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diff --git a/38334-0.txt b/38334-0.txt new file mode 100644 index 0000000..36007df --- /dev/null +++ b/38334-0.txt @@ -0,0 +1,19271 @@ +Project Gutenberg's The Homilies of the Anglo-Saxon Church, by Ælfric + +This eBook is for the use of anyone anywhere at no cost and with +almost no restrictions whatsoever. You may copy it, give it away or +re-use it under the terms of the Project Gutenberg License included +with this eBook or online at www.gutenberg.org + + +Title: The Homilies of the Anglo-Saxon Church + Containing the Sermones Catholici, or Homilies of Ælfric, + in the Original Anglo-Saxon, with an English Version. + Volume I. + +Author: Ælfric + +Translator: Benjamin Thorpe + +Release Date: December 18, 2011 [EBook #38334] + +Language: English + +Character set encoding: UTF-8 + +*** START OF THIS PROJECT GUTENBERG EBOOK HOMILIES *** + + + + +Produced by Julie Barkley, Keith Edkins and the Online +Distributed Proofreading Team at http://www.pgdp.net + + + + + +Transcriber's note: A few typographical errors have been corrected: they +are listed at the end of the text. + + * * * * * + + +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 ÆLFRIC. + +IN THE ORIGINAL ANGLO-SAXON, WITH AN +ENGLISH VERSION. + +VOL. I. + +BY BENJAMIN THORPE, F.S.A. + +[Illustration] + +LONDON: + +PRINTED FOR THE ÆLFRIC 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 Ælfric 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 Æthelred'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 Ælfric archbishop +of Canterbury, who died in the year 1006, or ten years before the death of +king Æthelred. + +With better foundation we may assume him to have been Ælfric 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 "Ælfricus abbas[2]," and afterwards +"biscop." + +Of Ælfric'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 Ælfric 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 Æthelwoldi 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 Ælfric, 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 Ælfric 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 Ælfric. 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 Ælfric: he says merely, that Ælfric, 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 +Ælfric 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 Ælfric, 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 Ælfred, the son +of Æthelred[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 Ælfric 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 Ælfric 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] Ælfrici 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 Ælfric is evident from his own words immediately +following his last homily: Her æfter fyligð án lytel cwyde be gearlicum +tidum, þæt nis to spelle geteald, ac elles to rædenne þam ðe hit +licað.--_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. +Historiæ 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 Ælfricus 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 Ælfric Society. +The ealdorman Æthelweard, son of Æthelmær, mentioned in the preface to the +Homilies and other works of Ælfric, 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 Ælfric (of Canterbury or York?) and enlarged by his pupil +Ælfric Bata. It is printed in the 'Analecta Anglo-Saxonica.' For more ample +information concerning the Ælfrics 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 Ælfric 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 Homiliæ, 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 Ælfric, 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 +Ælfric'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 RUBRICÆ QUI IN HOC VOLUMINE CONTINENTUR. + + Page + Præfatio ............................................... 1 + Præfatio, Saxonice ..................................... 2 + I. De Initio Creaturæ ..................................... 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. Mariæ .............................. 134 + X. Dominica in Quinquagesima .............................. 152 + XI. Dominica Prima in Quadragesima ......................... 166 + XII. Dominica in Media Quadragesima ......................... 180 + XIII. Annunciatio S. Mariæ ................................... 192 + XIV. In Dominica Palmarum ................................... 206 + XV. Dominica S. Pascæ ...................................... 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 Baptistæ ......................... 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 Beatæ Mariæ ............................. 436 + XXXI. Passio S. Bartholomæi Apostoli ......................... 454 + XXXII. Decollatio S. Johannis Baptistæ ........................ 476 + XXXIII. Dominica XVII. post Pentecosten ........................ 490 + XXXIV. Dedicatio Ecclesiæ S. Michaelis ........................ 502 + XXXV. Dominica XXI. post Pentecosten ......................... 520 + XXXVI. Natale Omnium Sanctorum ................................ 538 + XXXVII. Natale S. Clementis Martyris ........................... 556 + XXXVIII. Natale S. Andreæ Apostoli .............................. 576 + XXXIX. Dominica Prima in Adventum Domini ...................... 600 + XL. Dominica II. in Adventum Domini ........................ 608 + Notes .................................................. 621 + + +{xiii} + +CONTENTS. + + Page + Præfatio ............................................... 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_ Æthelmære _read_ Æthelmær. + p. 6. l. 2. _For_ ormatan _read_ ormætan. + + * * * * * + +{1} + +INCIPIT PRÆFATIO HUJUS LIBRI. + + * * * * * + +IN NOMINE DOMINI. + +Ego Ælfricus, 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 ædificationem +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 hæresi 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 +jactantiæ, nos studiose secuti valuimus interpretari. Precor modo obnixe +almitatem tuam, mitissime Pater SIGERICE, ut digneris corrigere per tuam +industriam, si aliquos nevos malignæ hæresis, aut nebulosæ fallaciæ in +nostra interpretatione repperies: et adscribatur dehinc hic codicillus tuæ +auctoritati, non utilitati nostræ despicabilis personæ. Vale in Deo +Omnipotenti jugiter. Amen. + + * * * * * + + +PRÆFATIO. + +Ic Ælfric munuc and mæssepreost, swa þeah waccre þonne swilcum hadum +gebyrige, wearð asend on Æþelredes dæge cyninges fram Ælfeage biscope, +Aðelwoldes æftergengan, to sumum mynstre þe is Cernel gehaten, þurh +Æðelmæres bene ðæs þegenes, his gebyrd and goodnys sind gehwær cuþe. Þa +bearn me on mode, ic truwige þurh Godes gife, þæt ic ðas boc of Ledenum +gereorde to Engliscre spræce awende; na þurh gebylde mycelre lare, ac +forþan þe ic geseah and gehyrde mycel gedwyld on manegum Engliscum bocum, +þe ungelærede menn þurh heora bilewitnysse to micclum wisdome tealdon; and +me ofhreow þæt hí ne cuþon ne næfdon þa godspellican lare on heora +gewritum, buton þam mannum anum ðe þæt Leden cuðon, and buton þam bocum ðe +Ælfred cyning snoterlice awende of Ledene on Englisc, þa synd to hæbbene. +For þisum antimbre ic gedyrstlæhte, on Gode truwiende, þæt ic ðas +gesetnysse undergann, and eac forðam þe menn behofiað godre lare swiðost on +þisum timan þe is geendung þyssere worulde, and beoð fela frecednyssa on +mancynne ærðan þe se ende becume, swa swa ure Drihten on his godspelle cwæð +to his leorning-cnihtum, "Ðonne beoð swilce {4} gedreccednyssa swilce næron +næfre ær fram frymðe middangeardes. Manega lease Cristas cumað on minum +naman, cweðende, 'Ic eom Crist,' and wyrcað fela tacna and wundra, to +bepæcenne mancynn, and eac swylce þa gecorenan men, gif hit gewurþan mæg: +and butan se Ælmihtiga God ða dagas gescyrte, eall mennisc forwurde; ac for +his gecorenum he gescyrte þa dagas." Gehwá mæg þe eaðelicor ða toweardan +costnunge acuman, ðurh Godes fultum, gif hé bið þurh boclice lare +getrymmed; forðan ðe þa beoð gehealdene þe oð ende on geleafan þurhwuniað. +Fela gedreccednyssa and earfoðnysse becumað on þissere worulde ǽr hire +geendunge, and þa synd ða bydelas þæs ecan forwyrdes on yfelum mannum, þe +for heora mándædum siððan ecelice þrowiað on ðære sweartan helle. Þonne +cymð se Antecrist, se bið mennisc mann and soð deofol, swa swa ure Hælend +is soðlice mann and God on anum hade. And se gesewenlica deofol þonne wyrcð +ungerima wundra, and cwyð þæt he sylf God beo, and wile neadian mancynn to +his gedwylde; ac his tima ne bið na langsum; forþan þe Godes grama hine +fordeð, and þeos weoruld bið siððan geendod. Crist ure Drihten gehælde +untrume and adlige, and þes deofol þe is gehaten Antecrist, þæt is gereht, +ðwyrlic Crist, aleuað and geuntrumað ða halan, and nænne ne gehælð fram +untrumnyssum, buton þam anum þe he sylf ær awyrde. He and his gingran +awyrdað manna lichaman digellice þurh deofles cræft, and gehælað hí +openlice on manna gesihþe; ac hé ne mæg nænne gehælan þe God sylf ær +geuntrumode. He neadað þurh yfelnysse þæt men sceolon bugan fram heora +Scyppendes geleafan to his leasungum, seðe is ord ælcere leasunge and +yfelnysse. Se Ælmihtiga God geðafað þam arleasan Antecriste to wyrcenne +tácna, and wundra, and ehtnysse, to feorþan healfan geare; forþan ðe on ðam +timan bið swa micel yfelnyss and þwyrnys betwux mancynne þæt hí wel wyrðe +beoð þære deoflican ehtnysse, to ecum forwyrde þam ðe him onbugað, and to +ecere myrhðe ðam þe him þurh geleafan wiðcweðað. God {6} geðafað eac þæt +his gecorenan þegenas beon aclænsade fram eallum synnum þurh ða ormætan +ehtnyssa, swa swa gold bið on fyre afandod. Þa ofslihð se deofol ðe him +wiðstandað, and hí þonne farað mid halgum martyrdome to heofenan rice. Þa +ðe his leasungum gelyfað, þam hé arað, and hí habbað syððan þa ecan susle +to edleane heora gedwyldes. Se arleasa deð þæt fyr cymð ufan swilce of +heofonum on manna gesihðe, swilce hé God Ælmihtig sy, ðe ah geweald +heofenas and eorþan. Ac þa cristenan sceolon beon þonne gemyndige hu se +deofol dyde þa ða he bæd æt Gode þæt he moste fandian Iobes. He gemacode ða +þæt fyr come ufan swilce of heofenum, and forbærnde ealle his scep út on +felda, and þa hyrdas samod, buton anum þe hit him cyðan sceolde. Ne sende +se deofol ða fyr of heofenum, þeah ðe hit ufan come; forðan þe he sylf næs +on heofonum, syððan he for his modignysse of-aworpen wæs. Ne eac se +wælhreowa Antecrist næfð þa mihte þæt he heofenlic fyr asendan mæge, ðeah +þe hé þurh deofles cræft hit swa gehiwige. Bið nu wíslicor þæt gehwa ðis +wite and cunne his geleafan, weald hwa ða micclan yrmðe gebidan sceole. Ure +Drihten bebead his discipulum þæt hí sceoldon læran and tæcan eallum þeodum +ða ðing þe he sylf him tæhte; ac þæra is nu to lyt ðe wile wel tæcan and +wel bysnian. Se ylca Drihten clypode þurh his witegan Ezechiel, "Gif þu ne +gestentst þone unrihtwisan, and hine ne manast, þæt hé fram his arleasnysse +gecyrre and lybbe, þonne swelt se arleasa on his unrihtwisnysse, and ic +wille ofgan æt ðe his blod," þæt is his lyre. "Gif ðu ðonne þone arleasan +gewarnast, and he nele fram his arleasnysse gecyrran, þu alysdest þine +sawle mid þære mynegunge, and se arleasa swylt on his unrihtwisnysse." Eft +cwæð se Ælmihtiga to þam witegan Isaiam, "Clypa and ne geswic ðu, ahefe +þine stemne swa swa byme, and cyð minum folce heora leahtras, and Iacobes +hirede heora synna." For swylcum bebodum wearð me geðuht þæt ic nære +unscyldig wið God, gif ic nolde oðrum mannum cyðan, oððe þurh {8} tungan +oððe þurh gewritu, þa godspellican soþfæstnysse þe he sylf gecwæð, and eft +halgum lareowum onwreah. For wel fela ic wat on þisum earde gelæredran +þonne ic sy, ac God geswutelað his wundra þurh ðone þe he wile. Swa swa +ælmihtig wyrhta, he wyrcð his weorc þurh his gecorenan, na swylce he +behofige ures fultumes, ac þæt we geearnion þæt ece lif þurh his weorces +fremminge. Paulus se apostol cwæð, "We sind Godes gefylstan," and swa ðeah +ne do we nan þing to Gode, buton Godes fultume. Nu bidde ic and halsige on +Godes naman, gif hwa þas boc awritan wylle, þæt he hí geornlice gerihte be +þære bysene, þylæs þe we þurh gymelease writeras geleahtrode beon. Mycel +yfel deð seðe leas writ, buton he hit gerihte, swylce he gebringe þa soðan +lare to leasum gedwylde: forþi sceal gehwa gerihtlæcan þæt þæt he ær to +woge gebigde, gif hé on Godes dome unscyldig beon wile. Quid necesse est in +hoc codice capitula ordinare, cum prediximus quod xl. sententias in se +contineat? excepto quod Æþelwerdus dux vellet habere xl. quattuor in suo +libro. + +PREFACE. + +I Ælfric, monk and mass-priest, although more weakly than for such orders +is fitting, was sent, in king Æthelred's day, from bishop Ælfeah, +Æthelwold's successor, to a minster which is called Cernel, at the prayer +of Æthelmær 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 Ælfred 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 prædiximus quod xl. sententias in se contineat? +excepto quod Æthelwerdus dux vellet habere xl. quattuor in suo libro. + + * * * * * + + +INCIPIT LIBER CATHOLICORUM SERMONUM ANGLICE, IN ÆCCLESIA PER ANNUM +RECITANDORUM. + +SERMO DE INITIO CREATURÆ, AD POPULUM, QUANDO VOLUERIS. + +An angin is ealra þinga, þæt is God Ælmihtig. He is ordfruma and ende: he +is ordfruma, forði þe he wæs æfre; he is ende butan ælcere geendunge, +forðan þe he bið æfre ungeendod. He is ealra cyninga Cyning, and ealra +hlaforda Hlaford. He hylt mid his mihte heofonas and eorðan, and ealle +gesceafta butan geswince, and he besceawað þa niwelnyssa þe under þyssere +eorðan sind. He awecð ealle duna {10} mid anre handa, and ne mæg nan þing +his willan wiðstandan. Ne mæg nan gesceaft fulfremedlice smeagan ne +understandan ymbe god. Maran cyððe habbað englas to Gode þonne men, and +þeah-hweðere hí ne magon fulfremedlice understandan ymbe God. Hé gesceop +gesceafta þaða he wolde; þurh his wisdom he geworhte ealle þing, and þurh +his willan hé hí ealle geliffæste. Ðeos þrynnys is án God; þæt is se Fæder +and his wisdom of him sylfum æfre acenned; and heora begra willa, þæt is se +Halga Gast: he nis na acenned, ac he gæð of þam Fæder and of þam Suna +gelice. Ðas þry hadas sindon án Ælmihtig God, se geworhte heofenas, and +eorðan, and ealle gesceafta. He gesceop tyn engla werod, þæt sind englas +and heah-englas, throni, dominationes, principatus, potestates, uirtutes, +cherubim, seraphim. Her sindon nigon engla werod: hí nabbað nænne lichaman, +ac hí sindon ealle gastas swiðe strange and mihtige and wlitige, on micelre +fægernysse gesceapene, to lofe and to wurðmynte heora Scyppende. Ðæt teoðe +werod abreað and awende on yfel. God hí gesceop ealle góde, and let hí +habban agenne cyre, swa hí heora Scyppend lufedon and filigdon, swa hí hine +forleton. Ða wæs þæs teoðan werodes ealdor swiðe fæger and wlitig +gesceapen, swa þæt hé wæs geháten Leohtberend. Þa began he to modigenne for +þære fægernysse þe he hæfde, and cwæð on his heortan þæt hé wolde and eaðe +mihte beon his Scyppende gelic, and sittan on þam norð-dæle heofenan rices, +and habban andweald and rice ongean God Ælmihtigne. Þa gefæstnode he þisne +ræd wið þæt werod þe hé bewiste, and hí ealle to ðam ræde gebugon. Ðaða hí +ealle hæfdon þysne ræd betwux him gefæstnod, þa becom Godes grama ofer hí +ealle, and hí ealle wurdon awende of þam fægeran híwe, þe hí on gesceapene +wæron, to laðlicum deoflum. And swiðe rihtlice him swa getimode, þaða he +wolde mid modignysse beon betera þonne he gesceapen wæs, and cwæð, þæt he +mihte beon þam Ælmihtigum Gode gelíc. Þa wearð he and ealle his geferan +forcuþran and wyrsan þonne ænig oðer gesceaft; and þa {12} hwile þe he +smeade hu he mihte dælan rice wið God, þa hwile gearcode se Ælmihtiga +Scyppend him and his geferum helle wíte, and hí ealle adræfde of heofenan +rices myrhðe, and let befeallan on þæt ece fyr, þe him gegearcod wæs for +heora ofermettum. Þa sona þa nigon werod, þe ðær to lafe wæron, bugon to +heora Scyppende mid ealre eaðmodnesse, and betæhton heora rǽd to his +willan. Þa getrymde se Ælmihtiga God þa nigon engla werod, and +gestaþelfæste swa þæt hí næfre ne mihton ne noldon syððan fram his willan +gebugan; ne hí ne magon nu, ne hí nellað nane synne gewyrcan, ac hi æfre +beoð ymbe þæt án, hu hi magon Gode gehyrsumian, and him gecweman. Swa +mihton eac þa oðre þe ðær feollon dón, gif hi woldon; forþi ðe God hí +geworhte to wlitegum engla gecynde, and let hí habban agenne cyre, and hí +næfre ne gebigde ne ne nydde mid nanum þingum to þam yfelan ræde; ne næfre +se yfela rǽd ne com of Godes geþance, ac com of þæs deofles, swa swa we ǽr +cwædon. + +Nu þencð menig man and smeað hwanon deofol come; þonne wite he þæt God +gesceop to mæran engle þone þe nu is deofol: ac God ne gesceop hine na to +deofle; ac þaða he wæs mid ealle fordón and forscyldgod þurh þa miclan +up-ahefednysse and wiðerweardnysse, þa wearð he to deofle awend, seðe ǽr +wæs mære engel geworht. Ða wolde God gefyllan and geinnian þone lyre þe +forloren wæs of þam heofenlicum werode, and cwæð þæt hé wolde wyrcan mannan +of eorðan, þæt se eorðlica man sceolde geþeon and geearnian mid eadmodnysse +þa wununga on heofenan rice, þe se deofol forwyrhte mid modignysse. And God +þa geworhte ænne mannan of láme, and him on ableow gast, and hine +gelíffæste, and he wearð þa mann gesceapen on sawle and on lichaman; and +God him sette naman Adám, and he wæs þa sume hwile ánstandende. God þa hine +gebrohte on neorxna-wange, and hine þær gelogode, and him to cwæð, "Ealra +þæra þinga þe on neorxna-wange sindon þu most brucan, and hí ealle beoð þe +betæhte, buton anum treowe þe stent on middan {14} neorxna-wange: ne hrepa +þu þæs treowes wæstm, forþan ðe þu bist deadlic, gif ðu þæs treowes wæstm +geetst." Hwí wolde God swa lytles þinges him forwyrnan, þe him swa miccle +oðre þing betæhte? Gyse hu mihte Adám tocnawan hwæt hé wære, buton hé wære +gehyrsum on sumum þince his Hlaforde. Swylce God ewǽde to him, "Nast þu na +þæt ic eom þin Hlaford and þæt þu eart min þeowa, buton þu do þæt ic þe +háte, and forgáng þæt ic þe forbeode. Hwæt mæg hit þonne beon þæt þu forgán +sceole: ic ðe secge, forgang ðu anes treowes wæstm, and mid þære eaðelican +gehyrsumnysse þu geearnast heofenan rices myrhðu and þone stede þe se +deofol of-afeoll þurh ungehyrsumnesse. Gif ðu þonne ðis lytle bebód +tobrecst, þu scealt deaðe sweltan." And þa wæs Adam swa wís þæt God gelædde +to him nytenu, and deorcynn, and fugelcynn, ðaða he hí gesceapene hæfde; +and Adam him eallum naman gesceop; and swa swa hé hí þa genamode swa hí +sindon gyt gehatene. Þa cwæð God, "Nis na gedafenlic þæt þes man ana beo, +and næbbe nænne fultum; ac uton gewyrcan him gemacan, him to fultume and to +frofre." And God þa geswefode þone Adam, and þaþa he slep ða genam he an +rib of his sidan, and geworhte of ðam ribbe ænne wifman, and axode Adam hu +heo hatan sceolde. Þa cwæð Adam, "Heo is ban of minum banum, and flæsc of +minum flæsce; beo hire nama Uirago, þæt is fæmne; forðan ðe heo is of hire +were genumen." Ða sette Adam eft hire oðerne naman, Aeua, þæt is lif; +forðan ðe heo is ealra lybbendra modor. + +Ealle gesceafta, heofonas and englas, sunnan and monan, steorran and +eorðan, ealle nytenu and fugelas, sǽ and ealle fixas, and ealle gesceafta +God gesceop and geworhte on six dagum; and on ðam seofoðan dæge hé geendode +his weorc, and geswac ða and gehalgode þone seofoðan dæg, forðan ðe hé on +ðam dæge his weorc geendode. And he beheold þa ealle his weorc ðe he +geworhte, and hí wæron ealle swiðe gode. Ealle ðing he geworhte buton ælcum +antimbre. He cwæð, "Geweorðe leoht," and ðærrihte wæs leoht {16} geworden. +He cwæð eft, "Geweorðe heofen," and þærrihte wæs heofen geworht, swa swa he +mid his wisdome and mid his willan hit gedihte. He cwæð eft, and het ða +eorðan þæt heo sceolde forðlædan cuce nytenu; and hé ða gesceop of ðære +eorðan eall nytencynn, and deorcynn, ealle ða ðe on feower fotum gað; +ealswa eft of wætere he gesceop fixas and fugelas, and sealde ðam fixum +sund, and ðam fugelum fliht; ac he ne sealde nanum nytene ne nanum fisce +nane sawle; ac heora blod is heora lif, and swa hraðe swa hi beoð deade, +swa beoð hí mid ealle geendode. Þaða he worhte ðone mann Adám, he ne cwæð +ná, "Geweorðe man geworht," ac he cwæð, "Uton gewyrcan mannan to ure +anlicnysse," and hé worhte ða þone man mid his handum, and him on ableow +sawle; forði is se man betera, gif hé góde geðihð, þonne ealle ða nytenu +sindon; forðan ðe hí ealle gewurðað to nahte, and se man is ece on anum +dæle, þæt is on ðære sawle; heo ne geendað næfre. Se lichama is deadlic +þurh Adames gylt, ac ðeah-hwæðere God arærð eft ðone lichaman to ecum +ðingum on domes dæg. Nu cwædon gedwolmen þæt deofol gesceope sume +gesceafta, ac hí leogað; ne mæg hé nane gesceafta gescyppan, forðan ðe he +nis na Scyppend, ac is atelic sceocca, and mid leasunge he wile beswican +and fordón þone unwaran; ac he ne mæg nænne man to nanum leahtre geneadian, +buton se mon his agenes willes to his lare gebuge. Swa hwæt swa is on +gesceaftum wiðerweardlic geþuht and mannum derige, þæt is eall for urum +synnum and yfelum geearnungum. + +Þa ongeat se deofol þæt Adam and Eua wæron to ðy gesceapene þæt hi sceolon +mid eadmodnysse and mid gehyrsumnysse geearnian ða wununge on heofenan rice +ðe hé of-afeoll for his up-ahefednysse, þa nam hé micelne graman and ándan +to þam mannum, and smeade hú hé hí fordón mihte. He com ða on næddran hiwe +to þam twam mannum, ærest to ðam wife, and hire to cwæð, "Hwí forbead God +eow þæs treowes wæstm, ðe stent on middan neorxna-wange?" Þa cwæð þæt wíf, +"God us forbead þæs treowes wæstm, and cwæð þæt we {18} sceoldon deaðe +sweltan, gif we his on byrigdon." Ða cwæð se deofol, "Nis hit na swa ðu +segst, ac God wát genoh geare, gif ge of ðam treowe geetað, þonne beoð +eowere eagan geopenode, and ge magon geseon and tocnáwan ægðer ge gód ge +yfel, and ge beoð englum gelice." Næron hí blinde gesceapene, ac God hí +gesceop swa bilewite þæt hí ne cuðon nan ðing yfeles, naðor ne on gesihðe, +ne on spræce, ne on weorce. Wearð þeah þæt wíf ða forspanen þurh ðæs +deofles láre, and genam of ðæs treowes wæstme, and geæt, and sealde hire +were, and hé geæt. Ða wæron hí butu deadlice, and cuðon ægðer ge gód ge +yfel; and hí wæron ða nacode, and him ðæs sceamode. Þa com God and axode +hwi he his bebod tobræce? and adræfde hí butu of neorxna-wange, and cwæð, +"Forðan ðe ðu wære gehyrsum ðines wifes wordum, and min bebod forsawe, þu +scealt mid earfoðnyssum þe metes tilian, and seo eorðe þe is awyriged on +þinum weorce, sylð þe ðornas and bremblas. Þu eart of eorðan genumen, and +þu awenst to eorðan. Þu eart dust, and ðu awentst to duste." God him worhte +ða reaf of fellum, and hí wæron mid þam fellum gescrydde. + +Ða deadan fell getacnodon þæt hí wæron ða deadlice þe mihton beon +undeadlice, gif hi heoldon þæt eaðelice Godes bebod. Ne þorfte Adam ne eal +mancynn þe him siððan ofacom næfre deaðes onbyrian, gif þæt treow moste +standan ungehrepod, and his nan man ne onbyrigde; ac sceolde Adam and his +ofspring tyman on asettum tyman, swa swa nu doð clæne nytenu, and siððan +ealle buton deaðe faran to ðan ecan life. Næs him gesceapen fram Gode, ne +hé næs genedd þæt hé sceolde Godes bebod tobrecan; ac God hine lét frigne, +and sealde him agenne cyre, swa hé wære gehyrsum, swa hé wære ungehyrsum. +Hé wearð þa deofle gehyrsum, and Gode ungehyrsum, and wearð betæht, hé and +eal mancynn, æfter ðisum lífe, into helle-wíte, mid þam deofle ðe hine +forlærde. Þa wiste God hwæðere þæt hé wæs forlæred, and smeade hu he mihte +his and ealles mancynnes eft gemiltsian. + +{20} On twam þingum hæfde God þæs mannes sawle gegodod; þæt is mid +undeadlicnysse, and mid gesælðe. Þa þurh deofles swicdom and Adames gylt we +forluron þa gesælðe ure sawle, ac we ne forluron ná þa undeadlicnysse; heo +is éce, and næfre ne geendað, þeah se lichama geendige, þe sceal eft þurh +Godes mihte arisan to ecere wununge. Adam þa wæs wunigende on þisum life +mid geswince, and hé and his wíf ða bearn gestryndon, ægðer ge suna ge +dohtra; and he leofode nigon hund geara and þrittig geara, and siððan +swealt, swa swa him ær behaten wæs, for þan gylte; and his sawul gewende to +helle. + +Nu smeagiað sume men hwanon him come sawul? hwæþer ðe of þam fæder, þe of +þære meder? We cweðað of heora naðrum; ac se ylca God þe gesceop Adam mid +his handum, he gescypð ælces mannes lichaman on his modor innoðe; and se +ylca seðe ableów on Adámes lichaman, and him forgeaf sawle, se ylca forgyfð +cildum sawle and líf on heora modor innoðe, þonne hí gesceapene beoð; and +he lætt hí habban agenne cyre, þonne hí geweaxene beoð, swa swa Adám hæfde. + +Þa wearð þa hrædlice micel mennisc geweaxen, and wæron swiðe manega on yfel +awende, and gegremodon God mid mislicum leahtrum, and swiðost mid +forligere. Ða wearð God to þan swiðe gegremod þurh manna mándæda þæt he +cwæð þæt him ofþuhte þæt hé æfre mancynn gesceop. Ða wæs hwæþere án man +rihtwis ætforan Gode, se wæs Nóe geháten. Þa cwæð God to him, "Ic wylle +fordón eal mancynn mid wætere, for heora synnum, ac ic wylle gehealdan þe +ænne, and þin wíf, and þine þry suna, Sem, and Cham, and Iafeth, and heora +þreo wíf; forðan þe ðu eart rihtwis, and me gecweme. Wyrc þe nú ænne arc, +þreo hund fæðma lang, and fiftig fæðma wíd, and þritig fæðma heah: gehref +hit eall, and geclǽm ealle þa seamas mid tyrwan, and gá inn syððan mid +þinum híwum. Ic gegaderige in to þe of deorcynne, and of fugelcynne symble +gemacan, þæt hí eft to fostre beon. Ic wille sendan flod ofer ealne +middangeard." {22} He dyde þa swa him God bebead, and God beleac hí bynnan +þam arce, and asende rén of heofonum feowertig daga togædere, and geopenode +þær togeanes ealle wyll-springas and wæter-þeotan of þære micclan +niwelnysse. Ðæt flod weox ða and abǽr up þone arc, and hit oferstah ealle +dúna. Wearð þa ælc þing cuces adrenct, buton þam ðe binnon þam arce wæron; +of þam wearð eft ge-edstaðelod eall middangeard. Ða behét God þæt hé nolde +næfre eft eal mancynn mid wætere acwellan, and cwæð to Noe and to his +sunum, "Ic wylle settan mín wedd betwux me and eow to þisum beháte; þæt is, +þonne ic oferteo heofenas mid wólcnum, þonne bið æteowod min rénboga betwux +þam wolcnum, þonne beo ic gemyndig mines weddes, þæt ic nelle heonon-forð +mancynn mid wætere adrencan." Noe leofode on eallum his life, ær þam flode +and æfter þam flode, nigon hund geara and fiftig geara, and he þa +forðferde. + +Ða wæs þa sume hwíle Godes ege on mancynne æfter þam flode, and wæs án +gereord on him eallum. Ða cwædon hi betwux him þæt hi woldon wyrcan ane +burh, and ænne stypel binnon þære byrig, swa heahne þæt his hrof astige up +to heofenum: and begunnon þa to wyrcenne. Ða com God þærto, þaða hí swiðost +worhton, and sealde ælcum men þe ðær wæs synderlice spræce. Þa wæron þær +swa fela gereord swa ðær manna wæron; and heora nán nyste hwæt oðer cwæð. +And hí ða geswicon þære getimbrunge, and toferdon geond ealne middangeard. + +Ða siððan wearð mancynn þurh deofol beswicen, and gebiged fram Godes +geleafan, swa þæt hí worhton him anlicnyssa, sume of golde, sume of +seolfre, sume eac of stanum, sume of treowe, and sceopon him naman; þæra +manna naman þe wæron entas and yfel-dæde. Eft ðonne hí deade wæron, þonne +cwædon þa cucan þæt hí wæron godas, and wurðodon hí, and him lác offrodon; +and comon þa deoflu to heora anlicnyssum, and þæron wunodon, and to mannum +spræcon swilce hí godas wæron; and þæt beswicene mennisc feoll on {24} +cneowum to þam anlicnyssum, and cwædon, "Ge sind ure godas and we besettað +urne geleafan and urne hiht on eow." Ða asprang þis gedwyld geond ealne +middangeard, and wæs se soða Scyppend, seðe ána is God, forsewen, and +geunwurþod. Ða wæs hwæðere an mægð þe næfre ne abeah to nanum deofolgylde, +ac æfre wurðode þone soðan God. Seo mægð aspráng of Nóes eltstan suna, se +wæs gehaten Sem: he leofode six hund geara, and his sunu hatte Arfaxað, se +leofode þreo hund geara and þreo and þrittig, and his sunu hatte Salé, se +leofode feower hund geara and XXXIII.; þa gestrynde he sunu se wæs geháten +Ebér, of þam aspráng þæt Ebreisce folc, þe God lufode: and of þam cynne +comon ealle heahfæderas and witegan, þa ðe cyðdon Cristes to-cyme to þisum +life; þæt hé wolde man beon, fornean on ende þyssere worulde, for ure +alysednesse, seðe æfre wæs God mid þam healican Fæder. And þyssere mægðe +God sealde and gesette ǽ, and hé hí lædde ofer sǽ mid drium fotum, and hé +hí afedde feowertig wintra mid heofenlicum hlafe, and fela wundra on þam +folce geworhte; forþan ðe he wolde of þyssere mægðe him modor geceosan. + +Ða æt nextan, þa se tima com þe God foresceawode, þa asende he his engel +Gabrihel to anum mædene of þam cynne, seo wæs María gehaten. Þa com se +engel to hire, and hí gegrette mid Godes wordum, and cydde híre, þæt Godes +Sunu sceolde beon acenned of hire, buton weres gemanan. And heo þa gelyfde +his wordum, and wearð mid cilde. Ðaða hire tíma com heo acende, and +þurhwunode mæden. Ðæt cild is tuwa acenned: he is acenned of þam Fæder on +heofonum, buton ælcere meder, and eft þaða hé man gewearð, þa wæs hé +acenned of þam clænan mædene Marían, buton ælcum eorðlicum fæder. God Fæder +geworhte mancynn and ealle gesceafta þurh ðone Sunu, and eft, ðaða we +forwyrhte wæron, þa asende hé ðone ylcan Sunu to úre alysednesse. Seo +halige moder María þa afedde þæt cild mid micelre arwurðnesse, and hit weox +swa swa oðre cild doð, buton synne anum. + +{26} He wæs buton synnum acenned, and his líf wæs eal buton synnum. Ne +worhte he þeah náne wúndra openlice ǽrðan ðe hé wæs þritig wintre on þære +menniscnysse: þa siðþan geceas he him leorning-cnihtas; ærest twelf, þa we +hátað apostolas, þæt sind ærendracan. Siþþan hé geceas twá and +hund-seofontig, þa sind genemnede discipuli, þæt sind leorning-cnihtas. Ða +worhte hé fela wundra, þæt men mihton gelyfan þæt he wæs Godes Bearn. Hé +awende wæter to wine, and eode ofer sǽ mid drium fotum, and he gestilde +windas mid his hæse, and hé forgeaf blindum mannum gesihðe, and healtum and +lamum rihtne gáng, and hreoflium smeðnysse, and hælu heora lichaman; dumbum +hé forgeaf getingnysse, and deafum heorcnunge; deofolseocum and wodum hé +sealde gewitt, and þa deoflu todræfde, and ælce untrumnysse he gehælde; +deade men hé arærde of heora byrgenum to lífe; and lærde þæt folc þe hé to +com mid micclum wisdome; and cwæð þæt nán man ne mæg beon gehealden, buton +he rihtlice on God gelyfe, and he beo gefullod, and his geleafan mid godum +weorcum geglenge; he onscunode ælc unriht and ealle leasunga, and tæhte +rihtwisnysse and soðfæstnysse. + +Þa nam þæt Iudeisce folc micelne ándan ongean his láre, and smeadon hú hí +mihton híne to deaðe gedón. Þa wearð án ðæra twelfa Cristes geferena, se +wæs Iudas gehaten, þurh deofles tihtinge beswicen, and hé eode to þam +Iudeiscum folce, and smeade wið hí, hu he Crist him belǽwan mihte. Þeah ðe +eal mennisc wǽre gegaderod, ne mihton hí ealle hine acwellan, gif he sylf +nolde; forði he cóm to us þæt hé wolde for ús deað þrowian, and swa eal +mancynn þa ðe gelyfað mid his agenum deaðe alysan fram helle-wite. Hé nolde +geniman ús neadunge of deofles anwealde, buton he hit forwyrhte; þa hé hit +forwyrhte genóh swiðe, þaða hé gehwette and tihte ðæra Iudeiscra manna +heortan to Cristes slege. Crist ða geðafode þæt ða wælhreowan hine genámon +and gebundon, and on róde hengene acwealdon. Hwæt ða twegen gelyfede men +hine arwurðlice bebyrigdon, and Crist on ðære hwile to {28} helle gewende, +and þone deofol gewylde, and him of-anám Adám and Euan, and heora ofspring, +þone dǽl ðe him ǽr gecwemde, and gelædde hí to heora lichaman, and arás of +deaðe mid þam micclum werede on þam þriddan dæge his þrowunge. Cóm þa to +his apostolum, and hí gefrefrode, and geond feowertigra daga fyrst him mid +wunode; and ða ylcan lare þe hé him ǽr tæhte eft ge-edlæhte, and het hí +faran geond ealne middangeard, bodigende fulluht and soðne geleafan. +Drihten ða on ðam feowerteogoðan dæge his æristes astah to heofenum, +ætforan heora ealra gesihðe, mid þam ylcan lichaman þe hé on þrowode, and +sitt on ða swiðran his Fæder, and ealra gesceafta gewylt. Hé hæfð gerymed +rihtwisum mannum infær to his rice, and ða ðe his beboda eallunga forseoð +beoð on helle besencte. Witodlice hé cymð on ende þyssere worulde mid +micclum mægenþrymme on wolcnum, and ealle ða ðe æfre sawle underfengon +arisað of deaðe him togeanes; and hé ðonne ða mánfullan deofle betæcð into +ðam ecan fyre helle susle; þa rihtwisan he læt mid him into heofonan rice, +on þam hí rixiað á on ecnysse. + +Men ða leofestan, smeagað þysne cwyde, and mid micelre gymene forbugað +unrihtwysnysse, and geearniað mid godum weorcum þæt éce líf mid Gode seðe +ána on ecnysse rixað. 