ura goda, mislice wita rowian, and syan on
rode-gealgan, e u herodest, hangigende ateorian." Se apostol him
andwyrde, "u deaes bearn, gehr me, and u ceaf, ecum ontendnyssum
gegearcod, gehr me, Godes eowan, and Hlendes Cristes apostol. O is ic
sprc e lielice to, t u mid gesceade one soan geleafan oncneowe; ac
nu u urhwunast on inre sceamleaste, and wenst t ic sceole for inum
eowracum forhtian. Swa hwt swa e is geuht gyt mre on tintregum asmea.
Swa micclum ic beo andfengra minum Cyninge, swa micclum swa ic for his
naman on tintregum mid andetnysse urhwunige."

a ht se rea cwellere hine astreccan, and hine seofon sion beswingan;
het hine syan arran, and cw him to, "Andreas, gehr me, and awend
inne r[']d for agotennysse ines blodes. Gif u swa ne dest, ic do t u
losast on rode-gealgan." Se apostol andwyrde, "Ic eom Cristes eowa, and ic
sceal his rode sigor swior wiscan onne ondrdan. u solice miht
tberstan am ecum cwylmingum e e synd gemynte, gif u on Crist gelyfst,
syan u mine anrdnysse afndast. Ic me ondrde in forwyrd, and ic for
minre rowunge ne eom gedrefed. Min rowung geenda on num dge, oe on
twam, oe be am mstan on rim; solice in cwylming ne mg binnon usend
geara to ende gecuman. Fori, earming, ne gec u swior ine yrma, and ne
onl u e sylfum t ece fyr."

Hwt a, Egeas ge[']byligd ht hine ahn on rode-hencgene, and bebead am
cwellerum t h hine mid wium handum and fotum on re rode gebundon,
t he langlice rowian sceolde. a rn t cristen folc togeanes am
cwellerum e hine to re rode lddon, clypigende and cweende, {596} "Hwt
hf es rihtwisa mann and Godes freond gefremod, t h rode-hengene wyre
sy?" Andreas solice bd t folc t h his rowunge ne geletton. Eode him
mid blium mode fgnigende, and t folc l[']rende. He ofseah a feorran
a rode e him gegearcod ws, and clypode mid micelre stemne, us cweende,
"Hl sy u, rd, e on Cristes lichaman gehalgod wre, and mid his limum
gefrtwod, swa swa mid meregrotum. u hfdest eorlicne ege, ran e ure
Drihten e astige; nu u hfst heofonlice lufe, and byst astigen for
behate. Orsorh and blissigende ic cume to e, swa t u me blissigende
underf, s leorning-cniht e on e hangode, foran e ic e symle lufode,
and ic gewilnode e to ymbclyppenne. Eala u gde rod, e wlite and
fgernysse of Drihtnes lymum underfenge, u wre gefyrn gewilnod and
carfullice gelufod, butan to-forltennysse gesoht, and nu t nextan minum
wilnigendum mode gegearcod. Onfoh me fram mannum, and agf me minum
Lreowe, t he urh e me underfo, see urh e me alysde."

fter isum wordum he hine unscrydde, and am cwellerum his gew[']da
bethte. H a genealhton, and hine on re rode ahfon, and ealne his
lichaman mid stearcum wium, swa swa him beboden ws, gewrion. r stodon
a m onne twentig usend manna mid Egeas breer, samod clypigende,
"Unriht wisdom, t se halga wer swa rowode." Se halga Andreas solice of
re rode gehyrte ra geleaffulra manna md, tihtende to hwilwendlicum
geylde, secgende t eos sceorte rowung nis to wimetenne am ecan
edleane.

a betwux isum eode eall t folc to Egeas botle, ealle samod clypigende
and cweende, t swa halig wer hangian ne sceolde; sidefull mann, and mid
eawum gefrtwod, ele lreow, arfst and gedfe, gesceadwis and sfre ne
sceolde swa rowian, ac sceolde beon alysed lybbende of re rode; foran
e he ne geswic so to bodigenne, nu twegen dagas cucu hangigende. Hwt
a, Egeas him ondred a menigu, {598} and beht t h wolde hine alysan,
swa swa h gewilnodon, and eode for mid. a befrn se apostol, mid am e
he hine geseah, "Hwt nu, Egeas, hw come u to us? Gif u wylt gelyfan gyt
on one Hlend, e bi gemiltsod, swa swa ic e beht. Gif u to i come
t u me alyse, nelle ic beon alysed lybbende heonon. Nu ic geare geseo
minne soan Cyning; ic stande on his gesihe to him me gebiddende. in me
ofhryw, and inre yrme, foran e n andbida t ce forwyrd. Efst nu,
earming, a hwle e u nig ing miht, e-ls e u wille onne e
forwyrned bi." a woldon hi hine alysan, ac heora handa astifedon, swa hw
swa hreopode a rode mid handum. a clypode se apostol to Hlendum Criste
mid ormtre stemne, us biddende, "Min gda Lreow, ne l[']t u me alysan,
buton u underf r minne gast."

fter isum wordum wear gesewen leoht micel of heofonum frlice cumende to
am apostole, and hine ealne ymbscen, swa t mennisce eagan hine ne
mihton geson, for am heofonlican leohte e hine befeng. t leoht
urhwunode swa for nean ane tide, and Andreas ageaf his gast on am leohte,
and ferde to Criste samod mid am leoman, am is  wuldor geond ealle
woruld.

Egeas wear gelht fram atelicum deofle hamwerd be wege, ran e h to
hse come, and h earle awedde, aworpen to eoran on manna gesihe e him
mid eodon. He gewt a of worulde wlhreow to helle, and his broor heold
s halgan Andreas lc mid micelre arwurnysse, t h twindan moste. Swa
micel ga asprang ofer eallum am mennisce, t r nn ne belf e ne
gelyfde on God.

as rowunge awriton re eode preostas and a ylcan diaconas e hit eal
gesawon, y-ls e hwam twynige yssere gereccednysse. Uton nu biddan one
lmihtigan Wealdend, t his eadiga apostol ure ingere beo, swa swa h
wunode his gelaunge bydel. Sy am Metodan Drihtne wurmynt and lf  on
ecnysse. Amen we cwea.

NOVEMBER XXX.

THE NATIVITY OF ST. ANDREW THE APOSTLE.

    Ambulans Jesus juxta mare Galile: et reliqua.

Christ on a time went along the Galilean sea, and saw two brothers, Simon,
who was called Peter, and his brother Andrew, etc.

As they before with a net had fished on the sea waves, so Christ caused
them afterwards by his heavenly lore to fish for the souls of men; for they
withdrew the people from fleshly lusts, and from worldly errors to the
stability of the earth of the living, that is, to the eternal country, of
which the prophet, through God's Spirit, said, "I will send my fishers, and
they shall fish for them; my hunters, and they shall hunt them from every
down and from every hill." Fishers and uneducated men the Lord chose to him
for disciples, and so instructed them, that their lore excelled all worldly
wisdom, and they by their preaching inclined emperors and {579} kings to
the true faith. If Jesus had chosen at first eloquent teachers, and sent
worldly philosophers, and the like to preach, then would it have appeared
as if the true faith had not sprung up through God's might, but from
worldly eloquence. He chose fishers ere he chose emperors, because it is
better that the emperor, when he comes to Rome, cast aside his crown, and
kneel at the fisher's memorial, than that the fisher kneel at the emperor's
memorial. Emperors he chose, but yet he ranked the indigent fisher before
the rich emperor. Afterwards he chose the wealthy; but it would have
appeared as if they had been chosen for their possessions, if he had not
previously chosen the needy. He then chose worldly philosophers, but they
would have waxed proud, had he not before chosen the uneducated fishers.

Consider now how the Lord took glory away from mankind, that he might give
them glory. He took from us our vain glory, that he might give us the
eternal. Thou shalt not glory in thyself, but, as the apostle said, "Let
him who glorieth glory in God."

Peter and Andrew, by Christ's behest, straightways left their nets, and
followed him. They had not yet seen him work any wonders, nor had they yet
heard from his mouth of the meed of everlasting reward, and yet, after the
utterance of one command, they forgot that which they had. Many of God's
miracles we have heard of and also seen; by many stripes we are oftentimes
afflicted, and by manifold asperities of threats terrified, and yet we
despise God's behest, and will not follow him to the way of life. Now he
sits in heaven, clothed with the humanity which he fetched in this life,
and admonishes us of our conversion, that we constantly cleanse our lives
from sins, and direct them by his commandments. He has wholly subjected the
necks of nations to his yoke, he has prostrated the glory of the world, and
by frequent destructions manifests the approach of his rigid doom, and,
nevertheless, our proud mind will not {581} voluntarily forsake that which
it loses daily by compulsion. My brothers, what excuse can we use at his
doom, now that we will not turn from this present love of the world,
through his commandments, nor are we corrected by his stripes.

It is to be expected that one of you in his still thoughts say to himself,
What did the brothers, Peter and Andrew, leave, who had almost nothing? but
in this case we should rather consider their desire than their possession.
Much he leaves who holds nothing for himself. Verily we hold our
possessions with great love, and the things which we have not we seek with
infinite desire. Peter and Andrew left much, when both of them wholly left
the will to have, and renounced their own lusts. Some man will now say, I
would imitate the apostles, who despised all worldly things, but I have no
possessions to leave. But God beholds the man's heart, and not his
possessions. He reckons not what great riches we spend in gifts to him, but
observes with how great desire we offer to him our gifts. Behold now these
holy chapmen, Peter and Andrew, with their nets and ship bought for
themselves everlasting life.

God's kingdom has no price of worth, but is priced according to a man's
property. The kingdom of heaven was given to these beforesaid brothers for
their net and ship, and afterwards to the rich Zacchus for the half part
of his possessions, and to a widow for one farthing, and to a man for a
drink of water. I imagine that these words will not be quite clear to you,
if we do not explain them to you more openly. "Zacchus was a rich man, and
had observed the Saviour's course, and would see who he was; but he could
not for the many that went with him, because he was short of stature. He
then ran before Jesus, and ascended a tree, that he might see him. Christ
then looked up towards the rich man, and said, Zacchus, descend quickly,
for it seemeth good to me that I now to-day enter thy dwelling. Zacchus
then swiftly alighted from the tree, and received him {583} rejoicing."
When Zacchus had invited Christ, he stood before him, and unhesitatingly
said to him, "Lord, behold I distribute the half part of my goods to the
poor, and whatsoever I have robbed by fraud, that I am willing to
compensate fourfold." The Lord said to him, "Now to-day is salvation
accomplished to this household, for he is Abraham's offspring. I come to
seek and to save that which was lost among mankind." Thus had Zacchus
bought the kingdom of heaven with the half part of his possessions: the
other part he held to the end that he might indemnify those fourfold whom
he had unjustly bereaved.

Again, "At a time Jesus sat within the temple at Jerusalem, before the
treasury, and beheld how the folk cast their alms into the treasury, and
the many rich brought great things. Then came there a poor widow, and
offered to God one farthing. The Lord then said to his disciples, I say
unto you in sooth, that this poor widow hath brought a greater gift than
any of these rich men. They all gave that part of their riches which seemed
good unto them, but this widow hath offered all her substance with
bountiful mind." Thus had the poor widow bought eternal life with a little
money, that is, with one farthing.

Jesus said in some place to his apostles, "Verily I say unto you, Whosoever
giveth cold water to drink to one thirsty man of those who believe in me,
his meed shall not be lost." My brothers, consider now with how trifling
value God's kingdom is bought, and how precious it is to possess. The
purchase may not be augmented for any treasure, but it will be priced to
every man according to his own property.

We read that at Christ's birth heavenly angels were seen above the born
child, and that they with great delight sung this hymn, "Gloria in excelsis
Deo, and in terra pax hominibus bon voluntatis:" that is in our tongue,
"Be glory to God in the highest, and on earth peace to those men who are of
good will." No gift is so acceptable to God as good {585} will. If any one
cannot obtain the means of offering a visible gift to God, let him offer an
invisible one, that is, good will, which incomparably excels earthly
treasures. What is good will but goodness, so that he grieves for another
man's misfortune and rejoices in his prosperity; loves his friend not for
the world, but for good; to bear with his foe with love, to command to no
one that which he likes not himself, to help his neighbour's need according
to his power, and to be willing beyond his power? What is any gift in
comparison with this will, when the soul offers itself to God on the altar
of its heart? Of this said the psalmist, "In me sunt, Deus, vota tua, qu
reddam laudationes tibi:" "God Almighty, in me are thy promises, which I
will pay through praises." As if he had openly said, Though I have not
outward gifts to offer unto thee, yet will I find in myself that which I
may lay on the altar of thy praise; for thou livest not by our gift, but
thou art more gladdened by the offering of our hearts. This offering cannot
be in the heart which is occupied with covetousness or envy, for they are
adverse to good will, and as soon as they touch the mind, the good will
departs: therefore the holy preachers would desire nothing in this world
with covetousness, nor have any separate possessions, to the end that they
might without envy inwardly love each other.

Verily the prophet Isaiah saw the apostles to come, when, through the
Spirit of God he said, "Who are these that here fly as clouds, and as doves
to their windows?" The prophet saw them despising earthly possession, and
with their minds approaching to heaven, and abounding in the words of life,
in wonders shining, and called them doves, and flying clouds. Our windows
are our eyes, through which our soul beholds whatsoever it desires without.
A dove is a meek animal, and a stranger to the bitterness of gall. Verily
the holy apostles were as doves at their windows, when they {587} desired
nothing in this world, but they meekly beheld all things, and were not
drawn by desire of any rapine to that which they beheld without. He who by
rapine desires the things that he beholds with his eyes without, is a kite,
not a dove at his windows.

We have now in part run over the exposition of this gospel, now we will say
to you the signification of the names of those four apostles, whom Christ
first chose. Simon is interpreted _obedient_, and Peter _acknowledging_,
Andrew _bold_, James is interpreted _withering_, and John _God's grace_:
this signification every christian man should certainly hold in his life.
Peter was called Simon before his conversion, but Christ called him Peter,
which signifies _acknowledging_, because he acknowledged Christ with true
belief, when he said, "Thou art Christ, the Son of the living God."
Undoubtedly he who rightly acknowledges God, and obeys him, holds in his
life the signification of these two names. If he boldly, for the name of
God, endures hardship, and manfully withstands the temptations of the
devil, then fulfils he in his conduct the signification of Andrew, which is
interpreted _bold_. James is called _withering_, and he is truly withering,
who with prudence withers his fleshly vices, and the instigation of the
devil. John is interpreted _God's grace_. He is aptly called God's grace,
who obtains the grace of God through good deserts, to the end that he may
zealously fulfil his commandments.

PASSION OF THE SAME.

The apostle Andrew, after Christ's passion, went to the land which is
called Achaia, and there preached the faith of the Lord, and the redemption
of the world through his passion. Then geas, a cruel judge, would suppress
his preaching, and force the christians to idolatrous worship. Andrew said
{589} to him, "It were fitting, now thou art a judge of men, that thou
shouldest know thy Judge who is in heaven, and worship him, who is the true
God, and turn thy mind from the false gods." geas answered him, "Art thou
Andrew, who castest down the temples of our gods, and instigatest this
people to the vain doctrine which the Roman senators have rejected, and
ordered to be suppressed?" Andrew answered him, "The Roman senators know
not yet God's truth, how the Son of God came to men, and taught that these
idols which ye worship are not gods, but are the worst devils, foes of
mankind, who teach men how they may exasperate the Almighty God, and he
then forsakes them, and the devil deludes them so long, until they depart
from their bodies guilty and naked, bearing nothing with them but sins
alone." geas said, "These are idle words; for when your Jesus preached
these words, the Jews fastened him on a cross." Andrew answered him, "O, if
thou wouldst know the mystery of the holy cross, with what discerning love
the Prince of mankind received the cross for our re-establishment, not
compelled, but of his own will." geas said, "How sayest thou of his own
will, when he was betrayed, and at the prayer of the Jews was crucified by
the soldiers of the governor?" Andrew answered, "For this reason I said of
his own will, because I was together with him when he was betrayed by his
disciple, and he before his passion foretold it to us, and that on the
third day he would arise from death: he said that he had power to give his
soul, and power to receive it again." geas said, "I wonder that thou, a
sagacious man, wilt follow this doctrine, let it have been as it might, of
his own will or by compulsion, that he was fastened on a cross." Andrew
answered him, "Great is the mystery of the cross, which I will disclose to
thee, if thou wilt hear me." geas said, "It cannot truly be called a
mystery, but a punishment." Andrew said, "That same punishment thou wilt
understand to be the mystery of the {591} renovation of mankind, if thou
wilt patiently hear me." geas answered, "I will hear thee patiently, but
if thou obeyest me not, thou shalt receive the same mystery of the cross in
thyself." Andrew answered him, "If I feared the cross, then would I not
preach the glory of the cross." geas said, "Thy witless speech preaches
the punishment of the cross as a glory, because through audacity thou
dreadest not the punishment of death." Andrew answered, "Not through
audacity, but through faith I dread not the punishment of death. The death
of righteous men is precious, and the death of sinful men is execrable."
geas said, "Unless thou offerest gifts to our almighty gods, on the same
cross which thou praisest I will order thee afflicted to be fastened."
Andrew said to him, "Daily I offer my gift to the Almighty God, who alone
is the true God. Not flesh of lowing oxen, or blood of bucks, but I offer
daily on the altar of the holy cross the undefiled lamb, and it continues
sound and living after all folk have eaten its flesh, and drunk its blood."
geas asked, "How can that so be?" Andrew answered him, "If thou wilt learn
how that can be, take a disciple's form, that thou mayest learn this
mystery." geas said, "I will with torments extort from thee an insight
into this matter." The holy apostle answered, "I wonder greatly at thee,
how thou art turned to such great folly, that thou imaginest that for
torments I will disclose to thee the divine mystery. Thou hast heard the
mystery of the holy offering; now, if thou believest that Christ, the Son
of God, who was hanged on a cross, is true God, then will I disclose to
thee how the lamb continues sound and undefiled in its kingdom, after it is
offered, and its flesh eaten, and its blood drunken. But if thou wilt not
believe, thou wilt never come to an insight of this truth."