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 wyllað to trymminge eowres geleafan eow gereccan þæs Hælendes +acennednysse be ðære godspellican endebyrdnysse: hú he on ðysum dægðerlicum +dæge on soðre menniscnysse acenned wæs on godcundnysse. + +Lucas se Godspellere awrát on Cristes béc, þæt on ðam {30} timan se +Romanisca casere Octauianus sette gebánn, þæt wære on gewritum asett eall +ymbhwyrft. Þeos towritennys wearð aræred fram ðam ealdormen Cyrino, of +Sirian lande, þæt ælc man ofer-heafod sceolde cennan his gebyrde, and his +áre on ðære byrig þe hé to gehyrde. Þa ferde Ioseph, Cristes foster-fæder, +fram Galileiscum earde, of ðære byrig Nazareð, to Iudeiscre byrig, seo wæs +Dauides, and wæs geciged Bethleém, forðan ðe hé wæs of Dauides mægðe, and +wolde andettan mid Marían hire gebyrde, þe wæs þa gýt bearn-eaca. Ða gelámp +hit, þaða hí on þære byrig Bethleém wícodon, þæt hire tima wæs gefylled þæt +heo cennan sceolde, and acende ða hyre frumcennedan sunu, and mid +cild-claðum bewánd, and aléde þæt cild on heora assena binne, forþan þe ðær +næs nán rymet on þam gesthuse. Þa wæron hyrdas on þam earde waciende ofer +heora eowede; and efne ða Godes engel stód on emn hí, and Godes beorhtnys +hí bescean, and hí wurdon micclum afyrhte. Ða cwæð se Godes engel to ðam +hyrdum, "Ne ondredað eow; efne ic eow bodige micelne gefean, þe becymð +eallum folce; forðan þe nu to-dæg is eow acenned Hælend Crist on Dauides +ceastre. Ge geseoð þis tácen, ge gemétað þæt cild mid cild-claðum bewunden, +and on binne geléd." Þa færlice, æfter þæs engles spræce, wearð gesewen +micel menigu heofenlices werodes God herigendra and singendra, "Gloria in +excelsis Deo, et in terra pax hominibus bone uoluntatis," þæt is on urum +gereorde, "Sy wuldor Gode on heannyssum, and on eorðan sibb mannum, þam ðe +beoð godes willan." And ða englas ða gewiton of heora gesihðe to heofonum. +Hwæt ða hyrdas þa him betweonan spræcon, "Uton faran to Bethleem, and +geseon þæt word þe us God æteowde." Hí comon ða hrædlice, and gemetton +Marían, and Ioseph, and þæt cild geled on anre binne, swa swa him se engel +cydde. Þa hyrdas soðlice oncneowon be þam worde þe him gesæd wæs be ðam +cilde, and ealle wundrodon þe þæt gehyrdon, and eac be ðam ðe þa hyrdas him +sǽdon. María soðlice heold ealle þas wórd arǽfniende {32} on hire heortan. +Ða gecyrdon þa hyrdas ongean wuldrigende and herigende God on eallum ðam +ðingum þe hí gehyrdon and gesawon, swa swa him fram þam engle gesǽd wæs. + +Mine gebroðra þa leofostan, ure Hælend, Godes Sunu, euen-ece and gelic his +Fæder, seðe mid him wæs æfre buton anginne, gemedemode hine sylfne þæt he +wolde on ðisum dægðerlicum dæge, for middangeardes alysednysse beon +lichamlice acenned of þam mædene Marían. He is Ealdor and Scyppend ealra +gódnyssa and sibbe, and he foresende his acennednysse ungewunelice sibbe, +forðan ðe næfre næs swilc sibb ær þam fyrste on middangearde, swilc swa wæs +on his gebyrde-tide, swa þæt eall middangeard wæs anes mannes rice +underðeod, and eal mennisc him anum cynelic gafol ageaf. Witodlice on swa +micelre sibbe wæs Crist acenned, seðe is ure sib, forþan ðe hé geþeodde +englas and men to ánum hirede, þurh his menniscnysse. Hé wæs acenned on þæs +caseres dagum þe wæs Octauianus geháten, se gerymde Romana rice to ðan +swiðe þæt him eal middangeard to beah, and he wæs forði Augustus geciged, +þæt is geýcende his rice. Se nama gedafenað þam heofonlican Cyninge Criste, +þe on his timan acenned wæs, seðe his heofonlice rice geyhte, and ðone +hryre, þe se feallenda deofol on engla werode gewanode, mid menniscum +gecynde eft gefylde. Na þæt án þæt he ðone lyre anfealdlice gefylde, ac eac +swylce micclum geihte. Soðlice swa micel getel mancynnes becymð þurh +Cristes menniscnysse to engla werodum, swa micel swa on heofonum beláf +haligra engla æfter ðæs deofles hryre. Þæs caseres gebann, þe het ealne +middangeard awritan, getacnode swutellice þæs heofonlican Cyninges dæde, þe +to ði com on middangeard þæt he of eallum ðeodum his gecorenan gegaderode, +and heora naman on ecere eadignysse awrite. Þeos towritennys asprang fram +ðam ealdormen Cyrino: Cyrinus is gereht Yrfenuma, and he getacnode Crist, +seðe is soð yrfenuma þæs ecan Fæder; and he us forgifð þæt we mid him {34} +beon yrfenuman and efenhlyttan his wuldres. Ealle ðeoda þa ferdon þæt ælc +synderlice be him sylfum cennan sceolde, on ðære byrig þe he to hyrde. Swa +swa on ðam timan be ðæs caseres gebanne gehwilce ænlipige on heora burgum +be him sylfum cendon, swa eac nu us cyðað láreowas Cristes gebann, þæt we +ús gegadrian to his halgan gelaðunge, and on ðære ures geleafan gafol mid +estfullum mode him agifan, þæt ure naman beon awritene on lifes bec mid his +gecorenum. + +Drihten wæs acenned on þære byrig ðe is gehaten Bethleem; forðan ðe hit wæs +swa ǽr gewitegod þisum wordum, "Þu Bethleem, Iudeisc land, ne eart ðu +wacost burga on Iudeiscum ealdrum: soðlice of ðe cymð se latteow þe gewylt +Israhela ðeoda." Crist wolde on ytinge beon acenned, to ði þæt he wurde his +ehterum bedigelod. Bethleem is gereht 'Hlaf-hús,' and on hire wæs Crist, se +soða hlaf, acenned, þe be him sylfum cwæð, "Ic eom se liflica hláf, þe of +heofenum astáh, and seðe of ðam hlafe geett ne swylt hé on ecnysse." Þæs +hlafes we onbyriað þonne we mid geleafan to husle gað; forðan þe þæt halige +husel is gastlice Cristes lichama; and þurh ðone we beoð alysede fram ðam +ecan deaðe. María acende ða hire frumcennedan sunu on ðisum andweardan +dæge, and hine mid cild-claðum bewánd, and for rymetleaste on anre binne +geléde. Næs þæt cild forði gecweden hire frumcennede cild swilce heo oðer +siððan acende, ac forði þe Crist is frumcenned of manegum gastlicum +gebroðrum. Ealle cristene men sind his gastlican gebroðra, and hé is se +frumcenneda, on gife and on godcundnysse ancenned of ðam Ælmihtigan Fæder. +Hé wæs mid wacum cild-claðum bewæfed, þæt he ús forgeafe ða undeadlican +tunecan, þe we forluron on ðæs frumsceapenan mannes forgægednysse. Se +Ælmihtiga Godes Sunu, ðe heofenas befon ne mihton, wæs geled on nearuwre +binne, to ði þæt he ús fram hellicum nyrwette alysde. María wæs ða cuma +ðær, swa swa þæt godspel ús segð; and for ðæs folces geðryle wæs þæt +gesthus ðearle genyrwed. + +{36} Se Godes Sunu wæs on his gesthuse genyrwed, þæt he us rume wununge on +heofonan rice forgife, gif we his willan gehyrsumiað. Ne bitt hé us nánes +ðinges to edleane his geswinces, buton ure sawle hælo, þæt we ús sylfe +clæne and ungewemmede him gegearcian, to blisse and to ecere myrhðe. Þa +hyrdas ðe wacodon ofer heora eowode on Cristes acennednysse, getacnodon ða +halgan lareowas on Godes gelaðunge, þe sind gastlice hyrdas geleaffulra +sawla: and se engel cydde Cristes acennednysse hyrdemannum, forðam ðe ðan +gastlicum hyrdum, þæt sind lareowas, is swiðost geopenod embe Cristes +menniscnysse, þurh boclice lare; and hí sceolon gecneordlice heora +underþeoddum bodian, þæt þæt him geswutelod is, swa swa ða hyrdas þa +heofenlican gesihðe gewídmærsodan. Þam lareowe gedafenað þæt hé symle wacol +sy ofer Godes eowode, þæt se ungesewenlica wulf Godes scep ne tostence. + +Gelóme wurdon englas mannum æteowode on ðære ealdan ǽ, ac hit nis awriten +þæt hí mid leohte comon, ac se wurðmynt wæs þises dæges mærðe gehealden, +þæt hí mid heofenlicum leohte hí geswutelodon, ðaða þæt soðe leoht aspráng +on ðeostrum riht geþancodum, se mildheorta and se rihtwisa Drihten. Se +engel cwæð to þam hyrdum, "Ne beo ge afyrhte; efne ic bodige eow micelne +gefean, ðe eallum folce becymð, forðan þe nu to-dæg is acenned Hælend Crist +on Dauides ceastre." Soðlice hé bodade micelne gefean, seðe næfre ne +geendað; forðan þe Cristes acennednys gegladode heofenwara, and eorðwara, +and helwara. Se engel cwæð, "Nu to-dæg is eow acenned Hælend Crist on +Dauides ceastre:" Rihtlice hé cwæð on dæge, and ná on nihte, forðan ðe +Crist is se soða dæg, seðe todræfde mid his to-cyme ealle nytennysse þære +ealdan nihte, and ealne middangeard mid his gife onlihte. Þæt tácen þe se +engel ðam hyrdum sæde we sceolon symle on urum gemynde healdan, and þancian +ðam Hælende þæt he gemedemode hine sylfne to ðan þæt hé dælnimend wære ure +deadlicnysse, mid menniscum flæsce befangen, and mid wáclicum cild-claðum +bewunden. Þa fǽrlice, æfter þæs engles spræce, wearð gesewen micel menigu +heofenlices werodes {38} God herigendra and singendra, "Sy wuldor Gode on +heannyssum, and on eorðan sibb þam mannum þe beoð godes willan." An engel +bodade þam hyrdum þæs heofonlican Cyninges acennednysse, and ða færlice +wurdon æteowode fela ðusend engla, þy læs ðe wǽre geþuht anes engles +ealdordom to hwonlic to swa micelre bodunge: and hí ealle samod mid +gedremum sange Godes wuldor hleoðrodon, and godum mannum sibbe bodedon, +swutellice æteowiende þæt þurh his acennednysse men beoð gebigede to anes +geleafan sibbe, and to wuldre godcundlicere herunge. Hí sungon, "Sy wuldor +Gode on heannyssum, and on eorðan sibb mannum, ðam ðe beoð godes willan." +Ðas word geswuteliað þæt ðær wunað Godes sibb þær se goda willa bið. +Eornostlice mancynn hæfde ungeþwærnysse to englum ær Drihtnes acennednysse; +forðan ðe we wæron þurh synna ælfremede fram Gode; þa wurde we eac +ælfremede fram his englum getealde: ac siððan se heofenlica Cyning urne +eorðlican lichaman underfeng, siððan gecyrdon his englas to ure sibbe; and +ða ðe hí ærðan untrume forsawon, þa hi wurðiað nu him to geferum. Witodlice +on ðære ealdan ǽ, Loð, and Iosue, and gehwilce oðre þe englas gesawon, hí +luton wið heora, and to him gebædon, and ða englas þæt geðafodon: ac +Iohannes se Godspellere, on ðære Niwan Gecyðnysse, wolde hine gebiddan to +þam engle þe him to spræc, þa forwyrnde se engel him ðæs, and cwæð, +"Beheald þæt ðu ðas dæde ne dó; ic eom ðin efen-ðeowa, and ðinra gebroðra; +gebide ðe to Gode anum." Englas geþafodon ær Drihtnes to-cyme þæt mennisce +men him to feollon, and æfter his to-cyme þæs forwyrndon; forðan þe hí +gesáwon þæt heora Scyppend þæt gecynd underfeng þe hí ær ðan wáclic +tealdon, and ne dorston hit forseon on ús, þonne hí hit wurðiað bufon him +sylfum on ðam heofonlican Cyninge. Ne hí manna geferrædene ne forhógiað, +þonne hí feallende hí to þam menniscum Gode gebiddað. Nu we sind getealde +Godes ceaster-gewaran, and englum gelíce; uton forði hógian þæt leahtras us +ne totwæmon fram {40} ðisum micclum wurðmynte. Soðlice men syndon godas +gecigede; heald forði, ðu mann, þinne godes wurðscipe wið leahtras; forðan +þe God is geworden mann for ðe. + +Þa hyrdas ða spræcon him betweonan, æfter ðæra engla fram-færelde, "Uton +gefaran to Bethleém, and geseon þæt word þe geworden is, and God us +geswutelode." Eala hú rihtlice hí andetton þone halgan geleafan mid þisum +wordum, "On frymðe wæs wórd, and þæt word wæs mid Gode, and þæt wórd wæs +God"! Word bið wisdomes geswutelung, and þæt Word, þæt is se Wisdom, is +acenned of ðam Ælmihtigum Fæder, butan anginne; forðan ðe hé wæs æfre God +of Gode, Wisdom of ðam wisan Fæder. Nis hé na geworht, forðan ðe he is God, +and na gesceaft; ac se Ælmihtiga Fæder gesceop þurh ðone Wisdom ealle +gesceafta, and hi ealle ðurh þone Halgan Gast gelíffæste. Ne mihte ure +mennisce gecynd Crist on ðære godcundlican acennednysse geseon; ac þæt ylce +Word wæs geworden flæsc, and wunode on ús, þæt we hine geseon mihton. Næs +þæt Word to flæsce awend, ac hit wæs mid menniscum flæsce befangen. Swa swa +anra gehwilc manna wunað on sawle and on lichaman án mann, swa eac Crist +wunað on godcundnysse and menniscnysse, on ánum hade án Crist. Hí cwædon, +"Uton geseon þæt word þe geworden is," forðan ðe hí ne mihton hit geseon ær +ðan ðe hit geflæschamod wæs, and to menn geworden. Nis þeahhwæðre seo +godcundnys gemenged to ðære menniscnysse, ne ðær nan twæming nys. We mihton +eow secgan ane lytle bysne, gif hit to wáclic nære; Sceawa nú on anum æge, +hú þæt hwite ne bið gemenged to ðam geolcan, and bið hwæðere án æg. Nis eac +Cristes godcundnys gerunnen to ðære menniscnysse, ac he þurhwunað þeah á on +ecnysse on anum hade untotwæmed. + +Hrædlice ða comon þa hyrdas and gemetton Marian and Ioseph, and þæt cild +geléd on ðære binne. Maria wæs be Godes dihte þam rihtwisan Iosepe +beweddod, for micclum gebeorge; forðan ðe hit wæs swa gewunelic on +Iudeiscre ðeode, æfter Moyses ǽ, þæt gif ænig wimman cild hæfde {42} butan +be rihtre æwe, þæt hí man sceolde mid stanum oftorfian. Ac God asende his +engel to Iosepe, ða María eacnigende wæs, and bead þæt he hire gymene +hæfde, and þæs cildes foster-fæder wære. Þa wæs geðuht ðam Iudeiscum swilce +Ioseph þæs cildes fæder wære, ac hé næs; forðan þe hit næs nan neod þam +Ælmihtigum Scyppende þæt hé of wífe acenned wære; ac hé genam ða +menniscnysse of Marían innoðe, and forlet hí mæden na gewemmed, ac gehalgod +þurh his acennednysse. Ne oncneow heo weres gemanan, and heo acende butan +sare, and þurhwunað on mægðhade. Þa hyrdas gesawon, and oncneowon be ðam +cilde, swa swa him gesǽd wæs. Nis nan eadignys butan Godes oncnawennesse, +swa swa Crist sylf cwæð ðaða he us his Fæder betæhte, "Þæt is ece líf, þæt +hi ðe oncnawon soðne God, and ðone ðe þu asendest Hælend Crist." Hwæt ða +ealle ða ðe þæt gehyrdon micclum ðæs wundrodon, and be ðam ðe ða hyrdas +sædon. María soðlice heold ealle ðas wórd aræfniende on hire heortan. Heo +nolde widmærsian Cristes digelnesse, ac anbidode oð þæt he sylf þaða he +wolde hí geopenode. Heo cuðe Godes ǽ, and on ðæra witegena gesetnysse +rædde, þæt mæden sceolde God acennan. Þa blissode heo micclum þæt heo hit +beon moste. Hit wæs gewitegod þæt hé on ðære byrig Bethleem acenned wurde, +and heo ðearle wundrode þæt heo æfter ðære witegunge ðær acende. Heo +gemunde hwæt sum witega cwæð, "Se oxa oncneow his hlaford, and se assa his +hlafordes binne." Þa geseah heo þæt cild licgan on binne, ðær se oxa and se +assa gewunelice fodan secað. Godes heah-engel Gabrihel bodode Marían ðæs +Hælendes to-cyme on hire innoðe, and heo geseah ða þæt his bodung +unleaslice gefylled wæs. Ðyllice word María heold aræfnigende on hire +heortan. And þa hyrdas gecyrdon ongean wuldrigende and herigende God, on +eallum ðam ðingum ðe hí gehyrdon and gesáwon, swa swa him gesæd wæs. + +Þyssera ðreora hyrda gemynd is gehæfd be eastan Bethleem áne mile, on Godes +cyrcan geswutelod, þam ðe ða stowe {44} geneosiað. We sceolon geefenlæcan +þysum hyrdum, and wuldrian and hérian urne Drihten on eallum ðam ðingum þe +he for ure lufe gefremode, ús to alysednysse and to ecere blisse, ðam sy +wuldor and lof mid ðam Ælmihtigum Fæder, on annysse þæs 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 bonæ 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 rædað on ðære béc þe is geháten Actus Apostolorum, þǽt ða apostolas +gehádodon seofon diaconas on ðære gelaðunge þe of Iudeiscum folce to +Cristes geleafan beah, æfter his ðrowunge, and ǽriste of deaðe, and upstige +to heofenum. Þæra diacona wæs se forma STEPHANUS, þe we on ðisum dæge +wurðiað. He wæs swiðe geleafful, and mid þam Halgum Gaste afylled. Þa oðre +six wæron gecigede ðisum namum: Stephanus wæs se fyrmesta, oðer Philippus, +þridda Procorus, feorða Nicanor, fifta Timotheus, sixta Parmenen, seofoða +Nicolaus. Ðas seofon hí gecuron and gesetton on ðæra apostola gesihðe, and +hi ða mid gebedum and bletsungum to diaconum gehadode wurdon. Weox ða +dæghwonlice Godes bodung, and wæs gemenigfylld þæt getel cristenra manna +þearle on Hierusalem. Þa wearð se eadiga Stephanus mid Godes gife, and mid +micelre strencðe afylled, and worhte forebeacena and micele tácna on ðam +folce. Ða astodon sume ða ungeleaffullan Iudei, and woldon mid heora +gedwylde þæs eadigan martyres láre oferswiðan; ac hi ne mihton his wisdome +wiðstandan, ne ðam Halgum Gaste, ðe ðurh hine spræc. Þa setton hí lease +gewitan, ðe hine forlugon, and cwædon, þæt hé tállice word spræce be Moyse +and be Gode. Þæt folc wearð ða micclum astyred, and þa heafod-menn, and þa +Iudeiscan boceras, and gelæhton Stephanum, and tugon to heora geþeahte; and +ða leasan gewitan him on {46} besædon, "Ne geswicð ðes man to sprecenne +tallice word ongean þas halgan stowe and Godes ǽ. We gehyrdon hine secgan +þæt Crist towyrpð þas stowe, and towent ða gesetnysse ðe ús Moyses tæhte." +Þa beheoldon ða hine ðe on þam geðeahte sæton, and gesawon his nebwlite +swylce sumes engles ansyne. Ða cwæð se ealdor-biscop to ðam eadigan cyðere, +"Is hit swa hí secgað?" Ða wolde se halga wer Stephanus heora +ungeleaffullan heortan gerihtlæcan mid heora forðfædera gebysnunge and +gemynde, and to soðfæstnysse wege mid ealre lufe gebigan. Begann ða him to +reccenne be ðam heahfædere Abrahame, hu se heofenlica God hine geceas him +to geþoftan, and him behet, þæt ealle ðeoda on his ofspringe gebletsode +wurdon, for his gehyrsumnesse. Swa eac ðæra oðra heahfædera gemynd, mid +langsumere race, ætforan him geniwode; and hu Moyses, ðurh Godes mihte, +heora foregengan ofer ða Readan Sæ wundorlice gelædde, and hú hí siððan +feowertig geara on westene wæron, mid heofenlicum bigleofan dæghwonlice +gereordode; and hu God hí lædde to ðam Iudeiscan earde, and ða hæðenan +ðeoda ætforan heora gesihðum eallunga adwæscte; and be Dauides mærðe, þæs +mæran cyninges, and Salomones wuldre, ðe Gode þæt mære tempel arærde. Cwæð +þa æt nextan, "Ge wiðstandað þam Halgum Gaste mid stiðum swuran, and +ungeleaffulre heortan; ge sind meldan and manslagan, and ge ðone rihtwisan +Crist niðfullice acwealdon; ge underfengon ǽ on engla gesetnysse, and ge +hit ne heoldon." Hwæt ða Iudeiscan þa wurdon þearle on heora heortan +astyrode, and biton heora teð him togeanes. Se halga Stephanus wearð þa +afylled mid þam Halgum Gaste, and beheold wið heofonas weard, and geseah +Godes wuldor, and þone Hælend standende æt his Fæder swiðran; and he cwæð, +"Efne ic geseo heofenas opene, and mannes Sunu standende æt Godes swiðran." +Iudei ða, mid micelre stemne hrymende, heoldon heora earan, and anmodlice +him to scuton, and hi hine gelæhton, and of ðære byrig gelæddon to +stænenne. Þa leas-gewitan ða lédon heora {48} hacelan ætforan fotum sumes +geonges cnihtes, se wæs geciged SAULUS. Ongunnon ða oftorfian mid heardum +stanum ðone eadigan Stephanum; and hé clypode, and cwæð, "Drihten Hǽlend, +onfóh minne gast." And gebigde his cneowu, mid micelre stemne clypigende, +"Min Drihten, ne sete ðu ðas dæda him to synne." And hé mid þam worde ða +gewát to ðan Ælmihtigum Hælende, þe he on heofenan healicne standende +geseah. + +Se wisa Augustinus spræc ymbe ðas rædinge, and smeade hwí se halga cyðere +Stephanus cwæde þæt he gesawe mannes bearn standan æt Godes swyðran, and +nolde cweðan Godes bearn; þonne ðe is geþuht wurðlicor be Criste to +cweðenne Godes Bearn ðonne mannes Bearn. Ac hit gedafenode þæt se Hælend +swa geswutelod wære on heofenum, and swa gebodod on middangearde. Eall ðæra +Iudeiscra teona aras þurh þæt, hwí Drihten Crist, seðe æfter flæsce soðlice +is mannes Sunu, eac swilce wære gecweden Godes Sunu? forði gemunde swiðe +gedafenlice þæt godcunde gewrit, mannes Sunu standan æt Godes swiðran to +gescyndenne þæra Iudeiscra úngeleaffulnysse. Crist wæs æteowed his eadigan +cyðere Stephane on heofenum, seðe fram ungeleaffullum on middangearde +acweald wæs, and seo heofenlice soðfæstnyss be ðam cydde gecyðnysse, þone +seo eorðlice arleasnyss huxlice tælde. Hwá mæg beon rihtlice gecíged mannes +Bearn, buton Criste anum, þonne ælc man is twegra manna bearn, buton him +anum? Se eadiga Stephanus geseah Crist standan, forðan þe he wæs his +gefylsta on ðam gastlicum gefeohte his martyrdomes. Witodlice we andettað +on urum credan, þæt Drihten sitt æt his Fæder swiðran. Setl gedafenað +déman, and steall fylstendum oððe feohtendum. Nu andet ure geleafa Cristes +setl, forðan ðe hé is se soða déma lybbendra and deadra: and se eadiga +cyðere Stephanus híne geseah standende, forðan ðe he wæs his gefylsta, swa +swa we ǽr sædon. Ealra gecorenra halgena deað is deorwurðe on Godes +gesihðe; ac ðeah-hwæðere is geþuht, gif ænig todál beon mæg betwux {50} +martyrum, þæt se is healicost seðe ðone martyrdom æfter Gode astealde. +Witodlice Stephanus wæs to diacone gehádod æt ðæra apostola handum; ac hé +hí forestóp on heofenan rice mid sigefæstum deaðe; and swa se ðe wæs neoðor +on endebyrdnysse, wearð fyrmest on ðrowunge; and se ðe wæs leorning-cniht +on háde, ongann wesan láreow on martyrdome. Ðone deað soðlice þe se Hælend +gemedemode for mannum þrowian, ðone ageaf Stephanus fyrmest manna þam +Hælende. He is gecweden protomartyr, þæt is se forma cyðere, forðan ðe hé +æfter Cristes ðrowunge ærest martyrdóm geðrowode. Stephanus is Grecisc +nama, þæt is on Leden, Coronatus, þæt we cweðað on Englisc, Gewuldorbeagod; +forðan ðe hé hæfð þone ecan wuldorbeah, swa swa his nama him forewítegode. +Þa leasan gewitan, ðe hine forsædon, híne ongunnon ærest to torfienne; +forðan þe Moyses ǽ tæhte, þæt swa hwá swa oðerne to deaðe forsǽde, sceolde +wurpan ðone forman stán to ðam ðe hé ær mid his tungan acwealde. Ða reðan +Iudei wedende þone halgan stǽndon: and hé clypode, and cwæð, "Drihten, ne +sete ðu ðas dǽda him to synne." + +Understandað nu, mine gebroðra, þa micclan lufe þæs eadigan weres. On deaðe +hé wæs gesett, and ðeah he bæd mid soðre lufe for his cwelleras; and betwux +ðæra stana hryre, ðaða gehwá mihte his leofostan frynd forgytan, ða betæhte +hé his fynd Gode, þus cweðende, "Drihten, ne sete þu ðas dæda him to +synne." Swiðor he besorgade þa heora synna þonne his agene wunda; swiðor +heora arleasnysse þonne his sylfes deað; and rihtlice swiðor, forðan ðe +heora arleasnysse fyligde se eca deað, and þæt ece líf fyligde his deaðe. +Saulus heold ðæra leasra gewitena reaf, and heora mod to þære stæninge +geornlice tihte. Stephanus soðlice gebigedum cneowum Drihten bæd þæt hé +Saulum alysde. Wearð ða Stephanes bén fram Gode gehyred, and Saulus wearð +alysed. Se árfæsta wæs gehyred, and se arleasa wearð gerihtwisod. + +On ðyssere dæde is geswutelod hu micclum fremige þære {52} soðan lufe +gebed. Witodlice næfde Godes gelaðung Paulum to lareowe, gif se halga +martyr Stephanus swa ne bæde. Efne nú Paulus blissað mid Stephane on +heofenan rice; mid Stephane hé bricð Cristes beorhtnysse, and mid him hé +rixað. Þider ðe Stephanus forestóp, mid Saules stanum oftorfod, ðider +folgode Paulus gefultumod þurh Stephanes gebedu. Þær nis Paulus gescynd +þurh Stephanes slege, ac Stephanus gladað on Paules gefærrædene; forðan þe +seo soðe lufu on heora ægðrum blissað. Seo soðe lufu oferwann ðæra +Iudeiscra reðnysse on Stephane, and seo ylce lufu oferwreah synna +micelnysse on Paule, and heo on heora ægðrum samod geearnode heofenan rice. +Eornostlice seo soðe lufu is wylspring and ordfruma ealra godnyssa and +æðele trumnys, and se weg þe lǽt to heofonum. Se ðe færð on soðre lufe ne +mæg hé dwelian, ne forhtian: heo gewissað, and gescylt, and gelæt. Þurh þa +soðan lufe wæs þes halga martyr swa gebyld þæt he bealdlice ðæra Iudeiscra +ungeleaffulnysse ðreade, and he órsorh betwux ðam greatum hagolstanum +þurhwunode; and he for ðam stænendum welwillende gebæd, and þær to-eacan ða +heofenlican healle cucu and gewuldorbeagod inn-ferde. + +Mine gebroðra, uton geefenlæcan be sumum dæle swa miccles lareowes +geleafan, and swa mæres cyðeres lufe. Uton lufian ure gebroðra on Godes +gelaðunge mid swilcum mode swa swa ðes cyðere þa lufode his fynd. Beoð +gemyndige hwæt seo sylfe Soðfæstnys on ðam halgan godspelle behét, and +hwilc wedd us gesealde. Se Hælend cwæð, "Gif ge forgyfað þam mannum þe wið +eow agyltað, þonne forgyfð eow eower Fæder eowere synna: gif ge ðonne +nellað forgyfan, nele eac eower Fæder eow forgifan eowere gyltas." Ge +gehyrað nu, mine gebroðra, þæt hit stent þurh Godes gyfe on urum agenum +dihte hu ús bið æt Gode gedémed. He cwæð, "Gif ge forgyfað, eow bið +forgyfen." Ne bepæce nán man hine sylfne: witodlice gif hwa furðon ænne man +hatað on ðisum middangearde, swa hwæt swa he to góde gedéð, eal {54} he hit +forlyst; forðan ðe se apostol Paulus ne bið geligenod, þe cwæð, "Þeah ðe ic +aspende ealle mine æhta on ðearfena bigleofan, and ðeah ðe ic minne agenne +lichaman to cwale gesylle, swa ðæt ic forbyrne on martyrdome; gif ic næbbe +ða soðan lufe, ne fremað hit me nan ðing." Be ðan ylcan cwæð se godspellere +Iohannes, "Seðe his broðor ne lufað, he wunað on deaðe." Eft hé cwæð, "Ælc +ðæra þe his broðor hatað is manslaga." Ealle we sind gebroðra þe on God +gelyfað, and we ealle cweðað, "Pater noster qui es in celis," þæt is, "Ure +Fæder þe eart on heofonum." Ne gedyrstlæce nan man be mægðhade, butan soðre +lufe. Ne truwige nan man be ælmesdædum oððe on gebedum, butan ðære +foresædan lufe; forðan ðe swa lange swa hé hylt ðone sweartan nið on his +heortan, ne mæg he mid nanum ðinge þone mildheortan God gegladian. Ac gif +he wille þæt him God milde sý, þonne hlyste hé gódes rædes, na of minum +muðe, ac of Cristes sylfes: he cwæð, "Gif ðu offrast ðine lác to Godes +weofode, and þu þær gemyndig bist þæt ðin broðor hæfð sum ðing ongean ðe, +forlæt ðærrihte ða lác ætforan ðam weofode, and gang ærest to þinum breðer, +and þe to him gesibsuma; and ðonne ðu eft cymst to ðam weofode, geoffra +ðonne ðine lác." Gif ðu ðonne þinum cristenum breðer deredest, þonne hæfð +he sum ðing ongean ðe, and þu scealt be Godes tæcunge hine gegladian, ær ðu +ðine lác geoffrige. Gif ðonne se cristena mann, þe ðin broðor is, ðe ahwar +geyfelode, þæt ðu scealt miltsigende forgifan. Ure gastlican lác sind ure +gebedu, and lofsang, and husel-halgung, and gehwilce oðre lác ðe we Gode +offriað, þa we sceolon mid gesibsumere heortan and broðerlicere lufe Gode +betæcan. Nu cwyð sum man ongean ðas rædinge, Ne mæg ic minne feond lufian, +ðone ðe ic dæghwonlice wælhreowne togeanes me geseo. Eala ðu mann, þu +sceawast hwæt ðin broðor þe dyde, and þu ne sceawast hwæt ðu Gode gedydest. +Þonne ðu micele swærran synna wið God gefremodest, hwí nelt ðu forgyfan ða +lytlan gyltas anum menn, þæt se Ælmihtiga God þe ða micclan {56} synna +forgyfe? Nu cwyst ðu eft, Micel gedeorf bið me þæt ic minne feond lufige, +and for ðone gebidde þe me hearmes cepð. Ne wiðcweðe we þæt hit micel +gedeorf ne sy; ac gif hit is hefigtyme on ðyssere worulde, hit becymð to +micelre mede on ðære toweardan. Witodlice þurh ðines feondes lufe þu bist +Godes freond; and na þæt an þæt ðu his freond sy, ac eac swilce þu bist +Godes bearn, þurh ða rædene þæt þu þinne feond lufige; swa swa Crist sylf +cwæð, "Lufiað eowere fynd, doð þam tela þe eow hatiað, þæt ge beon eoweres +Fæder cild, seðe on heofenum is." Menigfealde earfoðnyssa and hospas wolde +gehwá eaðelice forberan wið þan þæt he moste sumum rican men to bearne +geteald beon, and his yrfenuma to gewitendlicum æhtum: forberað nu +geðyldelice for ðam ecan wurðmynte, þæt ge Godes bearn getealde beon, and +his yrfenuman on heofenlicum spedum, þæt þæt se oðer forðyldigan wolde for +ateorigendlicere edwiste. + +We secgað eow Godes riht; healdað gif ge willon. Gif we hit forsuwiað, ne +bið us geborgen. Cristes lufu us neadað þæt we simle þa gódan tihton, þæt +hí on gódnysse þurhwunion; and ða yfelan we mynegiað, þæt hí fram heora +yfelnessum hrædlice gecyrron. Ne beo se rihtwisa gymeleas on his anginne, +ne se yfela ortruwige ðurh his unrihtwisnysse. Ondræde se goda þæt hé +fealle; hogige se yfela þæt hé astande. Se ðe yfel sy geefenlæce hé Paules +gecyrrednysse; se ðe gód sy þurhwunige hé on gódnysse mid Stephane; forðan +ðe ne bið nán anginn herigendlic butan godre geendunge. Ælc lof bið on ende +gesungen. + +Mine gebroðra, gyrstan-dæg gemedemode ure Drihten hine sylfne, þæt hé ðysne +middangeard þurh soðe menniscnysse geneosode: nu to-dǽg se æðela cempa +Stephanus, fram lichamlicere wununge gewitende, sigefæst to heofenum ferde. +Crist niðer-astáh, mid flæsce bewæfed; Stephanus up-astáh, þurh his blod +gewuldorbeagod. Gyrstan-dæg sungon englas "Gode wuldor on heannyssum;" nu +to-dæg hí underfengon Stephanum blissigende on heora geferrædene, mid þam +hé wuldrað and blissað á 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 cœlis," 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, wearð on ðysum dæge to heofenan +rices myrhðe, þurh Godes neosunge, genumen. He wæs Cristes moddrian sunu, +and he hine lufode synderlice; na swa micclum for ðære mæglican sibbe swa +for ðære clænnysse his ansundan mægðhades. He wæs on mægðháde Gode gecoren, +and hé on ecnysse on ungewemmedum mægðhade þurhwunode. Hit is geræd on +gewyrdelicum racum þæt hé wolde wífian, and Críst wearð to his gyftum +gelaðod. Þa gelámp hit þæt æt ðam gyftum wín wearð ateorod. Se Hælend ða +het þa ðenig-men afyllan six stænene fatu mid hluttrum wætere, and he mid +his bletsunge þæt wæter to æðelum wine awende. Þis is þæt forme tácn ðe hé +on his menniscnysse openlice geworhte. Þa wearð Iohannes swa onbryrd þurh +þæt tácn, þæt hé ðærrihte his bryde on mægðhade forlét, and symle syððan +Drihtne folgode, and wearð ða him inweardlice gelufod, forðan ðe he hine +ætbræd þam flæsclicum lustum. Witodlice ðisum leofan leorning-cnihte +befæste se Hælend his modor, þaþa hé on rode hengene mancynn alysde; þæt +his clæne líf ðæs clænan mædenes Marian gymde, and heo ða on hyre swyster +suna ðenungum wunode. + +Eft on fyrste, æfter Cristes upstige to heofonum, rixode sum wælhreow +casere on Romana ríce, æfter Nerone, se wæs Domicianus gehaten, cristenra +manna ehtere: se het afyllan ane cyfe mid weallendum ele, and þone mæran +godspellere þæron het bescufan; ac he, ðurh Godes gescyldnysse, ungewemmed +of ðam hatum bæðe eode. Eft ðaða se wælreowa ne mihte ðæs eadigan apostoles +bodunge alecgan, þa asende he hine on wræcsið to anum igeoðe þe is Paðmas +gecíged, þæt he ðær þurh hungres scearpnysse acwæle. Ac se Ælmihtiga Hælend +ne forlét to gymeleaste his gelufedan apostol, ac {60} geswutelode him on +ðam wræcsiðe þa toweardan onwrigenysse, be ðære hé awrat ða bóc ðe is +gehaten APOCALIPSIS: and se wælhreowa Domicianus on ðam ylcan geare wearð +acweald æt his witena handum; and hí ealle anmodlice ræddon þæt ealle his +gesetnyssa aydlode wæron. Þa wearð Nerua, swiðe arfæst man, to casere +gecoren. Be his geðafunge gecyrde se apostol ongean mid micclum wurðmynte, +seðe mid hospe to wræcsiðe asend wæs. Him urnon ongean weras and wif +fægnigende, and cweðende, "Gebletsod is se ðe com on Godes naman." + +Mid þam ðe se apostol Iohannes stop into ðære byrig Ephesum, þa bær man him +togeanes anre wydewan líc to byrigenne; hire nama wæs Drusiana. Heo wæs +swiðe gelyfed and ælmesgeorn, and þa ðearfan, ðe heo mid cystigum mode +eallunga afedde, dreorige mid wópe ðam líce folgodon. Ða het se apostol ða +bære settan, and cwæð, "Min Drihten, Hælend Crist! Arære ðe, Drusiana; +aris, and gecyrr ham, and gearca ús gereordunge on þinum huse." Drusiana þa +arás swilce of slæpe awreht, and, carfull be ðæs apostoles hæse, ham +gewende. + +On ðam oðrum dæge eode se apostol be ðære stræt, þa ofseah he hwær sum +uðwita lædde twegen gebroðru, þe hæfdon behwyrfed eall heora yldrena +gestreon on deorwurðum gymstanum, and woldon ða tocwysan on ealles þæs +folces gesihðe, to wæfersyne, swylce to forsewennysse woruldlicra æhta. Hit +wæs gewunelic on ðam timan þæt ða ðe woldon woruld-wisdom gecneordlice +leornian, þæt hí behwyrfdon heora are on gymstanum, and ða tobræcon; oððe +on sumum gyldenum wecge, and ðone on sǽ awurpan; þilæs ðe seo smeaung þæra +æhta hí æt þære lare hremde. Þa clypode se apostol ðone uðwitan Graton him +to, and cwæð, "Dyslic bið þæt hwa woruldlice speda forhogige for manna +hérunge, and beo on Godes dome geniðerod. Ydel bið se læcedom þe ne mæg +ðone untruman gehælan; swa bið eac ydel seo lár ðe ne gehælð ðære sawle +leahtras and unðeawas. {62} Soðlice min lareow Crist sumne cniht ðe +gewilnode þæs ecan lifes þysum wordum lærde, Þæt he sceolde ealle his welan +beceapian, and þæt wurð ðearfum dælan, gif hé wolde fulfremed beon, and he +syððan hæfde his goldhord on heofenum, and ðær to-eacan þæt ece líf." +Graton ða se uðwita him andwyrde, "Þas gymstanas synd tocwysede for ydelum +gylpe, ac gif ðin láreow is soð God, gefeg ðas bricas to ansundnysse, þæt +heora wurð mæge þearfum fremian." Iohannes þa gegaderode ðæra gymstana +bricas, and beseah to heofonum, þus cweðende, "Drihten Hælend, nis ðe nan +ðing earfoðe; þu ge-edstaðelodest ðisne tobrocenan middangeard on þinum +geleaffullum, þurh tácen þære halgan rode; ge-edstaðela nu þas deorwurðan +gymstanas, ðurh ðinra engla handa, þæt ðas nytenan menn þine mihta +oncnáwon, and on þe gelyfon." Hwæt, ða færlice wurdon ða gymstanas swa +ansunde, þæt furðon nan tácen þære ærran tocwysednysse næs gesewen. Þa se +uðwita Graton samod mid þam cnihtum feoll to Iohannes fotum, gelyfende on +God. Se apostol hine fullode mid eallum his hirede, and hé ongann Godes +geleafan openlice bodian. Þa twegen gebroðra, Atticus and Eugenius, sealdon +heora gymstanas, and ealle heora æhta dældon wǽdlum, and filigdon þam +apostole, and micel menigu geleaffulra him eac to geðeodde. + +Þa becom se apostol æt sumum sæle to þære byrig Pergamum, þær ða foresædan +cnihtas iú ær eardodon, and gesawon heora ðeowan mid godewebbe +gefreatewode, and on woruldlicum wuldre scinende. Ða wurdon hí mid deofles +flan þurhscotene, and dreorige on mode, þæt hí wædligende on ánum waclicum +wæfelse ferdon, and heora ðeowan on woruldlicum wuldre scinende wæron. Þa +undergeat se apostol ðas deoflican facn, and cwæð, "Ic geseo þæt eower mód +is awend, and eower andwlita, forðan ðe ge eowre speda þearfum dældon, and +mines Drihtnes lare fyligdon: gað nu forði to wuda, and heawað incre +byrðene gyrda, and gebringað to me." Hí dydon be his hæse, and hé on Godes +{64} naman ða grenan gyrda gebletsode, and hí wurdon to readum golde +awende. Eft cwæð se apostol Iohannes, "Gað to ðære sǽ-strande, and feccað +me papolstanas." Hí dydon swa; and Iohannes þa on Godes mægenðrymme hí +gebletsode, and hí wurdon gehwyrfede to deorwurðum gymmum. Þa cwæð se +apostol, "Gað to smiððan, and fandiað þises goldes and ðissera gymstana." +Hí ða eodon, and eft comon, þus cweðende, "Ealle ðas goldsmiðas secgað þæt +hí næfre ær swa clæne gold, ne swa read ne gesawon: eac ðas gym-wyrhtan +secgað þæt hi næfre swa deorwurðe gymstanas ne gemetton." Þa cwæð se +apostol him to, "Nimað þis gold, and ðas gymstanas, and farað, and bicgað +eow land-áre; forðan þe ge forluron ða heofenlican speda. Bicgað eow +pællene cyrtlas, þæt ge to lytelre hwile scinon swa swa róse, þæt ge +hrædlice forweornion. Beoð blowende and welige hwilwendlice, þæt ge ecelice +wædlion. Hwæt la, ne mæg se Ælmihtiga Wealdend þurhteon þæt hé do his +ðeowan rice for worulde, genihtsume on welan, and unwiðmetenlice scinan? Ac +he sette gecámp geleaffullum sawlum, þæt hi gelyfon to geagenne þa ecan +welan, ða ðe for his naman þa hwilwendan speda forhógiað. Ge gehældon +untruman on þæs Hælendes naman, ge afligdon deoflu, ge forgeafon blindum +gesihðe, and gehwilce uncoðe gehældon: efne nu is ðeos gifu eow ætbroden, +and ge sind earmingas gewordene, ge ðe wæron mære and strange. Swa micel +ege stod deoflum fram eow, þæt hí be eowere hæse þa ofsettan deofolseocan +forleton; nu ge ondrædað eow deoflu. Þa heofenlican æhta sind us eallum +gemæne. Nacode we wæron acennede, and nacode we gewitað. Þære sunnan +beorhtnys, and þæs monan leoht, and ealra tungla sind gemæne þam rican and +ðam heanan. Rén-scuras, and cyrcan duru, fulluht, and synna forgyfenys, +huselgang, and Godes neosung, sind eallum gemæne, earmum and eadigum: ac se +ungesæliga gytsere wile mare habban þonne him genihtsumað, þonne he furðon +orsorh ne bricð his genihtsumnysse. Se gytsere hæfð ænne lichaman, and {66} +menigfealde scrúd; he hæfð ane wambe, and þusend manna bigleofan: witodlice +þæt he for gytsunge úncyste nanum oðrum syllan ne mæg, þæt he hordað, and +nat hwam; swa swa se witega cwæð, 'On ídel bið ælc man gedrefed, seðe +hordað, and nat hwam he hit gegaderað.' Witodlice ne bið he þæra æhta +hlaford, þonne he hi dælan ne mæg; ac he bið þæra æhta ðeowa, þonne he him +eallunga þeowað; and þær to-eacan him weaxað untrumnyssa on his lichaman, +þæt hé ne mæg ǽtes oððe wǽtes brucan. Hé carað dæges and nihtes þæt his +feoh gehealden sy; hé gymð grædelice his teolunge, his gafoles, his +gebytlu; he berypð þa wánnspedigan, he fulgǽð his lustum and his plegan; +þonne færlice gewitt he of ðissere worulde, nacod and forscyldigod, synna +ana mid him ferigende; forðan þe he sceal éce wíte ðrowian." + +Efne ðaða se apostol þas lare sprecende wæs, ða bær sum wuduwe hire suna +lic to bebyrgenne, se hæfde gewifod þritigum nihtum ǽr. Seo dreorige modor +þa samod mid þam licmannum rarigende hí astrehte æt þæs halgan apostoles +fotum, biddende þæt he hire sunu on Godes naman arærde, swa swa he dyde þa +wydewan Drusianam. Iohannes ða ofhreow þære meder and ðæra licmanna +dreorignysse, and astrehte his lichaman to eorðan on langsumum gebede, and +ða æt nextan arás, and eft up-ahafenum handum langlice bæd. Þaða he ðus +ðriwa gedón hæfde, ða het he unwindan þæs cnihtes líc, and cwæð, "Eala ðu +cniht, ðe þurh ðines flæsces lust hrædlice ðine sawle forlure; eala þu +cniht, þu ne cuðest ðinne Scyppend; þu ne cuðest manna Hælend; þu ne cuðest +ðone soðan freond; and forði þu beurne on þone wyrstan feond. Nu ic ageat +mine tearas, and for ðinre nytennysse geornlice bæd, þæt þu of deaðe arise, +and þisum twam gebroðrum, Attico and Eugenio, cyðe hú micel wuldor hí +forluron, and hwilc wite hí geearnodon." Mid ðam þa arás se cniht Stacteus, +and feoll to Iohannes fotum, and begann to ðreagenne þa gebroðru þe +miswende wǽron, þus cweðende, "Ic geseah þa englas, þe eower gymdon, +dreorige {68} wepan, and ða awyrigedan sceoccan blissigende on eowerum +forwyrde. Eow wæs heofenan rice gearo, and scinende gebytlu mid wistum +afyllede, and mid ecum leohte: þa ge forluron þurh unwærscipe, and ge +begeaton eow ðeosterfulle wununga mid dracum afyllede, and mid +brastligendum ligum, mid unasecgendlicum witum afyllede, and mid anðræcum +stencum; on ðam ne ablinð granung and þoterung dæges oþþe nihtes: biddað +forði mid inweardre heortan ðysne Godes apostol, eowerne lareow, þæt he eow +fram ðam ecum forwyrde arære, swa swa he me fram deaðe arærde; and he eowre +saula, þe nu synd adylegode of þære liflican béc, gelæde eft to Godes gife +and miltsunge." + +Se cniht þa Stacteus, ðe of deaðe arás, samod mid þam gebroðrum, astrehte +hine to Iohannes fótswaðum, and þæt folc forð mid ealle, anmodlice biddende +þæt he him to Gode geþingode. Se apostol þa bebead ðam twam gebroðrum þæt +hi ðritig daga be hreowsunge dædbetende Gode geoffrodon, and on fæce +geornlice bædon, þæt ða gyldenan gyrda eft to þan ærran gecynde awendon, +and þa gymstanas to heora wacnysse. Æfter ðritigra daga fæce, þaþa hí ne +mihton mid heora benum þæt gold and þa gymstanas to heora gecynde awendan, +ða comon hi mid wope to þam apostole, þus cweðende, "Symle ðu tæhtest +mildheortnysse, and þæt man oðrum miltsode; and gif man oðrum miltsað, hu +micele swiðor wile God miltsian and arian mannum his hand-geweorce! Þæt þæt +we mid gitsigendum eagum agylton, þæt we nu mid wependum eagum bereowsiað." +Ða andwyrde se apostol, "Berað ða gyrda to wuda, and þa stanas to +sǽ-strande: hi synd gecyrrede to heora gecynde." Þaða hi þis gedon hæfdon, +ða underfengon hi eft Godes gife, swa þæt hi adræfdon deoflu, and blinde, +and untrume gehældon, and fela tacna on Drihtnes naman gefremedon, swa swa +hi ær dydon. + +Se apostol þa gebigde to Gode ealne þone eard Asiam, se is geteald to +healfan dæle middan-eardes; and awrat ða {70} feorðan Cristes bóc, seo +hrepað swyðost ymbe Cristes godcundnysse. Ða oðre þry godspelleras, +Matheus, Marcus, Lucas, awriton æror be Cristes menniscnysse. Þa asprungon +gedwolmenn on Godes gelaðunge, and cwædon þæt Crist nære ær he acenned wæs +of Marian. Þa bædon ealle þa leod-bisceopas ðone halgan apostol þæt he þa +feorðan bóc gesette, and þæra gedwolmanna dyrstignesse adwæscte. Iohannes +þa bead ðreora daga fæsten gemænelice; and he æfter ðam fæstene wearð swa +miclum mid Godes gaste afylled, þæt he ealle Godes englas, and ealle +gesceafta, mid heahlicum mode oferstáh, and mid ðysum wordum þa +godspellican gesetnysse ongan, "In principio erat uerbum, et uerbum erat +apud Deum, et Deus erat uerbum, et reliqua:" þæt is on Englisc, "On frymðe +wæs word, and þæt word wæs mid Gode, and þæt word wæs God; þis wæs on +frymðe mid Gode; ealle ðing sind þurh hine geworhte, and nis nan þing buton +him gesceapen." And swa forð on ealre þære godspellican gesetnysse, he +cydde fela be Cristes godcundnysse, hu he ecelice butan angynne of his +Fæder acenned is, and mid him rixað on annysse þæs Halgan Gastes, á butan +ende. Feawa he awrat be his menniscnysse, forðan þe þa ðry oðre +godspelleras genihtsumlice be þam heora bec setton. + +Hit gelamp æt sumum sæle þæt þa deofolgyldan þe þa gýt ungeleaffulle wǽron, +gecwædon þæt hi woldon þone apostol to heora hæðenscipe geneadian. Þa cwæð +se apostol to ðam hæðengyldum, "Gað ealle endemes to Godes cyrcan, and +clypiað ealle to eowerum godum, þæt seo cyrce afealle ðurh heora mihte; +ðonne buge ic to eowerum hæðenscipe. Gif ðonne eower godes miht þa halgan +cyrcan towurpan ne mæg, ic towurpe eower tempel þurh ðæs Ælmihtigan Godes +mihte, and ic tocwyse eower deofolgyld; and bið þonne rihtlic geðuht þæt ge +geswycon eoweres gedwyldes, and gelyfon on ðone soðan God, seðe ana is +Ælmihtig." Þa hæðengyldan ðisum cwyde geðwærlæhton, and Iohannes mid +geswæsum wordum þæt folc tihte, þæt hí ufor eodon fram þam deofles {72} +temple; and mid beorhtre stemne ætforan him eallum clypode, "On Godes naman +ahreose þis tempel, mid eallum þam deofolgyldum þe him on eardiað, þæt þeos +menigu tocnawe þæt ðis hæðengyld deofles biggeng is." Hwæt ða færlice +ahreas þæt tempel grundlunga, mid eallum his anlicnyssum to duste awende. +On ðam ylcan dæge wurdon gebigede twelf ðusend hæðenra manna to Cristes +geleafan, and mid fulluhte gehalgode. + +Þa sceorede ða gyt se yldesta hæðengylda mid mycelre þwyrnysse, and cwæð +þæt he nolde gelyfan buton Iohannes attor drunce, and þurh Godes mihte ðone +cwelmbæran drenc oferswiðde. Þa cwæð se apostol, "Þeah þu me attor sylle, +þurh Godes naman hit me ne derað." Ða cwæð se hæðengylda Aristodemus, "Þu +scealt ærest oðerne geseon drincan, and ðærrihte cwelan, þæt huru ðin +heorte swa forhtige for ðam deadbærum drence." Iohannes him andwyrde, "Gif +ðu on God gelyfan wylt, ic unforhtmod ðæs drences onfó." Þa getengde se +Aristodemus to ðam heahgerefan, and genám on his cwearterne twegen ðeofas, +and sealde him ðone unlybban ætforan eallum ðam folce, on Iohannes gesihðe; +and hi ðærrihte æfter þam drence gewiton. Syððan se hæðengylda eac sealde +ðone attorbæran drenc þam apostole, and hé mid rodetacne his muð, and ealne +his lichaman gewǽpnode, and ðone unlybban on Godes naman halsode, and +siððan mid gebildum mode hine ealne gedranc. Aristodemus ða and þæt folc +beheoldon þone apostol ðreo tída dæges, and gesawon hine habban glædne +andwlitan, buton blácunge and forhtunge; and hi ealle clypodon, "An soð God +is, seðe Iohannes wurðað." Þa cwæð se hæðengylda to ðam apostole, "Gyt me +tweonað; ac gif ðu ðas deadan sceaðan, on ðines Godes naman arærst, þonne +bið min heorte geclænsod fram ælcere twynunge." Ða cwæð Iohannes, +"Aristodeme, nim mine tunecan, and lege bufon ðæra deadra manna lic, and +cweð, 'Þæs Hælendes Cristes apostol me asende to eow, þæt ge on his naman +of deaðe arison, and ælc man oncnáwe þæt {74} deað and líf ðeowiað minum +Hælende.'" He ða be ðæs apostoles hæse bær his tunecan, and alede uppon ðam +twám deadum; and hí ðærrihte ansunde arison. Þaða se hæðengylda þæt geseah, +ða astrehte he hine to Iohannes fotum, and syððan ferde to ðam heahgerefan, +and him ða wundra mid hluddre stemne cydde. Hí ða begen þone apostol +gesohton, his miltsunge biddende. Þa bead se apostol him seofon nihta +fæsten, and hi siððan gefullode; and hi æfter ðam fulluhte towurpon eall +heora deofolgyld, and mid heora maga fultume, and mid eallum cræfte arærdon +Gode mære cyrcan on ðæs apostoles wurðmynte. + +Þaða se apostol wæs nigon and hund-nigontig geara, þa æteowode him Drihten +Crist mid þam oðrum apostolum, þe hé of ðisum life genumen hæfde, and cwæð, +"Iohannes, cum to me; tima