Hereupon geas was wroth, and ordered the apostle to be thrust into a swart
prison. There came then a great multitude of all the province to the
prison, and would slay geas, {593} and lead the apostle from the prison.
Then said Andrew to all the multitude, "My brothers, excite not the
peaceful Lord to any anger with your design. Our Saviour was betrayed, and
he had patience: he strove not, nor cried, nor did any man hear his voice
in the streets. Have now quiet and peace, and hinder not my martyrdom, but
rather prepare yourselves, as God's soldiers, that ye with fearless mind
may overcome all threats and bodily torments by patience. If any terror is
to be dreaded, then is that to be dreaded which has no end. Verily awe of
man is like smoke, and quickly, when it is agitated, vanishes. The pains in
this world are either light and bearable, or they are heavy, and quickly
drive out the soul. The pains which in the world to come are prepared for
the evil, will be eternal; there will be daily weeping, and wailing, and
groaning, and endless torment, to which geas fearlessly hastens. Be rather
ready, that through transitory tribulation ye may come to the eternal joy,
where ye will ever rejoice, blooming and reigning with Christ."

When the apostle had through all the night taught the folk in such words,
geas sent to the prison at dawn, and ordered the holy apostle to be led to
him, and said, "I weened that thou in nightly meditation wouldst turn thy
mind from folly, and cease from the praise of thy Christ, that thou
mightest with us enjoy the delights of life. It is foolish that a man
should hurry wilfully to the cross, and send himself to torments." Andrew
answered, "Joy I may have with thee, if thou wilt believe in Christ and
abandon thy idolatry. Christ sent me to this province, in which I have
gained him no little folk." geas said, "Therefore do I force thee to offer
to our gods, that this folk, whom thou hast deceived, may forsake the
vanity of thy lore, that they may offer to our gods a grateful sacrifice.
Not a city has remained in all this country in which the temples of our
gods have not been forsaken, {595} and now the worship of our gods shall be
again established through thee, that they may be gladdened in thee, and
that thou mayst be in our friendship. If thou wilt not this, then shalt
thou, for the security of our gods, suffer divers torments, and afterwards
perish, hanging on the cross which thou hast praised." The apostle answered
him, "Thou child of death, hear me, and thou chaff, prepared for
everlasting kindling, hear me, God's servant, and apostle of Jesus Christ.
Until now I have spoken to thee meekly, that thou with reason mightest
acknowledge the true belief; but now thou persistest in thy shamelessness,
and weenest that I shall fear for thy threats. Devise whatsoever appears to
thee yet greater in torments. By so much the more acceptable I shall be to
my King by as much as I for his name shall with profession continue in
torments."

Then the cruel murderer ordered him to be stretched out, and scourged seven
times; he afterwards ordered him to be raised, and said to him, "Andrew,
hear me, and change thy resolve for the shedding of thy blood. If thou
doest not so, I will cause thee to perish on the cross." The apostle
answered, "I am Christ's servant, and I shall rather wish than dread the
triumph of his cross. But thou mayst escape from the eternal torments that
are designed for thee, if thou wilt believe in Christ, after thou shalt
have tried my steadfastness. I dread thy destruction, and for my suffering
I am not afflicted. My suffering will end in one day, or in two, or at most
in three; but thy torment cannot come to an end within a thousand years.
Therefore, miserable, increase not more thy miseries, and kindle not for
thyself the everlasting fire."

Hereupon geas exasperated ordered him to be hanged on a cross, and
commanded the executioners to bind him on the cross with withies hands and
feet, that he might slowly suffer. Then the christian folk ran towards the
executioners who led him to the cross, crying and saying, "What has this
{597} righteous man and friend of God perpetrated, that he is worthy of the
cross?" But Andrew besought the folk not to hinder his suffering. He went
with them rejoicing blithe of mind, and instructing the folk. He saw then
from afar the cross which was prepared for him, and cried with a loud
voice, thus saying, "Hail be to thee, cross, which wast hallowed by the
body of Christ, and with his limbs adorned as with pearls. Thou hadst
earthly awe before our Lord ascended thee; now thou hast heavenly love, and
art ascended for promise. Cheerful and rejoicing I come to thee, that thou
mayst joyfully receive me the disciple of him who hung on thee, for I have
ever loved thee, and I have desired to embrace thee. O thou good cross,
which didst receive beauty and fairness from the limbs of the Lord, thou
hast been of old desired and carefully loved, without intermission sought
by, and now at last prepared for my longing mind. Receive me from men, and
give me to my Teacher, that he through thee receive me, who through thee
hath redeemed me."

After these words he unclothed himself, and delivered his weeds to the
executioners. They then approached, and raised him on the cross, and bound
all his body with strong withies, as they had been commanded. There stood
more than twenty thousand men with geas's brother, together crying,
"Unjust wisdom, that the holy man should thus suffer." But the holy Andrew
from the cross cheered the minds of those faithful men, stimulating them to
temporary patience, saying that this short suffering is not to be compared
with the everlasting reward.

Then in the meanwhile all the folk went to the house of geas, all crying
together and saying, that so holy a man ought not to hang; a man strict of
conduct, adorned with pure morals, a noble teacher, pious and meek,
discreet and sober, ought not so to suffer, but should be loosed living
from the cross; for he ceases not from preaching truth, now hanging two
days alive. Hereupon geas feared the multitude, and {599} promised that he
would release him as they desired, and went forth with them. Then the
apostle, when he saw them, asked, "How now, geas, why comest thou to us?
If thou wilt yet believe in Jesus, thou shalt have mercy, as I promised
thee. If thou comest to release me, I will not be released hence living.
Now I already see my true King; I stand in his sight praying to him. For
thee and thy misery I grieve, for eternal perdition awaits thee. Hasten
now, wretch, while thou canst do anything, lest thou desire when it is
forbidden thee." They would then release him, but their hands stiffened,
whosoever touched the cross with hands. Then the apostle, with loudest
voice, cried to Jesus Christ, thus praying, "My good Master, let me not be
released, but do thou first receive my spirit."

After these words a great light was seen suddenly coming from heaven to the
apostle, and illumined him all around, so that human eyes might not see him
for the heavenly light that surrounded him. The light continued nearly an
hour, and Andrew gave up his ghost in that light, and went to Christ
together with that beam, to whom is ever glory throughout all the world.

geas was seized by the horrid devil on the way homeward, before he came to
his house, and he became exceedingly frantic, being cast to the earth in
the sight of the men who went with him. He then departed from the world
bloodthirsty to hell, and his brother held the corpse of the holy Andrew
with great reverence, that he might enwrap it. So great awe sprang up over
all that people, that not one there remained who believed not in God.

The priests of that nation, and the same deacons who saw it all, recorded
this passion, lest any one should doubt concerning this narrative. Let us
now pray to the Almighty Ruler, that his apostle may be our intercessor, as
he had been the preacher of his church. Be to the Lord Creator honour and
praise ever to eternity. Amen we say.

       *       *       *       *       *


{600} DOMINICA PRIMA IN ADUENTUM DOMINI.

yses dges enung, and yssere tide mr spreca embe Godes to-cyme. eos
td o midne winter is gecweden, ADUENTUS DOMINI, t is DRIHTNES TO-CYME.
His to-cyme is his menniscnys. He com to us aa he genam ure gecynd to his
lmihtigan Godcundnysse, to i t h us fram deofles anwealde alysde.

Nu stent se gewuna on Godes gelaunge, t ealle Godes eowan on cyrclicum
enungum, ger ge on halgum rdingum ge on gedremum lofsangum, ra
witegena gyddunga singallice on yssere tide recca. a witegan, urh Godes
Gast, witegodon Cristes to-cyme urh menniscnysse, and be am manega bec
setton, a e we nu oferrda t Godes eowdome tforan his gebyrd-tide,
him to wurmynte, t he s swa mildheortlice geneosian wolde. Crist com on
am timan to mancynne gesewenlice, ac he bi fre ungesewenlice mid his
gecorenum eowum, swa swa he sylf beht, us cweende, "Efne ic beo mid eow
eallum dagum, o issere worulde gefyllednysse." Mid isum wordum he
geswutelode t fre beo, o middangeardes geendunge, him gecorene menn,
e s wyre beo t h Godes wununge mid him habban moton.

a halgan witegan witegodon ger ge one rran to-cyme on re
acennednysse, and eac one ftran t am micclum dome. We eac, Godes
eowas, getrymma urne geleafan mid yssere tide enungum, foran e we on
urum lofsangum geandetta ure alysednysse urh his rran to-cyme, and we s
sylfe mnia t we on his ftran to-cyme gearwe beon, t we moton fram
am dome him folgian to am ecan lfe, swa swa h us beht. Be yssere tide
mrsunge sprc se apostol Paulus on yssere pistol-rdinge to Romaniscum
leodum, and eac to eallum geleaffullum mannum, us mnigende, "Mine
gebrora, wite ge t nu is tima s of slpe {602} to arisenne: ure h[']l
is gehendre onne we gelyfdon. Seo niht gewt, and se dg genealhte. Uton
awurpan eostra weorc, and beon ymbscrydde mid leohtes wpnum, swa t we
on dge arwurlice faron; na on ofertum and druncennyssum, na on
forliger-beddum and unclnnyssum, na on geflite and ndan; ac beo
ymbscrydde urh Drihten Hlend Crist."

Se apostol s awrehte t we of slpe ure asolcennysse and ungeleaffulnysse
t sumon sle arison, swa swa ge on yssere andwerdan r[']dinge gehyrdon.
"Mine gebrora, wite ge t nu is tima s of slpe to arisenne." Witodlice
ne gedafena s t we symle hnesce beon on urum geleafan, swa swa as
merwan cild, ac we sceolon onettan to fulfremedre geince, urh
gehealdsumnysse Godes beboda. We sceolon asceacan one sleacan sl[']p us
fram, and deofles weorc forl[']tan, and gn on leohte, t is, on godum
weorcum. Gefyrn scean leoht ingehydes geond eoran ymbhwyrft, and forwel
menige scina on sofstnysse wege, a e fara urh godspellic sift to
s ecan lifes gefean. Efne nu "ure hl is gehendre onne we gelyfdon."
urh eonde ingehyd and gdne willan, anum gehwilcum is hl gehendre onne
him wre aa h t fruman gelyfde, and fori h sceal symle geeon on
dghwomlicere gecnyrdnysse, swa swa se sealm-scp cw be Godes gecorenum,
"a halgan fara fram mihte to mihte."

Eac is gehwilcum men his endenexta dg near and near; and se gemnelica dm
dghwomlice genealh, on am underfeh anra gehwilc be am e h geearnode
on lichaman, swa gd swa yfel. Uton fori lc yfel forfleon, and gd be ure
mihte gefremman, y-l[']s e we onne willon onne we ne magon, and we
onne fyrstes biddon onne us se dea to forsie geneada. "Seo niht
gewt, and se dg genealhte." Hr asette se apostol niht for re ealdan
nytennysse, e rixode geond ealne middangeard [']r Cristes to-cyme; ac he
toscoc a dwollican nytennysse urh onlihtinge his {604} andwerdnysse, swa
swa se beorhta dg todrf a dimlican eostru re sweartan nihte. Deofol
is eac niht gecweden, and Crist dg, see us mildheortlice fram deofles
eostrum alysde, and us forgeaf leoht ingehydes and sofstnysse. "Uton
awurpan eostra weorc, and beon ymbscrydde mid leohtes wpnum, swa t we
on dge arwurlice faron." Uton awurpan urh andetnysse and behreowsunge a
forgewitenan yfelu, and uton heonon-for stranglice wistandan deofles
tihtingum, swa swa se ylca apostol on ore stowe his undereoddan mnode,
"Wistanda am deofle, and he flih fram eow; genealca Gode, and he
genealh to eow." Leohtes wpna synd rihtwisnysse weorc and sofstnysse.
Mid am wpnum we sceolon beon ymbscrydde, swa t we on dge arwurlice
faron. Swa swa dges leoht forwyrn gehwilcne to gefremmenne t t seo
niht geafa, swa eac sofstnysse ingehyd, t is, geoht ures Drihtnes
willan, s ne geafa mndda to gefremmenne.

Symle we beo fram Gode gesewene, ger ge wiutan ge wiinnan; i sceal
eac gehw see fordmed beon nele eallunga warnian t h Godes beboda ne
forg[']ge, na on ofer[']tum and druncennyssum. We sceolon habban gastlice
gereordunge, swa swa se ylca apostol isum wordum thte, "onne ge eow to
gereorde gaderia, hbbe eower gehwilc halwende lre on mue, and sealm-boc
on handa." Druncennys is cwylmbre ing, and galnysse antimber. Salomon
cw, "Ne bi nn ing digle r r druncennys rixa." On ore stowe
beweop se ylca apostol ungemetegodra manna lf, us cweende, "Heora wmb
is heora God, and heora ende is forwyrd, and heora wuldor on gescyndnysse."
Na on forliger-beddum and on unclnnyssum, ac beo arwyre sinscipe betwux
gelyfedum mannum, swa t furon nn forliger ne unclnnyss ne sy genemned
on Godes gelaunge; na on geflite and ndan. Crist cw be gesibsumum
mannum, t hi sind Godes bearn gcigede, and witodlice a geflitfullan
sind deofles lyma. Se yfela sec symle ceaste, and {606} wlhreaw engel bi
asend togeanes him. Anda is derigendlic leahter, and fre bi se nifulla
wunigende on gedrefednysse, foran e se nda ablent his md, and lcere
gastlicere blisse benm. urh ndan bephte se deofol one frumsceapenan
mann, and se nifulla is ra deofla dlnimend. Seo soe sibb aflig
ungewrnysse, and s modes digelnysse onliht, and witodlice se nda
gemenigfylt yrsunge.

Se apostol beleac isne pistol mid isum wordum, "Ac beo ymbscrydde urh
Drihten Hlend Crist." Ealle a e on Criste beo gefullode, h beo mid
Criste ymbscrydde, gif hi one cristendom mid rihtwisnysse weorcum
geglenga. as gewdu awrt se ylca apostol swutellicor on ore stowe, us
cweende, "Ymbscryda eow, swa swa Godes gecorenan, mid mildheortnysse and
mid welwillendnysse, mid eadmodnysse, mid gemetfstnysse, mid geylde, and
habba eow, toforan eallum ingum, a soan lufe, seoe is bnd ealra
fulfremednyssa; and Cristes sib blissige on eowrum heortum, on re ge sind
gecgede on anum lichaman. Beo ancfulle, and Godes word wunige betwux eow
genihtsumlice, on eallum wisdome tcende and tihtende eow betwynan, on
sealmsangum and gastlicum lfsangum, singende mid gife Godes on eowrum
heortum. Swa hwt swa ge do on worde oe on weorce, do symle on Drihtnes
naman, ancigende am lmihtigan Fder urh his Bearn, e mid him symle on
nnysse s Halgan Gastes wuna."

Uton fori us gearcian mid isum foresdum reafum, be s apostoles
mynegunge, t we to re wundorlican gebyrd-tide ures Drihtnes mid
freolslicere enunge becumon, am sy wuldor and lf  on ecnysse. Amen.

{601} THE FIRST SUNDAY IN THE LORD'S ADVENT.

The service of this day, and the celebration of this tide speak concerning
God's advent. This tide until midwinter is called ADVENTUS DOMINI, that is
THE LORD'S COMING. His advent is his humanity. He came to us when he took
our nature to his Almighty Godhead, to the end that he might redeem us from
the power of the devil.

The custom now stands in God's church, that all God's servants in the
church-services, both in holy readings and in harmonious hymns, constantly
at this tide recite the songs of the prophets. The prophets, through the
Spirit of God, prophesied Christ's advent through humanity, and of that
composed many books, which we now read over at God's service before his
birth-tide, to his honour, for that he would so mercifully visit us. Christ
came at that time to mankind visibly, but he is ever invisibly with his
chosen servants, as he himself promised, thus saying, "Lo I will be with
you on all days until the consummation of this world." By these words he
manifested that there will ever be, until the ending of the world, men
chosen to him, who will be worthy that with him they may have habitation
with God.

The holy prophets prophesied both the first advent at the birth, and also
the latter at the great doom. We also, God's servants, confirm our faith
with the services of this tide, because we in our hymns confess our
redemption through his first advent, and we admonish ourselves to be ready
on his latter advent, that we may from that doom follow him to everlasting
life, as he has promised us. Of the celebration of this tide the apostle
Paul, in this epistle to the Roman people, and also to all believing men,
spake, thus admonishing, "My brothers, know ye that it is now time for us
to arise from {603} sleep: our salvation is nearer than we believed. The
night is departed, and the day has approached. Let us cast away works of
darkness, and be invested with weapons of light, so that we by day may go
honestly; not in gluttony and drunkenness, not in adulteries and
uncleannesses, not in strife and envy; but be invested by the Lord Jesus
Christ."