is þæt þu mid ðinum gebroðrum wistfullige on +minum gebeorscipe." Iohannes þa arás, and eode wið þæs Hælendes; ac he him +to cwæð, "Nu on sunnan-dæg, mines æristes dæge, þu cymst to me:" and æfter +ðam worde Drihten gewende to heofenum. Se apostol micclum blissode on ðam +beháte, and on þam sunnan-uhtan ærwacol to ðære cyrcan com, and þam folce, +fram hancrede oð undern, Godes gerihta lærde, and him mæssan gesang, and +cwæð þæt se Hælend hine on ðam dæge to heofonum gelaðod hæfde. Het ða +delfan his byrgene wið þæt weofod, and þæt greot ut-awegan. And hé eode +cucu and gesund into his byrgene, and astrehtum handum to Gode clypode, +"Drihten Crist, ic þancige ðe þæt þu me gelaðodest to þinum wistum: þu wást +þæt ic mid ealre heortan þe gewilnode. Oft ic ðe bæd þæt ic moste to ðe +faran, ac ðu cwæde þæt ic anbidode, þæt ic ðe mare folc gestrynde. Þu +heolde minne lichaman wið ælce besmittennysse, and þu simle mine sawle +onlihtest, and me nahwar ne forlete. Þu settest on minum muðe þinre +soðfæstnysse word, and ic awrat ða lare ðe ic of ðinum muðe gehyrde, and ða +wundra ðe ic ðe wyrcan geseah. Nu ic ðe betæce, Drihten! þine bearn, ða ðe +þin gelaðung, mæden and {76} moder, þurh wæter and þone Halgan Gast, ðe +gestrynde. Onfoh me to minum gebroðrum mid ðam ðe ðu come, and me +gelaðodest. Geopena ongean me lifes geat, þæt ðæra ðeostra ealdras me ne +gemeton. Þu eart Crist, ðæs lifigendan Godes Sunu, þu þe be ðines Fæder +hæse middangeard gehældest, and us ðone Halgan Gast asendest. Þe we heriað, +and þanciað þinra menigfealdra goda geond ungeendode worulde. Amen." + +Æfter ðysum gebede æteowode heofenlic leoht bufon ðam apostole, binnon ðære +byrgene, ane tid swa beorhte scinende, þæt nanes mannes gesihð þæs leohtes +leoman sceawian ne mihte; and he mid þam leohte his gast ageaf þam Drihtne +þe hine to his rice gelaðode. He gewát swa freoh fram deaðes sarnysse, of +ðisum andweardan life, swa swa he wæs ælfremed fram lichamlicere +gewemmednysse. Soðlice syððan wæs his byrgen gemet mid mannan afylled. +Manna wæs gehaten se heofenlica mete, þe feowertig geara afedde Israhela +folc on westene. Nu wæs se bigleofa gemett on Iohannes byrgene, and nan +ðing elles; and se mete is weaxende on hire oð ðisne andweardan dæg. Þær +beoð fela tacna æteowode, and untrume gehælde, and fram eallum frecednyssum +alysede, þurh ðæs apostoles ðingunge. Þæs him getiðað Drihten Crist, þam is +wuldor and wurðmynt mid Fæder and Halgum Gaste, á 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-dæg Godes gelaðung geond ealne ymbhwyrft mærsað þæra eadigra cildra +freols-tide, þe se wælhreowa Herodes for Cristes acennednysse mid arleasre +ehtnysse acwealde, swa swa us seo godspellice racu swutellice cyð. + +{78} Matheus awrat, on þære forman Cristes bec, ðysum wordum be ðæs +Hælendes gebyrd-tide, and cwæð, "Þaða se Hælend acenned wæs on þære +Iudeiscan Bethleem, on Herodes dagum cyninges, efne ða comon fram east-dæle +middangeardes þry tungel-witegan to ðære byrig Hierusalem, þus befrinende, +Hwær is Iudeiscra leoda Cyning, seðe acenned is? We gesawon soðlice his +steorran on east-dǽle, and we comon to ði þæt we ús to him gebiddon. Hwæt +ða Herodes cyning þis gehyrende wearð micclum astyred, and eal seo burhwaru +samod mid him. He ða gesamnode ealle þa ealdor-biscopas, and ðæs folces +boceras, and befran hwær Cristes cenningstów wære. Hí sædon, on ðære +Iudeiscan Bethleem. Þus soðlice is awriten þurh ðone witegan Micheam, Eala +þu Bethleem, Iudeisc land, ne eart ðu nateshwón wacost burga on Iudeiscum +ealdrum: of ðe cymð se Heretoga seðe gewylt and gewissað Israhela folc. Ða +clypode Herodes þa ðry tungel-witegan on sunder-spræce, and geornlice hí +befrán to hwilces timan se steorra him ærst æteowode, and asende hí to +Bethleem, ðus cweðende, Farað ardlice, and befrínað be ðam cilde, and þonne +ge hit gemetað, cyðað me, þæt ic máge me to him gebiddan. Þa tungel-witegan +ferdon æfter þæs cyninges spræce, and efne ða se steorra, þe hí on +east-dǽle gesawon, glad him beforan, oð þæt he gestód bufon ðam gesthúse, +þær þæt cild on wunode. Hi gesáwon ðone steorran, and þearle blissodon. +Eodon ða inn, and þæt cild gemetton mid Marian his meder, and +niðerfeallende hí to him gebǽdon. Hi geopenodon heora hórdfatu, and him lác +geoffrodon, gold, and recels, and myrram. Hwæt ða God on swefne hí +gewarnode and bebead þæt hi eft ne cyrdon to ðan reðan cyninge Herode, ac +þurh oðerne weg hine forcyrdon, and swa to heora eðele becomon. Efne ða +Godes engel æteowode Iosepe, ðæs cíldes foster-fæder, on swefnum, cweðende, +'Arís, and nim þis cild mid þære meder, and fleoh to Egypta lánde, and beo +þær oð þæt ic þe eft secge: soðlice toweard is þæt Herodes smeað hú hé þæt +cild fordó.' Ioseph {80} ða arás nihtes, and þæt cild mid þære meder samod +to Egypta lánde ferede, and þær wunode oð þæt Herodes gewát; þæt seo +witegung wære gefylled, þe be ðære fare ær ðus cwæð, Of Egypta lánde ic +geclypode minne sunu." + +Nu secgað wyrd-writeras þæt Herodes betwux ðisum wearð gewréged to þam +Romaniscan casere, þe ealne middangeard on þam timan geweold. Þa gewende he +to Rome, be ðæs caseres hæse, þæt he hine betealde, gif he mihte. Þa +betealde he hine swiðe geaplice, swa swa he wæs snotorwyrde to ðan swiðe, +þæt se casere hine mid maran wurðmynte ongean to Iudeiscum rice asende. +Þaþa he ham com, þa gemunde he hwæt he ær be ðan cilde gemynte, and geseah +þæt he wæs bepæht fram ðam tungel-witegum, and wearð þa ðearle gegremod. +Sende ða his cwelleras, and ofsloh ealle ða hyse-cild, þe wǽron on þære +byrig Bethleem, and on eallum hyre gemærum, fram twywintrum cilde to anre +nihte, be ðære tide þe hé geaxode æt ðam tungel-witegum. Þa wæs gefylled +Hieremias wítegung, þe ðus witegode, "Stemn is gehyred on heannysse, micel +wóp and ðoterung: Rachel beweop hire cildru, and nolde beon gefrefrod, +forðan ðe hi ne sind." + +On ðam twelftan dæge Cristes acennednysse comon ða ðry tungel-witegan to +Herode, and hine axodon be ðam acennedan cilde; and þaþa hí his +cenning-stowe geaxodon, þa gewendon hí wið þæs cildes, and noldon ðone +reðan cwellere eft gecyrran, swa swa he het. Þa ne mihte he forbugan þæs +caseres hæse, and wæs ða, þurh his langsume fær, þæra cildra slege geuferod +swiðor þonne he gemynt hæfde; and hí wurdon ða on ðysum dægþerlicum dæge +wuldorfullice gemartyrode; na swa-þeah þæs geares þe Crist acenned wæs, ac +æfter twegra geara ymbryne æfter ðæs wælhreowan hamcyme. + +Næs hé æðelboren, ne him naht to þam cynecynne ne gebyrode; ac mid +syrewungum and swicdome he becom to {82} ðære cynelican geðincðe; swa swa +Moyses be ðam awrát, Þæt ne sceolde ateorian þæt Iudeisce cynecynn, oþþæt +Crist sylf come. Ða com Crist on ðam timan þe seo cynelice mæigð ateorode, +and se ælfremeda Herodes þæs rices geweold. Þa wearð he micclum afyrht and +anðracode þæt his rice feallan sceolde, þurh to-cyme þæs soðan cyninges. Þa +clypode hé ða tungel-witegan on sunder-spræce, and geornlice hí befrán, on +hwilcne timan hí ærest þone steorran gesawon; forðan ðe he ondred, swa swa +hit gelamp, þæt hí eft hine ne gecyrdon. Þa het he forðy acwellan ealle ða +hyse-cild þære burhscire, fram twywintrum cilde oð anre nihte: ðohte gif he +hí ealle ofsloge, þæt se án ne ætburste þe he sohte. Ac he wæs ungemyndig +þæs halgan gewrites, ðe cwyð, "Nis nán wisdom, ne nán ræd naht ongean God." + +Se swicola Herodes cwæð to ðam tungel-witegum, "Farað, and geornlice +befrinað be ðam cilde, and cyðað me, þæt ic eac mage me to him gebiddan." +Ac he cydde syððan his facenfullan syrewunge, hu he ymbe wolde, gif he hine +gemette, ðaða he ealle his efenealdan adylegode for his anes ehtnysse. +Þearflæs he syrwde ymbe Crist: ne com he forðy þæt he wolde his eorðlice +rice, oþþe æniges oðres cyninges mid riccetere him to geteon; ac to ði hé +com þæt he wolde his heofenlice rice geleaffullum mannum forgyfan. Ne com +he to ðy þæt he wære on mærlicum cynesetle ahafen, ac þæt he wære mid hospe +on rode hengene genæglod. He wolde ðeah þæs wælhreowan syrewunge mid fleame +forbugan, na forði þæt he deað forfluge, seðe sylfwilles to ðrowienne +middangearde genealæhte; ac hit wære to hrædlic, gif he ða on cild-cradole +acweald wurde, swilce ðonne his to-cyme mancynne bedíglod wære; þi +forhradode Godes engel þæs arleasan geþeaht, and bebead þæt se foster-fæder +þone heofenlican æþeling of ðam earde ardlice ferede. + +Ne forseah Crist his geongan cempan, ðeah ðe he lichamlice on heora slege +andwerd nære; ac hé asende hí fram þisum {84} wræcfullum life to his ecan +rice. Gesælige hí wurdon geborene þæt hi moston for his intingan deað +þrowian. Eadig is heora yld, seoðe þa gyt ne mihte Crist andettan, and +moste for Criste þrowian. Hí wæron þæs Hælendes gewitan, ðeah ðe hí hine ða +gyt ne cuðon. Næron hí gerípode to slege, ac hi gesæliglice þeah swulton to +life. Gesælig wæs heora acennednys, forðan ðe hí gemetton þæt ece lif on +instæpe þæs andweardan lifes. Hí wurdon gegripene fram moderlicum breostum, +ac hi wurdon betæhte þærrihte engellicum bosmum. Ne mihte se mánfulla +ehtere mid nanre ðenunge þam lytlingum swa micclum fremian, swa micclum swa +hé him fremode mid ðære reðan ehtnysse hatunge. Hí sind gehátene martyra +blostman, forðan ðe hí wæron swá swá up-aspringende blostman on +middeweardan cyle ungeleaffulnysse, swilce mid sumere ehtnysse forste +forsodene. Eadige sind þa innoðas þe hí gebæron, and ða breost þe swylce +gesihton. Witodlice ða moddru on heora cildra martyrdome þrowodon; þæt +swurd ðe þæra cildra lima þurh-árn becóm to ðæra moddra heortan; and neod +is þæt hí beon efenhlyttan þæs ecan edleanes, þonne hí wæron geferan ðære +ðrowunge. Hí wæron gehwæde and ungewittige acwealde, ac hí arisað on þam +gemænelicum dome mid fullum wæstme, and heofenlicere snoternysse. Ealle we +cumað to anre ylde on þam gemænelicum æriste, þeah ðe we nu on myslicere +ylde of þyssere worulde gewiton. + +Þæt godspel cweð þæt Rachel beweóp hire cildra, and nolde beon gefrefrod, +forðan þe hí ne sind. Rachel hatte Iacobes wif, ðæs heahfæderes, and heo +getacnode Godes gelaðunge, þe bewypð hire gastlican cild; ac heo nele swa +beon gefrefrod, þæt hí eft to woruldlicum gecampe gehwyrfon, þa þe æne mid +sygefæstum deaðe middangeard oferswiðdon, and his yrmða ætwundon to +wuldorbeagienne mid Criste. + +Eornostlice ne breac se arleasa Herodes his cynerices mid langsumere +gesundfulnysse, ac buton yldinge him becom seo {86} godcundlice wracu, þe +hine mid menigfealdre yrmðe fordyde, and eac geswutelode on hwilcum suslum +he moste æfter forðsiðe ecelice cwylmian. Hine gelæhte unasecgendlic adl; +his lichama barn wiðutan mid langsumere hætan, and he eal innan samod +forswæled wæs, and toborsten. Him wæs metes micel lust, ac ðeah mid nanum +ætum his gyfernysse gefyllan ne mihte. He hriðode, and egeslice hweos, and +angsumlice siccetunga teah, swa þæt hé earfoðlice orðian mihte. +Wæter-seocnyss hine ofereode, beneoðan þam gyrdle, to ðan swiðe, þæt his +gesceapu maðan weollon, and stincende attor singallice of ðam toswollenum +fotum fleow. Unaberendlic gyhða ofereode ealne ðone lichaman, and +ungelyfendlic toblawennys his innoð geswencte. Him stód stíncende steam of +ðam muðe, swa þæt earfoðlice ænig læce him mihte genealæcan. Fela ðæra læca +hé acwealde; cwæð þæt hí hine gehælan mihton and noldon. Hine gedrehte +singal slæpleast, swa þæt he þurhwacole niht buton slæpe adreah; and gif hé +hwon hnáppode, ðærrihte hine drehton nihtlice gedwímor, swa þæt him ðæs +slæpes ofþuhte. Þaða hé mid swiðlicum luste his lifes gewilnode, þa hét hé +hine ferigan ofer ða eá Iordanen, ðærþær wæron gehæfde háte baðu, þe wǽron +halwende gecwedene adligendum lichaman. Wearð þa eac his læcum geðuht þæt +hí on wlacum ele hine gebeðedon. Ac ðaða hé wæs on ðissere beðunge geléd, +þa wearð se lichama eal toslopen, swa þæt his eagan wendon on gelicnysse +sweltendra manna, and hé læg cwydeleas butan andgite. Eft ðaða he com, þa +het he hine ferigan to ðære byrig Hiericho. + +Þaþa he wearð his lifes orwene, þa gelaðode he him to ealle ða Iudeiscan +ealdras of gehwilcum burgum, and het hí on cwearterne beclysan, and +gelangode him to his swustur Salome and hire wer Alexandrum, and cwæð, "Ic +wát þæt ðis Iudeisce folc micclum blissigan wile mines deaðes; ac ic mæg +habban arwurðfulle líc-ðenunge of heofigendre menigu, gif ge willað minum +bebodum gehyrsumian. Swa ricene swa ic gewíte, ofsleað ealle ðas Iudeiscan +ealdras, ðe ic on {88} cwearterne beclysde, þonne beoð heora siblingas to +heofunge geneadode, þa ðe wyllað mines forðsiðes fagnian." He ða his cempan +to ðam slege genamode, and het heora ælcum fiftig scyllinga to sceatte +syllan, þæt hi heora handa fram ðam blodes gyte ne wiðbrudon. Þaða hé mid +ormætre angsumnysse wæs gecwylmed, þa het he his agenne sunu Antípatrem +arleaslice acwellan, to-eacan þam twam þe hé ær acwealde. Æt nextan, ðaða +hé gefredde his deaðes nealæcunge, þa het he him his seax aræcan to +screadigenne ænne æppel, and hine sylfne hetelice ðyde, þæt him on acwehte. +Þyllic wæs Herodes forðsið, þe mánfullice ymbe þæs heofenlican æþelinges +to-cyme syrwde, and his efen-ealdan lytlingas unscæððige arleaslice +acwealde. + +Efne ða Godes engel, æfter Herodes deaðe, æteowode Iosepe on swefnum, on +Egypta lande, þus cweðende, "Arís, and nim þæt cild and his moder samod, +and gewend ongean to Israhela lande; soðlice hí sind forðfarene, ðaðe ymbe +þæs cildes feorh syrwdon." Hé ða arás, swa swa se engel him bebead, and +ferode þæt cild mid þære meder to Israhela lande. Þa gefrán Ioseph þæt +Archelaus rixode on Iudea lande, æfter his fæder Herode, and ne dorste his +neawiste genealæcan. Þa wearð he eft on swefne gemynegod þæt he to Galilea +gewende, forðan ðe se eard næs ealles swa gehende þam cyninge, þeah ðe hit +his rice wære. Þæt cild ða eardode on þære byrig þe is gehaten Nazareth, +þæt seo wítegung wære gefylled, þe cwæð, þæt he sceolde beon Nazarenisc +geciged. Se engel cwæð to Iosepe, "Þa sind forðfarene, þe embe ðæs cildes +feorh syrwdon." Mid þam worde he geswutelode þæt má ðæra Iudeiscra ealdra +embe Cristes cwale smeadon; ac him getimode swiðe rihtlice þæt hí mid heora +arleasan hlaforde ealle forwurdon. + +Nelle we ðas race na leng teon, þylæs ðe hit eow æðryt þince; ac biddað eow +þingunge æt þysum unscæððigum martyrum. Hi sind ða ðe Criste folgiað on +hwitum gyrlum, {90} swa hwider swa hé gæð; and hí standað ætforan his +ðrymsetle, butan ælcere gewemmednysse, hæbbende heora palmtwigu on handa, +and singað þone niwan lofsang, þam Ælmihtigan to wurðmynte, seþe leofað and +rixað á 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 Judæan +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 Judæan Bethlehem. Thus verily it is written by the prophet +Micah, Ah thou Bethlehem, Judæan 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 Judæa 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 þis dægþerlice godspel mid feawum wordum, ac +hit is mid menigfealdre mihte þære heofenlican gerynu afylled. He cwæð, +"Postquam consummati sunt dies octo ut circumcideretur puer, uocatum est +nomen ejus Iesus, quod uocatum est ab angelo, priusquam in utero +conciperetur." Þæt is on ure geðeode, "Æfter þan ðe wǽron gefyllede ehta +dagas Drihtnes acennednysse þæt he ymbsniden wære, þa wæs his nama geciged +Iesus, þæt is Hælend, ðam naman he wæs geháten fram ðam engle, ærðam þe hé +on innoðe geeacnod wære." + +Abraham se heahfæder wæs ærest manna ymbsniden, be Godes hæse. Abraham wæs +Godes gespreca, and God to him genam geþoftrædene æfter Noes flóde swiðost, +and him to cwæð, "Ic eom Ælmihtig Drihten, gang beforan me, and beo +fulfremed. And ic sette min wed betwux me and ðe; and ic ðe þearle +gemenigfylde, and þu bist manegra þeoda fæder. Cyningas aspringað of ðe, +and ic sette min wed betwux me and ðe, and þinum ofspringe æfter ðe, þæt ic +beo ðin God and ðines ofspringes." Abraham hine astrehte eallum limum to +eorðan, and God him to cwæð, "Heald þu min wed, and þin ofspring æfter ðe +on heora mægðum. Ðis is min wed, þæt ge healdan sceolon betwux me and eow; +þæt ælc hyse-cild on eowrum cynrene beo ymbsniden: þæt tácn sy betwux me +and eow. Ælc hyse-cild, þonne hit eahta nihta {92} eald bið, sy ymbsniden, +ægðer ge æþelboren ge þeowetling; and seðe þis forgæið his sawul losað, +forðan þe hé min wed aýdlode. Ne beo ðu geciged heonon-forð Abram, ac +Abraham, forðan þe ic gesette ðe manegra þeoda fæder. Ne ðin wif ne beo +gehaten Saraí, ac beo gehaten Sarra; and ic hí gebletsige, and of hire ic +ðe sylle sunu, þone ðu gecigest Isaac; and ic sette min wed to him and to +his ofspringe on ecere fæstnunge. And æfter ðære spræce se Ælmihtiga up +gewende." On þam ylcan dæge wæs Abraham ymbsniden, and eal his hyred, and +syððan his sunu Isaac, on ðam eahtoðan dæge his acennednysse. + +Abrahames nama wæs æt fruman mid fif stafum gecweden, Abram, þæt is, +'Healic fæder'; ac God geyhte his naman mid twam stafum, and gehet hine +Abraham, þæt is, 'Manegra ðeoda fæder'; forðan þe God cwæð, þæt he hine +gesette manegum ðeodum to fæder. Saraí wæs his wíf gehaten, þæt is gereht, +'Min ealdor,' ac God hi het syððan Sarra, þæt is, 'Ealdor,' þæt heo nære +synderlice hire hiredes ealdor geciged, ac forðrihte 'Ealdor'; þæt is to +understandenne ealra gelyfedra wifa moder. Hund-teontig geara wæs Abraham, +and his gebedda hund-nigontig, ærðan ðe him cild gemæne wære. Þaða him cild +com, þa com hit mid Godes foresceawunge and bletsunge to þan swiðe, þæt God +behet eallum mancynne bletsunge þurh his cynn. Ða heold Abrahames cynn +symle syððan Godes wed; and se heretoga Moyses, and eal Israhela mægð ealle +hi ymbsnidon heora cild on þam eahtoðan dæge, and him naman gesceopon, oð +þæt Crist on menniscnysse acenned wearð, seðe fulluht astealde, and ðære +ealdan ǽ getacnunge to gastlicere soðfæstnysse awende. + +Wén is þæt eower sum nyte hwæt sy ymbsnidennys. God bebead Abrahame, þæt he +sceolde and his ofspring his wed healdan; þæt sum tacn wære on heora +lichaman to geswutelunge þæt hi on God belyfdon, and het þæt he náme +scearpecgedne flint, and forcurfe sumne dæl þæs felles æt {94} foreweardan +his gesceape. And þæt tacn wæs ða swa micel on geleaffullum mannum, swa +micel swa nu is þæt halige fulluht, buton ðam anum þæt nan man ne mihte +Godes rice gefaran, ærðan þe se come þe ða ealdan ǽ sette, and eft on his +andwerdnysse hí to gastlicum þingum awende: ac gehwylce halgan andbidodon +on Abrahames wununge buton tintregum, þeah on helle-wite, oðþæt se Alysend +com, þe ðone ealdan deofol gewylde, and his gecorenan to heofenan rice +gelædde. + +Se ylca Hælend, þe nu egefullice and halwendlice clypað on his godspelle, +"Buton gehwa beo ge-edcenned of wætere and of þam Halgum Gaste, ne mæg he +faran into heofenan rice," se ylca clypode gefyrn þurh ða ealdan ǽ, "Swa +hwylc hyse-cild swa ne bið ymbsniden on þam fylmene his flæsces his sawul +losað, forðan þe he aydlode min wed." Þis tacen stód on Godes folce oð þæt +Crist sylf com, and he sylf wæs þære halgan ǽ underþeod þe he gesette, þæt +he ða alysde þe neadwislice ðære ǽ underþeodde wæron. He cwæð þæt he ne +cóme to ðy þæt he wolde þa ealdan ǽ towurpan, ac gefyllan. Þa wearð he on +þam eahtoðan dæge his gebyrd-tide lichamlice ymbsniden, swa swa he sylf ær +tæhte; and mid þam geswutelode þæt seo ealde ǽ wæs halig and gód on hire +timan, þam ðe hire gehyrsume wæron. Hit wæs gewunelic þæt þa magas sceoldon +þam cilde naman gescyppan on ðam eahtoðan dæge mid þære ymbsnidennysse, ac +hí ne dorston nænne oðerne naman Criste gescyppan þonne se heah-engel him +gesette, ærðan þe hé on his modor innoðe geeacnod wære, þæt is, IESUS, and +on urum gereorde, HÆLEND, forðan ðe he gehælð his folc fram heora synnum. + +Nis nu alyfed cristenum mannum þæt hi þas ymbsnidennysse lichamlice +healdan, ac þeah-hwæðere nan man ne bið soðlice cristen, buton he ða +ymbsnidennysse on gastlicum ðeawum gehealde. Hwæt getacnað þæs fylmenes +of-cyrf on ðam gesceape, buton galnysse wanunge? Eaðe mihte þes cwyde beon +læwedum mannum bediglod, nære seo gastlice getacning. Hit ðincð ungelæredum +mannum dyselig to {96} gehyrenne; ac gif hit him dyslic þince, þonne cide +he wið God, þe hit gesette, na wið us, þe hit secgað. Ac wite gehwa to +gewissan, buton he his flæsclican lustas and galnysse gewanige, þæt he ne +hylt his cristendóm mid rihtum biggenge. Be ðysum ðinge ge habbað oft +gehyred, ac us is acumendlicere eower gebelh, þonne þæs Ælmihtigan Godes +grama, gif we his bebodu forsuwiað. Gif ge willað æfter menniscum gesceade +lybban, þonne sind ge gastlice ymbsnidene; gif ge þonne eowere galnysse +underþeodde beoð, þonne beo ge swa se witega cwæð, "Se mann ðaða he on +wurðmynte wæs he hit ne understod; he is forðy wiðmeten stuntum nytenum, +and is him gelíc geworden." + +Forðy sealde God mannum gesceád, þæt hi sceoldon oncnawan heora Scyppend, +and mid biggenge his beboda þæt ece lif geearnian. Witodlice se fyrenfulla +bið earmra ðonne ænig nyten, forðan þe þæt nyten næfð nane sawle, ne næfre +ne ge-edcucað, ne þa toweardan wita ne ðrowað. Ac we ðe sind to Godes +anlicnysse gesceapene, and habbað únateorigendlice saule, we sceolon of +deaðe arísan, and agyldan Gode gescead ealra ura geðohta, and worda, and +weorca. Ne sceole we forðy sinderlice on anum lime beon ymbsnidene, ac we +sceolon ða fulan galnysse symle wanian, and ure eagan fram yfelre gesihðe +awendan, and earan from yfelre heorcnunge; urne múð fram leasum spræcum, +handa fram mándædum; ure fotwylmas fram deadbærum siðfæte, ure heortan fram +facne. Gif we swa fram leahtrum ymbsnidene beoð, þonne bið ús geset níwe +nama; swa swa se wítega Isaías cwæð, "God gecígð his ðeowan oðrum naman." +Eft se ylca wítega cwæð, "Þu bist gecíged niwum naman, þone ðe Godes múð +genemnode." Se níwa nama is 'Cristianus,' þæt is, Cristen. Ealle we sind of +Criste cristene gehátene, ac we sceolon ðone arwurðfullan naman mid æðelum +þeawum geglengan, þæt we ne beon lease cristene. Gif we ðas gastlican +ymbsnidennysse on urum ðeawum healdað, þonne sind we Abrahames cynnes, +æfter soðum geleafan; swa swa se þeoda lareow Paulus {98} cwæð to +geleaffullum, "Gif ge sind Cristes, þonne sind ge Abrahames sǽd, and æfter +behate yrfenuman." Petrus eac se apostol tihte geleaffulle wíf to +eadmodnysse and gemetfæstnysse, ðus cweðende, "Swa swa Sarra gehyrsumode +Abrahame, and hine hlaford het, ðære dohtra ge sind, wel donde and na +ondrædende ænige gedrefednysse." + +Se eahtoða dæg, þe þæt cild on ymbsniden wæs, getacnode ða eahtoðan ylde +ðyssere worulde, on þære we arisað of deaðe ascyrede fram ælcere brosnunge +and gewemmednysse ures lichaman. Þæt stænene sex, þe þæt cild ymbsnað, +getacnode ðone stán ðe se apostol cwæð, "Se stán soðlice wæs Crist." He +cwæð wæs for ðære getacnunge, na for edwiste. Þurh Cristes geleafan, and +hiht, and soðe lufe, beoð singallice estfulle heortan mid dæghwonlicere +ymbsnidenysse afeormode fram leahtrum, and ðurh his gife onlihte. + +We habbað oft gehyred þæt men hatað þysne dæg geares dæg, swylce þes dæg +fyrmest sy on geares ymbryne; ac we ne gemetað nane geswutelunge on +cristenum bocum, hwí þes dæg to geares anginne geteald sy. Þa ealdan +Romani, on hæðenum dagum, ongunnon þæs geares ymbryne on ðysum dæge; and ða +Ebreiscan leoda on lenctenlicere emnihte; ða Greciscan on sumerlicum +sunstede; and þa Egyptiscan ðeoda ongunnon heora geares getel on hærfeste. +Nu onginð ure gerím, æfter Romaniscre gesetnysse, on ðysum dæge, for nanum +godcundlicum gesceade, ac for ðam ealdan gewunan. Sume ure ðening-béc +onginnað on Aduentum Domini; nis ðeah þær forðy ðæs geares ord, ne eac on +ðisum dæge nis mid nánum gesceade; þeah ðe ure gerím-béc on þissere stówe +ge-edlæcon. Rihtlicost bið geðuht þæt þæs geares anginn on ðam dæge sy +gehæfd, þe se Ælmihtiga Scyppend sunnan, and mónan, and steorran, and ealra +tida anginn gesette; þæt is on þam dæge þe þæt Ebreisce folc heora geares +getel onginnað; swa swa se heretoga Moyses on ðam ælicum bocum awrát. +Witodlice God cwæð to Moysen be ðam monðe, "Þes monað is monða anginn, and +he bið fyrmest on geares {100} monðum." Nu heold þæt Ebreisce folc ðone +forman geares dæg on lenctenlicere emnihte, forðan ðe on ðam dæge wurdon +gearlice tida gesette. + +Se eahteteoða dæg þæs monðes þe we hátað Martius, ðone ge hatað Hlyda, wæs +se forma dæg ðyssere worulde. On ðam dæge worhte God leoht, and merigen, +and æfen. Ða eódon þry dagas forð buton tída gemetum; forðan þe tunglan +næron gesceapene, ær on þam feorðan dæge. On ðam feorðan dæge gesette se +Ælmihtiga ealle tungla and gearlice tída, and hét þæt hí wǽron to tácne +dagum and gearum. Nu ongynnað þa Ebreiscan heora geares anginn on þam dæge +þe ealle tida gesette wæron, þæt is on ðam feorðan dæge woruldlicere +gesceapenysse; and se lareow Beda telð mid micclum gesceade þæt se dæg is +XII. K[=L], ðone dæg we freolsiað þam halgum were Benedick to wurðmynte, +for his micclum geðincðum. Hwæt eac seo eorðe cyð mid hire ciðum, þe ðonne +ge-edcuciað, þæt se tima is þæt rihtlicoste geares anginn, ðe hí on +gesceapene wæron. + +Nu wígliað stunte men menigfealde wígelunga on ðisum dæge, mid micclum +gedwylde, æfter hæðenum gewunan, ongean heora cristendom, swylce hí magon +heora líf gelengan, oþþe heora gesundfulnysse, mid þam ðe hí gremiað þone +Ælmihtigan Scyppend. Sind eac manega mid swa micclum gedwylde befangene, +þæt hí cepað be ðam monan heora fær, and heora dæda be dagum, and nellað +heora ðing wanian on monan-dæg, for anginne ðære wucan; ac se monan-dæg nis +na fyrmest daga on þære wucan, ac is se oðer. Se sunnan-dæg is fyrmest on +gesceapenysse and on endebyrdnysse, and on wurðmynte. Secgað eac sume +gedwæsmenn þæt sum orfcyn sy þe man bletsigan ne sceole, and cweðað þæt hí +þurh bletsunge misfarað, and ðurh wyrigunge geðeoð, and brucað þonne Godes +gife him on teonan, buton bletsunge, mid deofles awyrigednysse. Ælc +bletsung is of Gode, and wyrigung of deofle. God gesceop ealle gesceafta, +and deofol nane {102} gesceafta scyppan ne mæg, ac he is yfel tihtend, and +leas wyrcend, synna ordfruma, and sawla bepæcend. + +Þa gesceafta ðe sind þwyrlice geðuhte, hí sind to wrace gesceapene +yfel-dædum. Oft halige men wunedon on westene betwux reðum wulfum and +leonum, betwux eallum deorcynne and wurmcynne, and him nan ðing derian ne +mihte; ac hí totæron þa hyrnedan næddran mid heora nacedum handum, and þa +micclan dracan eaðelice acwealdon, buton ælcere dare, þurh Godes mihte. + +Wa ðam men þe brícð Godes gesceafta, buton his bletsunge, mid deofellicum +wíglungum, þonne se ðeoda lareow cwæð, Paulus, "Swa hwæt swa ge doð on +worde, oððe on weorce, doð symle on Drihtnes naman, þancigende þam +Ælmihtigan Fæder þurh his Bearn." Nis þæs mannes cristendom naht, þe mid +deoflicum wíglungum his líf adrihð; he is gehíwod to cristenum men, and is +earm hæðengylda; swa swa se ylca apostol be swylcum cwæð, "Ic wene þæt ic +swunce on ydel, ðaða ic eow to Gode gebigde: nu ge cepað dagas and monðas +mid ydelum wíglungum." + +Is hwæðere æfter gecynde on gesceapennysse ælc lichamlice gesceaft ðe eorðe +acenð fulre and mægenfæstre on fullum monan þonne on gewanedum. Swa eac +treowa, gif hí beoð on fullum monan geheawene, hí beoð heardran and +langfǽrran to getimbrunge, and swiðost, gif hí beoð unsæpige geworhte. Nis +ðis nan wíglung, ac is gecyndelic ðincg þurh gesceapenysse. Hwæt eac seo sǽ +wunderlice geþwærlæcð þæs monan ymbrene; symle hí beoð geferan on wæstme +and on wanunge. And swa swa se mona dæghwonlice feower pricon lator arist, +swa eac seo sǽ symle feower pricum lator fleowð. + +Uton besettan urne hiht and ure gesælða on þæs Ælmihtigan Scyppendes +foresceawunge, seðe ealle gesceafta on ðrim ðingum gesette, þæt is on +gemete, and on getele, and on hefe. Sy him wuldor and lof á 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 ða leofostan, nu for feawum dagum we oferræddon þis godspel ætforan +eow, þe belimpð to ðysses dæges ðenunge, for gereccednysse ðære +godspellican endebyrdnysse; ac we ne hrepodon þone traht na swiðor þonne to +ðæs dæges wurðmynte belámp: nu wille we eft oferyrnan þa ylcan godspellican +endebyrdnysse, and be ðyssere andweardan freolstíde trahtnian. + +Matheus se Godspellere cwæð, "Cum natus esset Iesus in Bethleem Iudæ, in +diebus Herodis regis, ecce Magi ab oriente uenerunt Hierosolimam, dicentes, +Ubi est qui natus est Rex Iudeorum?" et reliqua. "Þaða se Hælend acenned +wæs on þære Iudeiscan Bethleem, on Herodes dagum cyninges, efne ða comon +fram east-dæle middangeardes ðry tungel-witegan to ðære byrig Hierusalem, +þus befrínende, Hwær is Iudeiscra leoda Cyning, seðe acenned is?" etc. + +Ðes dæg is gehaten Epiphania Domini, þæt is Godes geswutelung-dæg. On þysum +dæge Crist wæs geswutelod þam ðrym cyningum, ðe fram east-dæle +middangeardes hine mid þrimfealdum lacum gesohton. Eft embe geara ymbrynum +hé wearð on his fulluhte on þysum dæge middangearde geswutelod, ðaða se +Halga Gást, on culfran híwe, uppon him gereste, and þæs Fæder stemn of +heofenum hlúde swegde, þus cweðende, "Þes is min leofa Sunu, þe me wél +licað; gehyrað him." Eac on ðisum dæge he awende wæter to æðelum wine, and +mid þam geswutelode þæt he is se soða Scyppend, þe ða gesceafta awendan +mihte. For ðisum þrym ðingum is ðes freols-dæg Godes swutelung gecweden. On +ðam forman dæge his gebyrd-tide he wearð æteowed þrym hyrdum on Iudeiscum +earde, þurh ðæs engles bodunge. On ðam ylcum dæge he wearð gecydd þam ðrym +tungel-witegum on east-dæle, þurh ðone beorhtan steorran; ac on þysum dæge +{106} hí comon mid heora lacum. Hit wæs gedafenlic þæt se gesceadwisa engel +hine cydde þam gesceadwisum Iudeiscum, ðe Godes ǽ cuðon, and ðam haðenum, +þe ðæs godcundan gesceades nyston na ðurh stemne, ac ðurh tacn wære +geswutelod. + +Þa Iudeiscan hyrdas getácnodon ða gastlican hyrdas, þæt sind ða apostolas, +þe Crist geceas of Iudeiscum folce, ús to hyrdum and to lareowum. Ða +tungel-witegan, ðe wæron on hæðenscipe wunigende, hæfdon getacnunge ealles +hæðenes folces, ðe wurdon to Gode gebígede þurh ðæra apostola láre, þe +wæron Iudeiscre ðeode. Soðlice se sealm-sceop awrát be Criste, þæt hé is se +hyrn-stan þe gefegð þa twegen weallas togædere, forðan ðe he geþeodde his +gecorenan of Iudeiscum folce and þa geleaffullan of hæðenum, swilce twegen +wagas to anre gelaðunge; be ðam cwæð Paulus se apostol, "Se Hælend bodade +on his to-cyme sibbe us ðe feorran wǽron, and sibbe þam ðe gehende wǽron. +He is ure sibb, seðe dyde ægðer to anum, towurpende ða ǽrran feondscipas on +him sylfum." Þa Iudeiscan ðe on Crist gelyfdon wæron him gehéndor stówlice, +and eac ðurh cyððe þære ealdan ǽ: we wæron swiðe fyrlyne, ægðer ge stówlice +ge ðurh uncyððe; ac he us gegaderode mid ánum geleafan to ðam healicum +hyrn-stane, þæt is to annysse his gelaðunge. + +Ða easternan tungel-wítegan gesáwon níwne steorran beorhtne, na on heofenum +betwux oðrum tunglum, ac wæs ángenga betwux heofenum and eorðan. Ða +undergeaton hí þæt se seldcuða tungel gebicnode þæs soðan Cyninges +acennednysse, on ðam earde ðe he oferglád; and forði comon to Iudea rice, +and þone arleasan cyning Herodem mid heora bodunge ðearle afǽrdon; forðan +ðe buton tweon seo eorðlice arleasnys wearð gescynd, þaða seo heofenlice +healicnyss wearð geopenod. + +Swutol is þæt ða tungel-witegan tocneowon Crist soðne mann, ðaða hí +befrunon, "Hwær is se ðe acenned is?" Hí oncneowon hine soðne Cyning, þaða +hí cwædon, "Iudea {108} Cyning." Hí hine wurðodon soðne God, þaða hí +cwædon, "We comon to ðy þæt we us to him gebiddan." Eaðe mihte God hí +gewissian þurh ðone steorran to ðære byrig þe þæt cild on wæs, swa swa he +his acennednysse þurh ðæs steorran up-spring geswutelode; ac he wolde þæt +ða Iudeiscan boceras ða witegunge be ðam ræddon, and swa his cenning-stowe +geswutelodon, þæt hí gehealdene wæron, gif hí woldon mid þan tungel-witegum +hí to Criste gebiddan: gif hí þonne noldon, þæt hí wurdon mid þære +geswutelunge geniðerode. Þa tungel-witegan ferdon and hí gebædon, and ða +Iudeiscan boceras bæftan belifon, þe þa cenning-stowe þurh bóclic gescead +gebícnodon. + +Ealle gesceafta oncneowon heora Scyppendes to-cyme, buton ðam arleasum +Iudeiscum anum. Heofonas oncneowon heora Scyppend, ðaða hí on his +acennednysse níwne steorran æteowdon. Sǽ oncneow ðaða Crist mid drium +fot-wylmum ofer hyre yða mihtelice eode. Sunne oncneow, þaþa heo on his +ðrowunge hire leoman fram mid-dæge oð nón behydde. Stanas oncneowon, ðaða +hí on his forðsiðe sticmælum toburston. Seo eorðe oncneow, ðaða heo on his +æriste eall byfode. Hell oncneow, ðaða heo hire hæftlingas unðances forlet. +And ðeah þa heard-heortan Iudei noldon for eallum ðam tacnum þone soðan +Scyppend tocnáwan, þe þa dumban gesceafta undergeaton, and mid gebicnungum +geswutolodon. Næron hí swa-ðeah ealle endemes ungeleaffulle, ac of heora +cynne wæron ægðer ge wítegan ge apostolas, and fela ðusenda gelyfedra +manna. + +Þaþa ða tungel-witegan þone cyning gecyrdon, þa wearð se steorra him +ungesewen; and eft, ðaða hí to ðam cilde gecyrdon, þa gesawon hí eft ðone +steorran, and he ða hí gelædde to þam huse, þær hé inne wunode. Ne glad hé +ealne weig him ætforan, ac syððan hí comon to Iudeiscum earde, syððan he +wæs heora latteow, oð þæt he bufan Cristes gesthuse ætstod. + +Herodes hæfde deofles getacnunge; and se ðe fram Gode {110} bichð to deofle +he forlyst Godes gife, þæt is his modes onlihtinge, swa swa ða +tungel-witegan ðone steorran forluron, ðaða hí ðone reðan cyning gecyrdon. +Gif he ðonne eft þone deofol anrædlice forlǽt, ðonne gemét hé eft þæs +halgan Gastes gife, þe his heortan onliht, and to Criste gelæt. + +Us is eac to witenne, þæt wæron sume gedwolmen ðe cwǽdon, þæt ælc man beo +acenned be steorrena gesetnyssum, and þurh heora ymbryna him wyrd gelimpe, +and námon to fultume heora gedwylde þæt níwe steorra asprang þaþa Drihten +lichamlice acenned wearð, and cwædon þæt se steorra his gewyrd wære. Gewíte +ðis gedwyld fram geleaffullum heortum, þæt ænig gewyrd sy, buton se +Ælmihtiga Scyppend, seðe ælcum men foresceawað lif be his geearnungum. Nis +se man for steorrum gesceapen, ac ða steorran sint mannum to nihtlicere +lihtinge gesceapene. Þaða se steorra glád, and þa tungel-witegan gelædde, +and him ðæs cildes inn gebícnode, ða geswutelode he þæt he wæs Cristes +gesceaft, and rihtlice his Scyppende þenode: ac hé næs his gewyrd. Eft we +biddað þæt nán geleafful man his geleafan mid þisum gedwylde ne befyle. +Witodlice Rebecca, Isaáces wíf, acende twegen getwysan, Iacob and Esau, on +ánre tide, swa þæt Iacob heold þone yldran broðer Esau be ðam fét on ðære +cenninge, and hi næron ðeah gelice on ðeawum, ne on lifes geearnungum. +Witodlice þæt halige gewrit cwyð þæt God lufode Iacob, and hatode Esau; na +for gewyrde, ac for mislicum geearnungum. Hit gelimpð forwel oft þæt on +anre tíde acenð seo cwén and seo wyln, and ðeah geðicð se æðeling be his +gebyrdum to healicum cynesetle, and ðære wylne sunu wunað eal his líf on +ðeowte. + +Nu cweðað oft stunte men þæt hi be gewyrde lybban sceolon, swylce God hí +neadige to yfel-dædum! Ac we wyllað þyssera stuntra manna ydele leasunge +adwæscan mid deopnysse godcundra gewrita. Se Ælmihtiga Scyppend gesceop +englas þurh his godcundan mihte, and for his micclan rihtwisnysse forgeaf +him agenne cyre, þæt hí moston {112} ðurhwunian on ecere gesælðe ðurh +gehyrsumnysse, and mihton eac ða gesælða forleosan, na for gewyrde, ac for +ungehyrsumnysse. His deope rihtwisnys nolde hí neadian to naðrum, ac +forgeaf him agenne cyre; forðan ðe þæt is rihtwisnys þæt gehwylcum sy his +agen cyre geðafod. Þonne wære seo rihtwisnys awǽged, gif he hí neadunge to +his ðeowte gebigde, oððe gif he hí to yfelnysse bescufe. Ða miswendon sume +þa englas heora agenne cyre, and þurh modignysse hy sylfe to awyrigedum +deoflum geworhton. + +Eft ðaða se ðrimwealdenda Scyppend mancyn geworhte, þa forgeaf hé Adame and +Euan agenne cyre, swa hi, ðurh gehyrsumnysse, á on ecnysse, butan deaðe, on +gesælðe wunodon, mid eallum heora ofspringe, swa hi, ðurh ungehyrsumnysse, +deadlice wurdon. Ac ðaþa hí Godes bebod forgægdon, and þæs awyrigedan +deofles lare gehyrsumodon, þa wurdon hi deadlice, and forscyldegode þurh +agenne cyre, hí and eall heora ofspring; and ðeah ðe næfre ne wurde syððan +mancynne gemiltsod, ðe má ðe ðam deoflum is, ðeah wære Godes rihtwisnys +eallunga untæle. Ac eft seo miccle mildheortnys ures Drihtnes us alysde +þurh his menniscnysse, gif we his bebodum mid ealre heortan gehyrsumiað. +Witodlice ða ðe nu þurh agenne cyre and deofles tihtinge God forlætað, God +forlæt hí eac to ðam ecan forwyrde. + +Georne wiste se Ælmihtiga Scyppend, ærðan þe he þa gesceafta gesceope, hwæt +toweard wæs. He cuðe gewislice getel ægðer ge gecorenra engla ge gecorenra +manna, and eac ðæra modigra gasta and arleasra manna, þe ðurh heora +arleasnysse forwurðað; ac he ne forestihte nænne to yfelnysse, forðan þe he +sylf is eall gódnyss; ne hé nænne to forwyrde ne gestihte, forðan ðe he is +soð líf. He forestihte ða gecorenan to ðam ecan life, forðan ðe he wiste hí +swilce towearde, þurh his gife and agene gehyrsumnysse. He nolde +forestihtan þa arleasan to his rice, forðan ðe he wiste hí swilce towearde, +þurh heora agene forgægednysse and ðwyrnysse. {114} Healdað þis fæste on +eowerum heortum, þæt se Ælmihtiga and se Rihtwisa God nænne mann ne neadað +to syngigenne, ac he wát swa-ðeah on ǽr hwilce þurh agenne willan syngian +willað. Hwí ne sceal he ðonne rihtlice wrecan þæt yfel þæt he onscunað? He +lufað ælc gód and rihtwisnysse, forðan ðe he is gecyndelice gód and +rihtwis; and he hatað ealle ða ðe unrihtwisnysse wyrcað, and þa fordeð þe +leasunge sprecað. Witodlice þa þe on God belyfað, hi sind þurh ðone Halgan +Gást gewissode. Nis seo gecyrrednys to Gode of us sylfum, ac of Godes gife, +swa swa se apostol cwyð, "Þurh Godes gife ge sind gehealdene on geleafan." + +Þa ðe ne gelyfað ðurh agenne cyre hí scoriað, na ðurh gewyrd, forðan ðe +gewyrd nis nan ðing buton leas wena; ne nan ðing soðlice be gewyrde ne +gewyrð, ac ealle ðing þurh Godes dom beoð geendebyrde, seðe cwæð þurh his +witegan, "Ic afandige manna heortan, and heora lendena, and ælcum sylle +æfter his færelde, and æfter his agenre afundennysse." Ne talige nan man +his yfelan dæda to Gode, ac talige ærest to þam deofle, þe mancyn beswác, +and to Adámes forgægednysse; ac ðeah swiðost to him sylfum, þæt him yfel +gelicað, and ne licað gód. + +Bið þeah gelome ofsprincg forscyldegod þurh forðfædera mándæda, gif he mid +yfele