The apostle has excited us to arise at some time from the sleep of our
sluggishness and disbelief, as ye in this present lesson have heard. "My
brothers, know ye that it is now time for us to arise from sleep." Verily
it befits us not to be always delicate in our faith, as a tender child, but
we should hasten to perfect excellence through the observance of God's
commandments. We should shake sluggish sleep from us, and forsake the
devil's works, and go in the light, that is, in good works. Of old the
light of knowledge shone over the circumference of earth, and very many
shine in the way of truth, who go through the evangelic path to the joy of
everlasting life. Lo now "our salvation is nearer than we believed."
Through increasing knowledge and good will, salvation is nearer to every
one than it was to him when he at first believed, and therefore he should
ever increase in daily diligence, as the psalmist said of God's chosen,
"The holy go from virtue to virtue."

Also to every man is his last day nearer and nearer; and the common doom
approaches daily, at which every one will receive according to what he has
merited in body, whether good or evil. Let us then flee from every evil,
and do good according to our power, lest we be willing when we cannot, and
pray for time when death compels us to depart. "The night is departed, and
the day has approached." Here the apostle has placed night for the old
ignorance, which reigned through all the world before Christ's advent; but
he scattered the erroneous ignorance by the illumination of his {605}
presence, as the bright day drives away the dim darkness of the swart
night. The devil is also called night, and Christ day, who has mercifully
released us from the devil's darkness, and given us the light of knowledge
and truth. "Let us cast away works of darkness, and be invested with
weapons of light, so that we by day may go honestly." Let us by confession
and repentance cast away the forthgone evils, and let us henceforth
strongly withstand the instigations of the devil, as the same apostle in
another place exhorted his followers, "Withstand the devil, and he will
flee from you; draw near unto God, and he will draw near unto you." The
weapons of light are works of righteousness and truth. With those weapons
we should be invested, so that we by day may go honestly. As the light of
day forbids everyone to perpetrate that which the night allows, so also the
knowledge of truth, that is, the thought of our Lord's will, allows us not
to perpetrate deeds of wickedness.

We are ever seen by God, both without and within; therefore should everyone
who wills not to be condemned especially take care that he transgress not
God's commandments, either by gluttony or drunkenness. We should have
ghostly refection, as the same apostle taught in these words, "When ye
gather yourselves to refection, let each of you have salutary lore in
mouth, and psalm-book in hand." Drunkenness is a death-bearing thing, and
the material of libidinousness. Solomon said, "Nothing is secret where
drunkenness reigns." In another place the same apostle bewailed the life of
intemperate men, thus saying, "Their belly is their God, and their end is
perdition, and their glory in pollution." Not in adulteries and
uncleannesses, but let there be honourable union between believing persons,
so that at least no adultery nor uncleanness be named in God's church; not
in strife and envy. Christ said of peaceful men, that they are called
children of God; and verily the strifeful are limbs of the devil. The evil
ever seeks contention, and a cruel angel will {607} be sent against him.
Envy is a pernicious vice, and ever will the envious be continuing in
affliction, because envy blinds his mind and deprives it of every ghostly
bliss. Through envy the devil deceived the first-created man, and the
envious is a participator with the devils. True peace drives away discord,
and enlightens the darkness of the mind, and envy certainly multiplies
anger.

The apostle closed this epistle with these words, "But be invested by the
Lord Jesus Christ." All those who are baptized in Christ are invested with
Christ, if they adorn their christianity with works of righteousness. Of
these weeds the same apostle wrote more plainly in another place, thus
saying, "Clothe yourselves, as God's chosen, with mercy and with
benevolence, with humility, with moderation, with patience, and have,
before all things, true love, which is the bond of all perfections; and let
Christ's peace rejoice in your hearts, in which ye are called in one body.
Be thankful, and let God's word dwell among you abundantly, in all wisdom
teaching and stimulating among yourselves, in psalms and ghostly hymns,
singing with God's grace in your hearts. Whatsoever ye do in word or in
work, do it ever in the name of the Lord, thanking the Almighty Father
through his Son, who with him ever continueth in unity of the Holy Ghost."

Let us then prepare ourselves with these before-said garments, according to
the apostle's admonition, that we may come to the wonderful birth-tide of
our Lord with solemn service, to whom be glory and praise ever to eternity.
Amen.

       *       *       *       *       *


{608} DOMINICA II. IN ADUENTUM DOMINI.

    Erunt signa in sole et luna et stellis: et reliqua.

Se Godspellere Lucas awrt on isum dgerlican godspelle, t ure Drihten
ws sprecende isum wordum to his leorning-cnihtum, be am tcnum e [']r
yssere worulde geendunge gelimpa. Drihten cw, "Tcna gewura on
sunnan, and on mnan, and on steorrum, and on eoran bi eoda
ofryccednyss:" et reliqua.

Se halga Gregorius us trahtnode yses godspelles digelnysse us
undergynnende: Drihten ure Alysend s gewilna gearwe gemetan, and fori
cydde a yfelnyssa e folgia am ealdigendan middangearde, t h us fram
his lufe gestilde. He geswutelode h fela rowunga forestppa yssere
worulde geendunge, gif we God on smyltnysse ondrdan nella, t we huru
his genealcendan dm, mid mislicum swinglum af[']rede, ondrdon. Her
wiufan on yssere r[']dinge cw se Hlend, "eod arist ongean eode, and
rice ongean rice, and micele eorstyrunga beo gehwr, and cwealm, and
hunger." And syan betwux am us cw, "Tcna beo on sunnan, and on
mnan, and on steorrum, and on eoran eoda ofriccednys, for
gemencgednysse s[']licra ya and sweges."

Sume as tcna we gesawon gefremmede, sume we ondrda us towearde.
Witodlice on isum niwum dagum arison eoda ongean eoda, and heora
ofriccednyss on eoran gelmp swior onne we on ealdum bocum rda. Oft
eorstyrung gehw[']r fela burhga ofhreas, swa swa gelmp on Tyberies dge
s caseres, t reottyne byrig urh eorstyrunge afeollon. Mid cwealme
and mid hungre we sind gelome geswencte, ac we nateshwon gyta swutele tcna
on sunnan, and on mnan, and on steorrum ne geswon. We rda on
tungelcrfte t seo sunne bi hwiltidum urh s monelican trendles
underscyte aystrod, and eac se fulla mna frlice fagetta, onne he s
sunlican leohtes bedled {610} bi urh re eoran sceadwunge. Sind eac
sume steorran leoht-beamede, frlice arsende, and hrdlice gewtende, and
h symle sum ing nwes mid heora upspringe gebcnia: ac ne mnde Drihten
as tcna on re godspellican witegunge, ac a egefullan tcna e am
micclan dge forestppa. Matheus se Godspellere awrt swutelicor as
tcna, us cweende, "rrihte fter re micclan gedrefednysse, bi seo
sunne aystrod, and se mna ne syl nn leoht, and steorran fealla of
heofonum, and heofonan mihta beo astyrode, and onne bi teowed Cristes
rde-tcn on heofonum, and ealle eorlice mga heofia." re s[']
gemengednyssa, and dra ya sweg ungewunelice gyt ne asprungon, ac onne
fela ra foresdra tcna gefyllede sind, nis nn twynung t a feawa e
r to lafe sind witodlice gefyllede ben.

Mine gebrora, as ing sind awritene t ure md urh wrscipe wacole
beon, t hi urh orsorhnysse ne asleacion, ne urh nytennysse geadlion; ac
t symle se ga h gebysgige, and seo embhydignys on gdum weorcum
getrymme. Drihten cw, "Menn forsearia for gan and andbidunge ra inga
e becuma ofer ealne middangeard. Witodlice heofonan mihta beo astyrode."
Heofonan mihta sind englas and heah-englas, rymsetl, ealdorscipas,
hlafordscipas and anwealdu. as engla werod beo teowde gesewenlice urum
gesihum on to-cyme s strecan Dman, t h stilice t s ofgan t t
se ungesewenlica Scyppend emlice forber. onne we geseo mannes Bearn
cumende on wolcnum, mid micelre mihte and mgenrymme. Drihten gecgde hine
sylfne mannes Bearn gelomlicor onne Godes Bearn, for eadmodnysse re
underfangenan menniscnysse, t h us mynegige mid am gecynde e he for s
underfeng. He is solice mannes Bearn, and ne manna Bearn, and nis nn oer
anes mannes bearn buton Crist na. He bi on mihte and on mgenrymme
geswutelod am e hine on eadmodnysse wunigende gehyran noldon, t h
onne gefredon his {612} mihte swa miccle stilicor, swa micclum swa h nu
heora swuran to his geylde nella gebigan. as word sind gecwedene be am
wiercorenum, ac her fylia a word e a gecorenan frefria. Se Hlend
cw, "onne as wundra ongynna, ahebba onne eowre heafda and behealda,
foran e eower alysednyss genealh." Swilce h swutellice his gecorenan
mnode, 'onne middangeardes wita gelomlca, onne se ga s micclan
domes bi teowod, ahebba onne eowre heafda, t is, gladia on eowrum
mode, fori onne es middangeard bi geendod, e ge ne lufodon; onne bi
gehende seo alysednyss e ge sohton.' On halgum gewrite bi gelomlice
heafod gesett for s mannes mode, foran e t heafod gewissa am orum
limum, swa swa t md gediht a geohtas. We ahebba ure heafda onne we
ure md arra to gefean s heofonlican eles. a e God lufia, h sind
gemnode t h gladion on middangeardes geendunge, foran onne he gewt,
e h ne lufodon, onne witodlice h gemeta one e h lufodon.

Ne gewure hit la, t nig geleafful, see gewilna God to geseonne, t
h heofige for middangeardes hryrum; hit is solice awriten, "Swa hw swa
wile beon freond yssere worulde, he bi Godes feond geteald." Witodlice se
e ne blissa on nealcunge middangeardes geendunge, se geswutela t he
his freond ws, and bi onne oferstled t he Godes feond is. Ac gewte
ises middangeardes freondscipe fram geleaffulra manna heortan, and gewte
fram am e t oer lf gelyfa toweard, and hit urh weorc lufia. a
sceolon heofian for middangeardes toworpennysse, a e heora heortan
wyrtruman on his lufe aplantodon, a e t towearde lf ne seca, ne his
furon ne gelyfa: we solice, e s heofonlican eles gefean eallunga
oncneowon, sceolon anmodlice to am nettan. Us is to gewiscenne t we
hrdlice to am faron, and urh one scyrtran weg becumon, foran e es
middangeard is mid menigfealdum unrtnyssum geread, and mid wyrnyssum
geangsumod.

{614} Hwt is is deadlice lf buton weg? Understanda nu hwilc sy on weges
geswince to ateorigenne, and eah nelle one weg geendigan. Drihten cw,
"Behealda s fctreowa and ealle ore treowa, onne h sprytta, onne
wite ge t hit sumorlh. Swa eac ge magon witan, onne ge as foresdan
tcna geseo, t Godes rice genealh." Solice mid isum wordum is
geswutelod t ises middangeardes wstm is hryre. To am h wext t he
fealle; to y he sprytt t h mid cwyldum fornyme swa hwt swa h r
sprytte. es middangeard is am ealdigendan menn gelc: on iugoe bi se
lichama eonde on strangum breoste, on fullum limum and halum; witodlice on
ealdlicum gearum bi s mannes wstm gebged, his swura aslacod, his neb
gerifod, and his lima ealle gewhte; his breost bi mid sicetungum geread,
and betwux wordum his orung ateora; eah e him adl n ne sitte, eah
forwel oft his hl him bi adl. Swa is isum middangearde: t fruman h ws
eonde swylce on geogohde, he ws on lichamlicere hle growende, and on
spda genihtsumnysse ftt, langsum on life, stille on langsumere sibbe; ac
h is nu mid ylde ofsett, swylce mid gelomlcendum hfigtymnyssum to deae
geread.

Mine gebrora, ne lufige ge isne middangeard e ge geseo t lange wunian
ne mg. Be isum cw se apostol, "Ne lufige ge middangeard, ne a ing e
him on wunia, foran swa hw swa middangeard lufa, nf h Godes lufe on
him."

Wel is Godes rice sumerlicere tide wimeten, fori onne gewita a genipu
ure dreorignysse, and lifes dagas urh beorhtnysse re ecan sunnan scina.

Ealle as foresdan ing sind mid micelre gewissunge getrymde urh isne
fterfyligendan cwyde, "So ic eow secge, Ne gewt eos mg, ot ealle
as ing gewura." as word sprc Drihten to Iudeiscre mge, and heora
{616} cynn ne gewt urh ateorunge, ran e es middangeard geenda. Be
isum andgite cw se apostol Paulus, t "Drihten sylf astih of heofonum
on stemne s heah-engles, and mid Godes byman, and a deadan rest arisa;
syan we e lybba, and on lichaman beo gemette beo gelhte for mid am
orum on wolcnum togeanes Criste, and we swa symle syan mid Gode beo.
Frefria ew mid isum wordum." Eac on isum andgite gewrlh se
Godspellere Matheus, isum wordum, "Drihten asent his englas mid byman and
micelre stemne, and h gaderia his gecorenan fram feower windum, of eallum
eorlicum gemrum o a helican heofonan."

Se apostol cw, "We e lybba." Ne mnde he hine sylfne mid am worde, ac
a e on life urhwunia o geendunge yssere worulde. Mid am is eac
geswutelod, t mancynn mid ealle ne ateora r re geendunge, ac h
habba hwere sceortne dea, a e onne on life gemette beo; foran e
heofonlic fyr oferg ealne middangeard mid anum bryne, and a deadan
arisa of heora byrgenum mid am fyre, and a lybbendan beo acwealde urh
s fyres htan, and rrihte eft ge-edcucode to ecum ingum. Ne dera t
fyr nn ing am rihtwisum, e [']r fram synnum geclnsode wron; ac swa
hw swa ungeclnsod bi, he gefret s fyres [']m; and we onne ealle to
am dme becuma. Ne bi se dm on nnum eorlicum felda gedmed, ac bi
swa swa se apostol her wiufan on yssere r[']dinge cw, t we beo
gegripene on wolcnum togeanes Criste, geond as lyft; and r bi seo
twming rihtwisra manna and arleasra. a rihtwisan nahwar syan ne wunia
buton mid Gode on heofonan rice, and a arleasan nahwar buton mid deofle on
helle suslum.

Se Hlend beleac is godspel mid isum wordum: "Heofen and eore gewta,
and mine word nfre ne gewta." Ne awenda heofon and eore to nahte, ac
hi beo awende of am hiwe e h nu on wunia to beteran hiwe, swa swa
{618} Iohannes se Godspellere cw, "onne bi niwe heofon and niwe eore."
Ne beo witodlice ore gesceapene, ac as beo ge-edniwode. Heofon and
eore gewta, and eah urhwunia, foran e h beo fram am hiwe e h
nu habba urh fyr geclnsode, and swa-eah symle on heora gecynde standa.
onne bi seo sunne be seofonfealdum beorhtre onne heo nu sy, and se mna
hf re sunnan leoht.

Dauid solice be Cristes to-cyme isum wordum witegode: "God cym
swutellice, and h ne suwa. Fyr byrn on his gesihe, and on his
ymbhwyrfte bi swilic storm." Se storm awyh swa hwt swa t fyr
forswl. Be am dge cw se witega Sofonias, "Se miccla Godes dg is
swie gehende, and earle swyft: biter bi s dges stemn: r bi se
strnga gedrefed. Se dg is yrres dg, and gedrefednysse dg and
angsumnysse, yrme dg and wnunge, eostra dg and dimnysse, byman dg and
cyrmes."

Mine gebrora, setta ises dges gemynd tforan eowrum eagum, and swa hwt
swa bi nu hfigtyme geuht, eal hit bi on his wimetennysse geliegod.
Gerihtlca eower lf, and awenda eowre eawas, witnia mid wope eowre
yfelan dda, wistanda deofles costnungum; buga fram yfele, and do gd,
and ge beo swa micclum orsorgran on to-cyme s ecan Dman, swa micclum
swa ge nu his strecnysse mid ege forhrdia. Se witega cw, t se miccla
Godes dg is swie gehende, and earle swyft. eah e gyt wre oer usend
geara to am dge, nre hit langsum; foran swa hwt swa geenda, t bi
sceort and hrd, and bi swilce hit nfre ne gewurde, onne hit geendod
bi. Hwt eah hit langsum wre to am dge, swa hit nis, eah ne bi ure
tma langsum, and on re geendunge us bi gedmed, hwer we on reste oe
on wite one gem[']nelican dm anbidian sceolon. Uton fori brucan s
fyrstes e us God forgeaf, and geearnian t ece lf mid him see leofa
and rixa in ealra worulda woruld. Amen.

{609} THE SECOND SUNDAY IN THE LORD'S ADVENT.

    Erunt signa in sole et luna et stellis: et reliqua.

The Evangelist Luke wrote in this day's gospel, that our Lord was speaking
in these words to his disciples, concerning the signs which will happen
before the ending of this world. The Lord said, "There shall be signs in
the sun, and in the moon, and in the stars, and on earth there shall be
affliction of nations," etc.

The holy Gregory has expounded for us the obscurity of this gospel, thus
beginning: The Lord our Redeemer is desirous to find us ready, and
therefore chid the evils which follow the senescent world, that he might
wean us from its love. He manifested how many sufferings will precede the
ending of this world, if we will not dread God in serenity, that at least,
terrified with many tribulations, we may dread his approaching doom. Here
above in this lesson Jesus said, "Nation shall arise against nation, and
kingdom against kingdom, and great earthquakes shall be everywhere, and
pestilence, and hunger." And afterwards among them thus said, "There shall
be signs in the sun, and in the moon, and in the stars, and on earth
affliction of nations, for the mingling of the sea-waves and sound."