him geefenlæhð. Gif ðonne se ofspring rihtwis bið, þonne leofað he on +his rihtwisnysse, and nateshwon his yldrena synna ne aberð. Ne sy nán man +to ðan arleas þæt hé Adam wyrige oððe Euan, ðe nu on heofenum mid Gode +rixiað, ac geearnige swiðor Godes mildheortnysse, swa þæt hé wende his +agenne cyre to his Scyppendes gehyrsumnysse and bebodum; forðan þe nan man +ne bið gehealden buton þurh gife Hælendes Cristes: þa gife he gearcode and +forestihte on ecum ræde ær middangeardes gesetnysse. + +Mine gebroðra, ge habbað nu gehyred be ðan leasan wenan, þe ydele men +gewyrd hatað: uton nu fón on þæs godspelles trahtnunge, þær we hit ær +forleton. {116} Þa tungel-witegan eodon into ðæs cildes gesthuse, and hine +gemetton mid þære meder. Hí ða mid astrehtum lichaman hi to Criste gebædon, +and geopenodon heora hordfatu, and him geoffrodon þryfealde lác, gold, and +recels, and myrran. Gold gedafenað cyninge; stór gebyrað to Godes ðenunge; +mid myrran man behwyrfð deadra manna líc, þæt hí late rotian. Ðas ðrý +tungel-wítegan hí to Criste gebǽdon, and him getacnigendlice lac offrodon. +Þæt gold getacnode þæt he is soð Cyning. Se stór þæt he is soð God. Seo +myrre þæt he wæs ða deadlic; ac he þurhwunað nu undeadlic on ecnysse. + +Sume gedwolmen wæron þe gelyfdon þæt hé God wære, ac hi nateshwón ne +gelyfdon þæt hé æghwær rixode: hi offrodon Criste gastlice recels, and +noldon him gold offrian. Eft wæron oðre gedwolmen ðe gelyfdon þæt he soð +Cyning wære, ac hi wiðsocon þæt he God wære: ðas, buton twyn, him offrodon +gold, and noldon offrian recels. Sume gedwolan andetton þæt he soð God wære +and soð Cyning, and wiðsocon þæt hé deadlic flæsc underfenge: þas witodlice +him brohton gold and stór, and noldon bringan myrran þære onfangenre +deadlicnysse. + +Mine gebroðra, uton we geoffrian urum Drihtne gold, þæt we andettan þæt hé +soð Cyning sy, and æghwær rixige. Uton him offrian stór, þæt we gelyfon þæt +hé ǽfre God wæs, seðe on þære tide man æteowde. Uton him bringan myrran, +þæt we gelyfan þæt he wæs deadlic on urum flæsce, seðe is unðrowigendlic on +his godcundnysse. He wæs deadlic on menniscnysse ær his ðrowunge, ac he bið +heonon-forð undeadlic, swa swa we ealle beoð æfter ðam gemænelicum æriste. + +We habbað gesǽd embe ðas þryfealdan lac, hú hí to Criste belimpað: we +willað eac secgan hú hí to ús belimpað æfter ðeawlicum andgite. Mid golde +witodlice bið wisdom getácnod, swa swa Salomon cwæð, "Gewilnigendlic +gold-hord lið on ðæs witan muðe." Mid store bið geswutelod halig {118} +gebed, be ðam sang se sealm-scop, "Drihten, sy min gebed asend swa swa +byrnende stór on ðinre gesihðe." Þurh myrran is gehíwod cwelmbærnys ures +flæsces; be ðam cweð seo halige gelaðung, "Mine handa drypton myrran." Þam +acennedan Cyninge we bringað gold, gif we on his gesihðe mid beorhtnysse +þæs upplican wisdomes scinende beoð. Stór we him bringað, gif we ure +geðohtas ðurh gecnyrdnysse haligra gebeda on weofode ure heortan onǽlað, +þæt we magon hwæthwega wynsumlice ðurh heofenlice gewilnunge stincan. +Myrran we him offriað, gif we ða flæsclican lustas þurh forhæfednysse +cwylmiað. Myrra deð, swa we ær cwædon, þæt þæt deade flæsc eaðelice ne +rotað. Witodlice þæt deade flæsc rotað leahtorlice, þonne se deadlica +lichama ðeowað þære flowendan galnysse, swa swa se wítega be sumum cwæð, +"Ða nytenu forrotedon on heora meoxe." Þonne forrotiað þa nytenu on heora +meoxe, þonne flæsclice men on stence heora galnysse geendiað heora dagas. +Ac gif we ða myrran Gode gastlice geoffriað, þonne bið ure deadlica lichama +fram galnysse stencum ðurh forhæfednysse gehealden. + +Sum ðing miccles gebícnodon þa tungel-witegan us mid þam þæt hi ðurh oðerne +weg to heora earde gecyrdon. Ure eard soðlice is neorxna-wang, to ðam we ne +magon gecyrran þæs weges ðe we comon. Se frumsceapena man and eall his +ofspring wearð adræfed of neorxena-wanges myrhðe, þurh ungehyrsumnysse, and +for ðigene þæs forbodenan bigleofan, and ðurh modignysse, ðaða he wolde +beon betera ðonne hine se Ælmihtiga Scyppend gesceop. Ac us is micel neod +þæt we ðurh oðerne weg þone swicolan deofol forbugan, þæt we moton +gesæliglice to urum eðele becuman, þe we to gesceapene wæron. + +We sceolon þurh gehyrsumnysse, and forhæfednysse, and eadmodnysse, +ánmodlice to urum eðele stæppan, and mid halgum mægnum ðone eard ofgan, þe +we ðurh leahtras forluron. Rihtlice wæs se swicola Herodes fram þam +tungel-witegum bepæht, and he to Criste ne becom, forðan ðe hé {120} mid +facenfullum mode hine sohte. He getacnode þa leasan licceteras, ðe mid +híwunge God secað, and næfre ne gemetað. He is to secenne mid soðfæstre +heortan, and anrædum mode, seðe leofað and rixað mid Fæder 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 Judæ, in +diebus Herodis regis, ecce Magi ab oriente venerunt Hierosolymam, dicentes, +Ubi est qui natus est Rex Judæorum?" et reliqua. "When Jesus was born in +Bethlehem of Judæa, 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 awrát on þissere godspellican rædinge, þæt +"se Hælend niðer-eode of anre dune, and him filigde micel menigu. Efne ða +com sum hreoflig mann, and aleat wið þæs Hælendes, þus cweðende, Drihten, +gif þu wilt, þu miht me geclænsian. Se Hælend astrehte his hand, and hine +hrepode, and cwæð, Ic wylle; and sy ðu geclænsod. Þa sona wearð his hreofla +eal geclænsod, and he wæs gehæled. Ða cwæð se Hælend him to, Warna þæt þu +hit nanum menn ne secge; ac far to Godes temple, and geswutela ðe sylfne +ðam sacerde, and geoffra ðine lác, swá swá Moyses bebead him on +gewitnysse." + +Se láreow Hægmon cweð on ðissere trahtnunge þæt seo dún þe se Hælend +of-astah getacnode heofenan rice, of ðam niðer-astah se Ælmihtiga Godes +Sunu, ðaða he underfeng ure gecynd, and to menniscum men geflæschamod +wearð, to ðy þæt he mancynn fram deofles anwealde alysde. He wæs +ungesewenlic and unðrowigendlic on his gecynde; þa wearð he gesewenlic on +urum gecynde, and þrowigendlic. Seo micele menigu ðe him filigde getacnode +ða geleaffullan cristenan, þe mid heora þeawa stæpum Drihtne filiað. +Witodlice we folgiað Cristes fotswaðum, gif we his gebisnungum mid godum +weorcum geefenlæcað. "Efne ða com sum hreoflig man, and aleat wið þæs +Hælendes, þus cweðende, Drihten, gif þu wilt, ðu miht me geclænsian. Se +Hælend {122} astrehte his hand, and hine hrepode, and cwæð, Ic wille; and +sy ðu geclænsod. Þa sona wearð his hreofla eal geclænsod, and he wæs +gehæled." + +On ðissere dæde is geswutelod Godes miht, and his eadmodnys. Moyses ǽ +forbead to hrepenne ænigne hreoflan, ac se eadmoda Crist nolde hine +forseon, þeah ðe he atelic wære, and eac geswutelode þæt hé wæs Hlaford +þære ealdan ǽ, and na ðeow. Mihtiglice he mihte mid his worde hine gehælan, +buton hrepunge; ac he geswutelode þæt his hrepung is swiðe halwende +geleaffullum. Geleafful wæs se hreoflia, ðaða he cwæð, "Drihten, gif þu +wilt, ðu miht me geclænsian." Se Hælend andwyrde, "Ic wylle; and þu beo +geclænsod." Godes hæs soðlice is weorc, swa swa se sealm-wyrhta cwæð, "He +hit gecwæð, and þa gesceafta wæron geworhte. He bebead, and hí wæron +gesceapene." + +On gastlicum andgite getacnode þes hreoflia man eal mancyn, þe wæs atelice +hreoflig, mid mislicum leahtrum on þam inran menn; ac hit gebeah to Cristes +geleafan, and gleawlice undergeat þæt hit ne mihte þære sawle clænsunge +onfon, buton þurh Drihten, þe nane synne ne worhte, ne nan facn næs on his +muðe gemet. Laðlic bið þæs hreoflian lic mid menigfealdum springum and +geswelle, and mid mislicum fagnyssum; ac se inra mann, þæt is seo sawul, +bið micele atelicor, gif heo mid mislicum leahtrum begripen bið. We sceolon +rihtlice gelyfan on Crist, þæt he ure sawle fram synna fagnyssum gehælan +mæge; and we sceolon anrædlice his willan to ðære fremminge biddan. His +hand getacnað his mihte and his flæsclicnysse. Swa swa Crist mid his handa +hrepunge þone hreoflian gehælde, swa eac he alysde us fram ure sawla synnum +ðurh anfenge ures flæsces; swa swa se witega Isaias cwæð, "Soðlice he sylf +ætbræd ure adlunga, and ure sarnyssa he sylf abær." + +Mid þam ðe he forbead þam gehæledum hreoflian þæt he hit nanum men ne +cydde, mid þam he sealde us bysne þæt we ne sceolon na wídmærsian ure +wel-dæda, ac we sceolon {124} onscunian, mid inweardre heortan, þone ydelan +gylp, gif we hwæt lytles to góde gedoð. Witodlice ne bið us mid nanum oðrum +edleane forgolden, gif we goód for gylpe doð, buton mid helle susle; forðan +ðe gilp is an heofod-leahter. + +Seo ealde ǽ bebead þæt gehwilc hreoflig man gecome to þam sacerde, and se +sacerd sceolde hine fram mannum ascirian, gif hé soðlice hreoflig wære. Gif +he nære swutelice hreoflig, wære ðonne be his dome clæne geteald. Gif se +sacerd hine hreofligne tealde, and Godes miht hine syððan gehælde, þonne +sceolde he mid lace his clænsunge Gode ðancian. Swa sceal eac se ðe mid +heafod-leahtrum wiðinnan hreoflig bið cuman to Godes sacerde, and geopenian +his digelnysse ðam gastlican læce, and be his ræde and fultume his sawle +wunda dædbetende gelacnian. Sume men wenað þæt him genihtsumige to +fulfremedum læcedome, gif hí heora synna mid onbryrdre heortan Gode ánum +andettað, and ne ðurfon nanum sacerde geandettan, gif hí yfeles geswicað: +ac gif heora wena soð wære, ðonne nolde Drihten asendan þone ðe he sylf +gehælde to þam sacerde mid ænigre lace. For ðære ylcan gebisnunge eac hé +asende Paulum, þone ðe he sylf of heofenum gespræc, to ðam sacerde +Annanian, þus cweðende, "Ga inn to ðære ceastre, and ðær þe bið gesæd hwæt +þe gedafenað to dónne." + +Ne gedyde se sacerd þone man hreofligne oððe unhreofligne, ac hé démde þæt +he sceolde beon ascyred fram manna neawiste, gif his hreofla wyrsigende +wære; oððe betwux mannum wunian, gif his hreofla godigende wære. Swa sceal +don se gastlica sacerd: he sceal gerihtlæcan Godes folc, and ðone ascyrian, +and amánsumian fram cristenum mannum, þe swa hreoflig bið on mánfullum +ðeawum þæt he oðre mid his yfelnysse besmit; be ðam cwæð se apostol Paulus, +"Afyrsiað þone yfelan fram eow, ðylǽs ðe an wannhal scep ealle ða eowde +besmite." Gif his hreofla bið godigende, þæt is gif he yfeles geswicð, and +his ðeawas ðurh Godes ege gerihtlæcð, {126} he hæbbe wununge betwux +cristenum mannum, oð þæt he full hal sy on his drohtnungum. + +Se godspellere cwæð, þæt "Drihten ferde æfter ðisum to anre byrig þe is +geháten Capharnaum; þa genealæhte him to sum hundredes ealdor, biddende and +cweðende, Drihten, min cniht lið æt hám bedreda, and is yfele geðreatod. +Drihten him andwyrde, Ic cume and hine gehæle. Þa andwyrde se hundredes +ealdor, and cwæð, Drihten, ne eom ic wyrðe þæt þu innfare under minum +hrofe; ac cweð þin word, and min cniht bið gehæled. Ic eom án man geset +under anwealde, hæbbende under me cempan; and ic cweðe to ðisum, Far ðu, +and he færð; to oðrum, Cum ðu, and he cymð; to minum ðeowan, Do ðis, and he +deð. Þa wundrode se Hælend, ðaða hé ðis gehyrde, and cwæð to ðære +fyligendan menigu, Soð ic eow secge, ne gemette ic swa micelne geleafan on +Israhela ðeode. Ic secge eow to soðum, þæt manega cumað fram east-dæle and +west-dæle, and gerestað hí mid Abrahame ðam heahfædere, and Isaáce, and +Iacobe, on heofenan rice. Þa rícan bearn beoð aworpene into ðam yttrum +þeostrum, þær bið wóp and toða gebitt. Ða cwæð eft se Hælend to þam +hundredes ealdre, Far ðe hám, and getimige ðe swa swa ðu gelyfdest. And se +cniht wearð gehæled of ðære tide." + +Þes hundredes ealdor genealæhte ðam Hælende na healfunga, ac fulfremedlice. +He genealæhte mid micclum geleafan, and mid soðre eadmodnysse, and +snotornysse, and soðre lufe. Micelne geleafan he hæfde, þaþa he cwæð, +"Drihten, cweð þin word, and min cniht bið hal." Soðlice he geswutelode +micele eadmodnysse, mid þam ðe he cwæð, "Drihten, ne eom ic wyrðe þæt þu +innfare under mine ðecene." He hæfde micele snotornysse, þaþa hé understód +þæt Crist is æghwær andweard þurh godcundnysse, seðe lichamlice betwux +mannum gesewenlic eode. Næs he bedæled þære soðan lufe, ðaða he bæd Drihten +for his ðeowan hæle. Manega oðre men bædon Drihten, sume for heora agenre +hæle, sume for heora bearna, sume for leofra freonda; {128} ac ðes ðegen +bæd for his þeowan hælðe mid soðre lufe; forðan ðe heo ne toscǽt nænne be +mæglicere sibbe. Drihten geseah ðises ðegenes menigfealdan godnysse, and +cwæð, "Ic cume, and ðinne cniht gehæle." + +Iohannes se Godspellere awrát, þæt "Sum under-cyning com to Criste, and +hine bæd þæt he hám mid him siðode, and his sunu gehælde; forðan þe hé læig +æt forðsiðe. Þa cwæð se Hælend to ðam under-cyninge, Gewénd þe hám, þin +sunu leofað. He gelyfde þæs Hælendes spræce, and hám siðode. Ða comon his +ðegnas him togeanes, and cyddon þæt his sunu gesund wære. He ða befrán on +hwilcere tide he gewyrpte. Hí sædon, Gyrstan-dæg ofer midne dæg hine forlét +se fefor. Þa oncneow se fæder þæt hit wæs seo tíd on ðære ðe se Hælend him +to cwæð, Far ðe hám, þin sunu leofað. Se cyning gelyfde ða on God, and eal +his hired." + +Drihten nolde gelaðod lichamlice siðian to þæs cyninges untruman bearne, ac +únandweard mid his worde hine gehælde; and he wæs gearo ungelaðod to +siðigenne lichamlice mid þam hundredes ealdre. Wel wát gehwá þæt cyning +hæfð maran mihte þonne ænig hundredes ealdor, ac se Ælmihtiga Godes Sunu +geswutelode mid þære dæde þæt we ne sceolon ða rícan, for heora riccetere +wurðian, ac for menniscum gecynde; ne we ne sceolon ða wánnspedigan for +heora hafenleaste forseon; ac we sceolon Godes anlicnysse on him wurðian. +Se eadmoda Godes Sunu wæs gearo to geneosigenne þone ðeowan mid his +andwerdnysse, and he gehælde þone æðeling mid hæse; be ðam cwæð se witega, +"Se healica Drihten sceawað þa eadmodan, and þa modigan feorran oncnæwð." + +Drihten wundrode þæs hundredes ealdres geleafan, na swilce he hine ær ne +cuðe, seðe ealle ðing wát, ac he geswutelode mannum his geleafan mid +herunge þam þe he wundorlic wæs. Hwanon com se geleafa þam þegene buton of +Cristes gife, seðe hine syððan þisum wordum herede? "Soð ic eow secge, na +gemette ic swa micelne geleafan on Israhela ðeode." {130} Næs ðis gecweden +be ðam heahfæderum oððe wítegum, ac be ðam andwerdan folce, ðe ða-gyt næron +swa miccles geleafan. + +Maria and Martha wæron twa geswystru swiðe on God belyfede: hí cwædon to +Criste, "Drihten, gif ðu her andwerd wære, nære ure broðer forðfaren." Þes +ðegen cwæð to Criste, "Cweð þin word, and min cniht bið hal. Ic eom man +under anwealde gesett, hæbbende under me cempan; and ic secge ðisum, Far +ðú, and he færð; to oðrum, Cum ðu, and he cymð; to minum þeowan, Do þis, +and he deð. Hu miccle swiðor miht ðu, þe Ælmihtig God eart, þurh ðine hæse +gefremman swa hwæt swa ðu wilt!" Drihten cwæð, "Ic secge eow to soðan, þæt +manega cumað fram east-dæle and west-dæle, and gerestað hí mid Abrahame þam +heahfædere, and Isaáce, and Iacobe, on heofenan rice." Þas word sind +lustbære to gehyrenne, and hí micclum ure mod gladiað, þæt manega cumað +fram east-dæle middangeardes, and fram west-dæle, to heofenan rice, and mid +þam heahfæderum on ecere myrhðe rixiað. + +Þurh ða twegen dælas, east-dæl and west-dæl, sind getacnode ða feower +hwemmas ealles middangeardes, of þam beoð gegaderode Godes gecorenan of +ælcere mægðe to þæra heahfædera wununge, and ealra halgena. Þurh east-dæl +magon beon getacnode þa ðe on geogoðe to Gode bugað; forðan ðe on east-dæle +is þæs dæges angin. Þurh west-dæl sind getacnode þa ðe on ylde to Godes +ðeowdome gecyrrað; forðan ðe on west-dæle geendað se dæg. + +Ðes æfterfiligenda cwyde is swiðe egefull, "Þa rícan bearn beoð awórpene +into ðam yttrum ðeostrum, þær bið wóp and toða gebitt." Ða rican bearn sind +þa Iudeiscan, on ðam rixode God ðurh ða ealdan ǽ; ac hí awurpon Crist, and +his lare forsawon; and hé awyrpð hí on ða yttran þeostru, ðær bið wóp and +toða gebitt. Fela riccra manna geðeoð Gode, swa-þeah, gif hí rihtwise beoð, +and mildheorte. Rice man wæs se heahfæder Abraham, and Dauid se mæra +cyning, and Zacheus, seðe healfe his æhta þearfum dælde, and mid {132} +healfum dæle forgeald be feowerfealdum swa hwæt swa he ær on unriht be +anfealdum reafode. Þas rican and heora gelican becumað þurh gode +gecyrrednysse to ðam ecan rice, ðe him næfre ne ateorað. + +Ða sind Godes bearn gecigede, þe hine lufiað swiðor þonne þisne +middangeard; and ða sind ða rican bearn gecwedene, ðe heora heortan +wyrtruman on ðisum andwerdum life plantiað swiðor þonne on Criste: swylce +beoð on þeostru aworpene. Þæt godspel cwyð, "On þa yttran þeostru." Ða +yttran þeostru sind þæs lichaman blindnyssa wiðutan. Ða inran þeostru sind +þæs modes blindnyssa wiðinnan. Se ðe on ðisum andweardum life is wiðinnan +ablend, swa þæt he næfð nan andgit ne hóga embe Godes beboda, he bið þonne +eft wiðutan ablend, and ælces leohtes bedæled; forðan ðe he ær his lif +aspende butan Godes gemynde. Þa earman forscyldegodan cwylmiað on ecum +fyre, and swa-ðeah þæt swearte fyr him nane lihtinge ne deð. Wurmas +toslitað heora lichaman mid fyrenum toðum, swa swa Crist on his godspelle +cwæð, "Þær næfre heora wyrm ne swylt, ne heora fyr ne bið adwæsced." Þær +beoð þonne geferlæhte on anre susle, þa þe on life on mándædum geðeodde +wæron, swa þæt þa manslagan togædere ecelice on tintregum cwylmiað; and +forlígras mid forligrum, gitseras mid gytserum, sceaðan mid sceaðum, ða +forsworenan mid forsworenum, on ðam bradan fire, butan ælcere geendunge +forwurðað. Þær bið wóp and toða gebitt, forðan ðe ða eagan tyrað on ðam +micclum bryne, and ða teð cwaciað eft on swiðlicum cyle. Gif hwam twynige +be ðam gemænelicum æriste, þonne understande he þisne drihtenlican cwyde, +Þæt þær bið soð ærist, ðær ðær beoð wepende eagan and cearcigende teð. + +Drihten cwæð to þam hundredes ealdre, "Far ðe hám, and getimige ðe swa swa +ðu gelyfdest; and his cniht wearð gehæled of ðære tide." Be ðisum is to +understandenne hu micclum þam cristenum men his agen geleafa fremige, þonne +oðres mannes swa micclum fremode. Witodlice, for ðæs {134} hundredes +ealdres geleafan wearð se bedreda gehæled. Geleafa is ealra mægena fyrmest; +buton þam ne mæg nán man Gode lician; and se rihtwisa leofað be his +geleafan. Uton gelyfan on þa Halgan Ðrynnysse, and on soðe Annysse, þæt se +Ælmihtiga Fæder, and his Sunu, þæt is his wisdom, and se Halga Gast, seðe +is heora begra lufu and willa, þæt hí sind þry on hadum and on namum, and +án God, on ánre godcundnysse æfre wunigende, butan angynne and ende. Amen. + +THE THIRD SUNDAY AFTER THE LORD'S EPIPHANY. + + Cum descendisset Jesus de monte secutæ sunt eum turbæ multæ: 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 Mariæ: et reliqua. + +God bebead on þære ealdan ǽ, and het Moyses, þone heretogan, þæt he hit +awrite betwux oðrum bebodum, þæt ælc wíf ðe cild gebære sceolde gebidan +feowertig daga æfter þære cenninge, swa þæt heo ne cóme into Godes temple, +ne on anum bedde mid hire were, ær ðam fyrste þe we ǽr cwædon; þæt is +feowertig daga, gif hit hyse-cild wære: gif hit þonne mæden-cild wære, +þonne sceolde heo forhabban fram ingange Godes huses hund-ehtatig daga, and +eac fram hire gebeddan; and æfter ðam fyrste gán mid lace to Godes huse, +and beran þæt cild forð mid þære láce, and syððan, mid Godes bletsunge, +genealæcan hyre gemacan. Þis wæs geset be wifum. + +Nu wæs ðeah-hwæðere þæt halige mæden MARIA, Cristes moder, Godes beboda +gemyndig, and eode on ðysum dæge to Godes huse mid láce, and gebrohte þæt +cild þe heo acende, Hælend Crist, gelácod to þam Godes temple, swa swa hit +on Godes ǽ geset wæs. + +Ða wæs þær, binnan þære byrig Hierusalem, sum Godes mann, and his nama wæs +Symeon; he wæs swyðe rihtwis, {136} and hæfde micelne Godes ege, and he +ge-andbidode ðone frofer, ðe behaten wæs þam folce Israhel, þæt is Cristes +to-cyme. Se Halga Gast wæs wunigende on ðæm Symeone, and he wiste genoh +georne þæt se Ælmihtiga Godes Sunu wolde to mannum cuman, and menniscnysse +underfon. Þa wæs ðes man swiðe oflyst ðæs Hælendes to-cymes, and bæd æt +Gode dæighwamlice on his gebedum, þæt he moste Crist geseon ær he deaðes +onbyrigde. Þa forðy þe he swa micele gewilnunge hæfde Cristes to-cymes, ða +com him andswaru fram þam Halgan Gaste, þæt he ne sceolde deaðes onbyrigan +ærþam ðe he Crist gesawe. And he wæs þa bliðe þæs behates, and cóm to Godes +temple, þurh myngunge ðæs Halgan Gastes. And seo halige Maria cóm ða to ðam +temple mid þam cilde, and se ealda man Symeon eode togeanes þam cilde, and +geseah þone Hælend, and hine georne gecneow, þæt he wæs Godes Sunu, Alysend +ealles middan-eardes. He hine genam ða on his earmas mid micelre +onbryrdnesse, and hine gebær into þam temple, and þancode georne Gode þæt +he hine geseon moste. He cwæð þa, "Min Drihten, ðu forlætst me nú mid sibbe +of þisum life, after þinum worde; forðon þe mine eagan gesawon þinne +Halwendan, ðone ðu gearcodest ætforan ansyne ealles folces; leoht to +onwrigennysse þeoda, and wuldor þinum folce Israhele." + +Hit is awriten on Crístes béc, and gehwær on oþrum bocum, þæt fela witegan +and rihtwise men woldan geseon Cristes to-cyme, ac hit næs na him getiðod, +ac wæs getiðod þisum ealdan men; forðam þe hit is be him awriten, þæt he +cwæde dæghwamlice on his gebedum, "Ela, hwænne cymð se Hælend? Hwænne bið +he acenned? Hwænne mot ic hine geseon? Hwæðer ic mote lybban oðþæt ic hine +geseo?" And þa for ðysre gewilnunge him com andswaru, þæt he ne gesawe +deað, ærðam ðe he Crist gesawe. + +Maria, Cristes moder, bær þæt cild, and se ealda Symeon eode hire togeanes, +and gecneow þæt cild ðurh onwrigenysse, and hit beclypte and bær into ðam +temple. He bær þæt {138} cild, and þæt cild bær hine. Hu bær þæt cild hine? +Þone bær se ealda Symeon on his earmum, þe ealle ðing hylt and gewylt. +Lytel he wæs ðær gesewen, ac ðeah-hwæðere he wæs swiðe micel and ormæte. +Lytel he wæs gesewen, forðan ðe he wolde gefeccan þa lytlan, and gebringan +up to his rice. Hwæt synd ða lytlan ðe he wolde habban up to his rice? Þæt +synd ða eaðmodan. Ne sohte Crist na ða modigan, þa þa micele beoð on hyra +geþance; ac ða ðe beoð lytle and eaðmode on heora heortan, þa cumað to +Godes rice; ac ðider ne mæg astigan nán modignys. Þær wæs se deofol ðe +modegode, ac his modignes hine awearp into helle grunde; forðy ne mæg ure +tyddernes ðyder astigan, gif heo modig bið, þaþa se engel ðær beon ne mihte +þaþa he modegode. + +God bebead, on þære ealdan ǽ, his folce þæt hi sceoldon him offrian ælc +frumcenned hyse-cild, oþþe alysan hit ut mid fif scyllingum. Eac on heora +orfe, swa hwæt swa frumcenned wære, bringan þæt to Godes huse, and hit ðær +Gode offrian. Gif hit þonne unclæne nyten wære, þonne sceolde se hlaford +hit acwellan, oþþe syllan Gode oþer clæne nyten. We ne þurfon þas bebodu +healdan nú lichamlice, ac gástlice. Þonne on urum mode bið acenned sum ðing +gódes, and we þæt to weorce awendað, þonne sceole we þæt tellan to Godes +gyfe, and þæt Gode betæcan. Ure yfelan geðohtas oððe weorc we sceolan +alysan mid fif scyllingum; þæt is we sceolon ure yfelnysse behreowsian mid +urum fif andgitum, þæt synd gesihþ, and hlyst, and swæc, and stenc, and +hrepung. Eac swa þa unclænan nytenu getacniað ure unclænan geþohtas and +weorc, ða we sceolon symle acwellan, oððe behwyrfan mid clænum; þæt is þæt +we sceolon ure unclænnysse and ure yfelnesse symle adwæscan, and forlætan +yfel, and dón gód. + +Seo eadige Maria ða geoffrode hire lác Gode mid þam cilde, swa hit on Godes +ǽ geset wæs. Hit wæs swa geset on þære ealdan ǽ þurh Godes hæse, þæt ða þe +mihton {140} ðurhteon sceoldon bringan anes geares lamb mid heora cylde, +Gode to lace, and ane culfran, oþþe ane turtlan. Gif þonne hwylc wif to ðam +unspedig wære þæt heo ðas ðing begytan ne mihte, þonne sceolde heo bringan +twegen culfran-briddas, oððe twá turtlan. + +Þas læssan lác, þæt sind þa fugelas, þe wæron wannspedigra manna lác, wæron +for Criste geoffrode. Se Ælmihtiga Godes Sunu wæs swiðe gemyndig ure neoda +on eallum ðingum; na þæt an þæt he wolde mann beon for ús, ðaða he God wæs, +ac eac swylce he wolde beon þearfa for us, ðaða he rice wæs: to ðy þæt he +us forgeafe dæl on his rice, and mænsumunge on his godcundnysse. Lamb +getacnað unscæððinysse and þa maran godnysse; gif we þonne swa earme beoð +þæt we ne magon þa maran godnysse Gode offrian, þonne sceole we him bringan +twa turtlan, oþþe twegen culfran-briddas, þæt is twyfealdlic onbryrdnes +eges and lufe. On twa wisan bið se man onbryrd: ærest he him ondræt helle +wíte, and bewepð his synna, syððan he nimð eft lufe to Gode; þonne onginð +he to murcnienne, and ðincð him to lang hwænne he beo genumen of ðyses +lifes earfoðnyssum, and gebroht to ecere reste. + +Lytel wæs an lamb, oððe twa turtlan, Gode to bringenne; ac hé ne sceawað na +þæs mannes lac swa swiðe swa hé sceawað his heortan. Nis Gode nan neod ure +æhta; ealle ðing sindon his, ægðer ge heofen, ge eorðe, and sǽ, and ealle +ða ðing ðe on him wuniað: ac he forgeaf eorðlice ðing mannum to brice, and +bebead him þæt hí sceoldon mid þam eorðlicum ðingum hine oncnawan þe hí ær +forgeaf, na for his neode, ac for mancynnes neode. Gif ðu oncnæwst ðinne +Drihten mid ðinum æhtum, be ðinre mæðe, hit fremeð þe sylfum to ðam ecan +life: gif ðu hine forgitst, hit hearmað þe sylfum and na Gode, and þu +ðolast ðære ecan mede. God gyrnð þa godnysse ðines modes, and na ðinra +æhta. Gif ðu hwæt dest Gode to lofe, mid cystigum mode, þonne geswutelast +ðu þa gódnysse þines modes mid þære dæde; gif þu ðonne nan {142} gód dón +nelt, Gode to wurðmynte, ðonne geswutelast ðu mid þære uncyste ðine +yfelnysse, and seo yfelnys þe fordeð wið God. + +On ðære ealdan ǽ is gehwær gesett, þæt God het gelomlice þas fugelas +offrian on his lace, for ðære getacnunge þe hí getacniað. Nis nu nanum men +alyfed þæt he healde þa ealdan ǽ lichomlice, ac gehealde gehwa hí gastlice. +Culfran sind swiðe unscæððige fugelas, and bilewite, and hí lufiað annysse, +and fleoð him floccmælum. Do eac swa se cristena man; beo him únsceaðþig, +and bilewite, and lufige annysse, and broðorrædene betwux cristenum mannum; +þonne geoffrað he gastlice Gode þa culfran-briddas. Þa turtlan getacniað +clænnysse: hí sind swa geworhte, gif hyra oðer oðerne forlyst, þonne ne +secð seo cucu næfre hire oðerne gemacan. Gif ðonne se cristena man swa deð +for Godes lufon, þonne geoffrað he ða turtlan on þa betstan wisan. Ðas twa +fugel-cyn ne singað na, swa swa oðre fugelas, ac hi geomeriað, forðan þe hi +getacniað haligra manna geomerunge on ðisum life, swa swa Crist cwæð to his +apostolum, "Ge beoð geunrotsode on þisum life, ac eower unrotnys bið awend +to ecere blisse." And eft he cwæð, "Eadige beoð þa þe heora synna bewepað, +forðan ðe hi beoð gefrefrode." + +Se ealda man Symeon, þe we ær embe spræcon, ne gyrnde ná þæt he moste Crist +gehyran sprecan, forðan ðe he hine gecneow þæt he God wæs, ðeah ðe he +ða-gyt on þære menniscnysse unsprecende wære. Sprecan he mihte, gif he +wolde; and ealswa wis he wæs ða, þaþa he wæs anre nihte, swa swa he wæs, +þaþa he wæs ðrittig geara; ac he wolde abídan his wæstma timan on ðære +menniscnysse, swa swa hit gecyndelic is on mancynne. Symeon cwæð þa, +"Drihten, þu forlætst me nu on sibbe of ðysum life, forðon þe míne eagan +habbað gesewen ðinne Halwendan." Se Halwenda þe he embe spræc is ure Hælend +Crist, seðe com to gehælenne ure wunda, þæt sindon ure synna. He cwæð þa +Symeon, "Ðone þu gearcodest ætforan gesihðe ealles folces." Hine {144} ne +gesawon na ealle men lichomlice, ac he is gebodod eallum mannum, gelyfe +seðe wylle. Se þe on hine gelyfð, he gesihð hine nu mid his geleafan, and +on þan ecan life mid his eagum. Symeon cwæð þa-gyt, "He is leoht to +onwrigennysse ðeoda, and wuldor þinum folce Israhel." Ealle ðas word spræc +se Symeon be ðam cilde to þam heofenlican Fæder, þe hine to mannum sende. +He is soð leoht þe todræfde þa þeostra ðises lifes, swa swa he sylf cwæð on +his godspelle, "Ic eom leoht ealles middangeardes, se ðe me fyligð, ne cymð +he na on þystrum, ac he hæfð lifes leoht." Swa swa leoht todræfð þeostra, +swa eac todræfð Cristes lufu and his geleafa ealle leahtras and synna fram +ure heortan: and he is wuldor and bliss ealles gelyfedes folces. + +Þa Maria, þæt halige mæden, and þæs cildes fostor-fæder, Ioseph, wæron +ofwundrode þæra worda þe se ealda Symeon clypode be ðam cilde. And se +Symeon him ða sealde bletsunge, and witegode gyt mare be þam cilde, and +cwæð, "Þis cild is gesett manegum mannum to hryre, and manegum to æriste +and to tacne, and þam bið wiðcweden." Swa swa ða men þe on Crist gelyfað +beoð gehealdene þurh his to-cyme, swa eac þa þe nellað gelyfan on Crist +beoð twyfealdlice fordemde. Anfealdlice hi sind scyldige ðurh Adames synne, +and twyfealdlice hi beoð fordemde, þonne hí wiðsacað Cristes to-cymes, and +nellað gelyfan on ðone soðan Hælend. Ðam ungeleaffullum mannum com Crist to +hryre, and þam geleaffullum to æriste; and eac anum gehwilcum gelyfedum men +wæs Cristes to-cyme ægðer ge hryre ge ærist. Hu ðonne? He com to ðy þæt he +wolde ælc yfel towurpan, and ælc góod aræran. Nu towyrpð he on ús leahtras, +and arærð mihta. He towyrpð modignysse, and arærð eadmodnysse. He towyrpð +galnysse, and arærð clænnysse. And ealle unðeawas he towyrpð on his +gecorenum mannum, and arærð on him ealle godnysse. Ne mæg þæt gód beon +getymbrod buton þæt yfel beo ær toworpen. "To tacne com Crist, and þam is +wiðcweden." His acennednys is wundorlic tacn, forðan ðe {146} he wæs of +mædene acenned, swa swa nan oðer nis; and þæt wiðcwædon þa ungeleaffullan +men, and noldon gelyfan. And eac his æriste of deaðe, and his upstige to +heofenum, and ealle ða wundra þe he worhte, ealle hit wæron tacna, and ðam +wiðcwædon þa ungeleaffullan, and þa geleaffullan gelyfdon. + +Þa cwæð se ealda Symeon to ðære eadigan Marian, "His swurd sceal ðurhgán +ðine sawle." Þæt swurd getacnode Cristes ðrowunge. Næs seo eadige Maria na +ofslegen ne gemartyrod lichomlice, ac gastlice. Ðaða heo geseh niman hyre +cild, and adrifan ísene næglas þurh þa handa and þurh ða fét, and syððan +mid spere gewundigan on ða siðan, þa wæs Cristes ðrowung hire ðrowung; and +heo wæs mare ðonne martyr, forðon þe mare wæs hyre modes þrowung þonne wære +hire lichaman, gif heo gemartyrod wære. Ne cwæð na se Symeon þæt Cristes +swurd sceolde þurhgán Marian lichaman, ac hyre sawle. Cristes swurd is her +gesett, swa swa we cwædon, for his ðrowunge. Þeah ðe Maria gelyfde þæt +Crist arisan wolde of deaðe, þeah-hwæðere eode hyre cildes þrowung swiðe +þearle into hire heortan. + +Þaða se Symeon hæfde gewitegod þas witegunge be Criste, þa com þær sum +wuduwe, seo wæs Anna gehaten. "Seo leofode mid hire were seofon gear, and +syððan heo wæs wuduwe feower and hund-eahtatig geara, and þeowode Gode on +fæstenum, and on gebedum, and on clænnysse; and wæs on eallum þam fyrste +wunigende binnan þam Godes temple; and com ða to þam cilde, and witegode be +him, and andette Gode." Rihtlice swa halig wíf wæs þæs wyrðe þæt heo moste +witigian embe Crist, ðaða heo swa lange on clænnesse Gode þeowode. +Behealde, ge wíf, and understandað hu be hire awriten is. Seofon gear heo +leofode mid hire were, and siððan heo wæs wunigende on wudewan háde, oð +feower and hund-eahtatig geara, swa lybbende swa se apostol tæhte. He cwæð, +se apostol Paulus, "Seo wuduwe þe lyfað on estmettum, heo ne lyfað na, ac +heo is dead." Þeos Anna, ðe we {148} embe sprecað, ne lufude heo na +estmettas, ac lufude fæstenu. Ne lufude heo ydele spellunge, ac beeode hire +gebedu. Ne ferde heo wórigende geond land, ac wæs wunigende geþyldelice +binnan Godes temple. Gif wife getimige þæt heo hire wer forleose, ðonne +nime heo bysne be ðisre wudewan. + +Ðry hadas sindon þe cyðdon gecyðnysse be Criste; þæt is mæigð-had, and +wudewan-had, and riht sinscype. Mæden is Cristes modor, and on mægð-hade +wunude Iohannes se Fulluhtere, þe embe Crist cydde, and manega oðre +to-eacan him. Widewe wæs ðeos Anna, þe we gefyrn ær embe spræcon. +Zacharias, Iohannes fæder, wæs wer; ægðer ge he ge his wíf witegodon embe +Crist. Þas ðry hadas syndon Gode gecweme, gif hi rihtlice lybbað. Mægð-had +is ægþer ge on wæpmannum ge on wífmannum. Þa habbað rihtne mægð-had þa þe +fram cild-hade wuniað on clænnysse, and ealle galnysse on him sylfum +forseoð, ægðer ge modes ge lichoman, þurh Godes fultum. Þonne habbað hi æt +Gode hundfealde mede on ðam ecan life. Widewan beoð þa þe æfter heora +gemacan on clænnysse wuniað for Godes lufon: hí habbað þonne syxtigfealde +mede æt Gode hyra geswinces. Þa ðe rihtlice healdað hyra ǽwe, and on +alyfedum timan, for bearnes gestreone, hæmed begáð, hí habbað þrittigfealde +mede for hyra gesceadwisnysse. Se ðe wile his galnysse gefyllan swa oft swa +hine lyst, þonne bið he wiðmeten nytenum and na mannum. Be þysum tæhte se +apostol Paulus, "Þa ðe wíf habbað, beon hí swilce hí nan nabbon;" forðan +ealle hyra unlustas hi sceolon gebetan sylfwylles on þyssum life, oððe +unþances æfter ðyssum life; and hí cumað siððan to ðam ecan life mid maran +earfoðnysse. Þa men þe beoð butan rihtre ǽwe, and yrnað fram anum to oðrum, +nabbað hí nænne dæl ne nane bletsunge mid Criste, buton hí ðæs geswicon and +hit gebeton. Uton fon nu on þæt godspel ðær we hit ær forleton. + +Seo eadige Maria, and Ioseph, ðæs cildes fostor-fæder, {150} gecyrdon to +þære byrig Nazareth mid þam cilde; "and þæt cild weox, and wæs gestrangod, +and mid wisdome afylled, and Godes gifu wæs on him wunigende." He weox and +wæs gestrangod on þære menniscnysse, and he ne behofode nanes wæstmes ne +nanre strangunge on þære godcundnysse. He æt, and dranc, and slep, and weox +on gearum, and wæs þeah-hwæðere eal his lif butan synnum. He nære na man +geðuht, gif he mannes life ne lyfode. He wæs mid wisdome afylled, forþan ðe +he is himsylf wisdom, and on him wunað eal gefyllednys þære godcundnysse: +lichomlice Godes gifu wunude on him. Micel gifu wæs þæt ðære menniscnysse, +þæt he wæs Godes Sunu and God sylf, swa hraðe swa he ongann man to beonne. +He wæs æfre God of þam Fæder acenned, and wunigende mid þam Fæder and mid +þam Halgan Gaste: hí ðry án God untodæledlic; þry on hadum, and án God on +anre godcundnysse, and on anum gecynde æfre wunigende. Se Sunu ana +underfeng þa menniscnysse, and hæfde anginn, seðe æfre wæs. He wæs cild, +and weox on þære menniscnysse, and þrowode deað sylfwilles, and aras of +deaðe mid þam lichaman þe he ær on þrowode, and astah to heofenum, and +wunað nu æfre on godcundnysse and on menniscnysse, an Crist, ægðer ge God +ge mann, undeadlic, seðe ær his ðrowunge wæs deadlic. He þrowade, ac he ne +ðrowað heonon-forð næfre eft, ac bið æfre butan ende, eallswa éce on þære +menniscnysse swa he is on þære godcundnysse. + +Wite gehwa eac þæt geset is on cyrclicum þeawum, þæt we sceolon on ðisum +dæge beran ure leoht to cyrcan, and lætan hí ðær bletsian: and we sceolon +gán siððan mid þam leohte betwux Godes husum, and singan ðone lofsang ðe +þærto geset is. Þeah ðe sume men singan ne cunnon, hi beron þeah-hwæðere +þæt leoht on heora handum; forðy on ðissum dæge wæs þæt soðe Leoht Crist +geboren to þam temple, seðe us alysde fram þystrum, and us gebrincð to þam +ecan leohte, seðe leofað and rixað á butan ende. Amen. + +FEBRUARY II. + +ON THE PURIFICATION OF ST. MARY. + + Postquam impleti sunt dies purificationis Mariæ, 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 geræd on þissum godspelle, þe we nu gehyrdon of ðæs diacones muðe, +þæt "se Hælend gename onsundron his twelf leorning-cnihtas, and cwæð to +him, Efne we sceolon faran to ðære byrig Hierusalem, and þonne beoð +gefyllede ealle ða ðing þe wæron be me awritene þurh witegan. Ic sceal beon +belǽwed ðeodum, and hí doð me to bysmore, and beswingað, and syððan +ofsleað, and ic arise of deaðe on þam ðriddan dæge. Þa nyston his +leorning-cnihtas nan andgit þyssera worda. Ða gelámp hit þæt hí genealæhton +anre byrig þe is gehaten Hiericho, and ða sæt þær sum blind man be ðam +wege; and þaþa he gehyrde þæs folces fær mid þam Hælende, ða acsode he hwa +þær ferde. Hi cwædon him to, þæt þæt wære ðæs Hælendes fær. Þa begann he to +hrymenne, and cwæð, Hælend, Dauides Bearn, gemiltsa mín. Ða men, þe beforan +þam Hælende ferdon, ciddon ongean ðone blindan, þæt he suwian sceolde. He +clypode þa miccle swiðor, Hælend, Dauides Bearn, gemiltsa mín. Þa stód se +Hælend, and het lædan þone blindan to him. Þaða he genealæhte, þa acsode se +Hælend hine, Hwæt wylt ðu þæt ic þe dó? He cwæð, Drihten, þæt ic mage +geseon. And se Hælend him cwæð to, Loca nu: þin geleafa hæfð ðe gehæled. +And he ðærrihte geseah, and fyligde þam Hælende, and hine mærsode. Þa eal +þæt folc, þe þæt wundor geseh, herede God mid micelre onbryrdnysse." + +Ðyses godspelles anginn hrepode ures Hælendes þrowunge, þeah-hwæðere ne +ðrowade hé na on ðysne timan; ac hé wolde feorran and lange ær cyðan his +ðrowunge his leorning-cnihtum, þæt hí ne sceoldon beon to swiðe afyrhte +þurh ða þrowunge, þonne se tima come þæt hé ðrowian wolde. Heora mód wearð +afyrht þurh Crístes segene, ac hé hí eft gehyrte mid þam worde þe hé cwæð, +"Ic arise of deaðe on þam ðriddan dæge." Þa wolde he heora geleafan +gestrangian {154} and getrymman mid wundrum. And hí ða comon to ðære stowe +þær se blinda man sæt be ðam wege, and Crist hine gehælde ætforan gesihðe +ealles þæs werodes, to ði þæt he wolde mid þam wundre hí to geleafan +gebringan. Þeah-hwæðere þa wundra þe Crist worhte, oðer ðing hí æteowdon +þurh mihte, and oðre ðing hí getacnodon þurh geryno. He worhte þa wundra +soðlice þurh godcunde mihte, and mid þam wundrum þæs folces geleafan +getrymde; ac hwæðre þær wæs oðer ðing digle on ðam wundrum, æfter gastlicum +andgite. Þes án blinda man getacnode eall mancynn, þe wearð ablend þurh +Adames gylt, and asceofen of myrhðe neoxena-wanges, and gebroht to ðissum +life þe is wiðmeten cwearterne. Nu sind we ute belocene fram ðam +heofenlican leohte, and we ne magon on ðissum life þæs ecan leohtes brucan; +ne we his na mare ne cunnon buton swa micel swa we ðurh Cristes lare on +bocum rædað. Þeos woruld, þeah ðe heo myrige hwíltidum geðuht sy, nis heo +hwæðere ðe gelicere ðære ecan worulde, þe is sum cweartern leohtum dæge. +Eal mancyn wæs, swa we ær cwædon, ablend mid geleaflæste and gedwylde; ac +þurh Cristes to-cyme we wurdon abrodene of urum gedwyldum, and onlihte þurh +geleafan. Nu hæbbe we þæt leoht on urum mode, þæt is Cristes geleafa; and +we habbað þone hiht þæs ecan lifes myrhðe, þeah ðe we gyt lichamlice on +urum cwearterne wunian. + +Se blinda man sæt æt þære byrig þe is geháten Hiericho. Hiericho is gereht +and geháten 'mona.' Se mona deð ægðer ge wycxð ge wanað: healfum monðe he +bið weaxende, healfum he bið wanigende. Nu getacnað se mona ure deadlice +lif, and ateorunge ure deadlicnysse. On oðerne ende men beoð acennede, on +oþerne ende hí forðfarað. Þaða Crist com to ðære byrig Hiericho, þe ðone +monan getacnað, þa underfeng se blinda man gesihðe. Þæt is, ðaða Crist com +to ure deadlicnysse, and ure menniscnysse underfeng, þa wearð mancyn +onliht, and gesihðe underfeng. He sæt wið ðone weig; and Crist cwæð on his +godspelle, "Ic eom {156} weig, and soðfæstnys, and líf." Se man þe nan ðing +ne cann ðæs ecan leohtes, he is blind; ac gif he gelyfð on þone Hælend, +þonne sitt he wið þone weig. Gif he nele biddan þæs ecan leohtes, he sitt +ðonne blind be ðam wege unbiddende. Se ðe rihtlice gelyfð on Críst, and +geornlice bitt his sawle onlihtinge, he sitt be ðam wege biddende. Swa hwa +swa oncnæwð þa blindnysse his modes, clypige he mid inweardre heortan, swá +swá se blinda cleopode, "Hælend, Dauides Bearn, gemiltsa mín." + +Seo menigu þe eode beforan ðam Hælende ciddon ðam blindan, and heton þæt he +stille wære. Seo menigu getacnað ure unlustas and leahtras þe us hremað, +and ure heortan ofsittað, þæt we ne magon us swa geornlice gebiddan, swa we +behofedon. Hit gelimpð gelomlice, þonne se man wile yfeles geswican, and +his synna gebetan, and mid eallum mode to Gode gecyrran, ðonne cumað þa +ealdan leahtras þe hé ær geworhte, and hí gedrefað his mod, and willað +gestillan his stemne, þæt he to Gode ne clypige. Ac hwæt dyde se blinda, +þaþa þæt folc hine wolde gestyllan? He hrymde ðæs ðe swiðor, oð þæt se +Hælend his stemne gehyrde, and hine gehælde. Swa we sceolon eac dón, gif us +deofol drecce mid menigfealdum geðohtum and costnungum: we sceolon hryman +swiðor and swiðor to ðam Hælende, þæt he todræfe ða yfelan costnunga fram +ure heortan, and þæt he onlihte ure mod mid his gife. Gif we ðonne +þurhwuniað on urum gebedum, þonne mage we gedon mid urum hreame þæt se +Hælend stent, seðe ær eode, and wile gehyran ure clypunge, and ure heortan +onlihtan mid godum and mid clænum geðohtum. Ne magon ða yfelan geðohtas ús +derian, gif hi ús ne liciað; ac swa ús swiðor deofol bregð mid yfelum +geðohtum, swa we beteran beoð, and Gode leofran, gif we ðone deofol forseoð +and ealle his costnunga, ðurh Godes fultum. + +Hwæt is þæs Hælendes stede, oððe hwæt is his fær? He ferde ðurh his +menniscnysse, and he stod þurh þa godcundnysse. He ferde ðurh ða +menniscnysse, swa þæt he wæs {158} acenned, and ferde fram stowe to stowe, +and deað þrowade, and of deaðe arás, and astah to heofenum. Þis is his fær. +He stent ðurh ða godcundnysse; forðon ðe hé is ðurh his mihte æghwær +andweard, and ne ðearf na faran fram stowe to stowe; forðon ðe hé is on +ælcere stowe þurh his godcundnysse. Þaða he ferde, þa gehyrde he þæs +blindan clypunge; and þaþa he stod, þa forgeaf he him gesihðe; forðan þurh +ða menniscnysse he besargað ures modes blindnysse, and ðurh ða godcundnysse +he forgifð us leoht, and ure blindnysse onliht. He cwæð to ðam blindan men, +"Hwæt wilt ðu þæt ic ðe do?" Wenst ðu þæt hé nyste hwæt se blinda wolde, +seðe hine gehælan mihte? Ac he wolde þæt se blinda bæde; forðon þe hé tiht +ælcne swiðe gemaglice to gebedum: ac hwæðere he cwyð on oðre stowe, "Eower +heofenlica Fæder wat hwæs ge behofiað, ærðan ðe ge hine æniges ðinges +biddan," þeah-hwæðere wile se goda God þæt we hine georne biddon; forðan +þurh ða gebedu bið ure heorte onbryrd and gewend to Gode. + +Ða cwæð se blinda, "La leof, do þæt ic mæge geseon." Ne bæd se blinda naðor +ne goldes, ne seolfres, ne nane woruldlice ðing, ac bæd his gesihðe. For +nahte he tealde ænig ðing to biddenne buton gesihðe; forðan ðeah se blinda +sum ðing hæbbe, he ne mæg butan leohte geseon þæt he hæfð. Uton forði +geefenlæcan þisum men, þe wæs gehæled fram Criste, ægðer ge on lichaman ge +on sawle: ne bidde we na lease welan, ne gewitenlice wurðmyntas; ac uton +biddan leoht æt urum Drihtne: na þæt leoht ðe bið geendod, þe bið mid þære +nihte todræfed, þæt ðe is gemæne ús and nytenum; ac uton biddan þæs leohtes +þe we magon mid englum anum geseon, þæt ðe næfre ne bið geendod. To ðam +leohte soðlice ure geleafa us sceal gebringan, swa swa Crist cwæð to ðam +blindan menn, "Lóca nu, þin geleafa ðe gehælde." + +Nu smeað sum ungeleafful man, Hu mæg ic gewilnian ðæs gastlican leohtes, +þæt þæt ic geseon ne mæg? Nu cweðe ic to ðam menn, þæt ða ðing þe hé +understynt and undergytan {160} mæg, ne undergyt he ná ða ðing þurh his +lichaman, ac þurh his sawle; þeah-hwæðere ne gesihð nan man his sawle on +ðisum life. Heo is ungesewenlic, ac ðeah-hwæðere heo wissað þone +gesewenlican lichaman. Se lichama, ðe is gesewenlic, hæfð lif of ðære +sawle, þe is ungesewenlic. Gewíte þæt ungesewenlice ut, þonne fylð adune +þæt gesewenlice; forðan þe hit ne stod na ær ðurh hit sylf. Þæs lichoman +lif is seo sawul, and þære sawle lif is God. Gewite seo sawul ut, ne mæg se +muð clypian, þeah ðe hé gynige; ne eage geseon, þeah ðe hit open sy; ne nán +limn ne deð nan ðing, gif se lichama bið sawulleas. Swa eac seo sawul, gif +God hí forlæt for synnum, ne deð heo nan ðing to góde. Ne mæg nan man nan +ðing to góde gedon, butan Godes fultume. Ne bið seo synfulle sawul na mid +ealle to nahte awend, ðeah ðe heo gode adeadod sy; ac heo bið dead ælcere +duguðe and gesælðe, and bið gehealden to ðam ecan deaðe, þær þær heo æfre +bið on pinungum wunigende, and þeah-hwæðere næfre ne ateorað. + +Hu mæg þe nú twynian þæs ecan leohtes, ðeah hit ungesewenlic sy, þonne þu +hæfst líf of ungesewenlicre sawle, and þe ne twynað nan ðing þæt þu sawle +hæbbe, ðeah ðu hí geseon ne mage? Se blinda, ðaða hé geseon mihte, þa +fyligde hé ðam Hælende. Se man gesihð and fylið Gode, seðe cann +understandan God, and gód weorc wyrcð. Se man gesihð and nele Gode fylian, +seðe understent God, and nele gód wyrcan. Ac uton understandan God and gód +weorc wyrcean: uton behealdan hwíder Crist gange, and him fylian; þæt is +þæt we sceolon smeagan hwæt hé tæce, and hwæt him licige, and þæt mid +weorcum gefyllan, swa swa hé sylf cwæð, "Se ðe me þenige, fylige hé me;" +þæt is, geefenlæce hé me, and onscunige ælc yfel, and lufige ælc gód, swa +swa ic do. Ne teah Crist him na to on ðisum life land ne welan, swa swa he +be him sylfum cwæð, "Deor habbað hola, and fugelas habbað nest, hwær hí +restað, and ic næbbe hwider ic ahylde min {162} heafod." Swa micel he hæfde +swa he rohte, and leofode be oðra manna æhtum, se ðe ealle ðing áh. + +We rædað on Cristes bec þæt þæt folc rædde be him, þæt hí woldon hine +gelæccan, and ahebban to cyninge, þæt he wære heora heafod for worulde, swa +swa he wæs godcundlice. Þaþa Crist ongeat ðæs folces willan, ða fleah hé +anstandende to anre dúne, and his geferan gewendon to sǽ, and se Hælend wæs +up on lande. Ða on niht eode se Hælend up on ðam wætere mid drium fotum, +oðþæt he com to his leorning-cnihtum, ðær ðær hí wæron on rewute. He +forfleah þone woruldlican wurðmynt, þaþa he wæs to cyninge gecoren; ac he +ne forfleah na þæt edwit and ðone hosp, þaþa ða Iudeiscan hine woldon on +rode ahón. He nolde his heafod befon mid gyldenum cynehelme, ac mid +þyrnenum, swa swa hit gedon wæs on his þrowunge. He nolde on ðissum life +rixian hwilwendlice, seðe ecelice rixað on heofonum. Nis ðeos woruld na ure +eðel, ac is ure wræcsið; forði ne sceole we na besettan urne hiht on þissum +swicelum life, ac sceolon efstan mid godum geearnungum to urum eðele, þær +we to gesceapene wæron, þæt is to heofenan rice. + +Soðlice hit is awriten, "Swa hwa swa wile beon freond þisre worulde, se bið +geteald Godes feond." Crist cwæð on sumere stowe, þæt "Se weig is swiðe +nearu and sticol, seðe læt to heofonan rice; and se is swiðe rúm and smeðe, +seðe læt to helle-wite." Se weig, seðe læt to heofenan rice, is forði nearu +and sticol, forði þæt we sceolon mid earfoðnysse geearnian urne eðel. Gif +we hine habban willað, we sceolon lufian mildheortnysse, and clænnysse, and +soðfæstnysse, and rihtwisnysse, and eadmodnysse, and habban soðe lufe to +Gode and to mannum, and dón ælmessan be ure mæðe, and habban gemet on urum +bigleofan, and gehwilce oðere halige ðing began. Þas ðing we ne magon dón +butan earfoðnyssum; ac gif we hí doð, þonne mage we mid þam geswincum, ðurh +Godes fultum, astigan ðone sticolan weg þe us gelæt to ðam ecan life. Se +weg seðe læt to forwyrde is forði brad and {164} smeðe, forði þe únlustas +gebringað þone man to forwyrde. Him bið swiðe softe, and nan geswinc þæt he +fylle his galnysse, and druncennysse, and gytsunge begange and modignysse, +and ða unstrangan berype, and dón swa hwæt swa hine lyst: ac ðas unðeawas +and oðre swilce gelædað hine butan geswince to ecum tintregum, buton he ær +his ende yfeles geswice and gód wyrce. Dysig bið se wegferenda man seðe +nimð þone smeðan weg þe hine mislæt, and forlæt ðone sticolan þe hine +gebrincð to ðære byrig. Swa eac we beoð soðlice ungerade, gif we lufiað þa +sceortan softnysse and ða hwilwendlican lustas to ðan swiðe, þæt hi us +gebringan to ðam ecan pinungum. Ac uton niman þone earfoðran weg, þæt we +her sume hwile swincon, to ðy þæt we ecelice beon butan geswince. Eaðe +mihte Crist, gif he wolde, on þisum life wunian butan earfoðnyssum, and +faran to his ecan rice butan ðrowunge, and butan deaðe; ac he nolde. Be ðam +cwæð Petrus se apostol, "Crist ðrowode for us, and sealde us bysne, þæt we +sceolon fyligan his fotswaðum;" þæt is, þæt we sceolon sum ðing þrowian for +Cristes lufon, and for urum synnum. Wel ðrowað se man, and Gode gecwemlice, +seðe winð ongean leahtras, and godnysse gefremað, swa swa he fyrmest mæg. +Se ðe nan ðing nele on ðissum life ðrowian, he sceal ðrowian unþances +wyrsan ðrowunga on þam toweardan life. + +Nu genealæcð clæne tid and halig, on þære we sceolon ure gimeleaste +gebetan: cume forði gehwa cristenra manna to his scrifte, and his diglan +gyltas geandette, and be his láreowes tæcunge gebete; and tihte ælc oðerne +to góde mid godre gebysnunge, þæt eal folc cweðe be ús, swa swa be ðam +blindan gecweden wæs, ðaða his eagan wæron onlihte; þæt is, Eall folc þe +þæt wundor geseah, herede God, seðe leofað and rixað á 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 þis godspel, ðe mann nu beforan eow rædde, ac ic +ondræde þæt ge ne magon ða micelan deopnysse þæs godspelles swa +understandan swa hit gedafenlic sy. Nu bidde ic eow þæt ge beon geðyldige +on eowerum geðance, oðþæt we ðone traht mid Godes fylste oferrædan magon. + +"Se Hælend wæs gelæd fram þam Halgan Gaste to anum westene, to ðy þæt he +wære gecostnod fram deofle: and he ða fæste feowertig daga and feowertig +nihta, swa þæt he ne onbyrigde ætes ne wætes on eallum þam fyrste: ac +siððan him hingrode. Þa genealæhte se costnere, and him to cwæð, Gif ðu sy +Godes Sunu, cweð to ðisum stanum þæt hi beon awende to hlafum. Ða andwearde +se Hælend, and cwæð, Hit is awriten, ne leofað se mann na be hlafe anum, ac +lyfað be eallum ðam wordum þe gað of Godes muðe. Þa genam se deofol hine, +and gesette hine uppan ðam scylfe þæs heagan temples, and cwæð, Gif ðu +Godes Sunu sy, feall nu adún: hit is awriten, þæt englum is beboden be ðe, +þæt hi ðe on hira handum ahebbon, þæt þu furðon ne ðurfe ðinne fot æt stane +ætspurnan. Þa cwæð se Hælend eft him to, Hit is awriten, Ne fanda þines +Drihtnes. Þa genam se deofol hine eft, and gesette hine uppan anre swiðe +heahre dune, and æteowde him ealles middangeardes welan, and his wuldor, +and cwæð him to, Ealle ðas ðing ic forgife ðe, gif ðu wilt feallan to minum +fotum and gebiddan þe to me. Ða cwæð se Hælend him to, Ga ðu underbæcc, +sceocca! Hit is awriten, Gehwá sceal hine gebiddan to his Drihtne anum, and +him anum ðeowian. Þa forlet se deofol hine, and him comon englas to, and +him ðenodon." + +Se Halga Gast lædde þone Hælend to þam westene, to ðy þæt he wære þær +gecostnod. Nu wundrað gehwá hú se deofol dorste genealæcan to ðam Hælende, +þæt he hine costnode: {168} ac hé ne dorste Cristes fándian, gif him alyfed +nære. Se Hælend com to mancynne forði þæt he wolde ealle ure costnunga +oferswiðan mid his costnungum, and oferswiðan urne ðone ecan deað mid his +hwilwendlicum deaðe. Nu wæs he swa eadmod þæt he geðafode ðam deofle þæt he +his fandode, and he geðafode lyðrum mannum þæt hi hine ofslogon. Deofol is +ealra unrihtwisra manna heafod, and þa yfelan men sind his lima: nu +geðafode God þæt þæt heafod hine costnode, and þæt ða limu hine ahengon. + +Þam deofle wæs micel twynung, Hwæt Crist wære? His líf næs na gelógod swa +swa oðra manna líf. Crist ne æt mid gyfernysse, ne he ne dránc mid +oferflowendnysse, ne his eagan ne ferdon worigende geond mislice lustas. Þa +smeade se deofol hwæt he wære; hwæðer he wære Godes Sunu, seðe manncynne +behaten wæs. Cwæð þa on his geðance, þæt he fandian wolde hwæt he wære. Ða +fæste Crist feowertig daga and feowertig nihta on án, ða on eallum þam +fyrste ne cwæð se deofol to him þæt he etan sceolde, forðan þe hé geseh þæt +him nan ðing ne hingrode. Eft, ðaða Crist hingrode æfter swa langum fyrste, +ða wende se deofol soðlice þæt he God nære, and cwæð to him, "Hwi hingrað +þe? Gif ðu Godes Sunu sy, wend þas stanas to hlafum, and et." + +Eaðe mihte God, seðe awende wæter to wine, and seðe ealle gesceafta of +nahte geworhte, eaðelice he mihte awendan ða stanas to hlafum: ac he nolde +nan ðing don be ðæs deofles tæcunge; ac cwæð him to andsware, "Ne lifað na +se man be hlafe anum, ac lifað be ðam wordum ðe gað of Godes muðe." Swa swa +þæs mannes lichama leofað be hlafe, swa sceal his sawul lybban be Godes +wordum, þæt is, be Godes lare, þe he þurh wise menn on bocum gesette. Gif +se lichama næfð mete, oþþe ne mæg mete ðicgean, þonne forweornað he, and +adeadað: swa eac seo sawul, gif heo næfð þa halgan lare, heo bið þonne +weornigende and mægenleas. Þurh ða halgan lare heo bið strang and onbryrd +to Godes willan. + +Þa wæs se deofol æne oferswiðed fram Criste. "And he ða hine genam, and bær +upp on þæt templ, and hine sette æt {170} ðam scylfe, and cwæð to him, Gif +ðu Godes Sunu sy, sceot adún; forðan þe englum is beboden be ðe, þæt hí ðe +on handum ahebban, þæt þu ne ðurfe ðinne fót æt stane ætspurnan." Her +begánn se deofol to reccanne halige gewritu, and he leah mid þære race; +forðan ðe hé is leas, and nan soðfæstnys nis on him; ac he is fæder ælcere +leasunge. Næs þæt na awriten be Criste þæt hé ða sæde, ac wæs awriten be +halgum mannum: hí behofiað engla fultumes on þissum life, þæt se deofol hí +costnian ne mote swa swiðe swa he wolde. Swa hold is God mancynne, þæt he +hæfð geset his englas us to hyrdum, þæt hí ne sceolon na geðafian þam reðum +deoflum þæt hí ús fordon magon. Hi moton ure afandian, ac hí ne moton us +nydan to nanum yfle, buton we hit sylfe agenes willan dón, þurh þa yfelan +tihtinge ðæs deofles. We ne beoð na fulfremede buton we beon afandode: þurh +ða fandunge we sceolon geðeon, gif we æfre wiðsacað deofle, and eallum his +larum; and gif we genealæcað urum Drihtne mid geleafan, and lufe, and godum +weorcum; gif we hwær aslidon, arisan eft þærrihte, and betan georne þæt ðær +tobrocen bið. + +Crist cwæð þa to ðam deofle, "Ne sceal man fandigan his Drihtnes." Þæt wære +swiðe gilplic dǽd gif Crist scute ða adún, þeah ðe he eaðe mihte butan +awyrdnysse his lima nyðer asceotan, seðe gebigde þone heagan heofenlican +bigels; ac he nolde nan ðing dón mid gylpe; forðon þe se gylp is an +heafod-leahter; þa nolde he adún asceotan, forðon ðe he onscunode þone +gylp; ac cwæð, "Ne sceal man his Drihtnes fándian." Se man fándiað his +Drihtnes, seðe, mid dyslicum truwan and mid gylpe, sum wundorlic ðing on +Godes naman dón wile, oððe seðe sumes wundres dyslice and butan neode, æt +Gode abiddan wile. Þa wæs se deofol oðere siðe þurh Cristes geðyld +oferswiðed. + +"Þa genam he hine eft, and abær hine úpp on ane dune, and ætywde him ealles +middangeardes welan and his wuldor, and cwæð to him, Ealle ðas ðing ic +forgife ðe, gif ðu wilt afeallan to minum fotum, and þe to me gebiddan." +Dyrstelice spræc se deofol her, swa swa he ær spræc, þaþa he on {172} +heofenum wæs, þaþa he wolde dælan heofonan rice wið his Scyppend, and beon +Gode gelíc; ac his dyrstignys hine awearp ða into helle; and eac nu his +dyrstignys hine geniðerode, þaða he, ðurh Cristes þrowunge, forlet mancynn +of his anwealde. He cwæð, "Þas ðing ic forgife ðe." Him ðuhte þæt he ahte +ealne middangeard; forðon ðe him ne wiðstod nan man ærðam þe Crist com þe +hine gewylde. + +Hit is awriten on halgum bocum, "Eorðe and eall hire gefyllednys, and eal +ymbhwyrft and þa ðe on ðam wuniað, ealle hit syndon Godes æhta," and na +deofles. Þeah-hwæðere Crist cwæð on his godspelle be ðam deofle, þæt he +wære middangeardes ealdor, and he sceolde beon út-adræfed. He is ðæra manna +ealdor, þe lufiað þisne middangeard, and ealne heora hiht on þissum lífe +besettað, and heora Scyppend forseoð. Ealle gesceafta, sunne, and mona, and +ealle tunglan, land, and sǽ, and nytenu, ealle hí ðeowiað hyra Scyppende; +forðon þe hí farað æfter Godes dihte. Se lyðra man ána, þonne he forsihð +Godes beboda, and fullgǽð deofles willan, oððe þurh gytsunge, oþþe ðurh +leasunge, oððe ðurh graman, oððe ðurh oðre leahtras, þonne bið he deofles +ðeowa, þonne he deofle gecwemð, and þone forsihð ðe hine geworhte. + +"Crist cwæð ða to ðam deofle, Ga ðu underbæcc, sceocca! Hit is awriten, Man +sceal hine gebiddan to his Drihtne, and him anum ðeowian." 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 +cwæð to ðam deofle, "Ga ðu underbæc." Deofles nama is gereht, +'Nyðer-hreosende.' Nyðer he ahreas, and underbæc he eode fram frimðe his +anginnes, þaða he wæs ascyred fram ðære heofonlican blisse; on hinder he +eode {174} eft þurh Cristes to-cyme; on hinder he sceal gán on domes dæge, +þonne he bið belocen on helle-wite on écum fyre, he and ealle his geferan; +and hí næfre siððan út-brecan ne magon. + +Hit is awriten on ðære ealdan ǽ, þæt nan man ne sceal hine gebiddan to +nanum deofelgylde, ne to nanum ðinge, buton to Gode anum; forðon ðe nán +gesceaft nys wyrðe þæs wurðmyntes, buton se ana seðe Scyppend is ealra +ðinga: to him anum we sceolon ús gebiddan; he ana is soð Hlaford and soð +God. We biddað þingunga æt halgum mannum, þæt hi sceolon ús ðingian to +heora Drihtne and to urum Drihtne; ne gebidde we ná, ðeah-hwæðere, us to +him, swa swa we to Gode doð, ne hi þæt geðafian nellað; swa swa se engel +cwæð to Iohanne þam apostole, ðaða he wolde feallan to his fotum: he cwæð, +"Ne do þu hit na, þæt þu to me abuge. Ic eom Godes þeowa, swa swa ðu and +þine gebroðra: gebide ðe to Gode anum." + +"Þa forlét se deofol Crist, and him comon englas to, and him ðenodon." He +wæs gecostnod swa swa mann, and æfter ðære costnunge him comon halige +englas to, and him ðenodon, swa swa heora Scyppende. Buton se deofol gesawe +þæt Crist man wære, ne gecostnode he hine; and buton he soð God wære, +noldon ða englas him ðenian. Mycel wæs ures Hælendes eaðmodnys and his +geþyld on ðisre dæde. He mihte mid anum worde besencan ðone deofol on þære +deopan nywelnysse; ac hé ne æteowde his mihte, ac mid halgum gewritum he +andwyrde ðam deofle, and sealde us bysne mid his geðylde, þæt swa oft swa +we fram ðwyrum mannum ænig ðing þrowiað, þæt we sceolon wendan ure mod to +Godes lare swiðor þonne to ænigre wrace. + +On ðreo wisan bið deofles costnung: þæt is on tihtinge, on lustfullunge, on +geðafunge. Deofol tiht ús to yfele, ac we sceolon hit onscunian, and ne +geniman nane lustfullunge to ðære tihtinge: gif þonne ure mod nimð +gelustfullunge, þonne sceole we huru wiðstandan, þæt ðær ne beo nán +geðafung to ðam yfelan weorce. Seo yfele tihting is of deofle; {176} ðonne +bið oft þæs mannes mód gebiged to ðære lustfullunge, hwilon eac aslít to +ðære geðafunge; forðon þe we sind of synfullum flæsce acennede. Næs na se +Hælend on ða wisan gecostnod; forðon ðe he wæs of mædene acenned buton +synne, and næs nan ðing ðwyrlices on him. He mihte beon gecostnod þurh +tihtinge, ac nan lustfullung ne hrepede his mód. Þær næs eac nan geðafung, +forðon ðe ðær næs nan lustfullung; ac wæs ðæs deofles costnung forðy eall +wiðutan, and nan ðing wiðinnan. Ungewiss com se deofol to Criste, and +ungewiss he eode aweig; forðan þe se Hælend ne geswutulode na him his +mihte, ac oferdráf hine geðyldelice mid halgum gewritum. + +Se ealda deofol gecostnode urne fæder Adám on ðreo wisan: þæt is mid +gyfernysse, and mid idelum wuldre, and mid gitsunge; and þa wearð he +oferswiðed, forðon þe he geðafode ðam deofle on eallum þam ðrim costnungum. +Þurh gyfernysse he wæs oferswiðed, þaþa he ðurh deofles lare æt ðone +forbodenan æppel. Þurh idel wuldor he wæs oferswiðed, ðaða he gelyfde ðæs +deofles wordum, ðaða he cwæð, "Swa mære ge beoð swa swa englas, gif ge of +þam treowe etað." And hí ða gelyfdon his leasunge, and woldon mid idelum +gylpe beon beteran þonne hí gesceapene wæron: ða wurdon hí wyrsan. Mid +gytsunge he wæs oferswiðed, þaþa se deofol cwæð to him, "And ge habbað +gescead ægðer ge gódes ge ýfeles." Nis na gytsung on feo anum, ac is eac on +gewilnunge micelre geðincðe. + +Mid þam ylcum ðrim ðingum þe se deofol ðone frumsceapenan mann oferswiðde, +mid þam ylcan Crist oferswiðde hine, and astrehte. Þurh gyfernysse fandode +se deofol Cristes, ðaða he cwæð, "Cweð to ðysum stanum þæt hí beon to +hlafum awende, and et." Þurh idel wuldor he fandode his, þaþa he hine tihte +þæt hé sceolde sceotan nyðer of ðæs temples scylfe. Þurh gitsunge he +fandode his, ðaða he mid leasunge him behet ealles middangeardes welan, gif +he wolde feallan to his fotum. Ac se deofol wæs þa oferswiðed {178} ðurh +Crist on þam ylcum gemetum þe he ær Adam oferswiðde; þæt he gewite fram +urum heortum mid þam innfære gehæft, mid þam þe he inn-afaren wæs and us +gehæfte. + +We gehyrdon on ðisum godspelle þæt ure Drihten fæste feowertig daga and +feowertig nihta on án. Ðaða he swa lange fæste, þa geswutelode he þa +micelan mihte his godcundnysse, þurh ða he mihte on eallum ðisum andweardum +life butan eorðlicum mettum lybban, gif he wolde. Eft, ðaða him hingrode, +þa geswutelode he þæt hé wæs soð man, and forði metes behofode. Moyses se +heretoga fæste eac feowertig daga and feowertig nihta, to ði þæt he moste +underfon Godes ǽ; ac he ne fæste na þurh his agene mihte, ac þurh Godes. +Eac se witega Elias fæste ealswa lange eac þurh Godes mihte, and siððan wæs +genumen butan deaðe of ðisum life. + +Nu is ðis fæsten eallum cristenum mannum geset to healdenne on ælces geares +ymbryne; ac we moton ælce dæg ures metes brucan mid forhæfednysse, ðæra +metta þe alyfede sind. Hwí is ðis fæsten þus geteald þurh feowertig daga? +On eallum geare sind getealde ðreo hund daga and fif and sixtig daga; +þonne, gif we teoðiað þas gearlican dagas, þonne beoð þær six and ðritig +teoðing-dagas; and fram ðisum dæge oð þone halgan Easter-dæg sind twa and +feowertig daga: dó þonne ða six sunnan-dagas of ðam getele, þonne beoð þa +six and ðritig þæs geares teoðing-dagas ús to forhæfednysse getealde. + +Swa swa Godes ǽ ús bebyt þæt we sceolon ealle þa ðing þe us gesceotað of +úres geares teolunge Gode þa teoðunge syllan, swa we sceolon eac on ðisum +teoðing-dagum urne lichaman mid forhæfednysse Gode to lofe teoðian. We +sceolon ús gearcian on eallum ðingum swa swa Godes þenas, æfter þæs +apostoles tæcunge, on micclum geðylde, and on halgum wæccum, on fæstenum, +and on clænnysse modes and lichaman; forði læsse pleoh bið þam cristenum +men þæt he flæsces bruce, þonne he on ðissere halgan tide wífes bruce. +{180} Lætað aweg ealle saca, and ælc geflitt, and gehealdað þas tid mid +sibbe and mid soðre lufe; forðon ne bið nan fæsten Gode andfenge butan +sibbe. And doð swa swa God tæhte, tobrec ðinne hlaf, and syle ðone oþerne +dæl hungrium men, and læd into þinum huse wǽdlan, and ða earman ælfremedan +men, and gefrefra hí mid þinum godum. Þonne ðu nacodne geseo, scryd hine, +and ne forseoh ðin agen flæsc. Se mann þe fæst buton ælmyssan, hé deð +swilce hé sparige his mete, and eft ett þæt hé ǽr mid forhæfednysse +foreode; ac þæt fæsten tælð God. Ac gif ðu fæstan wille Gode to +gecwemednysse, þonne gehelp ðu earmra manna mid þam dæle ðe ðu þe sylfum +oftihst, and eac mid maran, gif ðe to onhagige. Forbúgað idele spellunge, +and dyslice blissa, and bewepað eowre synna; forðon ðe Crist cwæð, "Wá eow +þe nu hlihgað, ge sceolon heofian and wepan." Eft he cwæð, "Eadige beoð ða +ðe nu wepað, forðon ðe hi sceolon beon gefrefrode." + +We lybbað mislice on twelf monðum: nu sceole we ure gymeleaste on þysne +timan geinnian, and lybban Gode, we ðe oðrum timan us sylfum leofodon. And +swa hwæt swa we doð to gode, uton dón þæt butan gylpe and idelre herunge. +Se mann þe for gylpe hwæt to góde deð, him sylfum to herunge, næfð he ðæs +nane mede æt Gode, ac hæfð his wite. Ac uton dón swa swa God tæhte, þæt ure +godan weorc beon on ða wisan mannum cuðe, þæt hí magon geseon ure gódnysse, +and þæt hí wuldrian and herigan urne Heofenlican Fæder, God Ælmihtigne, +seðe forgilt mid hundfealdum swa hwæt swa we doð earmum mannum for his +lufon, seðe leofað and rixað á 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 Galileæ: et reliqua. + +"Se Hælend ferde ofer ða Galileiscan sǽ, þe is gehaten Tyberiadis, and him +filigde micel menigu, forðon þe hi {182} beheoldon ða tacna þe hé worhte +ofer ða untruman men. Þa astah se Hælend up on ane dune, and þær sǽt mid +his leorning-cnihtum, and wæs ða swiðe gehende seo halige Eastertid. Þa +beseah se Hælend up, and geseah þæt ðær wæs mycel mennisc toweard, and cwæð +to anum his leorning-cnihta, se wæs geháten Philippus, Mid hwam mage we +bicgan hláf ðisum folce? Þis he cwæð to fándunge þæs leorning-cnihtes: he +sylf wiste hwæt he dón wolde. Ða andwyrde Philippus, Þeah her wæron gebohte +twa hund peningwurð hlafes, ne mihte furðon hyra ælc anne bitan of ðam +gelæccan. Þa cwæð an his leorning-cnihta, se hátte Andreas, Petres broðor, +Her byrð án cnapa fif berene hlafas, and twegen fixas, ac to hwán mæg þæt +to swa micclum werode? Þa cwæð se Hælend, Doð þæt þæt folc sitte. And þær +wæs micel gǽrs on ðære stowe myrige on to sittenne. And hí ða ealle sæton, +swa swa mihte beon fíf ðusend wera. Ða genam se Hælend þa fíf hláfas, and +bletsode, and tobræc, and todælde betwux ðam sittendum: swa gelíce eac þa +fixas todælde; and hí ealle genoh hæfdon. Þaða hí ealle fulle wæron, ða +cwæð se Hælend to his leorning-cnihtum, Gaderiað þa lafe, and hí ne losion. +And hi ða gegaderodon ða bricas, and gefyldon twelf wilian mid ðære lafe. +Þæt folc, ða ðe ðis tacen geseah, cwæð þæt Crist wære soð witega, seðe wæs +toweard to ðisum middangearde." + +Seo sǽ, þe se Hælend oferferde, getacnað þas andweardan woruld, to ðære com +Crist and oferferde; þæt is, he com to ðisre worulde on menniscnysse, and +ðis lif oferferde; he com to deaðe, and of deaðe aras; and astah up on ane +dune, and þær sæt mid his leorning-cnihtum, forðon ðe he astah up to +heofenum, and þær sitt nuða mid his halgum. Rihtlice is seo sǽ wiðmeten +þisre worulde, forðon ðe heo is hwíltidum smylte and myrige ón to rowenne, +hwilon eac swiðe hreoh and egeful on to beonne. Swa is þeos woruld; +hwíltidum heo is gesundful and myrige on to wunigenne, hwilon heo is eac +swiðe styrnlic, and mid mislicum þingum {184} gemenged, swa þæt heo for oft +bið swiðe unwynsum on to eardigenne. Hwilon we beoð hale, hwilon untrume; +nu bliðe, and eft on micelre unblisse; forðy is þis líf, swa swa we ær +cwædon, þære sǽ wiðmeten. + +Þa se Hælend gesæt up on ðære dune, ða ahóf hé up his eagan, and geséh þæt +ðær wæs micel mennisc toweard. Ealle þa ðe him to cumað, þæt is ða ðe bugað +to rihtum geleafan, þa gesihð se Hælend, and þam hé gemiltsað, and hyra mod +onliht mid his gife, þæt hí magon him to cuman butan gedwylde, and ðam hé +forgifð ðone gastlican fodan, þæt hí ne ateorian be wege. Þaða he axode +Philippum, hwanon hí mihton hláf ðam folce gebicgan, ða geswutelode hé +Philippes nytennysse. Wel wiste Crist hwæt hé dón wolde, and he wiste þæt +Philippus þæt nyste. Ða cwæð Andreas, þæt an cnapa þær bære fif berene +hlafas and twegen fixas. Þa cwæð se Hælend, "Doð þæt þæt folc sitte," and +swa forðon swa we eow ær rehton. Se Hælend geseh þæt hungrige folc, and hé +hí mildheortlice fedde, ægðer ge þurh his gódnysse ge þurh his mihte. Hwæt +mihte seo gódnys ana, buton ðær wære miht mid þære gódnysse? His discipuli +woldon eac þæt folc fedan, ac hí næfdon mid hwam. Se Hælend hæfde þone +gódan willan to ðam fostre, and þa mihte to ðære fremminge. + +Fela wundra worhte God, and dæghwamlice wyrcð; ac ða wundra sind swiðe +awácode on manna gesihðe, forðon ðe hí sind swiðe gewunelice. Mare wundor +is þæt God Ælmihtig ælce dæg fét ealne middangeard, and gewissað þa gódan, +þonne þæt wundor wære, þæt he þa gefylde fif ðusend manna mid fif hlafum: +ac ðæs wundredon men, na forði þæt hit mare wundor wære, ac forði þæt hit +wæs ungewunelic. Hwa sylð nu wæstm urum æcerum, and gemenigfylt þæt gerip +of feawum cornum, buton se ðe ða gemænigfylde ða fif hlafas? Seo miht wæs +ða on Cristes handum, and þa fif hlafas wæron swylce hit sæd wære, na on +eorðan besawen, ac gemenigfyld fram ðam ðe eorðan geworhte. + +{186} Þis wundor is swiðe micel, and deop on getacnungum. Oft gehwa gesihð +fægre stafas awritene, þonne herað he ðone writere and þa stafas, and nat +hwæt hi mænað. Se ðe cann ðæra stafa gescead, he herað heora fægernysse, +and ræd þa stafas, and understent hwæt hí gemænað. On oðre wisan we +sceawiað metinge, and on oðre wisan stafas. Ne gæð na mare to metinge buton +þæt þu hit geseo and herige: nis na genóh þæt þu stafas sceawige, buton ðu +hí eac ræde, and þæt andgit understande. Swa is eac on ðam wundre þe God +worhte mid þam fif hlafum: ne bið na genóh þæt we þæs tacnes wundrian, oþþe +þurh þæt God herian, buton we eac þæt gastlice andgit understandon. + +Þa fif hlafas ðe se cnapa bær getacniað þa fif béc ðe Moyses se heretoga +sette on ðære ealdan ǽ. Se cnapa ðe hi bær, and heora ne onbyrigde, wæs þæt +Iudeisce folc, ðe ða fif béc ræddon, and ne cuðe þæron nan gastlic andgit, +ærðan ðe Crist com, and þa béc geopenode, and hyra gastlice andgit onwreah +his leorning-cnihtum, and hi siððan eallum cristenum folce. We ne magon nu +ealle þa fif béc areccan, ac we secgað eow þæt God sylf hi dihte, and +Moyses hí awrát, to steore and to lare ðam ealdan folce Israhel, and eac ús +on gastlicum andgite. Þa béc wæron awritene be Criste, ac þæt gastlice +andgit wæs þam folce digle, oð þæt Crist sylf com to mannum, and geopenede +þæra boca digelnysse, æfter gastlicum andgite. + +Alii euangelistæ ferunt, quia panes et pisces Dominus discipulis +distribuisset, discipuli autem ministrauerunt turbis. He tobrǽc ða fif +hlafas and sealde his leorning-cnihtum, and het beran ðam folce; forðon þe +hé tæhte him ða gastlican láre: and hí ferdon geond ealne middangeard, and +bodedon, swa swa him Crist sylf tæhte. Mid þam ðe hé tobræc ða hlafas, þa +wæron hí gemenigfylde, and weoxon him on handum; forðon ðe ða fíf béc +wurdon gastlice asmeade, and wise {188} lareowas hí trahtnodon, and setton +of ðam bocum manega oðre béc; and we mid þæra boca lare beoð dæghwonlice +gastlice gereordode. + +Þa hláfas wæron berene. Bere is swiðe earfoðe to gearcigenne, and +þeah-hwæðere fet ðone mann, þonne hé gearo bið. Swa wæs seo ealde ǽ swiðe +earfoðe and digle to understandenne; ac ðeah-hwæðere, þonne we cumað to ðam +smedman, þæt is to ðære getacnunge, þonne gereordað heo ure mod, and +gestrángað mid þære diglan lare. Fif hlafas ðær wæron, and fif ðusend manna +þær wæron gereordode; forðan ðe þæt Iudeisce folc wæs underðeodd Godes ǽ, +ðe stód on fif bocum awriten. Þaða Crist axode Philippum, and he his +afandode, swa swa we ær ræddon, þa getacnode he mid þære acsunge þæs folces +nytennysse, þe wæs under ðære ǽ, and ne cuðe þæt gastlice andgit, ðe on +ðære ǽ bediglod wæs. + +Ða twegen fixas getácnodon sealm-sang and ðæra witegena cwydas. An ðæra +gecydde and bodode Cristes to-cyme mid sealm-sange, and oðer mid witegunge. +Nu sind þa twa gesetnyssa, þæt is sealm-sang and witegung, swylce hí +syflinge wæron to ðam fíf berenum hlafum, þæt is, to ðam fíf ǽlicum bocum. +Þæt folc, þe ðær gereordode, sǽt úp on ðam gærse. Þæt gærs getacnode +flæsclice gewilnunge, swa swa se witega cwæð, "Ælc flæsc is gærs, and þæs +flæsces wuldor is swilce wyrta blostm." Nu sceal gehwá, seðe wile sittan æt +Godes gereorde, and brucan þære gastlican lare, oftredan þæt gærs and +ofsittan, þæt is, þæt he sceal ða flæsclican lustas gewyldan, and his +lichaman to Godes þeowdome symle gebígan. + +Þær wæron getealde æt ðam gereorde fif ðusend wera; forðon þe ða menn, þe +to ðam gastlican gereorde belimpað, sceolon beon werlice geworhte, swa swa +se apostol cwæð; he cwæð, "Beoð wacole, and standað on geleafan, and +onginnað werlice, and beoð gehyrte." Ðeah gif wifmann bið werlice geworht, +and strang to Godes willan, heo bið þonne geteald to ðam werum þe æt Godes +mysan sittað. Þusend getel bið fulfremed, and ne astihð nán getel ofer þæt. +Mid {190} þam getele bið getácnod seo fulfremednys ðæra manna ðe gereordiað +heora sawla mid Godes láre. + +"Se Hælend het þa gegadrian þa láfe, þæt hí losian ne sceoldon; and hí ða +gefyldon twelf wilion mid þam bricum." Ða láfe ðæs gereordes, þæt sind ða +deopnyssa ðære láre þe worold-men understandan ne magon, þa sceolon ða +lareowas gegaderian, þæt hí ne losian, and healdan on heora fætelsum, þæt +is, on heora heortan, and habban æfre gearo, to teonne forð þone wisdom and +ða lare ægðer ge ðære ealdan ǽ ge ðære niwan. Hí ða gegaderodon twelf +wilian fulle mid þam bricum. Þæt twelffealde getel getacnode þa twelf +apostolas; forðan þe hí underfengon þa digelnyssa þære láre, ðe þæt læwede +folc undergitan ne mihte. + +"Þæt folc, ða þe þæt wundor geseah, cwædon be Criste, þæt he wære soð +wítega, ðe toweard wæs." Soð hí sædon, sumera ðinga: wítega hé wæs, forðan +ðe hé wiste ealle towearde þing, and eac fela ðing wítegode, ðe beoð +gefyllede butan twyn. He is witega, and he is ealra witegena witegung, +forðan ðe ealle wítegan be him witegodon, and Crist gefylde heora ealra +witegunga. Þæt folc geseah ða þæt wundor, and hí ðæs swiðe wundredon. Þæt +wundor is awriten, and we hit gehyrdon. Þæt ðe on him heora eagan gedydon, +þæt deð ure geleafa on ús. Hí hit gesawon, and we his gelyfað þe hit ne +gesawon; and we sind forði beteran getealde, swa swa se Hælend be ús on +oðre stowe cwæð, "Eadige beoð þa þe me ne geseoð, and hi hwæðere gelyfað on +me, and mine wundra mærsiað." + +Þæt folc cwæð ða be Criste, þæt he wære soð witega. Nu cweðe we be Criste, +þæt he is ðæs Lifigendan Godes Sunu, seðe wæs toweard to alysenne ealne +middangeard fram deofles anwealde, and fram helle-wíte. Þæt folc ne cuðe +ðæra goda, þæt hí cwædon, þæt he God wære, ac sædon, þæt he witega wære. We +cweðað nu, mid fullum geleafan, þæt Crist is soð witega, and ealra witegena +Witega, and þæt he is soðlice ðæs Ælmihtigan Godes Sunu, ealswa mihtig swa +his Fæder, {192} mid ðam hé leofað and rixað on annysse ðæs Halgan Gastes, +á butan ende on ecnysse. Amen. + +MIDLENT SUNDAY. + + Abiit Jesus trans mare Galileæ: 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 evangelistæ 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]. MARIÆ. + + Missus est Gabrihel Angelas: et reliqua. + +Ure se Ælmihtiga Scyppend, seðe ealle gesceafta, buton ælcon antimbre, þurh +his wisdom gesceop, and þurh his willan gelíffæste, hé gesceop mancynn to +ði þæt hí sceoldon mid gehyrsumnysse and eadmodnysse ða heofenlican +geðincðe geearnigan, þe se deofol mid ofermettum forwyrhte. Þa wearð eac se +mann mid deofles lotwrencum bepæht, swa þæt he tobræc his Scyppendes bebod, +and wearð deofle betæht, and eal his ofspring into helle-wite. Ða +ðeah-hwæðere ofðuhte ðam Ælmihtigum Gode ealles mancynnes yrmða, and smeade +hu he mihte his hand-geweorc of deofles anwealde alysan; forði him ofhreow +þæs mannes, forðon ðe hé wæs bepæht mid þæs deofles searo-cræftum. Ac him +ne ofhreow na ðæs deofles hryre; forðan ðe hé næs þurh nane tihtinge +forlæred, ac hé sylf asmeade ða up-ahefednysse þe he ðurh ahreas; and he +forði á on ecnysse wunað on forwyrde wælræw deofol. + +Þa fram frymðe mancynnes cydde se Ælmihtiga God, hwilon ðurh getacnunga, +hwilon ðurh witegunga, þæt he wolde mancynn ahreddan þurh ðone þe he ealle +gesceafta mid geworhte, ðurh his agen Bearn. Nu wæron ða witegunga swiðe +menigfealdlice gesette on halgum gewritum, ærðam ðe se Godes Sunu +menniscnysse underfenge. Sume wæron eac be ðære eadigan Marian gewitegode. +An ðæra witegunga is Isaiae, se awrát betwux his witegungum, þus cweðende, +"Efne sceal mæden geeacnian on hire innoðe, and acennan Sunu, and his nama +bið gecíged Emmanuhel," þæt is gereht {194} on urum geðeode, 'God is mid +us.' Eft Ezechihel se witega geseah on his witegunge án belocen geat on +Godes huse, and him cwæð to sum engel, "Þis geat ne bið nanum menn +geopenod, ac se Hlaford ana færð inn þurh þæt geat, and eft út færð, and +hit bið belocen on ecnysse." Þæt beclysede geat on Godes huse getacnode +þone halgan mæigðhad þære eadigan Marian. Se Hlaford, ealra hlaforda +Hlaford, þæt is Crist, becom on hire innoð, and ðurh hí on menniscnysse +wearð acenned, and þæt geat bið belocen on ecnysse; þæt is, þæt Maria wæs +mæden ær ðære cenninge, and mæden on ðære cenninge, and mæden æfter ðære +cenninge. + +Þa witegunga be Cristes acennednysse and be ðære eadigan Marian mægðhade +sindon swiðe menigfealdlice on ðære ealdan ǽ gesette, and se ðe hí asmeagan +wile, þær he hí afint mid micelre genihtsumnysse. Eac se apostol Paulus +cwæð, "Þaþa ðæra tída gefyllednys com, ða sende God Fæder his Sunu to +mancynnes alysednysse." Seo wurðfulle sánd wearð on ðisum dæge gefylled, +swa swa Cristes boc us gewissað, þus cweðende, "Godes heah-engel, Gabrihel, +wæs asend fram Gode to ðære Galileiscan byrig Nazareth, to ðam mædene þe +wæs Maria gehaten, and heo asprang of Dauides cynne, þæs maran cyninges, +and heo wæs beweddod þam rihtwisan Iosepe:" et reliqua. + +Ure alysednysse anginn we gehyrdon on ðisre dægþerlican rædinge, þurh ða we +awurpon þa derigendlican ealdnysse, and we sind getealde betwux Godes +bearnum, þurh Cristes flæsclicnysse. Swiðe þæslic anginn menniscre +alysednysse wæs þæt þa se engel wearð asend fram Gode to ðam mædene, to +cyðenne Godes acennednysse þurh hí; forðan ðe se forma intinga mennisces +forwyrdes wæs, þaþa se deofol asende oðerne deofol, on næddran anlicnysse, +to ðam frumsceapenan wífe Euan, hí to beswicenne. Us becom ða deað