Some of these signs we have seen accomplished, some we fear are to come.
Verily in these new days nations have arisen against nations, and their
affliction on earth has happened greater than we in old books read. Oft an
earthquake in divers places has overthrown many cities, as it happened in
the days of the emperor Tiberius, that thirteen cities fell through an
earthquake. With pestilence and with hunger we are frequently afflicted,
but we have not yet seen manifest signs in the sun, and in the moon, and in
the stars. We read in astronomy, that the sun is sometimes darkened by the
intervention of the lunar orb, and also the full moon suddenly becomes
dusky, when it is deprived of the solar light {611} by the shadow of the
earth. There are also some stars beamed with light, suddenly rising, and
quickly departing, and they by their uprise ever indicate something new:
but the Lord meant not these signs in the evangelical prophecy, but the
awful signs which will precede the great day. Matthew the Evangelist wrote
more plainly of these signs, thus saying, "Straightways after the great
tribulation, the sun shall be darkened, and the moon shall give no light,
and the stars shall fall from heaven, and the powers of heaven shall be
agitated, and then shall appear the sign of Christ's cross in the heavens,
and all earthly powers shall mourn." The minglings of the sea, and the
sound of the waves have not yet unusually happened, but when many of the
before-said signs have been fulfilled, there is no doubt that the few which
are remaining will also be fulfilled.

My brothers, these things are written that our minds may be vigilant
through heedfulness, that through security they slacken not, nor through
ignorance become void; but that terror ever occupy, and attention to good
works confirm them. The Lord said, "Men shall wither for terror and for
awaiting the things which shall come over all the world: for the powers of
heaven shall be agitated." The powers of heaven are angels and archangels,
thrones, principalities, lordships and powers. These hosts of angels will
appear visible to our sights at the advent of the severe Judge, that they
may sternly exact from us that which the invisible Creator patiently
forbears. Then we shall see the Son of man coming in clouds, with great
might and majesty. The Lord called himself the Son of man oftener than the
Son of God, from the humility of his assumed humanity, that he may admonish
us with the nature which he for us received. He is truly Son of man, and
not Son of men, and there is no other son of one man but Christ alone. He
will be manifested in might and in majesty to those who would not obey him
while existing in humility, that they then may feel his {613} might by so
much the more severely as they now will not bow their necks to his
patience. These words are said of the reprobates, but here follow the words
which comfort the chosen. Jesus said, "When these wonders begin, then lift
up your heads and behold, for your redemption approacheth." As if he had
manifestly exhorted his chosen, 'When the torments of the world shall
thicken, when the dread of the great doom shall appear, raise then your
heads, that is, be glad in your minds, for then this world shall be ended,
which ye loved not; then shall be at hand the redemption which ye sought.'
In holy writ _head_ is very frequently put for the mind of man, because the
head directs the other members, as the mind devises the thoughts. We lift
up our heads when we raise our minds to the joys of the heavenly country.
Those whom God loves are exhorted to be glad for the ending of the world,
for when that passes away, which they loved not, then certainly they will
find that which they loved.

O let it not be, that any believer, who desires to see God, mourn for the
fall of the world; for it is written, "Whosoever will be a friend of this
world, will be accounted a foe of God." But he who rejoices not at the
approach of the ending of the world, manifests that he was its friend, and
will then be convicted that he is God's foe. But let friendship for this
world depart from the hearts of believing men, and depart from them who
believe the other life to come, and really love it. They should mourn for
the destruction of the world who have planted the root of their heart in
its love, who seek not the life to come, nor even believe in it: but we,
who full well know the joys of the heavenly country, should unanimously
hasten to it. It is for us to wish that we may go to it quickly, and arrive
by the shorter way, for this world is afflicted with manifold tribulations,
and with crosses tormented.

{615} What is this deathlike life but a way? Understand now what it is to
faint through the toil of the way, and yet not to desire the way to end.
The Lord said, "Behold these figtrees and all other trees, when they
sprout, then ye know that summer is near. So likewise ye may know, when ye
see these before-said signs, that God's kingdom draweth near." Verily by
these words it is manifested that the fruit of this world is falling. It
grows that it may fall; it sprouts that it may destroy with diseases
whatsoever it had before sprouted. This world is like to a senescent man:
in youth the body is thriving with strong breast, with full and hale limbs;
but in senile years the man's stature is bowed, his neck slackened, his
face wrinkled, and his limbs all afflicted; his breast is tormented with
sighs, and between his words his breath fails; though disease sit not on
him, yet too often his health is a disease to him. So it is with this
world: at first it was thriving as in youth, it was growing in bodily
health, and fat in abundance of good things, long in life, still in long
peace; but now it is with age oppressed, as it were with frequent
tribulations afflicted to death.

My brothers, love not this world which ye see cannot long exist. Of this
the apostle said, "Love not the world, nor anything that dwelleth on it,
for whosoever loveth the world, hath not love of God in him."

Well is the kingdom of God compared with the summer season, for then the
clouds of our dreariness pass away, and the days of life shine through the
brightness of the eternal sun.

All these before-said things are with great certainty confirmed by this
following sentence, "Verily I say unto you, This tribe shall not pass away,
until all these things shall take place." These words the Lord spake to the
Jewish {617} tribe, and their kin will not pass away through decay, before
this world ends. Of this sentence the apostle Paul said, that "the Lord
himself shall descend from heaven with the voice of the archangel, and with
the trumpet of God, and the dead will first arise; afterwards, we who live,
and shall be found in the body, will be caught forth with the others in
clouds towards Christ, and so we shall ever after be with God. Comfort
yourselves with these words." Also in this sentence the Evangelist Matthew
agrees, in these words, "The Lord will send his angels with trumpet and
loud voice, and they shall gather his chosen from the four winds, from all
earthly boundaries to the high heavens."

The apostle said, "We who live." He did not mean himself by those words,
but those who continue in life until the ending of this world. By that it
is likewise manifested, that mankind will not wholly perish before the
ending, but that they will, nevertheless, have a short death who shall then
be found in life; for heavenly fire will pass over all the world with one
burning, and the dead will arise from their graves with that fire, and the
living will be slain by the fire's heat, and straightways after requickened
to eternity. The fire will in no wise injure the righteous who had before
been cleansed from sins; but whosoever is uncleansed shall eat the fire's
breath; and we shall then all come to the doom. The doom will be deemed on
no earthly field, but will be as the apostle here above in this lesson
said, that we shall be seized up in clouds towards Christ, through the air;
and there will be the separation of righteous and impious men. The
righteous will afterwards dwell nowhere but with God in the kingdom of
heaven, and the impious nowhere but with the devil in hell-torments.

Jesus concluded this gospel with these words: "Heaven and earth shall pass
away, but my words shall never pass away." Heaven and earth will not turn
to naught, but they will be changed from the form in which they now exist
to a {619} better form, as John the Evangelist said, "Then there shall be a
new heaven and a new earth." There will not indeed be others created, but
these will be renewed. Heaven and earth will pass away, but will,
nevertheless, continue, for they will be cleansed by fire from the form
which they now have, and will yet stand ever in their own nature. Then will
the sun be sevenfold brighter than it now is, and the moon will have the
light of the sun.

David verily prophesied of Christ's advent in these words: "God shall come
manifestly, and he will not keep silence. Fire shall burn in his sight, and
round about him shall be a mighty storm." The storm will wash whatsoever
the fire burns. Of that day the prophet Zephaniah said, "The great day of
God is very near at hand, and exceedingly swift: bitter shall be the voice
of that day: there shall the strong be afflicted. That day is a day of
wrath, and a day of affliction and anxiety, a day of misery and wail, a day
of darkness and dimness, a day of the trumpet and of outcry."

My brothers, set the remembrance of this day before your eyes, and
whatsoever now appears to be trouble, it shall all be mitigated on
comparison with it. Correct your lives, and change your conduct, punish
your evil deeds with weeping, withstand the temptations of the devil;
eschew evil and do good, and ye will be by so much the more secure at the
advent of the eternal Judge, as ye now with terror anticipate his severity.
The prophet said, that the great day of God is very near at hand and very
swift. Though there were yet another thousand years to that day, it would
not be long; for whatsoever ends is short and quick, and will be as it had
never been, when it is ended. But though it were long to that day, as it is
not, yet will our time not be long, and at our ending it will be adjudged
to us, whether we in rest or in torment shall await the common doom. Let
us, therefore, profit by the time which God has given us, and merit the
everlasting life with him who liveth and reigneth for ever and ever. Amen.

       *       *       *       *       *


{620}

NOTES.

    _Page 2, l. 5 from bot._ undergann--_here a finite verb seems wanting_.