and +forwyrd þurh wíf, and us becom eft lif and hredding þurh wimman. + +Se heah-engel, þe cydde þæs Hælendes acennednysse, wæs {196} gehaten +Gabrihel, þæt is gereht, 'Godes strengð,' þone he bodode toweardne, þe se +sealm-sceop mid þisum wordum herede, "Drihten is strang and mihtig on +gefeohte." On ðam gefeohte, butan tweon, þe se Hælend deofol oferwann, and +middangeard him ætbræd. + +"Maria wæs beweddod Iosepe ðam rihtwisan." Hwí wolde God beon acenned of +beweddodan mædene? For micclum gesceade, and eac for neode. Þæt Iudeisce +folc heold Godes ǽ on þam timan: seo ǽ tæhte, þæt man sceolde ælcne wimman +þe cild hæfde butan rihtre æwe stænan. Nu ðonne, gif Maria unbeweddod wære, +and cild hæfde, þonne wolde þæt Iudeisce folc, æfter Godes ǽ, mid stanum hí +oftorfian. Ða wæs heo, ðurh Godes foresceawunge, þam rihtwisan were +beweddod, and gehwá wende þæt he ðæs cildes fæder wære, ac he næs. Ac ðaða +Ioseph undergeat þæt Maria mid cilde wæs, þa wearð he dreorig, and nolde +hire genealæcan, ac ðohte þæt he wolde hí diglice forlætan. Þaða Ioseph þis +smeade, þa com him to Godes engel, and bebead him, þæt sceolde habban +gymene ægðer ge ðære meder ge þæs cildes, and cwæð, þæt þæt cild nære of +nanum men gestryned, ac wære of þam Halgan Gaste. Nis na hwæðere se Halga +Gast Cristes Fæder, ac hé is genemned to ðære fremminge Cristes +menniscnysse; forðan ðe he is Willa and Lufu þæs Fæder and þæs Suna. Nu +wearð seo menniscnys þurh þone micclan Willan gefremmed, and is +ðeah-hwæðere heora Ðreora weorc untodæledlic. Hi sind þry on hádum, Fæder, +and Sunu, and Halig Gast, and an God untodæledlic on anre godcundnysse. +Ioseph ða, swa swa him se engel bebead, hæfde gymene ægðer ge Marian ge ðæs +cildes, and wæs hyre gewita þæt heo mæden wæs, and wæs Cristes +fostor-fæder, and mid his fultume and frofre on gehwilcum ðingum him ðenode +on ðære menniscnysse. + +Se engel grette Marian, and cwæð, þæt heo wære mid Godes gife afylled, and +þæt hyre wæs God mid, and heo wæs gebletsod betwux wifum. Soðlice heo wæs +mid Godes gife {198} afylled, forðon ðe hire wæs getiðod þæt heo ðone abǽr +þe astealde ealle gifa and ealle soðfæstnyssa. God wæs mid hire, forðan ðe +he wæs on hire innoðe belocen, seðe belicð ealne middangeard on his anre +handa. And heo wæs gebletsod betwux wifum, forðan ðe heo, butan wiflicre +bysnunge, mid wlite hyre mægðhádes, wæs modor þæs Ælmihtigan Godes. + +Se engel gehyrte hí mid his wordum, and cwæð hire to, "Efne ðu scealt +geeacnian on ðinum innoðe, and þu acenst sunu." Oncnawað nu, þurh þas word, +soðne mannan acennedne of mædenlicum lichaman. His nama wæs Hiesus, þæt is +Hælend, forðan ðe hé gehælð ealle ða þe on hine rihtlice gelyfað. "Þes bið +mǽre, and he bið gecíged Sunu þæs Hexstan." Gelyfað nu, þurh ðas wórd, þæt +he is soð God of soðum Gode, and efen-ece his Fæder, of ðam he wæs æfre +acenned butan anginne. Crist heold Dauides cynesetl, na lichamlice ac +gastlice; forðan ðe he is ealra cyninga Cyning, and rixað ofer his +gecorenan menn, ægðer ge ofer Israhela folc ge ofer ealle oðre leodscipas, +ða ðe on rihtum geleafan wuniað; and Crist hí ealle gebrincð to his ecan +rice. Israhel is gecweden, 'God geseonde,' and Iacob is gecweden, +'Forscrencend.' Nu ða men ðe God geseoð mid heora mode þurh geleafan, and +þa ðe leahtras forscrencað, hí belimpað to Godes ríce, þe næfre ne ateorað. + +Þa cwæð Maria to ðam engle, "Hú mæg þæt beon þæt ic cild hæbbe, forðan ðe +ic nanes weres ne bruce? Ic geteohode min lif on mægðhade to geendigenne: +hu mæg hit ðonne gewurðan þæt ic, butan weres gemanan, cennan scyle?" Þa +andwyrde se engel ðam mædene, "Se Halga Gast cymð ufen on ðe, and miht ðæs +Hyhstan ofersceadewað ðe." Þurh ðæs Halgan Gastes fremminge, swa swa we ær +cwædon, wearð Crist acenned on ðære menniscnysse; and Maria his modor wæs +ofersceadewed ðurh mihte þæs Halgan Gastes. Hu wæs heo ofersceadewod? Heo +wæs swa ofersceadewod þæt heo wæs geclænsod and gescyld wið ealle leahtras, +þurh {200} mihte ðæs Halgan Gastes, and mid heofenlicum gifum gefylled and +gehalgod. + +Se engel cwæð, "Þæt Halige, þe of ðe bið acenned, bið geciged Godes Sunu." +Witodlice ealle menn beoð, swa swa se witega cwæð, mid unrihtwisnysse +geeacnode, and mid synnum acennede, ac ure Hælend ana wæs geeacnod butan +unrihtwisnysse, and butan synnum acenned; and he wæs halig þærrihte swa +hraðe swa hé mann wæs, and fulfremed God, þæs Ælmihtigan Godes Sunu, on +anum hade mann and God. Ða cwæð Maria to ðam engle, "Ic eom Godes ðinen; +getimige me æfter ðinum worde." Micel eadmodnys wunode on hyre mode, þaþa +heo ðus cleopode. Ne cwæð heo na, Ic eom Godes modor, oððe, Ic eom cwen +ealles middangeardes, ac cwæð, "Ic eom Godes þinen;" swa swa us mynegað þæt +halige gewrit, þus cweðende, "Þonne ðu mære sy, geeadmed þe sylfne on +eallum ðingum, and ðu gemetst gife and lean mid Gode." Heo cwæð to ðam +engle, "Getimige me æfter ðinum worde:" þæt is, Gewurðe hit swa ðu segst, +þæt ðæs Ælmihtigan Godes Sunu becume on minne innoð, and mennisce edwiste +of me genime, and to alysednysse middangeardes forðstæppe of mé, swa swa +brydguma of his brydbedde. + +Þus becom ure Hælend on Marian innoð on þissum dæge, ðe is gehaten +ANNUNTIATIO SANCTAE MARIAE, þæt is, Marian bodung-dæg gecweden; on þam dæge +bodode se heah-engel Gabrihel ðam clænum mædene Godes to-cyme to mannum +ðurh hí, and heo gelyfde þæs engles bodunge, and swa mid geleafan onfeng +God on hyre innoð, and hine bær oð middewintres mæsse-dæg, and hine ða +acende mid soðre menniscnysse, seðe æfre wæs wunigende on godcundnysse mid +his Fæder, and mid þam Halgan Gaste, hi ðry an God untodæledlic. + +Nu seigð se godspellere, þæt Maria ferde, æfter þæs engles bodunge, to hire +magan Elisabeth, seo wæs Zacharian wif. Hí butu wæron rihtwise, and heoldon +Godes beboda untællice. {202} Ða wæron hí butan cilde, oðþæt hí wæron +forwerede menn. Ða com se ylca engel Gabrihel to Zacharian syx monðum ærðan +ðe hé come to Marian, and cydde þæt he sceolde be his ealdan wife sunu +habban, Iohannem ðone Fulluhtere. Þa wearð he ungeleafful þæs engles +bodungum. Se engel ða him cwæð to, "Nu ðu nylt gelyfan minum wordum, beo ðu +dumb oðþæt þæt cild beo acenned." And he ða adumbode on eallum ðam fyrste, +for his ungeleaffulnysse. "Nu com ða seo eadige Maria to his huse, and +grette his wíf, hyre magan, Elisabeth. Ða mid þam þe þæt wíf gehyrde þæs +mædenes gretinge, ða blissode þæt cild Iohannes on his modor innoðe, and +seo moder wearð afylled mid þam Halgan Gaste, and heo clypode to Marian mid +micelre stemne, and cwæð, Þu eart gebletsod betwux wifum, and gebletsod is +se wæstm þines innoðes. Hu getimode me þæt mines Drihtnes moder wolde cuman +to me? Efne mid þam þe seo stefn ðinre gretinge swegde on mínum earum, ða +blissode min cild on minum innoðe, and hoppode ongean his Drihten, þe þu +berst on ðinum innoðe." + +Þæt cild ne mihte na ða-gyt mid wordum his Hælend gegretan, ac he gegrette +hine mid blissigendum mode. Heo cwæð, "Eadig eart ðu, Maria, forðon ðe þu +gelyfdest þam wordum ðe þe fram Gode gebodode wæron, and hit bið gefremmed +swa swa hit ðe gecydd wæs." Ða sang Maria þærrihte ðone lofsang þe we +singað on Godes cyrcan, æt ælcum æfensange, "Magnificat anima mea Dominum," +and forð oð ende. Þæt is, "Min sawul mærsað Drihten:" et reliqua. Langsum +hit bið þæt we ealne þisne lofsang ofertrahtnian; ac we wyllað scortlice +oferyrnan ða digelystan word. "God awearp ða rican of setle:" þæt sind ða +modigan ðe hí onhebbað ofer heora mæðe. "And he ahof ða eadmodan;" swa swa +Crist sylf cwæð on his godspelle, "Ælc ðæra þe hine onhefð, he sceal beon +geeadmet; and se ðe hine geeadmet, he sceal beon ahafen." + +"God gefylð þa hingrigendan mid his godum;" swa swa {204} he sylf cwæð, +"Eadige beoð þa þe sind ofhingrode and oflyste rihtwisnysse, forðan ðe hí +sceolon beon gefyllede mid rihtwisnysse." "He forlet ða rícan idele." Þæt +sind ða rícan, þa ðe mid modignysse þa eorðlican welan lufiað swiðor þonne +ða heofonlican. Fela riccra manna geðeoð Gode, þæra ðe swa doð swa swa hit +awriten is, "Þæs rícan mannes welan sind his sawle alysednyss." His welan +beoð his sawle alysednyss, gif hé mid þam gewitendlicum gestreonum beceapað +him þæt ece líf, and ða heofonlican welan mid Gode. Gif he ðis +forgymeleasað, and besett his hiht on ðam eorðlicum welan, þonne forlæt God +hine idelne and æmtigne, fram ðam ecum godnyssum. + +"God underfeng his cnapan Israhel." Mid þam naman syndon getacnode ealle ða +þe Gode gehyrsumiað mid soðre eadmodnysse, þa he underfehð to his werode. +"Swa swa hé spræc to urum fæderum, Abrahame and his ofspringe on worulda." +God behet ðam heahfædere Abrahame, þæt on his cynne sceolde beon gebletsod +eal mancynn. Of Abrahames cynne aspráng seo gesælige Maria, and of Marían +com Crist, æfter ðære menniscnysse, and þurh Crist beoð ealle ða +geleaffullan gebletsode. Ne synd we na Abrahames cynnes flæsclice, ac +gastlice, swa swa se apostol Paulus cwæð, "Witodlice, gif ge cristene synd, +þonne beo ge Abrahames ofspring, and yrfenuman æfter beháte." Þæt æftemyste +word is ðises lofsanges, "On worulda;" forðan ðe ure behát, þe us God +behet, ðurhwunað á on worulda woruld butan ende. + +Uton biddan nu þæt eadige and þæt gesælige mæden Marían, þæt heo us +geðingige to hyre agenum Suna and to hire Scyppende, Hælende Criste, seðe +gewylt ealra ðinga mid Fæder and mid þam Halgum Gaste, á 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 Sanctæ Mariæ, 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 ðrowung wæs gerædd nu beforan ús, ac we willað eow secgan nu ǽrest +hú hé com to ðære byrig Hierusalem, and genealæhte his agenum deaðe, and +nolde ða þrowunge mid fleame forbugan. + +"Se Hælend ferde to ðære byrig Hierusalem, and ðaða hé genealæhte ðære dune +Oliueti, þa sende he his twegen leorning-cnihtas, þus cweðende, Gáð to ðære +byrig þe eow ongean is, and ge gemétað þærrihte getígedne assan and his +folan samod: untygað hí, and lædað to me:" et reliqua. + +Þam folce wearð cuð þæt se Hælend arærde lytle ær Lazarum of deaðe, seðe +læg stincende feower niht on byrgene: þa comon þa togeanes Criste þe +geleaffulle wæron, mid þam wurðmynte, swa we ær cwædon. Comon eac sume ða +ungeleaffullan, mid nanum wurðmynte, ac mid micclum graman, swa swa +Iohannes se Godspellere cwæð, Þæt "ða heafod-menn þæs folces smeadon betwux +him þæt hi woldon ofslean þone Lazarum, þe Crist of deaðe awrehte; forðan +ðe manega ðæs folces menn gelyfdon on þone Hælend, þurh ðæs deadan mannes +ærist." We wyllað nu fon on þone traht þissere rædinge. + +Þa twegen leorning-cnihtas þe Crist sende æfter þam assan, hí getacnodon þa +láreowas þe God sende mancynne to lærenne. Twegen hí wæron, for ðære +getacnunge þe láreow habban sceal. He sceal habban lare, þæt he mage Godes +folc mid wisdome læran to rihtum geleafan, and he sceal mid godum weorcum +ðam folce wel bysnian, and swa mid þam twam ðingum, þæt is mid lare and +godre bysnunge þæt læwede folc gebige symle to Godes willan. + +Se getígeda assa and his fola getacniað twa folc, þæt is Iudeisc and hæðen: +Ic cweðe, hæðen, forði þe eal mennisc wæs ða-gyt wunigende on hæðenscipe, +buton þam anum {208} Iudeiscan folce, þe heold þa ealdan ǽ on ðam timan. Hí +wæron getígede, forðan ðe eal mancyn wæs mid synnum bebunden, swa swa se +witega cwæð, "Anra gehwilc manna is gewriðen mid rapum his synna." Þa sende +God his apostolas and heora æftergengan to gebundenum mancynne, and het hí +untígan, and to him lædan. Hú untigdon hi ðone assan and þone folan? Hí +bodedon ðam folce rihtne geleafan and Godes beboda, and eac mid micclum +wundrum heora bodunge getrymdon. Þa abeah þæt folc fram deofles þeowdome to +Cristes biggencum, and wæron alysede fram eallum synnum þurh þæt halige +fulluht, and to Criste gelædde. + +Assa is stunt nyten, and unclæne, and toforan oðrum nytenum ungesceadwis, +and byrðen-strang. Swa wæron men, ær Cristes to-cyme, stunte and unclæne, +ðaða hí ðeowedon deofolgyldum and mislicum leahtrum, and bugon to þam +anlicnyssum þe hi sylfe worhton, and him cwædon to, "Þu eart min God." And +swa hwilce byrðene swa him deofol on-besette, þa hí bæron. Ac ðaða Crist +com to mancynne, þa awende he ure stuntnysse to geráde, and ure unclænnysse +to clænum ðeawum. Se getemeda assa hæfde getacnunge þæs Iudeiscan folces, +þe wæs getemed under þære ealdan ǽ. Se wilda fola hæfde getacnunge ealles +oðres folces, þe wæs þa-gyt hæðen and ungetemed; ac hí wurdon getemede and +geleaffulle þaþa Crist sende his leorning-cnihtas geond ealne middangeard, +þus cweðende, "Farað geond ealne middangeard, and lærað ealle ðeoda, and +fulliað hí on naman þæs Fæder, and þæs Suna, and þæs Halgan Gastes; and +beodað þæt hi healdon ealle ða beboda þe ic eow tæhte." + +Þæra assena hlaford axode, hwí hí untigdon his assan? Swa eac ða heafod-men +gehwilces leodscipes woldon þwyrlice wiðcweðan Godes bodunge. Ac ðaða hí +gesawon þæt þa bydelas gehældon, þurh Godes mihte, healte and blinde, and +dumbum spræce forgeafon, and eac ða deadan to life arærdon, þa ne mihton hí +wiðstandan þam wundrum, ac bugon ealle endemes to Gode. Cristes +leorning-cnihtas cwædon, "Se {210} Hlaford behófað þæra assena, and sent hi +eft ongean." Ne cwædon hí na Ure Hlaford, ne Ðin Hlaford, ac forðrihte, +Hlaford; forðon ðe Crist is ealra hlaforda Hlaford, ægðer ge manna ge ealra +gesceafta. Hi cwædon, "He sent hí eft ongean." We sind gemanode and +gelaðode to Godes rice, ac we ne sind na genedde. Þonne we sind gelaðode, +þonne sind we untigede; and ðonne we beoð forlætene to urum agenum cyre, +þonne bið hit swilce we beon ongean asende. Godes myldheortnys is þæt we +untigede syndon; ac gif we rihtlice lybbað, þæt bið ægðer ge Godes gifu ge +eac ure agen geornfulnyss. We sceolon symle biddan Drihtnes fultum, forðan +ðe ure agen cyre næfð nænne forðgang, buton he beo gefyrðrod þurh þone +Ælmihtigan. + +Ne het Crist him to lædan modigne stedan mid gyldenum gerædum +gefreatewodne, ac þone wacan assan he geceas him to byrðre; forðon þe he +tæhte symle eadmodnysse, and ðurh hine sylfne þa bysne sealde, and ðus +cwæð, "Leorniað æt me, þæt ic eom liðe and swiðe eadmod, and ge gemetað +reste eowrum sawlum." Þis wæs gewitegod be Criste, and ealle ða ðing þe he +dyde, ærðan þe he to men geboren wære. + +Sión is an dún, and heo is gecweden, 'Sceawung-stow;' and Hierusalem, +'Sibbe gesihð.' Siónes dohtor is seo gelaðung geleaffulra manna, þe belimpð +to ðære heofenlican Hierusalem, on þære is symle sibbe gesihð, butan ælcere +sace, to ðære us gebrincð se Hælend, gif we him gelæstað. + +Cristes leorning-cnihtas ledon hyra reaf uppan þan assan, forðan þe hé +nolde on nacedum assan ridan. Reaf getacniað rihtwisnysse weorc, swa swa se +wítega cwæð, "Drihten, þine sacerdas sind ymbscrydde mid rihtwisnysse." Se +nacoda assa bið mid reafum gesadelod, ðonne se idela man bið mid wisra +láreowa mynegungum and gebisnungum to Godes handa gefrætwod; and he ðonne +byrð Crist, swa swa se apostol cwæð, "Ge sind gebohte mid micclum wurðe; +wuldriað forði, and berað God on eowrum lichaman." God we berað on urum +lichaman, forðan ðe we beoð tempel and {212} fætels þæs Halgan Gastes, gif +we us wið fule leahtras gescyldað: be ðam cwæð se ylca apostol swiðe +egeslice, "Se ðe gewemð Godes tempel, God hine fordeð." Se ðe ne bið Godes +tempel, he bið deofles tempel, and byrð swiðe swære byrðene on his bæce. + +We wyllað secgan eow sum bigspell. Ne mæg nan man hine sylfne to cynge +gedon, ac þæt folc hæfð cyre to ceosenne þone to cyninge þe him sylfum +licað: ac siððan he to cyninge gehalgod bið, þonne hæfð hé anweald ofer þæt +folc, and hí ne magon his geoc of heora swuran asceacan. Swa eac gehwilc +man hæfð agenne cyre, ærðam þe hé syngige, hweðer hé wille filian deofles +willan, oððe wiðsacan. Þonne gif hé mid deofles weorcum hine sylfne bebint, +ðonne ne mæg he mid his agenre mihte hine unbindan, buton se Ælmihtiga God +mid strangre handa his mildheortnysse hine unbinde. Agenes willan and +agenre gymeleaste he bið gebunden, ac þurh Godes mildheortnysse he bið +unbunden, gif he ða alysednysse eft æt Gode geearnað. + +Þæt folc ðe heora reaf wurpon under þæs assan fét, þæt sind þa martyras, þe +for Cristes geleafan sealdon heora agenne lichaman to tintregum. Sume hi +wæron on fyre forbærnde, sume on sǽ adrencte, and mid mislicum pinungum +acwealde; and sealdon us bysne þæt we ne sceolon, for nanum ehtnyssum oððe +earfoðnyssum, urne geleafan forlætan, and fram Criste bugan, ðe má ðe hí +dydon. Menig man is cristen geteald on sibbe, þe wolde swiðe hraðe wiðsacan +Criste, gif him man bude þæt man bead þam martyrum: ac his cristendom nis +na herigendlic. Ac ðæs mannes cristendom is herigendlic, seðe nele, for +nanre ehtnysse, bugan fram Criste, ne for swurde, ne for fyre, ne for +wætere, ne for hungre, ne for bendum; ac æfre hylt his geleafan mid Godes +hérungum, oð his lifes ende. + +Þa ðe ðæra treowa bogas heowon, and mid þam Cristes weig gedæfton, þæt sind +þa lareowas on Godes cyrcan, þe plucciað þa cwydas ðæra apostola and heora +æftergengena, {214} and mid þam Godes folce gewisiað to Cristes geleafan, +þæt hí beon gearwe to his færelde. + +Þæt folc ðe Criste beforan stóp, and þæt ðe him fyligde, ealle hí sungon, +"Osanna Filio Dauid," þæt is on urum geðeode, "Sy hǽlo Dauides Bearne." Þa +ðe Criste beforan stopon, þa sind ða heahfæderas and þa wítegan, ðe wæron +ǽr Cristes flæsclicnysse; and ða ðe him bæftan eodon, þæt sind ða ðe æfter +Cristes acennednysse to him gebugon, and dæghwamlice bugað: and ealle hí +singað ænne lofsang; forðan ðe wé and hí ealle healdað ænne geleafan, swa +swa Petrus se apostol cwæð, ðaða he spræc be ðam heahfæderum, "We gelyfað +þæt we beon gehealdene þurh Cristes gife, swa swa hí." + +Hí cwædon "Dauides Bearn," forðan þe Crist is þæs mæran cyne-cynnes +Dauides, æfter þære menniscnysse. Of ðam cynne wæs seo eadige Maria his +modor. Hi sungon, "Gebletsod is se ðe com on Godes naman." Se Hælend com on +Godes naman, forðan þe se Heofenlica Fæder hine asende ús to alysednysse; +and ealle ða wundra þe hé worhte, on eallum he herede and wuldrode his +Fæder naman. "Sy hælo Dauides Bearne on heahnyssum." Þæs Hælendes to-cyme +and his ðrowung wæs halwendlic ægðer ge mannum ge englum; forðan ðe wé +geeacniað heora werod, þe se feallenda deofol gewanode; be ðam cwæð se +apostol Paulus, "Þæt sceoldon ealle heofenlice ðing and eorðlice beon +ge-edstaðelode on Criste." + +Se Hælend wæs wunigende binnan ðam temple of ðisum dæge oð nu on +ðunres-dæg, and ægðer ge mid láre ge mid wundrum þæt folc tihte to +soðfæstnysse and to rihtum geleafan. Þa namon ða heafod-men ándan ongean +his láre, and syrwedon mid micelre smeaunge, hu hi mihton hine to deaðe +gebringan. Ne mihte se deað him genealæcan, gif he sylf nolde, ac he com to +mannum to ði þæt he wolde beon gehyrsum his Fæder oð deað, and mancynn +alysan fram ðam ecan deaðe mid his hwilwendlicum deaðe. Þeah-hwæðere {216} +ne nydde he na þæt Iudeisce folc to his cwale, ac deofol hí tihte to ðam +weorce, and God þæt geðafode, to alysednysse ealles geleaffulles mancynnes. + +We habbað oft gesæd, and gít secgað, þæt Cristes rihtwisnys is swa micel, +þæt he nolde niman mancyn neadunga of ðam deofle, buton he hit forwyrhte. +He hit forwyrhte ðaða he tihte þæt folc to Cristes cwale, þæs Ælmihtigan +Godes; and ða þurh his unscæððigan deað wurdon we alysede fram ðam ecan +deaðe, gif we us sylfe ne forpærað. Þa getimode ðam reðan deofle swa swa +deð þam grædigan fisce, þe gesihð þæt ǽs, and ne gesihð ðone angel ðe on +ðam æse sticað; bið þonne grædig þæs æses, and forswylcð þone angel forð +mid þam æse. Swa wæs þam deofle: he geseh ða menniscnysse on Criste, and na +ða godcundnysse: ða sprytte he þæt Iudeisce folc to his slege, and gefredde +ða þone angel Cristes godcundnysse, þurh ða hé wæs to deaðe aceocod, and +benǽmed ealles mancynnes þara ðe on God belyfað. + +Næs na Cristes ðrowung gefremmed on þisum dæge, ac ða feower godspelleras +awriton his ðrowunga on feower gesetnyssum; þa ane we rædað nu to-dæg, and +ða oðre on ðisre wucan. Þa Iudei genámon hine on frige-æfen, and heoldon +hine ða niht, and ðæs on merigen hí hine gefæstnodon on rode mid feower +nægelum, and mid spere gewundedon. And ða embe nón-tid, þaþa hé forðferde, +þa comon twegen gelyfede men, Ioseph and Nichodemus, and bebyrigdon his líc +ær æfene, on niwere ðryh, mid deorwyrðum reafum bewunden. And his líc læg +on byrgene þa sæter-niht and sunnan-niht; and seo godcundnys wæs on ðære +hwile on helle, and gewrað þone ealdan deofol, and him of-anam Adám, þone +frumsceapenan man, and his wíf Euan, and ealle ða ðe of heora cynne Gode ǽr +gecwemdon. Þa gefredde se deofol þone angel þe he ǽr grædelice forswealh. +And Crist arás of deaðe on þone easterlican sunnan-dæg, þe nu bið on seofon +nihtum; be ðam is gelimplicor þonne mare to reccenne þonne nu sy: ac uton +nu sprecan be ðyses dæges wurðmynte. + +{218} Se gewuna stent on Godes cyrcan, þurh lareowas geset, þæt gehwær on +Godes gelaðunge se sacerd bletsian sceole palm-twigu on ðisum dæge, and hí +swa gebletsode ðam folce dælan; and sceolon ða Godes þeowas singan ðone +lofsang, þe þæt Iudeisce folc sang togeanes Criste, þaþa he genealæhte his +ðrowunge. We geeuenlæcað þam geleaffullum of ðam folce mid þisre dæde, +forðan ðe hi bæron palm-twigu mid lofsange togeanes þam Hælende. Nu sceole +we healdan urne palm, oðþæt se sangere onginne ðone offring-sáng, and +geoffrian þonne Gode ðone palm, for ðære getacnunge. Palm getacnað syge. +Sygefæst wæs Crist þaþa he ðone micclan deofol oferwann, and us generede: +and we sceolon beon eac sygefæste þurh Godes mihte, swa þæt we ure +unðeawas, and ealle leahtras, and ðone deofol oferwinnan, and ús mid godum +weorcum geglencgan, and on ende ures lifes betæcan Gode ðone palm, þæt is, +ure sige, and ðancian him georne, þæt we, ðurh his fultum, deoful +oferwunnon, þæt he us beswican ne mihte. + +Synfulra manna deað is yfel and earmlic, forðan ðe hí farað of ðisum +scortan life to ecum pinungum: and rihtwisra manna deað is deorwyrðe, forði +ðonne hí geendiað ðis geswincfulle líf, þonne beoð hí gebrohte to ðam ecan +life, and bið þonne swylce heora ende beo anginn; forðan ðe hí ne beoð na +deade, ac beoð awende of deaðe to life. Se lichama, ðe is þære sawle reaf, +anbidað þæs micclan domes; and ðeah he beo to duste formolsnod, God hine +arærð, and gebrincð togædere sawle and lichaman to ðam ecan life; and bið +þonne gefylled Cristes behát, ðe ðus cwæð, "Þonne scínað ða rihtwisan swa +swa sunne on heora Fæder ríce," seðe leofað and rixað á butan ende on +ecnysse. Amen. + +Circlice ðeawas forbeodað to secgenne ænig spel on þam þrym 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 ðæs Hælendes ærist, hú hé on ðisum dæge of deaðe arás; +ac we willað eow myngian, þæt hit ne gange eow of gemynde. + +"Þaða Crist bebyrged wæs, þa cwædon þa Iudeiscan to heora ealdormenn +Pilate, La leof, se swica ðe her ofslegen is, cwæð gelomlice, þaþa hé on +lífe wæs, þæt hé wolde arisan of deaðe on þam ðriddan dæge:" et reliqua. + +We cweðað nu, gif hwá his lic forstæle, nolde he hine unscrydan, forðan ðe +stalu ne lufað nane yldinge. Crist wearð æteowed on ðam ylcan dæge Petre, +and oðrum twam his leorning-cnihtum, and hí gefrefrode. "Þa æt nextan com +se Hælend to his leorning-cnihtum, þær hí gegaderode wæron, and cwæð him +to, Sy sibb betwux eow; ic hit eom, ne beo ge na afyrhte. Þa wurdon hí +afærede, and wendon þæt hit sum gast wære. Ða cwæð he him to, Hwí sind ge +afærede, and mislice ðencað be me? Sceawiað mine handa and mine fét, þe +wæron mid næglum þurhdrifene. Grapiað and sceawiað: gif ic gast wære, ðonne +næfde ic flæsc and ban:" et reliqua. + +Se Hælend wearð þa gelomlice ætíwed his leorning-cnihtum, and hí gewissode +to ðære lare and to ðam geleafan, hú hí eallum mancynne tæcan sceoldon; and +on ðam feowertigoðan dæge his æristes hé astáh lichamlice to heofonum to +his Fæder. Ac we habbað nú micele maran endebyrdnysse þære Cristes bec +gesǽd þonne ðis dægðerlice godspel behæfð, for trymminge eowres geleafan. +Nu wylle we eow gereccan þæs dægþerlican godspelles traht, æfter ðæs halgan +papan Gregories trahtnunge. + +Mine gebroðra þa leofostan, ge gehyrdon þæt þa halgan wíf, þe Drihtne on +life filigdon, comon to his byrgene mid þære deorwyrðan sealfe, and þone ðe +hí lufedon on lífe þam hí woldon deadum mid menniscre gecneordnysse ðenian. +Ac {222} ðeos dǽd getacnað sum ðing to dónne on Godes gelaðunge. We ðe +gelyfað Cristes æristes, we cumað gewislice to his byrgene mid deorwyrðre +sealfe, gif we beoð gefyllede mid bræðe haligra mihta, and gif we mid +hlysan godra weorca urne Drihten secað. Þa wíf ðe ða sealfe brohton, hi +gesawon englas; forðan ðe ða geseoð þa heofonlican englas, þa þe mid bræðum +godra weorca gewilniað þæs upplican færeldes. Se engel awylte þæt hlíd of +ðære ðryh; na þæt hé Criste útganges rymde, ac he geswutelode mannum þæt hé +arisen wæs. Se ðe com deaðlic to ðisum middangearde, acenned þurh +beclysedne innoð þæs mædenes, se ylca, butan twéon, ðaða hé arás undeaðlic, +mihte belocenre ðríh faran of middangearde. Se engel sæt on ða swiðran +healfe ðære byrgene. Seo swiðre hand getacnað þæt ece líf, and seo wynstre +ðis andwearde líf. Rihtlice sæt se engel on ða swiðran hand, forðon þe he +cydde þæt se Hælend hæfde ða oferfaren ða brosnunga ðises andweardan lifes, +and wæs ða wunigende on ecum ðingum undeaðlic. Se bydel wæs ymbscryd mid +scinendum reafe, forðan ðe he bodade þa blisse þisre freols-tíde, and ure +mærða. Hwæðer cweðe we, ðe ure ðe ðæra engla? We cweðað soðlice, ægðer ge +ure ge heora. Þæs Hælendes ærist is ure freols-tíd and bliss, forðan ðe he +gelædde us mid his æriste to ðære undeadlicnysse þe we to gesceapene wæron. +His ærist wæs þæra engla bliss, forðon ðe God gefylð heora getel, þonne he +ús to heofonum gebrincð. + +Se engel gehyrte ða wíf, þus cweðende, "Ne beo ge afyrhte:" swilce he swa +cwæde, Forhtian ða ðe ne lufiað engla to-cyme; beon ða ofdrædde þa þe sint +ofsette mid flæsclicum lustum, and nabbað nænne hiht to engla werode. Hwi +forhtige ge, ge ðe geseoð eowre geferan? "His wlite wæs swilce líget, and +his reaf swa hwít swa snáw." Soðlice on lígette is óga, and on snáwe liðnys +þære beorhtnysse. Rihtlice wæs se bydel Cristes æristes swa gehíwod; forðan +þonne he sylf cymð to ðam micclan dome, þonne bið he swiðe egeful ðam +synfullum, and swiðe liðe þam rihtwisum. {224} He cwæð, "Ge secað þone +Hælend: hé arás: nis hé her." He næs ða lichamlice on ðære byrgene, seðe +æghwær bið þurh his godcundan mihte. Þær lǽig þæt reaf bæftan þe he mid +bewunden wæs, forðon ðe hé ne rohte þæs eorðlican reafes, syððan he of +deaðe arás. Þeah man deadne mannan mid reafe bewinde, ne arist þæt reaf na +ðe hraðor eft mid þam men, ac he bið mid þam heofenlicum reafe gescryd +æfter his æriste. + +Wel is gecweden be ðam Hælende, þæt he wolde cuman togeanes his geferon on +Galilea. Galilea is gecweden 'Oferfæreld.' Se Hælend wæs ða afaren fram +ðrowunge to ǽriste, fram deaðe to life, fram wite to wuldre. And gif we +farað fram leahtrum to halgum mægnum, þonne mote we geseon ðone Hælend +æfter urum færelde of ðisum life. Twa líf sind soðlice: þæt án we cunnon, +þæt oðer us wæs uncuð ær Cristes to-cyme. Þæt án líf is deadlic, þæt oðer +undeadlic. Ac se Hælend com and underfeng þæt án líf, and geswutelode þæt +oðer. Þæt án líf he æteowde mid his deaðe, and þæt oðer mid his æriste. Gif +he us deadlicum mannum ærist and þæt ece líf behete, and þeah-hwæðere nolde +hit þurh hine sylfne geswutelian, hwa wolde þonne his behatum gelyfan? Ac +ðaða he man beon wolde, ða gemedemode hé hine sylfne eac to deaðe agenes +willan, and he arás of deaðe þurh his godcundan mihte, and geswutelode þurh +hine sylfne þæt þæt he us behét. + +Nu cwyð sum man on his geðance, 'Eaðe mihte he arisan of deaðe, forðan ðe +he is God: ne mihte se deað hine gehæftan.' Gehyre se mann þe þis smeað +andsware his smeagunge. Crist forðferde ana on ðam timan, ac he ne arás na +ana of deaðe, ac arás mid micclum werede. Se godspellere Matheus awrát on +Cristes béc, þæt manega halige menn, ðe wæron on ðære ealdan ǽ forðfarene, +þæt hí arison mid Criste; and þæt sædon gehwilce wíse láreowas, þæt hi +habbað gefremod heora ærist to ðam ecan lífe, swa swa we ealle dón sceolon +on ende þisre worulde. Þa láreowas cwædon, {226} þæt ða aræredan menn næron +soðlice gewitan Cristes æristes, gif hí næron ecelice arærde. Nu sind +adwæscede ealle geleaflystu, þæt nan man ne sceal ortruwian be his agenum +æriste, þonne se godspellere awrát þæt fela arison mid Criste, ðe wæron +anfealde men, ðeah ðe Crist God sy. + +Nu cwæð Gregorius se trahtnere, þæt him come to gemynde, hu ða Iudeiscan +clypodon be Criste, þaða he wæs on ðære rode gefæstnod. Hí cwædon, "Gif he +sy Israhela cyning, þonne astige he nu of ðære rode, and we gelyfað on +hine." Gif he ða of ðære rode astige, and nolde heora hosp forberan, þonne, +butan tweon, ne sealde he us nane bysne his geðyldes: ac he abád hwon, and +forbær heora hosp, and hæfde geðyld. Ac se ðe nolde of ðære rode abrecan, +se arás of ðære byrgene. Mare wundor wæs, þæt hé of deaðe arás, þonne he +cucu of ðære rode abræce. Mare miht wæs, þæt he ðone deað mid his æriste +tobræc, þonne he his líf geheolde, of ðære rode astigende. Ac ðaða hí +gesawon þæt he ne astah of ðære rode for heora hospum, ac ðæron deaðes +gebád, þa gelyfdon hí þæt he oferswiðed wære, and his nama adwæsced: ac hit +gelamp swa, þæt of ðam deaðe asprang his nama geond ealne middangeard. Þa +wearð hyra bliss awend to ðam mæstan sare; forðan ðe heora sorh bið +endeleas. + +Þas ðing getacnode se stranga Samson, se hæfde fæhðe to ðam folce ðe is +gehaten Philistei. Ða getimode hit þæt he becom to heora byrig þe wæs Gaza +gehaten: þa wæron ða Philistei swiðe bliðe, and ymbsæton ða burh. Ac se +stranga Samson arás on midre nihte, and gelæhte ða burh-geatu, and abær hi +uppon ane dune, to bismere his gefaan. Se stranga Samson getacnode Crist, +seo burh Gaza getacnode helle, and ða Philistei hæfdon Iudeisces folces +getacnunge, þe besæton Cristes byrgene. Ac se Samson nolde gan ydel of ðære +byrig, ac he abær ða gatu up to ðære dune; forðon þe {228} ure Hælend Crist +tobræc helle-gatu, and generode Adam, and Euan, and his gecorenan of heora +cynne, and freolice of deaðe arás, and hí samod, and astah to heofonum. Þa +mánfullan he lét bæftan to ðam ecum witum. And is nu helle-geat belocen +rihtwisum mannum, and æfre open unrihtwisum. + +Ungesælig wæs þæt Iudeisce folc, þæt hí swa ungeleaffulle wæron. Ealle +gesceafta oncneowon heora Scyppend, buton ðam Iudeiscum anum. Heofonas +oncneowon Cristes acennednysse; forðan ðaða hé acenned wæs, þa wearð +gesewen níwe steorra. Sǽ oncneow Crist, ðaða hé eode mid drium fotum uppon +hire yðum. Eorðe oncneow, þaþa heo eal bifode on Cristes æriste. Seo sunne +oncneow, þaþa heo wearð aðystrod on Cristes ðrowunge fram mid-dæge oð nón. +Stanas oncneowon, þaþa hí toburston on heora Scyppendes forðsiðe. Hell +oncneow Crist, ðaða heo forlét hyre hæftlingas út, þurh ðæs Hælendes +hergunge. And ða heardheortan Iudei ðeah þurh ealle ða tacna noldon gebugan +mid geleafan to ðam mildheortan Hælende, seðe wile eallum mannum gehelpan +on hine gelyfendum. Ac uton we gelyfan þæt God Fæder wæs æfre butan +anginne, and æfre wæs se Sunu of ðam Fæder acenned; forðan ðe he is se +Wisdom and Miht ðe se Fæder ealle gesceafta þurh gesceop; and hí ealle +wurdon gelíffæste þurh ðone Halgan Gast, seðe is Willa and Lufu þæs Fæder +and þæs Suna; hí ðry án God untodæledlic, on ánre godcundnysse wunigende, +hí ealle gelíce mihtige; forðan swa hwæt swa læsse bið and unmihtigre, þæt +ne bið na God. Ac se Fæder sende ðone Sunu to ure alysednysse, and he ána +underfeng ða menniscnysse, and þrowode deað be his agenum willan, and arás +of deaðe on ðisum dæge, and astah to heofonum on ðam feowertigeðan dæge his +æristes, ætforan manegra manna gesihðe, and rixað mid þam Ælmihtigan Fæder +and ðam Halgum Gaste, nú and á 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. + +"Æfter ðæs Hælendes ǽriste wæron his discipuli belocene on anum huse for +ðæs Iudeiscan folces ógan:" et reliqua. + +Nu cwyð se godspellere Iohannes, þæt se Hælend worhte fela oðre tacna on +gesihðe his leorning-cnihta, þe næron gesette on Cristes béc. Þas wundra +sind awritene to ði þæt ge sceolon gelyfan þæt se Hælend is Godes Sunu, and +ge sceolon habban þæt ece líf þurh ðone geleafan. + +Nu trahtnað se papa Gregorius ðis godspel, and cwyð, þæt gehwá wundrað hu +se Hælend become in to his apostolum, and wæron ðeah-hwæðere ða dura +belocene. Nu cwyð eft se halga Gregorius, þæt Cristes lichama com inn, +beclysedum durum, seðe wearð acenned of ðam mædene Marian beclysedum +innoðe. Hwilc wundor is þæt se Hælend mid ecum lichaman come inn, belocenum +durum, seðe mid deadlicum lichaman wearð acenned of beclysedum innoðe þæs +mædenes? + +We rædað on ðære bec ðe is geháten Actus Apostolorum, þæt þa heafod-men +Iudeisces folces gebrohton Cristes apostolas on cwearterne: þa on niht com +him to Godes engel, and lædde hí út of ðam cwearterne, and stód on merigen +þæt cweartern fæste belocen. God mæig dón ealle ðing: nu sceole we wundrian +his mihte, and eac gelyfan. Þone lichaman he æteowde to grapigenne, þone ðe +he inn-brohte beclysedum durum. His lichama wæs grapigendlic, and +ðeah-hwæðere unbrosnigendlic; he æteowde hine grapigendlicne and +unbrosnigendlicne, forðan ðe his lichama wæs þæs ylcan gecyndes ðe he ǽr +wæs, ac wæs hwæðere þeah oðres wuldres. + +Se Hælend cwæð to him, "Beo sibb betwux eow." For sibbe com Crist to +mannum, and sibbe he bead and tæhte, and nis nan ðing him gecweme þe bið +butan sibbe gedón. {232} "Swa swa min Fæder sende me swa sende ic eow. Se +Fæder lufað þone Sunu, ac ðeah-hwæðere he sende hine to ðrowunge for manna +alysednysse." Crist lufode eac his apostolas, and ðeah-hwæðere ne sette he +hí to cynegum, ne to ealdormannum, ne to woruldlicere blisse; ac tosende hí +geond ealne middangeard, to bodigenne fulluht and ðone geleafan ðe he sylf +tæhte. Þa bododon hí swa lange oð þæt þa ðweoran hí ofslogon, and hí ferdon +sigefæste to heora Drihtne. + +Crist bleow on ða apostolas, and cwæð, "Onfoð Haligne Gast." Tuwa com se +Halga Gast ofer ða apostolas; nu ǽne, and eft oðre siðe æfter Cristes +upstige. Crist ableow þone Halgan Gast ofer ða apostolas, ða-gyt wunigende +on eorðan, for ðære getacnunge, þæt ælc cristen mann sceal lufian his +nextan swa swa hine sylfne. Eft siððan he to heofenum astáh, he sende þone +ylcan Gast on fyres híwe ofer ða apostolas, to ði þæt we sceolon lufian God +ofer ealle oðre ðing. An is se Halga Gast, þeah ðe he tuwa become ofer ða +apostolas. Swa is eac án lufu, and twá bebodu, þæt we sceolon lufian God +and men. Ac we sceolon geleornian on mannum hu we magon becuman to Godes +lufe, swa swa Iohannes se apostol cwæð, "Se ðe ne lufað his broðor, þone ðe +hé gesihð, hu mæg he lufian God, þone ðe he ne gesihð lichamlice?" Ær ðam +fyrste wæs se Halga Gast wunigende on ðam apostolum, ac hí næron to ðan +swiðe onbryrde, þæt hí mihton swa bealdlice Godes geleafan bodian, swa swa +hí siððan mihton, þurh gife ðæs Halgan Gastes. Hí sæton beclysede, for ógan +Iudeisces folces, on anum huse; ac syððan hí wæron gefyllede mid þam Halgum +Gaste, hí wurdon swa gehyrte, and swa cene, þæt hí bodedon freolice Godes +naman reðum cynegum and wælreowum. + +Crist cwæð to ðam apostolum, "Þæra manna synna þe ge forgyfað, þæra beoð +forgifene; and ðam ðe ge ofteoð þa forgifenysse, ðam bið oftogen." Þisne +anweald forgeaf Crist þam apostolum and eallum bisceopum, gif hí hit on +riht healdað. Ac gif se bisceop deð be his agenum willan, and wile {234} +bíndan þone únscyldigan, and þone scyldigan alysan, þonne forlyst hé ða +mihte ðe him God forgeaf. Þam mannum he sceal dón synna forgifenysse, þe hé +gesihð þæt beoð onbryrde ðurh Godes gife, and þam he sceal aheardian þe +náne behreowsunge nabbað heora misdæda. Crist arærde of deaðe þone +stincendan Lazarum, and þaþa hé cucu wæs, þa cwæð hé to his +leorning-cnihtum, "Tolysað his bendas, þæt hé gán mæge." Þa alysdon hí þæs +ge-edcucedan mannes bendas, þe Crist arærde to life. Forði sceolon ða +láreowas ða unbindan fram heora synnum þa ðe Crist gelíffæst þurh +onbryrdnysse. Ælc synful man þe his synna bediglað, he lið dead on byrgene; +ac gif he his synna geandett þurh onbryrdnysse, þonne gæð he of þære +byrgene, swa swa Lazarus dyde, þaða Crist hine arisan het: þonne sceal se +lareow hine unbindan fram ðam ecum wíte, swa swa ða apostoli lichamlice +Lazarum alysdon. Ac se læweda mann sceal him ondrædan þæs bisceopes cwyde, +þeah hé unscyldig sy; þylæs ðe he ðurh modignysse scyldig weorðe. + +Ne getimode þam apostole Thome unforsceawodlice, þæt he ungeleafful wæs +Cristes æristes, ac hit getimode þurh Godes forsceawunge; forðan ðurh his +grapunge we sind geleaffulle. Mare ús fremode his tweonung þonne ðæra oðra +apostola geleaffulnys; forðan ðaða hé wæs gebroht to geleafan mid ðære +grapunge, þa wearð seo twynung þurh þæt ús ætbroden. Eaðe mihte Crist +arisan of deaðe butan dolhswaðum, ac to ði he heold þa dolhswaðu, þæt he +wolde mid þam þa twynigendan getrymman. He cwæð to Thoman, "Þu gelyfst, +forðan ðe ðu me gesawe." He geseah ðone lichaman and þa dolhswaðu, and he +gelyfde þæt he wæs God, seðe arærde þone lichaman of deaðe. Swiðe blissiað +þas wórd ús þe her æfterfiliað, "Gesælige beoð þa þe me ne gesawon, and +þeah on me gelyfað." Mid ðam cwyde sind þa ealle getacnode þe Crist on +lichaman ne gesawon, and ðeah-hwæðere hine healdað on heora mode þurh +geleafan. Se gelyfð soðlice on God, seðe mid weorcum begæð þæt þæt hé {236} +gelyfð. Se ðe andet þæt hé God cunne, and yfele weorc begæð, þonne wiðsæcð +he God mid þam weorcum. Se geleafa þe bið butan godum weorcum, se is dead. +Þis sind ðæra apostola word, undernimað hí mid carfullum mode. + +We sprecað embe ærist. Nu sind sume men þe habbað twynunge be æriste, and +ðonne hi geseoð deadra manna bán, þonne cweðað hí, Hu magon ðas bán beon +ge-edcucode? Swilce hí wíslice sprecon! Ac we cweðað þær-togeanes, þæt God +is Ælmihtig, and mæg eal þæt he wile. He geworhte heofonas and eorðan and +ealle gesceafta butan antimbre. Nu is geðuht þæt him sy sumera ðinga +eaðelicor to arærenne ðone deadan of ðam duste, þonne him wære to wyrcenne +ealle gesceafta of nahte: ac soðlice him sind ealle ðing gelice eaðe, and +nán ðing earfoðe. He worhte Adam of láme. Nu ne mage we asmeagan hú hé of +ðam láme flæsc worhte, and blod bán and fell, fex and næglas. Men geseoð +oft þæt of anum lytlum cyrnele cymð micel treow, ac we ne magon geseon on +þam cyrnele naðor ne wyrtruman, ne rinde, ne bógas, ne leaf: ac se God þe +forðtihð of ðam cyrnele treow, and wæstmas, and leaf, se ylca mæg of duste +arǽran flæsc and bán, sina and fex, swa swa he cwæð on his godspelle, "Ne +sceal eow beon forloren an hǽr of eowrum heafde." + +Se apostol Paulus cwæð, þæt we sceolon arisan of deaðe on ðære ylde þe +Crist wæs þaða he ðrowade, þæt is embe þreo and ðritig geara. Þeah cild +forðfare, oððe forwerod man, þeah-hwæðere hí cumað to þære ylde ðe we ær +cwædon; hæfð þeah gehwá his agenne wæstm, þe he on þissum life hæfde, oððe +habban sceolde, gif he his gebide. Gif hwá alefed wære, oððe limleas on +þissum life, he bið þonne swa hit awriten is, þæt "Ealle ða þe to Godes +rice gebyrigað, nabbað naðor ne womm ne awyrdnysse on heora lichaman." Hwæt +sceole we smeagan embe ða oðre þe gewítað to ðam ecum forwyrde, hwæðer hí +alefede beon oððe limlease, þonne hí beoð on ecere susle wunigende? + +Hit bið þonne swa swa Crist cwæð, þæt "Nan wer ne {238} wifað, ne wif ne +ceorlað, ne team ne bið getymed, ne hí deaðes ne abyrigað siððan, ac beoð +englum gelice, þonne hí mid englum wuniað." Ne him ne lyst nanre galnysse, +ne hí næfre siððan synna ne gewyrceað. Ne bið þær sorh, ne sár, ne nan +gedreccednys, ac bið fulfremed sib and singal bliss, and beoð cuðe ge ða þe +ær cuðe wæron ge ða þe uncuðe wæron, wunigende on broðorlicre lufe mid Gode +á 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. + +Þis godspel, þe nú geræd wæs, cwyð, þæt se Hælend cwæde be him sylfum, "Ic +eom gód hyrde: se góda hyrde sylð his agen líf for his sceapum. Se hyra, +seðe nis riht hyrde, he gesihð þone wulf cuman, and he forlæt ða scép and +flyhð; and se wulf sum gelæcð and ða oðre tostencð," et reliqua. + +Crist is goód gecyndelice, and soðlice nis nan ðing gód butan Gode anum. +Gif ænig gesceaft is gód, þonne is seo gódnys of ðam Scyppende, seðe is +healice gód. He cwæð, "Se góda hyrde sylð his agen líf for his sceapum." +Ure Alysend is se góda hyrde, and we cristene men sind his scép, and he +sealde his agen líf for ure alysednysse. He dyde swa swa he manede, and mid +þam he geswutelode hwæt he bebead. Gód hyrde wæs Petrus, and gód wæs +Paulus, and góde wæron ða apostoli, ðe hyra líf sealdon for Godes folce and +for rihtum geleafan; ac heora gódnys wæs of ðam heafde, þæt is Crist, ðe is +heora heafod, and hí sind his lima. + +Ælc bisceop and ælc láreow is to hyrde gesett Godes folce, þæt hí sceolon +þæt folc wið ðone wulf gescyldan. Se wulf {240} is deofol, þe syrwð ymbe +Godes gelaðunge, and cepð hu he mage cristenra manna sawla mid leahtrum +fordón. Þonne sceal se hyrde, þæt is se bisceop oððe oðer láreow, +wiðstandan þam reðan wulfe mid láre and mid gebedum. Mid lare he sceal him +tæcan, þæt hi cunnon hwæt deofol tæchð mannum to forwyrde, and hwæt God +bebýt to gehealdenne, for begeate þæs ecan lifes. He sceal him +fore-gebiddan, þæt God gehealde þa strángan, and gehæle ða untruman. Se bið +to strángum geteald, seþe wiðstent deofles lare; se bið untrum, seðe on +leahtrum fylð. Ac se láreow bið unscyldig, gif he þæt folc mid lare +gewissað, and him wið God geðingað. Þa twa ðing he sceal ðam folce dón, and +eac mid his agenum oðrum gehelpan; and gif hit swa getímað, his agen líf +syllan for ðæs folces hreddinge. + +"Se hyra flihð þonne he ðone wulf gesihð." Se is hyra and na hyrde, seðe +bið begripen on woruld-ðingum, and lufað þone wurðmynt and ða +ateorigendlican edlean, and næfð inweardlice lufe to Godes sceapum. He cepð +þæra sceatta, and blissað on ðam wurðmynte, and hæfð his mede for ðisum +life, and bið bescyred þære ecan mede. Nast ðu hwá bið hyra, hwá hyrde, +ærðam ðe se wulf cume; ac se wulf geswutelað mid hwilcum mode he gymde þæra +sceapa. Se wulf cymð to ðam sceapum, and sume hé abitt, sume hé tostencð, +þonne se reða deofol tihð þa cristenan men, sume to forlígre, sume hé +ontent to gytsunge, sume hé arærð to modignysse, sume hé þurh graman +totwæmð, and mid mislicum costnungum gastlice ofslihð. Ac se hyra ne bið +naðor ne mid ware ne mid lufe astyred, ac flyhð, forðan þe hé smeað embe ða +woruldlican hyðða, and lǽt to gymeleaste þære sceapa lyre. Ne flyhð he na +mid lichaman, ac mid mode. He flyhð, forðan þe hé geseh unrihtwisnysse and +suwade. Hé flyhð forðan ðe he is hyra, and ná hyrde, swilce hit swa +gecweden sy, Ne mæg se standan ongean fræcednyssa þæra sceapa, seðe ne gymð +þæra sceapa mid lufe, ac {242} tylað his sylfes; þæt is þæt hé lufað þa +eorðlican gestreon, and na Godes folc. + +Wulf bið eac se unrihtwisa rica, ðe bereafað þa cristenan, and ða eadmodan +mid his riccetere ofsitt: ac se hyra, oððe se médgylda ne gedyrstlæcð þæt +he his unrihtwisnysse wiðstande, þæt he ne forleose his wurðmynt, and ða +woruldlican gestreon ðe he lufað swiðor ðonne þa cristenan menn. Be ðisum +awrát se wítega Ezechiel, þus cweðende, "Ge hyrdas, gehyrað Godes word: +Mine scép sint tostencte ðurh eowre gymeleaste, and sind abítene. Ge cariað +embe eowerne bigleofan, and ná embe þæra sceapa; forði ic wille ofgán ða +scép æt eowrum handum; and ic do þæt ge geswícað þære wícan, and ic wylle +ahreddan mine eowde wið eow. Ic sylf wylle gadrian mine scép þe wæron +tostencte, and ic wylle hi healdan on genihtsumere læse: þæt þæt losode þæt +ic wylle sécan and ongean lædan; þæt þæt alefed wæs, þæt ic gehæle; þæt +untrume ic wylle getrymman, and þæt strange gehealdan, and ic hí læswige on +dome and on rihtwisnysse." + +Þas word spræc God þurh ðone wítegan Ezechiel, be láreowum and be his +folce. Ge sceolon beon geornfulle to eower agenre ðearfe, þeah hit swa +getimige þæt se láreow gimeleas beo, and doð swa swa Crist tæhte, "Gif se +láreow wel tǽce and yfele bysnige, doð swa swa he tæcð, and na be ðam þe hé +bysnað." Se Hælend cwæð be him, "Ic eom gód hyrde, and ic oncnawe mine +scép, and hí oncnawað me." Þæt is, ic lufige hí, and hí lufiað me. Se ðe ne +lufað soðfæstnysse, ne oncneow he na gyt God. Ac behealde ge hwæðer ge sind +Godes scép, hwæðer ge hine gyt oncneowon, hwæðer ge mid soðfæstnysse hine +lufiað. Hé cwæð, "Swa swa min Fæder oncnǽwð me, and ic oncnáwe hine, and ic +sylle min agen lif for minum sceapum." He oncnǽwð his Fæder ðurh hine +sylfne, and we oncnawað þurh hine. Mid þære lufe þe hé wolde for mancynne +sweltan, mid þære hé cyðde hú micclan hé lufað his Fæder. He cwæð, "Ic +hæbbe oðre scép þe ne sind na of ðisre eowde, and ða ic sceal lædan, {244} +and hi gehyrað mine stemne, and sceal beon án eowd, and án hyrde." + +Þis hé spræc on Iudea-lande: ðær wæs án eowd of ðam mannum þe on God +belyfdon on ðam leodscipe. Þa oðre scép syndon þa þe of eallum oðrum eardum +to Gode búgað; and Crist hí gebrincð ealle on ánre eowde on ðam ecan life. +Manega sind hyrdas under Criste, and ðeah-hwæðere he is ána heora ealra +Hyrde, seðe leofað and rixað mid Fæder and mid Halgum Gaste, á 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. + +Ðas dagas synd gehatene LETANIAE, þæt sint, GEBED-DAGAS. On ðisum dagum we +sceolon gebiddan ure eorðlicra wæstma genihtsumnysse, and us sylfum +gesundfulnysse and sibbe, and, þæt gýt mare is, ure synna forgyfenysse. + +We rædað on bócum, þæt ðeos gehealdsumnys wurde arǽred on ðone timan ðe +gelámp on anre byrig, ðe Uigenna is gecweden, micel eorð-styrung, and +feollon cyrcan and hús, and comon wilde beran and wulfas, and abíton ðæs +folces micelne dǽl, and þæs cynges botl wearð mid heofonlicum fyre +forbærned. Þa bead se biscop Mamertus ðreora daga fæsten, and seo +gedreccednys ða geswac; and se gewuna ðæs fæstenes ðurhwunað gehwær on +geleaffulre gelaðunge. + +Hí namon þa bysne ðæs fæstenys æt ðam Niniueiscan folce. Þæt folc wæs swiðe +fyrenful: þa wolde God hí fordón, ac hí gegladodon hine mid heora +behreowsunge. God spræc to anum wítegan, se wæs Ionas geháten, "Far to ðære +byrig Niniuen, and boda ðær ða word þe ic þe secge. Þa wearð se wítega +afyrht, and wolde forfleon Godes gesihðe, ac hé ne mihte. Ferde ða to sǽ, +and stah on scip. Ðaða þa scypmen comon ut on sǽ, þa sende him God to +micelne {246} wind and hreohnysse, swa þæt hí wæron órwene heora lífes. Hi +ða wurpon heora waru oforbord, and se wítega læg and slép. Hi wurpon ða tán +betweox him, and bædon þæt God sceolde geswutulian hwanon him þæt ungelimp +become. Þa com ðæs wítegan tá upp. Hi axodon hine, Hwæt hé wære, oððe hú hé +faran wolde? He cwæð, þæt hé wære Godes ðeow, seðe gesceop sǽ and lánd, and +þæt hé fleon wolde of Godes gesihðe. Hí cwædon, Hú do we ymbe ðe? Hé +andwyrde, Weorpað me oforbord, þonne geswicð þeos gedreccednys. Hí ða swa +dydon, and seo hreohnys wearð gestilled, and hí offrodon Gode heora lác, +and tugon forð." + +God ða gegearcode ænne hwǽl, and hé forswealh þone wítegan, and abǽr hine +to ðam lande þe he tó sceolde, and hine ðær út-aspáw. Þa com eft Godes wórd +to ðam wítegan, and cwæð, "Arís nu, and ga to ðære mycelan byrig Niniuén, +and boda swa swa ic ðe ær sæde." He ferde, and bodode, þæt him wæs Godes +grama ónsigende, gif hí to Gode bugan noldon. Ða arás se cyning of his +cynesetle, and awearp his deorwyrðe reaf, and dyde hæran to his lice, and +axan uppan his heafod, and bead þæt ælc man swa dón sceolde; and ægðer ge +men ge ða sucendan cild and eac ða nytenu ne onbyrigdon nanes ðinges binnan +ðrim dagum. Þa, ðurh þa gecyrrednysse, þæt hí yfeles geswicon, and ðurh þæt +strange fæsten, him gemildsode God, and nolde hi fordón, swa swa he ǽr þa +twa burhwara Sodomam and Gomorram, for heora leahtrum, mid heofonlicum fyre +forbærnde. + +We sceolon eac on ðissum dagum begán ure gebedu, and fyligan urum haligdome +ut and inn, and ðone Ælmihtigan God mid geornfulnysse herian. We wyllað nu +þis godspel eow gereccan, þe her nu geræd wæs: "Quis uestrum habebit +amicum:" et reliqua. "Se Hælend cwæð to his leorning-cnihtum, Hwilc eower +is þe hæfð sumne freond, and gæð him to on middere nihte, and cwyð": et +reliqua. + +{248} Se halga Augustinus trahtnode þis godspel, and cwæð, þæt seo niht +getacnode þa nytennysse þisre worulde. Þeos woruld is afylled mid +nytennysse. Nu sceal forði gehwá arisan of ðære nytennysse, and gan to his +frynd, þæt is, þæt he sceal gebugan to Criste mid ealre geornfulnysse, and +biddan þæra ðreora hlafa, þæt is, geleafan þære Halgan Ðrynnysse. Se +Ælmihtiga Fæder is God, and his Sunu is Ælmihtig God, and se Halga Gast is +Ælmihtig God; na ðry Godas, ac hí ealle án Ælmihtig God untodæledlic. Þonne +ðu becymst to ðisum ðrym hlafum, þæt is, to andgite ðære Halgan Ðrynnysse, +þonne hæfst ðu on ðam geleafan líf and fódan ðinre sawle, and miht oðerne +cuman eac mid ðam fedan, þæt is, ðu miht tæcan ðone geleafan oðrum frynd þe +þe ðæs bitt. He cwæð, 'cuma,' forðan ðe we ealle sind cuman on ðisum life, +and ure eard nis na her; ac we sind her swilce wegferende menn; án cymð, +oðer færð; se bið acenned, se oðer forðfærð and rymð him setl. Nu sceal +gehwá forði gewilnian þæs geleafan þære Halgan Ðrynnysse, forðan ðe se +geleafa hine gebrincð to ðam ecan life. + +We wyllað eft embe ðone geleafan swiðor sprecan, forðan ðe ðises godspelles +traht hæfð gódne tige. Se hiredes ealdor, þe wæs on his reste gebroht mid +his cildum, is Crist, þe sitt on heofonum mid his apostolum, and mid +martyrum, and mid eallum þam halgum, þe he on ðisum life gefette. We +sceolon clypigan to Criste, and biddan ðæra ðreora hlafa. Þeah hé ús +þærrihte ne getiðige, ne sceole we forði þære bene geswican. He elcað, and +wyle hwæðere forgyfan. Þi hé elcað, þæt we sceolon beon oflyste, and +deorwyrðlice healdan Godes gife. Swa hwæt swa man eaðelice begyt, þæt ne +bið na swa deorwyrðe swa þæt þæt earfoðlice bið begyten. Se Hælend cwæð, +"Gif he ðurhwunað cnucigende, þonne arist se hiredes ealdor, for ðæs oðres +onhrope, and him getiðað þæs ðe he bitt, na for freondrædene, ac for his +unstilnysse." Þi he cwæð, "Na for freondrædene," forðan ðe nán man nære +wyrðe ne þæs geleafan ne ðæs ecan lifes, gif Godes mildheortnys nære {250} +ðe mare ofer manncynne. Nu sceole we cnucian, and hryman to Criste, forðan +ðe hé wile us tiðian, swa swa he sylf cwæð, "Biddað, and eow bið forgifen; +secað, and ge gemetað; cnuciað, and eow bið geopenod." Ælc ðæra ðe +geornlice bitt, and þære bene ne geswicð, þam getiðað God þæs ecan lifes. + +He cwæð þa oðer bigspel. "Hwilc fæder wile syllan his cilde stán, gif hit +hine hlafes bitt? oþþe næddran, gif hit fisces bitt? oððe þone wyrm +ðrowend, gif hit æges bitt?" God is ure Fæder þurh his mildheortnysse, and +se fisc getacnað geleafan, and þæt æig ðone halgan hiht, se hláf ða soðan +lufe. Þas ðreo ðing forgifð God his gecorenum; forðan ðe nan man ne mæg +habban Godes rice, butan he hæbbe ðas ðreo ðing. He sceal rihtlice gelyfan, +and habban hiht to Gode, and soðe lufe to Gode and to mannum, gif he wile +to Godes rice becuman. Se fisc getacnað geleafan, forðan ðe his gecynd is, +swa hine swiðor ða yða wealcað, swa he strengra bið, and swiðor batað. Swa +eac se geleaffulla man, swa he swiðor bið geswenct for his geleafan, swa se +geleafa strengra bið, þær ðær hé æltæwe bið. Gif hé abryð on ðære ehtnysse, +he ne bið þonne geleafa, ac bið híwung. Þæt æig getacnað hiht, forði ðe +fugelas ne tymað swa swa oðre nytenu, ac ærest hit bið æig, and seo modor +siððan mid hihte bret þæt æig to bridde. Swa eac ure hiht ne becom na gyt +to ðam ðe he hopað, ac is swilce hé sy æig. Þonne he hæfð þæt him behaten +is, he bið fugel. Hláf getacnað þa soðan lufe, seo is ealra mægna mæst, swa +swa se hláf bið ealra metta fyrmest. Micel mægen is geleafa, and micel is +se soða hiht; þeah-hwæðere seo lufu hi oferswið, forðan ðe heo bið á on +ecnysse, and ða oðre twa geendiað. We gelyfað nu on God, and we hopiað to +him: eft þonne we becumað to his ríce, swa swa he us behet, þonne bið se +geleafa geendod, forðan ðe we geseoð þonne þæt we nu gelyfað. Ure hiht bið +eac geendod, forðan ðe we beoð hæbbende ðæs ðe we ær hopedon; ac seo lufu +ne ateorað næfre: nu is heo forði heora selest. + +{252} Seo næddre is geset on ðam godspelle ongean ðone fisc. On næddran +híwe beswác se deofol Adam; and æfre hé winð nu ongean urne geleafan: ac +seo gescyldnys is æt urum Fæder gelang. Se wyrm ðrowend, þe is geset ongean +þæt æig, is ættren, and slihð mid þam tægle to deaðe. Þa ðing ðe we geseoð +on ðisum lífe, ða sind ateorigendlice; þa ðe we ne geseoð, and us sind +behátene, hi sind éce: strece ðærto þinne hiht, and anbida oðþæt ðu hi +hæbbe. Ne loca ðu underbæc; ondræd þe ðone ðrowend þe geǽttrað mid þam +tægle. Se man locað underbæc, þe geortruwað Godes mildheortnysse; þonne bið +his hiht geættrod mid þæs ðrowendes tægle. Ac we sceolon æigðer ge on +earfoðnyssum, ge on gelimpe and on ungelimpe, cweðan, swa swa se witega +cwæð, "Ic herige minne Drihten on ælcne tíman." Getimige ús tela on +lichaman, getimige ús untela, symle we sceolon þæs Gode ðancian, and his +naman bletsian; þonne bið ure hiht gehealden wið þæs wyrmes slege. + +Stán is gesett ongean ðone hláf, forðan ðe heardmodnys is wiðerræde soðre +lufe. Heardheort bið se mann, ðe nele þurh lufe oðrum fremigan, þær ðær hé +mæg. Þæt godspel cwæð, "Gif ge cunnon, þa ðe yfele sind, syllan ða gódnysse +eowrum bearnum, hu micele swiðor wile eower Heofonlica Fæder forgyfan gódne +gast him biddendum." Hwæt sind ða gód þe men syllað heora cildum? +Hwilwendlice gódnyssa, swylce swa þæt godspel hrepode, hláf, and fisc, and +æig. Góde sind þas ðing be heora mæðe, forðan ðe se eorðlica lichama +behofað þæs fodan. Nu ge, gleawe men, nellað syllan eowrum cildum næddran +for fisce, nele eac ure Heofonlica Fæder us syllan þæs deofles geleaflæste, +gif we hine biddað þæt he ús sylle soðne geleafan. And ðu nelt syllan ðinum +bearne þrowend for ǽge, nele eac God us syllan orwenysse for hihte. And ðu +nelt ðinum bearne syllan stán for hláfe, nele eac God us syllan +heardheortnysse for soðre lufe. Ac se goda Heofonlica Fæder forgifð us +geleafan, and {254} hiht, and ða soðan lufe, and deð þæt we habbað gódne +gast, þæt is, gódne willan. + +Us is to smeagenne þæt word þe he cwæð, "Ge ðe sind yfele." Yfele we sind, +ac we habbað gódne Fæder. We habbað gehyred urne naman, "Ge ðe synt yfele." +Ac hwá is ure Fæder? Se Ælmihtiga God. And hwilcera manna Fæder is he? +Swutelice hit is gesǽd, yfelra manna. And hwilc is se Fæder? Be ðam þe is +gecweden, "Nis nan man gód butan Gode anum." Se ðe æfre is gód, he brincð +us yfele to gódum mannum, gif we bugað fram yfele, and doð gód. Gód wæs se +man gesceapen Adam, ac ðurh his agenne cyre, and deofles tihtinge, he wearð +yfel, and eal his ofspring. Se ðe synful bið, he bið yfel, and nán man nis +on lífe butan sumere synne. Ac ure góda Fæder us geclænsað and gehælð, swa +swa se witega cwæð, "Drihten, gehæl me, and ic beo gehæled; geheald þu me, +and ic beo gehealden." + +Se ðe gód beon wile, clypige to ðam þe æfre is gód, þæt he hine gódne +gewyrce. Se man hæfð gold, þæt is gód be his mæðe: he hæfð land and welan, +þa sint góde. Ac ne bið se man gód þurh ðas ðing, butan he mid þam gód +wyrce, swa swa se witega cwæð, "He aspende his ðing, and todælde ðearfum, +and his rihtwisnys wunað á on worulde." He gewanode his feoh and geihte his +rihtwisnysse. He gewanode þæt he forlætan sceal, and þæt bið geiht þæt þæt +he habban sceal on ecnysse. Þu herast ðone mancgere ðe begytt gold mid +leade, and nelt herigan ðone ðe begytt rihtwisnysse and heofonan rice mid +brosnigendlicum feo. Se ríca and se ðearfa sind wegferende on ðisre +worulde. Nu berð se ríca swære byrðene his gestreona, and se ðearfa gæð +æmtig. Se ríca berð mare þonne he behófige to his formettum, se oðer berð +æmtigne pusan. Forði sceal se ríca dælan his byrðene wið þone ðearfan, +þonne wanað he ða byrðene his synna, and ðam þearfan gehelpð. Ealle we sind +Godes þearfan; uton forði oncnawan þa ðearfan þe us biddað, þæt {256} God +oncnawe us, þonne we hine biddað ure neoda. Hwæt sind þa ðe us biddað? +Earme men, and tiddre, and deadlice. Æt hwam biddað hí? Æt earmum mannum, +and tiddrum, and deadlicum. Butan þam æhtum, gelice sind þa þe ðær biddað, +and ðaðe hí ætbiddað. Hú mihtu for sceame æniges ðinges æt Gode biddan, gif +ðu forwyrnst ðinum gelícan þæs ðe ðu foreaðelice him getiðian miht? Ac se +ríca besihð on his pællenum gyrlum, and cwyð, 'Nis se loddere mid his +tættecon mín gelíca.' Ac se apostol Paulus hine nebbað mid þisum wordum, +"Ne brohte we nán ðing to ðisum middangearde, ne we nán ðing heonon mid ús +lædan ne magon." + +Gif ríce wíf, and earm acennað togædere, gangon hí aweig; nast ðu hwæðer +bið þæs rícan wífan cild, hwæðer þæs earman. Eft, gif man openað deaddra +manna byrgynu, nast ðu hwæðer beoð þæs rícan mannes bán, hwæðer þæs +ðearfan. Ac seo gytsung is ealra yfelra ðinga wyrtruma; and þa ðe fyligað +þære gytsunge, hí dweliað fram Godes geleafan, and hi befeallað on mislice +costnunga and derigendlice lustas, ðe hi besencað on forwyrd. Oðer is þæt +hwá ríce beo, gif his yldran him æhta becwædon; oðer is, gif hwá þurh +gytsunge ríce gewurðe. Þises mannes gytsung is gewreht wið God, na ðæs +oðres æht, gif his heorte ne bið ontend mid þære gytsunge. Swilcum mannum +bebead se apostol Paulus, "Bebeodað þam ricum þæt hí ne modigan, ne hí ne +hópian on heora ungewissum welan; ac beon hí rice on godum weorcum, and +syllan Godes ðearfum mid cystigum mode, and God him forgylt mid hundfealdum +swa hwæt swa he deð þam earman for his lufon." + +Se ríca and se þearfa sind him betwynan nyd-behefe. Se welega is geworht +for ðan ðearfan, and se ðearfa for þan welegan. Þam spedigum gedafenað þæt +he spende and dæle; ðam wædlan gedafenað þæt he gebidde for ðane dælere. Se +earma is se weg þe læt us to Godes rice. Mare sylð se {258} ðearfa þam +rícan þonne he æt him nime. Se ríca him sylð þone hláf ðe bið to meoxe +awend, and se ðearfa sylð þam rícan þæt éce líf: na hé swa-ðeah, ac Crist, +seðe þus cwæð, "Þæt þæt ge doð anum ðearfan on mínum naman, þæt ge doð me +sylfum," seðe leofað and rixað mid Fæder and mid Halgum Gaste á butan ende. +Amen. + +ON THE GREATER LITANY. + +These days are called LITANIÆ, 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 Hælend Crist, syððan he to ðisum life cóm, and man wearð geweaxen, þaða +hé wæs ðritig wintra eald on þære menniscnysse, þa begánn he wundra to +wyrcenne, and geceas ða twelf leorning-cnihtas, þa ðe we apostolas hatað. +Þa wæron mid him æfre syððan, and he him tæhte ealne þone wisdom ðe on +halgum bocum stent, and þurh hí ealne cristendom astealde. Þa cwædon hi to +ðam Hælende, "Léóf, tæce ús hu we magon us gebiddan." Ða andwyrde se +Hælend, and þus cwæð, "Gebiddað eow mid þisum wordum to minum Fæder and to +eowrum Fæder, Gode Ælmihtigum: Pater noster, þæt is on Englisc, Þu, ure +Fæder, þe eart on heofonum, Sy þín nama gehalgod. Cume ðín ríce. Sy ðín +wylla on eorðan swa swa on heofonum. Syle ús to-dæg urne dæghwamlican hláf. +And forgyf us ure gyltas, swa swa we forgyfað ðam þe wið us agyltað. And ne +lǽd ðu na us on costnunge. Ac alys us fram yfele. Sy hit swa." + +God Fæder Ælmihtig hæfð ænne Sunu gecyndelice and menige gewiscendlice. +Crist is Godes Sunu, swa þæt se Fæder hine gestrynde of him sylfum, butan +ælcere meder. Næfð se Fæder nænne lichaman, ne he on ða wisan his Bearn ne +gestrynde þe menn doð: ac his Wisdom, þe hé mid ealle gesceafta geworhte, +se is his Sunu, se is æfre of ðam Fæder, and mid þam Fæder, God of Gode, +ealswa mihtig swa se Fæder. We men sind Godes bearn, forðon þe hé us {260} +geworhte; and eft, ðaða we forwyrhte wæron, he sende his agen Bearn us to +alysednysse. Nu sind we Godes bearn, and Crist is ure broðer, gif we ðam +Fæder onriht gehyrsumiað, and mid eallum mode hine weorðiað. Crist is ure +heafod, and we sind his lima: he is mid ure menniscnysse befangen, and he +hæfð urne lichaman, þone ðe hé of ðam halgan mædene Marían genam; forði we +magon cuðlice to him clypian, swa swa to urum breðer, gif we ða +broðerrædene swa healdað swa swa he us tæhte; þæt is, þæt we ne sceolon na +geðafian þæt deofol mid ænigum unðeawum us gewéme fram Cristes +broðorrædene. + +Witodlice se man þe deofle geefenlæcð, se bið deofles bearn, na þurh gecynd +oððe þurh gesceapenysse, ac ðurh þa geefenlæcunge and yfele geearnunga. And +se man ðe Gode gecwemð, he bið Godes bearn, na gecyndelice, ac þurh +gesceapenysse and ðurh gode geearnunga, swa swa Crist cwæð on his +godspelle, "Se ðe wyrcð mines Fæder willan seðe is on heofonum, he bið min +broðer, and min moder, and min sweoster." Forði nu ealle cristene men, +ægðer ge ríce ge heane, ge æðelborene ge unæðelborene, and se hlaford, and +se ðeowa, ealle hí sind gebroðra, and ealle hí habbað ænne Fæder on +heofonum. Nis se welega na betera on ðisum naman þonne se ðearfa. Eallswa +bealdlice mót se ðeowa clypigan God him to Fæder ealswa se cyning. Ealle we +sind gelice ætforan Gode, buton hwá oðerne mid godum weorcum forðeo. Ne +sceal se ríca for his welan þone earman forseón; forðan oft bið se earma +betera ætforan Gode þonne se ríca. God is ure Fæder, þi we sceolon ealle +beon gebroðru on Gode, and healdan þone broðerlican bend unforedne; þæt is, +ða soðan sibbe, swa þæt ure ælc oðerne lufige swa swa hine sylfne, and +nanum ne gebeode þæt þæt he nelle þæt man him gebeode. Se ðe ðis hylt, he +bið Godes bearn, and Crist, and ealle halige men ðe Gode geðeoð, beoð his +gebroðru and his gesweostru. + +We cweðað, "Pater noster qui es in celis," þæt is, "Ure {262} Fæder ðe eart +on heofonum;" forðan þe God Fæder is on heofonum, and he is æghwar, swa swa +he sylf cwæð, "Ic gefylle mid me sylfum heofonas and eorðan." And eft þæt +halige godspel be him þus cwyð, "Heofon is his þrymsetl, and eorðe is his +fot-sceamul." We wendað ús eastweard þonne we us gebiddað, forðan ðe ðanon +arist seo heofen: na swilce on east-dæle synderlice sy his wunung, and +forlæte west-dæl, oððe oðre dælas, se þe æghwar is andweard, na ðurh rymyt +þære stowe, ac þurh his mægenðrymmes andweardnysse. Þonne we wendað ure neb +to east-dæle, þær seo heofen arist, seoðe is ealra lichomlicra ðinga +oferstigende, þonne sceal ure mód beon mid þam gemyngod, þæt hit beo gewend +to ðam hehstan and þam fyrmestan gecynde, þæt is, God. We sceolon eac +witan, þæt se synfulla is eorðe geháten, and se rihtwisa is heofen geháten; +forðan þe on rihtwisum mannum is Godes wunung, and se goda man bið þæs +Halgan Gastes templ. Swa eac ðær-togeanes se fordóna man bið deofles templ, +and deofles wunung: forði þonne swa micel is betwux gódum mannum and +yfelum, swa micel swa bið betwux heofenan and eorðan. + +Seofon gebédu sint on þam Pater noster. On þam twam formum wordum ne synd +nane gebedu, ac sind herunga: þæt is, "Ure Fæder þe eart on heofonum." Þæt +forme gebéd is, "Sanctificetur nomen tuum:" þæt is, "Sy ðin nama gehalgod." +Nis þæt na swá to understandenne, swylce Godes nama ne sy genoh halig, seðe +æfre wæs halig, and æfre bið, and hé us ealle gebletsað and gehalgað: ac +þis word is swá to understandenne, þæt his nama sy on us gehalgod, and he +us þæs getiðige, þæt we moton his naman mid urum muðe gebletsian, and he us +sylle þæt geðánc, þæt we magon understandan þæt nan ðing nis swa halig swa +his nama. + +Þæt oðer gebéd is, "Adueniat regnum tuum:" þæt is, on urum gereorde, "Cume +ðin ríce." Æfre wæs Godes ríce, and æfre bið: ac hit is swá to +understandenne, þæt his ríce beo ofer ús, and he on us rixige, and we him +mid ealre {264} gehyrsumnysse underþeodde syn, and þæt ure ríce beo us +gelǽst and gefylled, swa swa Crist us behét, þæt he wolde ús éce ríce +forgyfan, þus cweðende, "Cumað, ge gebletsode mines Fæder, and gehabbað þæt +ríce þæt eow gegearcod wæs fram anginne middangeardes." Þis bið ure ríce, +gif we hit nu geearniað; and we beoð Godes ríce, þonne Crist ús betæcð his +Fæder on domes dæge, swa swa þæt hálige gewrit cwyð, "Cum tradiderit regnum +Patri suo:" þæt is, "Þonne hé betæcð ríce his Fæder." Hwæt is þæt ríce þæt +hé betæcð his Fæder, buton ða halgan menn, ægðer ge weras ge wíf, þa þe hé +alysde fram helle-wíte mid his agenum deaðe? Þa he betæcð his agenum Fæder +on ende þisre worulde, and hí beoð þonne Godes ríce, and mid Gode on +ecnysse rixiað, ægðer ge mid sawle ge mid lichaman, and beoð þonne gelice +englum. + +Þæt ðridde gebéd is, "Fiat uoluntas tua sicut in celo et in terra:" þæt is, +"Geweorðe þín willa on eorðan swa swa on heofonum." Þæt is, Swa swa englas +on heofonum þe gehyrsumiað, and mid eallum gemete to ðe geðeodað, swa eac +menn þe on eorðan sind, and of eorðan geworhte, beon hí ðinum willan +gehyrsume, and to ðe mid ealre geornfulnysse geðeodan. On þam mannum +soðlice gewyrð Godes willa, þe to Godes willan gewyrceað. Ure sawul is +heofonlic, and ure lichama is eorðlic. Nu bidde we eac mid þisum wordum, +þæt Godes willa geweorðe, ægðer ge on ure sawle ge on urum lichaman, þæt +ægðer him gehyrsumige, and he ægðer gehealde and gescylde, ge ure sawle ge +urne lichaman, fram deofles costnungum. + +Þæt feorðe gebéd is, "Panem nostrum cotidianum da nobis hodie:" þæt is, on +urum gereorde, "Syle us nu to-dæg urne dæghwamlican hláf." Þæt is on ðrim +andgitum to understandenne: þæt hé us sylle fodan urum lichaman, and sylle +eac ure sawle þone gastlican hláf. Se gastlica hláf is Godes bebod, þæt we +sceolon smeagan dæghwamlice, and mid weorce {266} gefyllan; forðan swa swa +se lichama leofað be lichamlicum mettum, swa sceal seo sawul lybban be +Godes láre, and be gastlicum smeagungum. Hraðe se lichama aswint and +forweornað, gif him bið oftogen his bigleofa: swa eac seo sawul forwyrð, +gif heo næfð þone gastlican bigleofan, þæt sind Godes beboda, on þam heo +sceal geðeon and beon gegódad. Eac se gastlica hláf is þæt halige husel, +mid þam we getrymmað urne geleafan; and ðurh ðæs halgan husles þýgene ús +beoð ure synna forgyfene, and we beoð gestrangode ongean deofles costnunge. +Þi we sceolon gelomlice mid þam gastlican gereorde ure sawle geclænsian and +getrymman. Ne sceal þeah se ðe bið mid healicum synnum fordón, gedyrstlæcan +þæt he Godes husel þicge, buton he his synna ær gebete: gif he elles deð, +hit bið him sylfum to bealowe geðyged. Se hláf getacnað ðreo ðing, swa swa +we cwædon. An is þæs lichaman bígleofa; oðer is ðære sawle; ðridde is þæs +halgan husles ðygen. Þyssera ðreora ðinga we sceolon dæghwamlice æt urum +Drihtne biddan. + +Þæt fifte gebéd is, "Et dimitte nobis debita nostra, sicut et nos +dimittimus debitoribus nostris:" þæt is, "Forgif us ure gyltas, swa swa we +forgifað þam mannum þe wið us agyltað." We sceolon dón swa swa we on ðisum +wordum behatað; þæt is, þæt we beon mildheorte us betwynan, and, for ðære +micclan lufe Godes, forgyfan ðam mannum þe wið us agyltað, þæt God Ælmihtig +forgyfe us ure synna. Gif we ðonne nellað forgyfan þa lytlan gyltas ðæra +manna þe us gegremedon, þone nele eac God us forgyfan ure synna mycele and +manega: swa swa Crist sylf cwæð, "Þonne ge standað on eowrum gebédum, +forgyfað swa hwæt swa ge habbað on eowrum mode to ænigum men, and eower +Fæder, þe on heofonum is, forgyfð eow eowre synna. Gif ge þonne nellað +forgyfan mid inweardre heortan þam ðe eow gremiað, þonne eac eower Fæder, +ðe on heofonum is, nele eow forgyfan eowre synna; ac he hæt eow gebindan, +and on cwearterne settan, þæt is on helle-wíte; and eow ðær deofol +getintregað, oðþæt ge habban ealle eowre gyltas geðrowade, oðþæt {268} ge +cumon to anum feorðlincge." Is hwæðere getæht, æfter Godes gesetnysse, þæt +wise men sceolon settan steore dysigum mannum, swa þæt hi þæt dysig and ða +unðeawas alecgan, and þeah ðone man lufigan swa swa agenne broðor. + +Þæt sixte gebéd is, "Et ne nos inducas in temptationem:" þæt is, "Ne +geðafa, ðu God, þæt we beon gelædde on costnunge." Oðer is costnung, oðer +is fandung. God ne costnað nænne mannan; ac hwæðere nán man ne cymð to +Godes ríce, buton he sy afandod: forði ne sceole we na biddan þæt God ure +ne afandige, ac we sceolon biddan þæt God us gescylde, þæt we ne abreoðon +on ðære fandunge. Deofol mót ælces mannes afandigan, hwæðer he aht sy, oððe +naht; hwæðer he God mid inweardlicre heortan lufige, oððe he mid híwunge +fáre. Swa swa man afandað gold on fyre, swa afandað God þæs mannes mod on +mislicum fandungum, hwæðer hé ánræde sy. Genoh wel wát God hu hit getimað +on þære fandunge; ac hwæðere se man næfð na mycele geðincðe, buton he +afandod sy. Þurh ða fandunge he sceal geðeon, gif he þam costnungum +wiðstent. Gif he fealle, he eft astande: þæt is, gif he agylte, he hit +georne gebete, and syððan geswíce; forði ne bið nán bót naht, buton þær beo +geswicenes. Se man þe gelomlice wile syngian, and gelomlice betan, he +gremað God; and swa he swiðor syngað swa he deofle gewyldra bið, and hine +þonne God forlæt, and he færð swa him deofol wissað, swa swa tobrocen scíp +on sǽ, þe swa færð swa hit se wind drifð. Se goda man swa he swiðor afandod +bið swa he rotra bið, and near Gode, oðþæt hé mid fulre geðincðe færð of +ðisum life to ðam ecan life. And se yfela swa he oftor on ðære fandunge +abryð, swa he forcuðra bið, and deofle near, oðþæt he færð of ðisum life to +ðam ecan wite, gif he ær geswican nolde, þaþa he mihte and moste. Forði +anbidað God oft þæs yfelan mannes, and læt him fyrst, þæt he his mándæda +geswice, and his mód to Gode gecyrre ær his ende, gif he wile. Gif he þonne +nele, þæt {270} he beo butan ælcere ladunge swiðe rihtlice to deofles handa +asceofen. Forði is nu selre cristenum mannum, þæt hi mid earfoðnyssum and +mid geswince geearnian þæt éce ríce and ða écan blisse mid Gode and mid +eallum his halgum, ðonne hi mid softnysse and mid yfelum lustum geearnian +þa ecan tintrega mid eallum deoflum on helle-wíte. + +Þæt seofoðe gebéd is, "Set libera nos a malo:" þæt is, "Ac alys us fram +yfele:" alys us fram deofle and fram eallum his syrwungum. God lufað us, +and deofol us hatað. God us fett and gefrefrað, and deofol us wile ofslean, +gif he mót; ac him bið forwyrned þurh Godes gescyldnysse, gif we us sylfe +nellað fordón mid unðeawum. Forði we sceolon forbugan and forseon þone +lyðran deoful mid eallum his lotwrencum, forðan ðe him ne gebyrað naht to +ús, and we sceolon lufian and filigan urum Drihtne, seðe us lǽt to ðam ecan +life. + +Seofon gebédu, swa swa we ær sædon, beoð on ðam Pater noster. Þa ðreo +forman gebédu beoð us ongunnene on ðysre worulde, ac hí beoð á ungeendode +on þære toweardan worulde. Seo halgung þæs mæran naman Godes ongann ús +mannum þaþa Crist wearð geflæschamod mid ure menniscnysse; ac seo ylce +halgung wunað on ecnysse, forðan ðe we on ðam ecan life bletsiað and +herigað æfre Godes naman. And God rixað nu, and his ríce stent æfre butan +ende, and Godes willa bið gefremod on ðisum life ðurh góde menn: se ylca +willa wunað á on ecnysse. Þa oðre feower gebédu belimpað to ðisum life, and +mid þisum life geendiað. + +On ðisum lífe we behófiað hláfes, and láre, and husel-ganges. On þam +toweardan lífe we ne behófiað nanes eorðlices bigleofan, forðan ðe we þonne +mid þam heofonlicum mettum beoð gereordode. Her we behófiað láre and +wisdomes. On ðam heofonlican life beoð ealle ful wíse, and on gastlicre +lare full geráde, þa ðe nu, þurh wísra manna láre, beoð Godes bebodum +underþeodde. And her we behófiað ðæs halgan husles {272} ðygene for ure +beterunge, soðlice on ðære heofonlican wununge we habbað mid us Cristes +lichaman, mid þam he rixað on ecnysse. + +On þyssere worulde we biddað ure synna forgyfenysse, and na on þære +toweardan. Se man ðe nele his synna behreowsian on his life, ne begyt he +nane forgyfenysse on ðam toweardan. And on ðisum life we biddað þæt God us +gescylde wið deofles costnunga, and us alyse fram yfele. On ðam ecan life +ne bið nán costnung ne nán yfel; forði ðær ne cymð nán deofol ne nán yfel +mann, ðe us mæge dreccan oððe derian. Þær beoð geþwære sawul and lichama, +þe nu on ðisum life him betweonan winnað. Ðær ne bið nán untrumnys, ne +geswinc, ne wana nanre gódnysse, ac Crist bið mid ús eallum, and ús ealle +ðing deð, butan edwite, mid ealre blisse. + +Crist gesette þis gebéd, and swa beleac mid feawum wordum, þæt ealle ure +neoda, ægðer ge gastlice ge lichamlice, ðæron sind belocene; and þis gebéd +he gesette eallum cristenum mannum gemænelice. Ne cwyð na on ðam gebéde, +'Min Fæder, þu ðe eart on heofonum,' ac cwyð, "Ure Fæder;" and swa forð +ealle ða word ðe þær-æfter fyligað sprecað gemænelice be eallum cristenum +mannum. On ðam is geswutelod hu swiðe God lufað ánnysse and geþwærnysse on +his folce. Æfter Godes gesetnysse ealle cristene men sceoldon beon swa +geðwære swilce hit án man wære: forði wa ðam men þe ða annysse tobrycð. Swa +swa we habbað on anum lichaman manega lima, and hi ealle ánum heafde +gehyrsumiað, swa eac we sceolon manega cristene men Criste on ánnysse +gehyrsumian; forðon þe he is ure heafod, and we synd his lima. We magon +geseon on urum agenum lichaman hú ælc lim oðrum þenað. Þa fét berað ealne +ðone lichaman, and ða eagan lædað ða fét, and þa handa gearciað ðone +bigleofan. Hraðe lið þæt heafod adúne, gif þa fét hit ne feriað; and hraðe +ealle ða lima togædere forweorðað, gif þa handa ne doð þone bigleofan þam +muðe. Swa eac se ríca man, þe sitt on his heahsetle, hraðe geswicð he his +{274} gebeorscipes, gif ða ðeowan geswicað ðæra teolunga. Beo se ríca +gemyndig þæt he sceal ealra ðæra góda þe him God alænde agyldan gescead hu +he ða atuge. + +Se bið ðin hand oððe ðin fót, seðe þe ðine neoda deð. Se bið þin eage, seðe +þe wisdom tæcð, and on rihtne weg þe gebrincð. Se ðe þe múndað swa swa +fæder, he bið swylce hé ðin heafod sy. Ealswa wel behófað þæt heafod þæra +oðera lima, swa swa ða lima behófiað þæs heafdes. Gif án lim bið untrum, +ealle ða oðre þrowiað mid þam anum. Swa we sceolon eac, gif bið an ure +geferena on sumre earfoðnysse, ealle we sceolon his yfel besárgian, and +hógian embe ða bote, gif we hit gebetan magon. And on eallum ðingum we +sceolon healdan sibbe and annysse, gif we willað habban þa micclan geðincðe +þæt we beon Godes bearn, seðe on heofonum is, on ðære he rixað 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 cœlis," 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 cœlo 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. + +Ælc cristen man sceal æfter rihte cunnan ægðer ge his Pater noster ge his +Credan. Mid þam Pater nostre he sceal hine gebiddan, mid ðam Credan he +sceal his geleafan getrymman. We habbað gesæd embe þæt Pater noster, nu we +wyllað secgan eow þone geleafan þe on ðam Credan stent, swa swa se wísa +Augustinus be ðære Halgan Þrynnysse trahtnode. + +An Scyppend is ealra ðinga, gesewenlicra and ungesewenlicra; and we sceolon +on hine gelyfan, forðon ðe hé is soð God and ána Ælmihtig, seðe næfre ne +ongann ne anginn næfde; ac he sylf is anginn, and he eallum gesceaftum +anginn and ordfruman forgeaf, þæt hí beon mihton, and þæt hí hæfdon agen +gecynd, swa swa hit þære godcundlican fadunge {276} gelicode. Englas he +worhte, þa sind gastas, and nabbað nænne lichaman. Menn he gesceop mid +gaste and mid lichaman. Nytenu and deor, fixas and fugelas he gesceop on +flæsce butan sáwle. Mannum he gesealde uprihtne gang; ða nytenu he lét gán +alotene. Mannum he forgeaf hláf to bigleofan, and þam nytenum gærs. + +Nu mage ge, gebroðru, understandan, gif ge wyllað, þæt twa ðing syndon: án +is Scyppend, oðer is gesceaft. He is Scyppend seðe gesceop and geworhte +ealle ðing of nahte. Þæt is gesceaft þæt se soða Scyppend gesceop. Þæt sind +ærest heofonas, and englas þe on heofonum wuniað, and syððan þeos eorðe mid +eallum ðam ðe hire on eardiað, and sǽ mid eallum ðam þe hyre on swymmað. Nu +ealle ðas ðing synd mid anum naman genemnode, gesceaft. Hi næron æfre +wunigende, ac God hi gesceop. Þa gesceafta sind fela. An is se Scyppend þe +hi ealle gesceop, se ana is Ælmihtig God. He wæs æfre, and æfre he bið +þurhwunigende on him sylfum and ðurh hine sylfne. Gif he ongunne and anginn +hæfde, butan tweon ne mihte he beon Ælmihtig God; soðlice þæt gesceaft ðe +ongann and gesceapen is, næfð nane godcundnysse; forði ælc edwist þætte God +nys, þæt is gesceaft; and þæt þe gesceaft nis, þæt is God. + +Se God wunað on Ðrynnysse úntodæledlic, and on ánnysse ánre Godcundnysse, +soðlice oðer is se Fæder, oðer is se Sunu, oðer is se Halga Gast; ac +þeah-hwæðere ðæra ðreora is án Godcundnys, and gelíc wuldor, and efen-ece +mægenðrymnys. Ælmihtig God is se Fæder, Ælmihtig God is se Sunu, Ælmihtig +God is se Halga Gast; ac þeah-hwæðere ne sind ðry Ælmihtige Godas, ac án +Ælmihtig God. Ðry hí sind on hadum and on naman, and