    --_2, l. 3 f. b._ geendung yssere worulde. _It was an universal belief
    at the time throughout Europe, that the world was to end in the year
    1000_: M. Michelet _has collected the principal passages to be found in
    the old writers relative to this superstition_. Concil. Trosl. a. 909
    (Mansi, xviii. p. 266): "_Dum jam jamque adventus imminet illius in
    majestate terribili, ubi omnes cum gregibus suis venient pastores in
    conspectum Pastoris terni_," etc.--Trithemii Chron. a. 960: "_Diem
    jamjam imminere dicebat_ (Bernhardus, eremita Thuringi) _extremum, et
    mundum in brevi consummandum_."--Abb. Floriac. a. 990 (Gallandius, xiv.
    141): "_De fine mundi coram populo sermonem in ecclesia Parisiorum
    audivi, quod statim finito mille annorum numero Antichristus adveniret,
    et non longo post tempore universale judicium succederet_."--Will.
    Godelli Chron. ap. Scriptt. Fr. x. 262: "_A.D._ MX, _in multis locis
    per orbem tali rumore audito, timor et moeror corda plurimorum
    occupavit, et suspicati sunt multi finem sculi adesse_."--Rad. Glaber,
    l. iv. ibid. 49: "_stimabatur enim ordo temporum et elementorum
    prterita ab initio moderans scula in chaos decidisse perpetuum, atque
    humani generis interitum_." Hist. de France, t. ii. p. 300, _note_, ed.
    Bruxelles.

    --_6, l. 8._ heofenas. Sic MS. _for_ heofenes _or_ heofenan.

    --_8, l. ult._ awec. MS. Reg. _has_ awyht, _and after_ anre handa
    _adds_ and ealle eoran he belic on his handa. {621}

    --_10, l. 11 f. b._ nor-dle. _So Cdmon_, p. 3, l. 8.

      a he worde cw,
      . . . . .
      t he on nor-dle
      hm and heah-setl
      heofena rices
      agan wolde.

    _In fact the whole beginning of the work ascribed to Cdmon appears to
    be a metrical paraphrase of this homily._ Andweald _is corrupt
    orthography for_ anweald.

    --_26, l. 13 f. b._ _for_ geferena, MS. Reg. _has_ egena.

    --_28, l. 2 f. b._ _After_ acenned ws, MS. Reg. _adds_, see fre
    buton anginne of am lmihtigan Fder acenned ws.

    --_42, l. 12._ Nis nan ... Hlend Crist. _These words seem an
    interpolation, or incidental remark of lfric; they are therefore
    inclosed as a parenthesis in the translation._

    --_58, l. 9._ mghad _should correctly have been rendered_ virginity.

    --_84, l. 9 f. b._ _This passage concerning Rachel is not clear: it may
    possibly refer to some rabbinic tradition about her children._

    --_98, l. 8 f. b._ on issere stowe, _in this place_. _The place where
    lfric composed the homily, probably Cerne abbey_ (Cernel).

    --_100, l. 10 f. b._ nella heora ing wanian. _This passage is
    obscure, and the translation purely conjectural. Monday was accounted
    an unlucky day by the old Germans._ _See_ Grimm, D. M. p. 662, _and on
    superstitions connected with the moon_, ib. p. 407.

    --_108, l. 13._ _This passage is evidently the original of the lines in
    the_ Codex Exoniensis, p. 69, 30 _sq., and contribute to strengthen the
    opinion that Cynewulf was the author of that work, as well as of the
    Vercelli poetry. To him lfric dedicated his Life of S. thelwold._

    --_174, l. 9._ _On praying to saints for their intercession, see also_
    Theodori Lib. Poeniten. xlviii. 1, 2. _in_ 'Ancient Laws and Institutes
    of England.'

    --_190, l. 13 f. b._ we his gelyfa. _The construction with the
    genitive is worthy of notice: in another place we have_, we e gelyfa
    Cristes ristes.

    --_242, l. 16._ alefed. _This word is probably akin to_ lpeo (T.
    Roffens. lweo) _in the_ Laws of Eadward and Guthrum, x. {622} (Anc.
    LL. and Inst.), _which in the old Latin version is rendered_, membris
    disfactus.

    --_244._ Rubric. "_The_ Litania Major _is St. Mark's day, and the_
    Litania Minor _is for the Rogation time, or the three days preceding
    the feast of the Ascension, by the Anglo-Saxons called_ Gang-days. _The
    service both on St. Mark's day, and on the three Rogation days before
    the Ascension is the same, and from the present homily it seems, that
    on the Rogation days the Litany in the time of lfric was called Major,
    as it is also in the Canons of Charlemagne, and in some very old MSS.
    of the Liturgy; though by the Council of Clovesho_, A.D. 747, _the
    service used on St. Mark's day was called_ 'Litania Major,' _leaning
    for the use of the term on the authority of Rome. The distinction is
    still strictly observed, the_ Litania Major _signifying St. Mark's day,
    the other the Rogation week_."--R.

    --_244, l. 16._ Uigenna, Vienne _in the former province of Dauphin_.

    --_246, l. 6 f. b._ haligdom _may here probably signify_ the host.

    --_294, l. 13._ Lucas se Godspellere. _See_ Homily p. 314, _where the
    book of_ The Acts of the Apostles _is ascribed to St. Luke_.

    --_298, l. 5 f. b._ twegen englas, etc. _See_ Cod. Exon. p. 28.

    --_322, l. 15 f. b._ _See_ Cod. Exon. p. 295.

    --_338, l. 8 f. b._ onne. _In_ Matt. xviii. 12. _and_ Luke xv. 4. hu
    ne.

    --_436._ Hom. de Assumptione, etc. _Here some leaves have been cut out
    of the MS.; the part wanting, reaching to p. 446, l. 3, is supplied
    from _MS. Reg._ It is also supplied (apparently by the hand of
    Wheelocke) in the MS. itself, but in a text far too corrupt for use._

    --_448, l. 4._ _For_ nals, MS. Reg. _reads here_, ne ls, _which is
    followed in the version; but the entire passage is still far from
    clear_.

    --_524, l. 9 f. b._ _Here a leaf has been cut out; the part wanting,
    reaching to p. 530, l. 11, is supplied from_ MS. Reg.

    --_534, l. 9._ "_This passage refers to a ceremony once in very general
    usage. It was the custom to spread out a sheet of sackcloth on the
    floor, and on this to sprinkle ashes in the shape of a cross. Just as
    the dying person was in the last agony, he was taken out of bed, and
    stretched on the sackcloth and ashes; it being deemed more becoming,
    that sinful man should yield up {623} his soul thus, than on a soft
    bed, when his divine Redeemer died on the hard wood of the cross._"--R.

    _This usage was not obsolete about twenty-five years since._

    --_566, l. 5._ nywerenan (MS. Bodl. niwernan). _In the_ Bodley MS.
    _this word (which I do not recollect to have seen elsewhere) is glossed
    by_ tenero.

    --_586, l. 6 f. b_. _An account of the passion of St. Andrew wholly
    different from that contained in this homily, is that on which the poem
    entitled_ The Legend of St. Andrew _is founded, for the details of
    which the reader is referred to the preface of Mr. Kemble's edition of_
    The Poetry of the Codex Vercellensis. _In a very mutilated manuscript
    of Anglo-Saxon homilies at Blickling Hall, for the loan of which the
    Society is indebted to the kindness of_ THE DOWAGER LADY SUFFIELD,
    _there is a fragment of a homily which, it seems highly probable, was
    the immediate original of the Vercelli poem_.

    --_598, l. 8 f. b._ twindan. _The meaning of this word here I do not
    understand: can it be an error for_ hit windan?

    --_608, l. 9._ undergynnende. _I am not aware of the occurrence of this
    word elsewhere. In lfric's Preface to the Heptateuch_ (Analecta A.-S.
    p. 25) _we find_ underbeginnenne _in the sense of_ to understand.

END OF VOL. I.

PRINTED BY RICHARD AND JOHN E. TAYLOR,
RED LION COURT, FLEET STREET.

       *       *       *       *       *


Corrections made to printed original.

P. 20:--"forluron a gesle ure sawle"; 'gesl' in original.

Ibid.:--"we ne forluron n a undeadlicnysse"; 'undeadlicnyss' in
original.

P. 34:--"Ic eom se liflica hlf"; 'lifllica' in original.

P. 46:--"mid heora forfdera gebysnunge"; 'gebysnung' in original.

P. 69:--"all the country of Asia"; 'allthe' in original.

P. 100:--"wyrigung of deofle"; 'deofie' in original.

P. 124:--"be am cw se apostol Paulus"; 'ce am' in original.

P. 130:--"gefremman swa hwt swa u wilt"; 'gefremmam' in original.

P. 186:--"Alii euangelist ferunt"; 'euangeliste' in original.

P. 274:--"agyldan gescead hu he a atuge"; 'ges cead huhe' in original.

P. 298:--"e bodade Godes acennednysse"; 'accennednysse' in original.

P. 519:--"whithersoever the angels fly"; 'whithersover' in original.

P. 571:--"Deliver unto us Daniel"; 'unto to' in original.

P. 591:--"geas said, "I will with torments ...""; 'Egeas' in original.






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