án on Godcundnysse. +Þry, forði þe se Fæder bið æfre Fæder, and se Sunu bið æfre Sunu, and se +Halga Gast bið æfre Halig Gast; and hyra nán ne awent næfre of ðam ðe he +is. Nu habbað ge gehyred þa Halgan Þrynnysse; ge sceolon eac gehyran ða +soðan Annysse. + +{278} Soðlice se Fæder, and se Sunu, and se Halga Gast, habbað áne +Godcundnysse, and án gecynd, and án weorc. Ne worhte se Fæder nán ðing ne +ne wyrcð, butan ðam Suna, oððe butan þam Halgan Gaste. Ne heora nán ne +wyrcð nán ðing butan oðrum; ac him eallum is án weorc, and án rǽd, and án +willa. Æfre wæs se Fæder, and æfre wæs se Sunu, and æfre wæs se Halga Gast +án Ælmihtig God. Se is Fæder, seðe nis naðer ne geboren ne gesceapen fram +nanum oðrum. Se is Fæder geháten, forðan ðe he hæfð Sunu, ðone ðe he of him +sylfum gestrynde, butan ælcre meder. Se Fæder is God of nanum Gode. Se Sunu +is God of ðam Fæder Gode. Se Halga Gast is God forðstæppende of ðam Fæder +and of ðam Suna. Þas word sind sceortlice gesæde, and eow is neod þæt we hi +swutelicor eow onwreon. + +Hwæt is se Fæder? Ælmihtig Scyppend, na geworht ne acenned, ac hé sylf +gestrynde Bearn him sylfum efen-ece. Hwæt is se Sunu? He is ðæs Fæder +Wisdom, and his Word, and his Miht, þurh ðone se Fæder gesceop ealle ðing +and gefadode. Nis se Sunu na geworht ne gesceapen, ac he is acenned. +Acenned he is, and þeah-hwæþere he is efen-eald and efen-ece his Fæder. Nis +na swa on his acennednysse swa swa bið on ure acennednysse. Þonne se mann +sunu gestrynð, and his cild acenned bið, þonne bið se fæder mara, and se +sunu læssa. Hwí swa? Forði þonne se sunu wyxð, þonne ealdað se fæder. Ne +fintst þu na gelice on mannum fæder and sunu. Ac ic ðe sylle bysne, hu ðu +Godes acennednysse þy bet understandan miht. Fyr acenð of him beorhtnysse, +and seo beorhtnys is efen-eald þam fyre. Nis na þæt fyr of ðære +beorhtnysse, ac seo beorhtnys is of ðam fyre. Þæt fyr acenð þa beorhtnysse, +ac hit ne bið næfre butan ðære beorhtnysse. Nu ðu gehyrst þæt seo beorhtnys +is ealswa eald swa þæt fyr þe heo of cymð; geðafa nu forði þæt God mihte +gestrynan ealswa eald Bearn, and ealswa ece swa he sylf is. Se ðe mæg +understandan þæt ure Hælend Crist is on ðære Godcundnysse ealswa eald swa +his Fæder, {280} hé ðancige þæs Gode, and blissige. Seðe understandan ne +mæg, he hit sceal gelyfan, þæt he hit understandan mæge; forðan þæs witegan +word ne mæg beon aídlod, ðe þus cwæð, "Buton ge hit gelyfan, ne mage ge hit +understandan." Nu habbað ge gehyred þæt se Sunu is of ðam Fæder butan ælcum +anginne; forðan ðe he is þæs Fæder Wisdom, and he wæs æfre mid þam Fæder, +and æfre bið. + +Uton nu gehyran be ðan Halgan Gaste, hwæt he sý. He is se Willa and seo +soðe Lufu þæs Fæder and þæs Suna, ðurh ðone sind ealle ðing gelíffæste and +gehealdene, be ðam is þus gecweden, "Godes Gast gefylð ealne ymbhwyrft +middangeardes, and he hylt ealle ðing, and he hæfð ingehýd ælces +gereordes." Nis hé geworht, ne gesceapen, ne acenned, ac hé is +forðstæppende, þæt is ofgangende, of ðam Fæder and of ðam Suna, þam hé is +gelic and efen-ece. Nis se Halga Gast na Sunu, forðan ðe hé nis na acenned, +ac hé gæð of ðam Fæder and of ðam Suna gelice; forðan ðe hé is heora beigra +Willa and Lufu. Crist cwæð þus be him on his godspelle, "Se Frofor-gást, þe +ic eow asendan wille, Gast ðære soðfæstnysse, ðe of minum Fæder gæð, he cyð +gecyðnysse be me." Þæt is, He is min gewita þæt ic eom Godes Sunu. And eac +se rihta geleafa us tæcð, þæt we sceolon gelyfan on ðone Halgan Gast: he is +se liffæstenda God, se gæð of ðam Fæder and of ðam Suna. Hu gæð hé of him? +Se Sunu is þæs Fæder Wisdom, æfre of ðam Fæder; and se Halga Gast is heora +beigra Willa, æfre of him bám. Is forði þonne án Fæder, seðe æfre is Fæder, +and án Sunu, seðe æfre bið Sunu, and án Halig Gast, seðe æfre is Halig +Gast. + +Æfre wæs se Fæder, butan anginne; and æfre wæs se Sunu mid þam Fæder, +forðan ðe he is þæs Fæder Wisdom; æfre wæs se Halga Gast, seðe is heora +beigra Willa and Lufu. Nis se Fæder of nanum oðrum, ac he wæs æfre. Se Sunu +is acenned of ðam Fæder, ac he wæs æfre on ðæs Fæder {282} bosme, forðan ðe +he is his Wisdom, and he is of ðam Fæder eal þæt he is. Æfre wæs se Halga +Gast, forðan ðe he is, swa we ǽr cwædon, Willa and soð Lufu þæs Fæder and +ðæs Suna; soðlice willa and lufu getacniað an ðing: þæt þæt þu wylt, þæt ðu +lufast; and þæt þæt ðu nelt, þæt ðu ne lufast. + +Seo sunne ðe ofer us scinð is lichamlic gesceaft, and hæfð swa-ðeah ðreo +agennyssa on hire: an is seo lichamlice edwist, þæt is ðære sunnan trendel; +oðer is se leoma oððe beorhtnys æfre of ðære sunnan, seoðe onliht ealne +middangeard; þridde is seo hætu, þe mid þam leoman cymð to ús. Se leoma is +æfre of ðære sunnan, and æfre mid hire; and ðæs Ælmihtigan Godes Sunu is +æfre of ðam Fæder acenned, and æfre mid him wunigende; be ðam cwæð se +apostol, þæt he wære his Fæder wuldres beorhtnys. Ðære sunnan hætu gæð of +hire and of hire leoman; and se Halga Gast gæð æfre of ðam Fæder and of þam +Suna gelice; be ðam is þus awriten, "Nis nán þe hine behydan mæge fram his +hætan." + +Fæder, and Sunu, and Halig Gast ne magon beon togædere genamode, ac hí ne +beoð swa-þeah nahwár totwæmede. Nis se Ælmihtiga God na ðryfeald, ac is +Ðrynnys. God is se Fæder, and se Sunu is God, and se Halga Gast is God: na +ðry Godas, ac hí ealle ðry án Ælmihtig God. Se Fæder is eac wisdom of nanum +oðrum wisdome. Se Sunu is wisdom of ðam wisan Fæder. Se Halga Gast is +wisdom. Ac ðeah-hwæðere hí sind ealle ætgædere án wisdom. Eft se Fæder is +soð lufu, and se Sunu is soð lufu, and se Halga Gast is soð lufu; and hí +ealle ætgædere án God and án soð lufu. Eac swilce is se Fæder gast and +halig, and se Sunu is gast and halig untwylice; þeah-hwæðere se Halga Gast +is synderlice geháten Halig Gast, þæt þæt hí ealle ðry sind gemænelice. + +Swa micel gelicnys is on ðyssere Halgan Ðrynnysse, þæt se Fæder nis na mare +þonne se Sunu on ðære Godcundnysse; {284} ne se Sunu nis na mare þonne se +Halgan Gast; ne nan heora án nis na læsse þonne eall seo Ðrynnys. Swa hwær +swa heora án bið, þær hí beoð ealle ðry, æfre án God untodæledlic. Nis +heora nán máre þonne oðer, ne nán læssa ðonne oðer; ne nán beforan oðrum, +ne nán bæftan oðrum; forðan swa hwæt swa læsse bið þonne God, þæt ne bið na +God; þæt þæt lator bið, þæt hæfð anginn, ac God næfð nán anginn. Nis na se +Fæder ana Ðrynnys, oððe se Sunu Ðrynnys, oððe se Halga Gast Ðrynnys, ac þas +ðry hadas sindon án God on anre Godcundnysse. Þonne ðu gehyrst nemnan þone +Fæder, þonne understenst ðu þæt he hæfð Sunu. Eft, þonne þu cwyst Sunu, þu +wast, butan tweon, þæt he hæfð Fæder. Eft, we gelyfað þæt se Halga Gast is +ægðer ge ðæs Fæder ge ðæs Suna Gast. + +Ne bepæce nán man hine sylfne, swa þæt he secge oððe gelyfe þæt ðry Godas +syndon; oððe ænig hád on þære Halgan Þrynnysse sy unmihtigra þonne oðer. +Ælc ðæra þreora is God, þeah-hwæðere hí ealle án God; forðan ðe hí ealle +habbað án gecynd, and áne godcundnysse, and áne edwiste, and án geðeaht, +and án weorc, and áne mægenðrymnysse, and gelíc wuldor, and efen-ece ríce. +Is hwæðere se Sunu ana geflæschamod and geboren to men, of ðam halgan +mædene Marian. Ne wearð se Fæder mid menniscnysse befangen, ac hwæðere hé +asende his Sunu to ure alysednysse, and him æfre mid wæs, ægðer ge on life +ge on ðrowunge, and on his æriste, and on his upstige. Eac eal Godes +gelaðung andet, on ðam rihtum geleafan, þæt Crist is acenned of ðam clænan +mædene Marian, and of ðam Halgan Gaste. Nis se Halga Gast þeah-hwæðere +Cristes Fæder; ne nán cristen man þæt næfre ne sceal gelyfan: ac se Halga +Gast is Willa þæs Fæder and ðæs Suna; forði þonne swiðe rihtlice is awriten +on urum geleafan, þæt Cristes menniscnys wearð gefremmed þurh ðone Halgan +Willan. + +Beheald þas sunnan mid gleawnysse, on ðære is, swa we ær cwædon, hætu and +beorhtnys; ac seo hætu drygð, and {286} seo beorhtnys onlyht. Oðer ðing deð +seo hætu, and oðer seo beorhtnys; and ðeah ðe hí ne magon beon totwæmde: +belimpð, hwæðere ðeah, seo hæðung to ðære hætan, and seo onlihting belimpð +to ðære beorhtnysse. Swa eac Crist ana underfeng ða menniscnysse, and na se +Fæder, ne se Halga Gast: þeah-hwæðere hí wæron æfre mid him on eallum his +weorcum and on ealre his fare. + +We sprecað ymbe God, deaðlice be Undeaðlicum, tyddre be Ælmihtigum, +earmingas be Mildheortum; ac hwá mæg weorðfullice sprecan be ðam ðe is +únasecgendlic? He is butan gemete, forðy ðe he is æghwær. He is butan +getele, forðon ðe he is æfre. He is butan héfe, forðon þe he hylt ealle +gesceafta butan geswince; and he hí ealle gelogode on þam ðrim ðingum, þæt +is on gemete, and on getele, and on héfe. Ac wite ge þæt nán man ne mæg +fullice embe God sprecan, þonne we furðon þa gesceafta þe he gesceop ne +magon asmeagan, ne areccan. Hwá mæg mid wordum ðære heofenan freatewunge +asecgan? Oððe hwá ðære eorðan wæstmbærnysse? Oððe hwá herað genihtsumlice +ealra tida ymbhwyrft? Oððe hwá ealle oðre ðing, þonne we furðon þa +lichomlican ðing, þe we onlociað, ne magon fullice befón mid ure gesihðe? +Efne ðu gesihst ðone mannan beforan ðe, ac on ðære tide þe ðu his neb +gesihst, þu ne gesihst na his hricg. Ealswa, gif ðu sumne clað sceawast, ne +miht ðu hine ealne togædere geseon, ac wenst abutan, þæt ðu ealne hine +geseo. Hwylc wundor is, gif se Ælmihtiga God is unasecgendlic and +unbefangenlic, seðe æghwær is eall, and nahwar todæled? + +Nu smeað sum undeopðancol man, hu God mæge beón æghwær ætgædere, and nahwar +todæled. Beheald þas sunnan, hu heage heo astihð, and hu heo asent hyre +leoman geond ealne middangeard, and hu heo onliht ealle ðas eorðan þe +mancynn on-eardað. Swa hraðe swa heo up-asprincð on ærne merigen, heo scinð +on Hierusalem, and on Romebyrig, and on ðisum earde, and on eallum eardum +ætgædere; and {288} hwæðere heo is gesceaft, and gæð be Godes dihte. Hwæt +wenst ðu hu miccle swiðor is Godes andweardnys, and his miht, and his +neosung æghwær. Him ne wiðstent nan ðing, naðer ne stænen weall ne bryden +wáh, swa swa hi wiðstandað þære sunnan. Him is nan ðing digle ne uncuð. Þu +gesceawast ðæs mannes neb, and God sceawað his heortan. Godes gast afandað +ealra manna heortan; and ða ðe on hine gelyfað and hine lufiað, þa he +clænsað and gegladað mid his neosunge, and ðæra ungeleaffulra manna heortan +he forbyhð and onscunað. + +Wite eac gehwá, þæt ælc man hæfð þreo ðing on him sylfum untodæledlice and +togædere wyrcende, swa swa God cwæð, þaþa hé ærest mann gesceop. He cwæð, +"Uton gewyrcean mannan to ure gelicnysse." And hé worhte ða Adám to his +anlicnysse. On hwilcum dæle hæfð se man Godes anlicnysse on him? On þære +sawle, na on ðam lichaman. Þæs mannes sawl hæfð on hire gecynde þære Halgan +Þrynnysse anlicnysse; forðan þe heo hæfð on hire ðreo ðing, þæt is gemynd, +and andgit, and willa. Þurh þæt gemynd se man geðencð þa ðing ðe he +gehyrde, oþþe geseah, oþþe geleornode. Þurh þæt andgit he understént ealle +ða ðing ðe he gehyrð oððe gesihð. Of ðam willan cumað geðohtas, and word, +and weorc, ægðer ge yfele ge gode. An sawul is, and an líf, and an edwist, +seoðe hæfð þas ðreo ðing on hire togædere wyrcende untodæledlice; forði þær +þæt gemynd bið þær bið þæt andgit and se willa, and æfre hí beoð togædere. +Þeah-hwæðere nis nan ðæra ðreora seo sawul, ac seo sawul þurh þæt gemynd +gemanð, þurh þæt andgit heo understent, þurh ðone willan heo wile swa hwæt +swa hire licað; and heo is hwæðere án sawl and án líf. Nu hæfð heo forði +Godes anlicnysse on hire, forðan ðe heo hæfð þreo ðing on hire +untodæledlice wyrcende. Is hwæðere se man án man, and na ðrynnys: God +soðlice, Fæder and Sunu and Hálig Gast, þurhwunað on ðrynnysse hada, and on +annysse anre godcundnysse. Nis na se man on ðrynnysse {290} wunigende, swa +swa God, ac he hæfð hwæðere Godes anlicnysse on his sawle þurh ða ðreo ðing +þe we ær cwædon. + +Arrius hatte an gedwolman, se flát wið ænne bisceop þe wæs genemned +Alexander, wís and riht-gelyfed. Þa cwæð se gedwolman þæt Crist, Godes +Sunu, ne mihte na beon his Fæder gelic, ne swa mihtig swa he; and cwæð, þæt +se Fæder wære ær se Sunu, and nam bysne be mannum, hu ælc sunu bið gingra +þonne se fæder on ðisum life. Þa cwæð se halga bisceop Alexander him +togeanes, "God wæs æfre, and æfre wæs his Wisdom of him acenned, and se +Wisdom is his Sunu, ealswa mihtig swa se Fæder." Þa begeat se gedwola þæs +caseres fultum to his gedwylde, and cwæð gemót ongean ðone bisceop, and +wolde gebigan eal þæt folc to his gedwyldum. Þa wacode se bisceop ane niht +on Godes cyrcan, and clypode to his Drihtne, and ðus cwæð, "Ðu Ælmihtiga +God, dém rihtne dóm betwux me and Arrium." Hi comon ða þæs on mergen to ðam +gemote. Þa cwæð se gedwola to his geferum, þæt he wolde gán embe his neode +forð. Þaða he to gange cóm and he gesǽt, þa gewand him út eall his +innewearde æt his setle, and he sæt þær dead. Þa geswutulode God þæt he wæs +swa geæmtogod on his innoðe swa swa he wæs ǽr on his geleafan. He wolde dón +Crist læssan þonne he is, and his godcundnysse wurðmynt wanian; þa wearð +him swa bysmorlic deað geseald swa swa he wel wyrðe wæs. + +Oðer gedwolman wæs se hatte Sabellius. He cwæð, þæt se Fæder wære, þaþa he +wolde, Fæder; and eft, ðaða he wolde, he wære Sunu; and eft, ðaða he wolde, +wære Hálig Gast; and wære forði án God. Þa forwearð eac þes gedwola mid his +gedwylde. + +Nu eft þæt Iudeisce folc ðe Crist ofslogon, swa swa hé sylf wolde and +geðafode, secgað þæt hí willað gelyfan on þone Fæder, and na on ðone Sunu +ðe hyra magas ofslogon. Heora geleafa is naht, and hi forði losiað. For ure +alysednysse Crist geðafode þæt hí hine ofslogon. Hit ne mihte {292} eal +mancynn gedón, gif he sylf nolde; ac se Halga Fæder gesceop and geworhte +mancyn þurh his Sunu, and he wolde eft þurh ðone ylcan us alysan fram +helle-wíte, ðaða we forwyrhte wæron. Buton ælcere ðrowunge he mihte us +habban, ac him ðuhte þæt unrihtlic. Ac se deofol forwyrhte hine sylfne, +ðaða hé tihte þæt Iudeisce folc to ðæs Hælendes slege, and we wurdon +alysede, þurh his unscyldigan deað, fram ðam ecan deaðe. + +We habbað þone geleafan ðe Crist sylf tæhte his apostolum, and hi eallum +mancynne; and ðone geleafan God hæfð mid manegum wundrum getrymmed and +gefæstnod. Ærest Crist ðurh hine sylfne dumbe and deafe, healte and blinde, +wode and hreoflige gehælde, and ða deadan to lífe arærde: syððan, þurh his +apostolas and oðre halige men, þas ylcan wundra geworhte. Nu eac on urum +timan, gehwær þær halige men hí restað, æt heora deadum banum God wyrcð +fela wundra, to ði þæt he wile folces geleafan mid þam wundrum getrymman. +Ne wyrcð God na þas wundra æt nanes Iudeisces mannes byrgene, ne æt nanes +oðres gedwolan, ac æt riht-gelyfedra manna byrgenum, ða ðe gelyfdon on ða +Halgan Ðrynnysse, and on soð Annysse anre Godcundnysse. + +Wite gehwá eac, þæt nan man ne mot beon tuwa gefullod; ac gif se man æfter +his fulluhte aslide, we gelyfað þæt he mæge beon gehealden, gif he his +synna mid wope behreowsiað, and be lareowa tæcunge hí gebet. We sceolon +gelyfan þæt ælces mannes sawul bið þurh God gesceapen, ac hwæðere heo ne +bið na of Godes agenum gecynde. Þæs mannes lichaman antimber bið of ðam +fæder and of ðære meder, ac God gescypð þone lichaman of ðam antimbre, and +asent on þone lichaman sawle. Ne bið seo sawl nahwar wunigende ǽror, ac God +hí gescypð þærrihte, and beset on ðone lichaman, and læt hí habban agenne +cyre, swa heo syngige swa heo synna forbuge. Þeah-hwæðere heo behófað æfre +Godes fultumes, þæt heo mæge synna forbugan, and eft to hyre Scyppende +gecuman þurh gode geearnunga; forðon ðe nan man ne deð butan Gode nan ðing +to góde. + +{294} Eac we sceolon gelyfan þæt ælc lichama ðe sawle underfeng sceal +arisan on domes dæge mid þam ylcum lichaman þe he nu hæfð, and sceal onfón +edlean ealra his dæda: þonne habbað ða gódan ece líf mid Gode, and he sylð +þa méde ælcum be his geearnungum. Þa synfullan beoð on helle-wite á +ðrowigende, and heora wite bið eac gemetegod ælcum be his ge-earnungum. +Uton forði geearnian þæt ece líf mid Gode þurh ðisne geleafan, and ðurh +gode geearnunga, seðe þurhwunað on Ðrynnysse án Ælmihtig God áá 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 ús manode on ðisre pistol-rædinge, þus cweðende, "Se +Hælend, middangeardes Alysend, æteowde hine sylfne cucenne his gingrum, +æfter his þrowunge and his æriste, on manegum ðrafungum, geond feowertig +daga, and him to spræc ymbe Godes rice, samod mid him reordigende: and +bebead him þæt hi of ðære byrig Hierusalem ne gewiton, ac þæt hi ðær +anbidedon his Fæder behátes, he cwæð, þe ge of minum muðe gehyrdon. Forðan +ðe Iohannes se Fulluhtere gefullode on wætere, and ge beoð gefullode on ðam +Halgan Gaste nu æfter feawum dagum. Eornostlice seo gegaderung his +leorning-cnihta cwæð ða ánmodlice, Drihten leof, wilt ðu nu gesettan ende +þysre worulde? He him andwyrde, Nis na eow to gewitenne ða tíd oððe ða +hand-hwile þe min Fæder gesette þurh his mihte: ac ge underfoð þæs Halgan +Gastes mihte, and ge beoð mine gewitan on Iudea lande, and on eallum +middangearde, oð þæt endenexte land. And hé lædde hí ða út of ðære byrig up +to anre dune ðe is gecweden mons Oliueti, and hi gebletsode up-ahafenum +handum. Þa mid þære bletsunge ferde hé to {296} heofonum, him on +locigendum; and þæt heofonlice wolcn leat wið his, and hine genam fram +heora gesihðum." + +"Ðaða hi up to heofonum starigende stodon, ða gesawon hi ðær twegen englas +on hwitum gerelan, þus cweðende, Ge Galileisce weras, hwi stande ge ðus +starigende wið heofenas weard? Se Hælend, þe is nu genumen of eowrum +gesihðum to heofonum, swa he cymð eft swa swa ge gesawon þæt he to heofonum +astáh. Hi ða gecyrdon to ðære byrig Hierusalem mid micelre blisse, and +astigon upp on ane upfleringe, and þær wunedon oð Pentecosten on gebedum +and on Godes herungum, oðþæt se Halga Gast him to com, swa swa se æðela +Cyning him ær behét." + +"On ðyssere geferrædene wæron Petrus and Iohannes, Iacob and Andreas, +Philippus and Thomas, Bartholomeus and Matheus, se oðer Iacob and Simon, se +oðer Iudas and Maria þæs Hælendes modor, and gehwilce oðre, ægðer ge weras +ge wíf. Eal seo menigu wæs an hund manna and twentig, anmodlice on gebedum +wunigende." + +Se Hælend tæhte ða halgan lare his leorning-cnihtum ær his ðrowunge, and +æfter his æriste he wæs wunigende betwux him þas feowertig daga, fram ðære +halgan Easter-tide oð þisne dægðerlican dæg, and on manegum wisum ðrafode +and afandode his gingran, and ge-edlæhte þæt þæt he ær tæhte, to fulre lare +and rihtum geleafan. He gereordode hine æfter his æriste, na forði þæt he +syððan eorðlices bigleofan behófode, ac to ði þæt he geswutelode his soðan +lichaman. He æt þurh mihte, na for neode. Swa swa fyr fornimð wæteres +dropan, swa fornam Cristes godcundlice miht ðone geðigedan mete. Soðlice +æfter ðam gemænelicum æriste ne behófiað ure lichaman nanre strangunge +eorðlicra metta, ac se Hælend us deð ealle ure neoda mid heofenlicum +ðingum, and we beoð mid wuldre gewelgode, and mihtige to gefremmenne swa +hwæt swa us licað, and we beoð ful swyfte to farenne geond ealle +wídgylnyssa Godes rices. + +{298} He behét his gingrum nu and gelome þæt he wolde him sendan þone +Halgan Gast, and þus cwæð, "Þonne he cymð he eow tiht and gewissað to +eallum ðam ðingum ðe ic eow sæde." Þa com se Halga Gast on fyres hiwe to +ðam halgum hyrede on þam endleoftan dæge Cristes upstiges, and hi ealle +onælde mid úndergendlicum fyre, and hí wurdon afyllede mid þære heofonlican +láre, and cuðon ealle woruldlice gereord, and bodedon unforhtlice geleafan +and fulluht ricum and reðum. + +Se halga heap befrán Crist, hwæðer he wolde on ðam timan þisne middangeard +geendian. He ða cwæð him to andsware, "Nis na eower mǽð to witenne þone +timan, þe min Fæder þurh his mihte gesette." He cwæð eac on oðre stowe, +"Nát nán man ðone dæg ne ðone timan ðysre worulde geendunge, ne englas, ne +nan halga, buton Gode anum." Þeah-hwæðere, be ðam tacnum þe Crist sæde, we +geseoð þæt seo geendung is swiðe gehende, þeah ðe heo us uncuð sy. + +Þa apostoli wæron gewitan Cristes weorca, forðan ðe hí bodedon his +ðrowunge, and his ærist, and upstige, ærst Iudeiscre ðeode, and syððan +becom heora stemn to ælcum lande, and heora word to gemærum ealles +ymbhwyrftes; forðan ðe hí awriton Cristes wundra, and ða bec þurhwuniað on +cristenre ðeode, ægðer ge ðær þær ða apostoli lichamlice bodedon, ge þær +ðær hí na ne becomon. + +Ealle gesceafta ðeniað heora Scyppende. Þaþa Crist acenned wæs, þa sende +seo heofen niwne steorran, ðe bodade Godes acennednysse. Eft, ðaða he to +heofonum astah, þa abeah þæt heofonlice wolcn wið his, and hine underfeng: +na þæt þæt wolcn hine ferede, forðan ðe he hylt heofona ðrymsetl, ac he +siðode mid þam wolcne of manna gesihðum. Þær wæron ða gesewene twegen +englas on hwitum gyrelum. Eac swilce on his acennednysse wæron englas +gesewene; ac þæt halige godspel ne ascyrde hu hi gefreatwode wæron; forðan +ðe God com to us swiðe eadmod. On his upstige wæron gesewene englas mid +hwitum gyrlum geglengede. Bliss is {300} getacnod on hwitum reafe, forðon +ðe Crist ferde heonon mid micelre blisse and mid micclum ðrymme. On his +acennednysse wæs geðuht swilce seo Godcundnys wære geeadmet, and on his +upstige wæs seo menniscnys ahafen and gemærsod. Mid his upstige is adylegod +þæt cyrographum ure geniðerunge, and se cwyde ure brosnunge is awend. + +Þaða Adam agylt hæfde, þa cwæð se Ælmihtiga Wealdend him to, "Þu eart +eorðe, and þu gewenst to eorðan. Ðu eart dust, and þu gewenst to duste." Nu +to-dæg þæt ylce gecynd ferde unbrosnigendlic into heofenan rice. Þa twegen +englas sædon þæt Crist cymð swa swa he uppferde, forðan ðe he bið gesewen +on ðam micclum dome on menniscum hiwe, þæt his slagan hine magon oncnawan, +þe hine ær to deaðe gedydon, and eac ða ðe his lare forsawon, þæt hi ðonne +rihtlice onfón þæt ece wite mid deofle. Þæt halige gewrit cwyð, "Tollatur +impius ne uideat gloriam Dei:" "Sy ðam arleasan ætbroden seo gesihð Godes +wuldres." Ne geseoð þa arleasan Cristes wuldor, ðe hine ær on life +forsawon, ac hi geseoð þonne egefulne þone ðe hi eadmodne forhygedon. + +Recumbentibus undecim discipulis: et reliqua. We habbað nu geræd Lucas +gesetnysse embe Cristes upstige; nu wende we ure smeagunge to ðam oðrum +godspellere Marcum, þe cwæð on ðisum dægðerlicum godspelle, þæt se Hælend +æteowde hine sylfne his apostolum and cidde him, forðan ðe hi noldon æt +fruman gelyfan his æristes of deaðe, ðaða hit him gecydd wæs. Þa cwæð se +Wealdend to his gingrum, "Farað geond ealne middangeard, and bodiað godspel +eallum gesceafte: seðe gelyfð and bið gefullod, se bið gehealden; se ðe ne +gelyfð, he bið genyðerod. Ðas tacnu fyligað þam mannum þe gelyfað," etc. +Þis godspel is nu anfealdlice gesǽd, ac we willað nu, æfter Gregories +trahtnunge, þa digelnysse eow onwreón. + +Ðæra apostola tweonung be Cristes æriste næs na swa swiðe heora +ungeleaffulnys, ac wæs ure trumnys. Læs us {302} fremodon þa ðe hraðe +gelyfdon, ðonne ða þe twynigende wæron; forðan ðe hi sceawedon and grapodon +ða dolhswaðu Cristes wunda, and swa adræfdon ealle twynunga fram ure +heortan. Þa ðreade se Hælend his leorning-cnihta twynunge, ðaða hé +lichamlice hí forlætan wolde, to ði þæt hí gemyndige wæron ðæra worda þe hé +on his siðe him sæde. He cwæð þa, "Farað geond ealne middangeard, and +bodiað godspel eallum gesceafte." Godspel is us to gehyrenne, and ðearle +lufigendlic, þæt we moton forbugan helle-wite and ða hreowlican tintrega +þurh ðæs Hælendes menniscnysse, and becuman to engla werode þurh his +eadmodnysse. He cwæð, "Bodiað eallum gesceafte:" ac mid þam naman is se +mann ána getacnod. Stanas sind gesceafta, ac hí nabbað nan líf, ne hí ne +gefredað. Gærs and treowa lybbað butan felnysse; hí ne lybbað na ðurh +sawle, ac ðurh heora grennysse. Nytenu lybbað and habbað felnysse, butan +gesceade: hí nabbað nan gescead, forðan ðe hí sind sawullease. Englas +lybbað, and gefredað, and tosceadað. Nu hæfð se mann ealra gesceafta sum +ðing. Him is gemæne mid stanum, þæt he beo wunigende; him is gemæne mid +treowum, þæt he lybbe; mid nytenum, þæt he gefrede; mid englum, þæt he +understande. Nu is se mann gecweden 'eall gesceaft,' forðan ðe he hæfð sum +ðing gemæne mid eallum gesceafte. Þæt godspel bið gebodad eallum gesceafte, +þonne hit bið ðam menn anum gebodad, forðan ðe ealle eorðlice þing sind +gesceapene for ðam men anum, and hí ealle habbað sume gelicnysse to ðam +men, swa swa we ær sædon. + +"Se ðe gelyfð, and bið gefullod, he bið gehealden; and se ðe ne gelyfð, he +bið geniðerod." Se geleafa bið soð seðe ne wiðcwyð mid þweorum ðeawum þæt +þæt he gelyfð; be ðam cwæð Iohannes se apostol, "Se ðe cwyð þæt he God +cunne, and his beboda ne hylt, he is leas." Eft cwyð se apostol Iacobus, +"Se geleafa ðe bið butan godum weorcum, se bið dead." Eft he cwæð, "Hwæt +fremað þe þæt ðu hæbbe geleafan, gif ðu næfst ða godan weorc? Ne mæg {304} +se geleafa ðe gehealdan butan ðam weorcum. Deoflu gelyfað, ac hí forhtiað." +Þa deoflu gesawon Crist on ðisum life on ðære menniscnysse, ac hi feollon +to his fotum, and hrymdon, and cwædon, "Þu eart Godes Sunu, forði ðu come +þæt ðu woldest us fordón." Se man ðe nele gelyfan on God, ne nænne Godes +ege næfð, he bið wyrsa þonne deofol. Se ðe gelyfð, and hæfð ege, and nele +ðeah-hwæðere gód wyrcan, se bið þonne 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 ðe +rihtlice gelyfð, and rihtlice his lif leofað, and mid Godes ege gód weorc +begæð oð ende his lifes, se bið gehealden, and he hæfð ece líf mid Gode, +and mid eallum his halgum. Drihten cwæð, þa ðe gelyfað, him fyligað þas +tacnu, "On minum naman hí adræfað deoflu; hí sprecað mid niwum gereordum; +hí afyrsiað næddran; and ðeah ðe hí unlybban drincan, hit him ne derað; hí +settað heora handa ofer adlige men, and him bið tela." + +Þas wundra wæron nyd-behefe on anginne cristendomes, forðan ðurh ða tacna +wearð þæt hæðene folc gebiged to geleafan. Se man ðe plantað treowa oððe +wyrta, swa lange he hí wæterað oðþæt hí beoð ciðfæste; syððan hí growende +beoð he geswycð þære wæterunge: swa eac se Ælmihtiga God, swa lange he +æteowde his wundra ðam hæðenum folce, oðþæt hí geleaffulle wæron: syððan se +geleafa sprang geond ealne middangeard, siððan geswicon ða wundra. Ac +ðeah-hwæðere Godes gelaðung wyrcð gyt dæghwamlice þa ylcan wundra gastlice +þe ða apostoli ða worhton lichamlice. Þonne se preost cristnað þæt cild, +þonne adræfð he ðone deofol of ðam cilde; forðan ðe ælc hæðen man bið +deofles, ac þurh {306} þæt halige fulluht he bið Godes, gif he hit gehylt. +Se ðe forlæt bysmorlice spellunga, and talu, and derigendlice gaffetunga, +and gebysegað his muð mid Godes herungum and gebedum, he sprecð þonne mid +niwum gereordum. Se ðe ungeradum oððe ungeðyldigum styrð, and þa biternysse +his heortan gestilð, he afyrsað þa næddran, forðan ðe he adwæscð þa +yfelnyssa his modes. Se ðe bið forspanen to forligre, and ðeah-hwæðere ne +bið gebiged to ðære fremminge, he drincð unlybban, ac hit him ne derað, gif +he mid gebédum to Gode flihð. Gif hwa bið geuntrumod on his anginne, and +asolcen fram godre drohtnunge, gif hine hwa ðonne mid tihtinge and +gebisnungum godra weorca getrymð and arærð, þonne bið hit swilce he sette +his handa ofer untrumne and hine gehæle. + +Þa gastlican wundra sind maran þonne þa lichamlican wæron, forðan ðe ðas +wundra gehælað þæs mannes sawle, ðe is ece, and ða ærran tacna gehældon +þone deadlican lichaman. Þa ærran wundra worhton ægðer ge góde men ge +yfele. Yfel wæs Iudas, ðe Crist belæwde, þeah he worhte wundra æror ðurh +Godes naman. Be swylcum mannum cwæð Crist on oðre stowe, "Ic secge eow, +manega cweðað to me on ðam micclan dæge, Drihten, Drihten, la hú ne +witegode we on ðinum naman, and we adræfdon deoflo of wodum mannum, and we +micele mihta on þinum naman gefremedon? Þonne andette ic him, Ne can ic +eow: gewitað fram me, ge unrihtwise wyrhtan." Mine gebroðru, ne lufige ge +ða wundra þe magon beon gemæne godum and yfelum, ac lufiað þa tacna þe sind +sinderlice godra manna, þæt synd soðre lufe and arfæstnysse tacna. Næfð se +yfela ða soðan lufe, ne se góda nys hyre bedæled. Þas tacna sind digle and +unpleolice, and hí habbað swa miccle maran edlean æt Gode, swa micclum swa +heora wuldor is læsse mid mannum. Se Wealdenda Drihten, æfter ðisum wordum, +wæs genumen to heofonum, and sitt on ða swiðran hand his Fæder. + +We rædað on ðære ealdan ǽ, þæt twegen Godes men, {308} Enoh and Helias, +wæron ahafene to heofonum butan deaðe: ac hí elciað ongean ðone deað, and +mid ealle ne forfleoð. Hí sind genumene to lyftenre heofenan na to +rodorlicere, and drohtniað on sumum diglan earde mid micelre strencðe +lichaman and sawle, oðþæt hi eft ongean cyrron, on ende þisre worulde, +togeanes Antecriste, and deaðes onfoð. Ure Ælmihtiga Alysend ne elcode na +ongean þone deað, ac he hine oferswiðde mid his æriste, and geswutulode his +wuldor þurh his upstige to ðam yfemystan þrymsetle. + +We rædað be ðam witegan Heliam, þæt englas hine feredon on heofonlicum +cræte, forðan ðe seo untrumnys his gecyndes behofode sumes byrðres. Ure +Alysend Crist næs geferod mid cræte ne ðurh engla fultum; forðan se ðe +ealle ðing geworhte, he wæs geferod mid his agenre mihte ofer ealle +gesceafta. Se ærra man Enoh wæs geferod to lyftenre heofonan, and Helias +wæs mid cræte up-awegen; ac se Ælmihtiga Hælend næs gefered ne awegen, ac +he ðurhferde ða roderlican heofonan þurh his agene mihte. + +Us is to smeagenne hu seo clænnys wæs ðeonde geond þa geferedan ðenas, and +þurh ðone astigendan Hælend. Enoh wæs geferod, seðe wæs mid hæmede +gestryned, and mid hæmede wæs strynende. Helias wæs on cræte geferod, seðe +wæs þurh hæmed gestryned, ac he ne strynde þurh hæmed, forðan ðe he wunade +on his life butan wife. Se Hælend astah to heofonum, seðe næs mid hæmede +gestryned, ne he sylf strynende næs; forðan ðe he is ord and anginn ealra +clænnyssa, and him is seo clænnys swiðe lufigendlic mægen, þæt he +geswutulode ðaða he geceas him mæden-mann to meder. And eall se halga heap +ðe him fyligde wæs on clænnysse wunigende, swa swa he cwæð sumum godspelle, +"Se ðe to me cymð, ne mæg he beon min leorning-cniht, buton he his wif +hatige." + +Se godspellere Marcus awrát on ðisum godspelle, þæt ure Drihten, æfter his +upstige, sæte on his Fæder swiðran hand; and se forma martyr Stephanus +cwæð, þæt he gesawe {310} heofonas opene, and ðone Hælend standan on his +Fæder swiðran. Nu cwyð se trahtnere, "Þæt rihtlice is gecweden, þæt he sæte +æfter his upstige, forðan ðe deman gedafnað setl." Crist is se soða dema, +þe demð and toscæt ealle ðing, nu and eac on ðam endenextan dæge. Se martyr +hine geseah standan, forðan ðe hé wæs his gefylsta on ðære ðrowunge his +martyrdomes, and ðurh his gife he wæs gebyld ongean ða reðan ehteras, ðe +hine wælhreowlice stændon. + +Se ende is ðises godspelles, Þæt Cristes apostoli "ferdon and bodedon +gehwær, Drihtne samod wyrcendum, and ða spræce getrymmendum mid +æfterfyligendum tacnum." Þa apostoli, þæt sind Godes bydelas, toferdon +geond ealne middangeard. Petrus bodade on Iudea-lande, Paulus on hæðenum +folce, Andreas on Scithia, Iohannes on Asia, Bartholomeus on India, Matheus +on Ethiopia, and swa heora gehwilc on his dæle, and Godes miht him wæs mid, +to gefremminge heora bodunga and ungerimra tacna; forðan ðe Crist cwæð, "Ne +mage ge nán ðing dón butan me." Eft he cwæð, "Ic beo mid eow eallum dagum, +oð þisre worulde geendunge," seðe lyfað and rixað mid þam Ælmihtigan Fæder +and ðam Halgum Gaste á 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 æstimatur Sancti Hilarii fuisse, sic invenimus +scriptum, sicut Anglice hic interpretavimus, et ad testimonium ipsam +Latinitatem posuimus: "Dæmones credunt et contremescunt; qui autem non +credit, et non contremescit dæmonibus deterior est: qui autem credit, et +contremescit, et veritatem operibus non agit, dæmonibus 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 aërial 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 aërial 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 ðam halgan easterlican dæge sind getealde fiftig daga to þysum dæge, +and þes dæg is geháten Pentecostes, þæt is, se fifteogoða dæg ðære +easterlican tide. Þes dæg wæs on ðære ealdan ǽ gesett and gehalgod. God +bebead Moyse, on Egypta-lande, þæt hé and eall Israhela folc sceoldon +offrian æt ælcum híwisce Gode an lamb anes geares, and mearcian mid þam +blode rode-tacn on heora gedyrum and oferslegum, ða on ðære nihte ferde +Godes engel, and acwealde on ælcum huse ðæs Egyptiscan folces þæt +frumcennyde cild and þæt {312} leofoste. And Israhela folc ferde on ðære +ylcan nihte of ðam leodscipe, and God hí lædde ofer ða Readan sǽ mid drium +fotum. Þa tengde se Pharao æfter mid mycelre fyrde. Ðaða he com on middan +ðære sǽ, þa wæs þæt Godes folc up-agán, and God ða besencte ðone Pharao and +eal his werod. Ða bebead God Moyse and þam folce þæt hí heoldon ða tid mid +micelre arwurðnysse, on ælces geares ymbrene. Þa wæs seo tid þam folce +geset to Easter-tide, forðan ðe God hí hredde wið heora fynd, and heora +ehteras fordyde. Þa þæs ymbe fiftig daga sette God þam folce ǽ, and wæs +gesewen Godes wuldor upp on anre dune þe is geháten Synáy. Þær com micel +leoht, and egeslic sweg, and blawende byman. Þa clypode God þone Moysen him +to, and he wæs mid Gode feowertig daga, and awrát ða ealdan ǽ be Godes +dihte. Þa wæs se dæg PENTECOSTES geháten on ðære Ealdan Gesetnysse. + +Þæt geoffrode lámb getacnode Cristes slege, seðe unscæððig wæs his Fæder +geoffrod for ure alysednysse. Nu is his ðrowung and his ærist ure +Easter-tíd, forðan ðe he us alysde fram deofles þeowdome, and ure ehteras +beoð besencte þurh þæt halige fulluht, swa swa wæs Pharao mid his leode on +ðære Readan sǽ. Þas fiftig daga fram ðam easterlican dæge sind ealle +gehalgode to anre mærsunge, and þes dægðerlica dæg is ure Pentecostes, þæt +is, se fifteogoða dæg fram ðam Easter-dæge. On ðam ealdan Pentecosten sette +God ǽ ðam Israhela folce, and on ðisum dæge com se Halga Gast on fyres hiwe +to Godes hirede; forði ealswa þæt lamb getacnode Cristes ðrowunge, swa eac +seo ealde ǽ getacnode godspel-bodunge under Godes gife. Þreo tida sind on +ðysre worulde: án is seo ðe wæs butan ǽ; oðer is seo ðe wæs under ǽ; seo +ðridde is nu æfter Cristes to-cyme. Þeos tíd is gecweden 'under Godes +gife.' We ne sind na butan ǽ, ne we ne moton healdan Moyses ǽ lichamlice, +ac Godes gifu ús gewissað to his willan, gif we gemyndige beoð Cristes +bebodum and ðæra apostola lare. + +{314} Hit is gereht on ðyssere pistol-rædinge, hu se Halga Gast on ðisum +dæge com to ðam geleaffullan heape Cristes hyredes. Lucas se Godspellere +awrát on ðære béc 'Actus Apostolorum,' þæt "se halga hyred wæs wunigende +ánmodlice on gebedum on anre upflora, æfter Cristes upstige, anbidigende +his behates; þa on ðisum dæge, þe is Pentecostes gecweden, com færlice +micel sweg of heofonum and gefylde ealle ða upfleringe mid fyre; and wæs +æteowed bufon heora ælcum swylce fyrene tungan, and hí wurdon ða ealle +gefyllede mid þam Halgum Gaste, and ongunnon to sprecenne mid mislicum +gereordum, be ðam þe se Halga Gast him tæhte. Þa wæron gegaderode binnan +ðære byrig Hierusalem eawfæste weras of ælcere ðeode ðe under heofonum +eardiað; and þa apostoli spræcon to ðæs folces gegaderunge, and heora ælc +oncneow his agen gereord." + +"Ða wearð seo menigu swiðe ablicged, and mid wundrunge cwædon, La hú, ne +sind þas ðe her sprecað Galileisce? And ure ælc gehyrde hu hi spræcon urum +gereordum, on ðam ðe we acennede wæron! We gehyrdon hí sprecan Godes mærða +mid urum gereordum. La hwæt ðis beon sceole? Þa cwædon ða Iudeiscan mid +hospe, Þas men sindon mid muste fordrencte. Þa andwyrde Petrus, Hit is +undern-tíd; hu mihte we on ðysre tide beon fordrencte? Ac ðæs witegan cwyde +Ioheles is nu gefylled. God cwæð þurh ðæs witegan muð, þæt he wolde his +Gast asendan ofer mennisc flæsc; and manna bearn sceolon witigian, and ic +sylle mine forebeacn ufan of heofonum, and mine tácna niðer on eorðan. Wite +ge soðlice þæt Crist arás of deaðe, and on ure gewitnysse astah to +heofonum, and sitt æt his Fæder swiðran, swa swa Dauid be him witegode, þus +cweðende, Drihten cwæð to minum Drihtne, Site to minre swiðran, oðþæt ic +alecge ðine fynd under þinum fot-scamele. Þa þæt folc ðis gehyrde, ða +wurdon hí onbryrde, and cwædon to ðam apostolon, La leof, hwæt is us to +donne? Þa andwyrde Petrus, Behreowsiað eowre synna, and underfoð fulluht on +Cristes naman, and eowre synna beoð {316} adylegode, and ge underfoð þone +Halgan Gast. Þa underfengon hi his lare, and bugon to fulluhte on ðam dæge +ðreo ðusend manna. Þa wæron ealle on annysse mid þam apostolum, and +beceapodon heora æhta, and þæt feoh betæhton ðam apostolum, and hi dældon +ælcum be his neode." + +"Eft on oðre bodunge gelyfdon fif ðusend wera on Crist, and wearð eall seo +geleaffulle menigu swa anmod swilce hí ealle hæfdon ane heortan and ane +sawle; ne heora nan næfde synderlice æhta, ac him eallum wæs gemæne heora +ðing, ne ðær næs nán wædla betwux him. Þa ðe land-are hæfdon hi hit +beceapodon, and þæt wurð brohton to ðæra apostola fotum: hí ða dældon ælcum +be his neode." + +"Þa worhte God fela tacna on ðam folce ðurh ðæra apostola handa, swa þæt hi +gelogodon ða untruman be ðære stræt þær Petrus forð eode, and swa hraðe swa +his sceadu hi hreopode, hi wurdon gehælede fram eallum untrumnyssum. Þa arn +micel menigu to of gehendum burgum, and brohton heora untruman and ða +deofol-seocan, and hí ealle wurdon gehælede æt ðæra apostola handum. Hi +setton heora handa ofer gelyfede men, and hí underfengon þone Halgan Gast." + +"Þa wæs sum ðegen, Annanias geháten, and his wíf Saphíra: hí cwædon him +betweonan, þæt hí woldon bugan to ðæra apostola geferrædene. Namon ða to +ræde, þæt him wærlicor wære, þæt hí sumne dæl heora landes wurðes æthæfdon, +weald him getimode. Com ða se ðegen mid feo to ðam apostolum. Þa cwæð +Petrus, Annania, deofol bepæhte ðine heortan, and ðu hæfst alogen þam +Halgan Gaste. Hwí woldest ðu swician on ðinum agenum? Ne luge ðu na mannum, +ac Gode. Þa hé þas word gehyrde, þa feol hé adúne and gewát. Þaða he +bebyrged wæs, þa com his wif Saphíra, and nyste hu hire were gelumpen wæs. +Ða cwæð Petrus, Sege me, beceapode ge ðus micel landes? Heo andwyrde, Gea, +leof, swa micel. Eft ða cwæð Petrus, Hwí gewearð inc swa, þæt gyt dorston +fandian Godes? Heo feoll ðærrihte and gewát, and hí man {318} bebyrigde to +hyre were. Þa wearð micel ege on Godes gelaðunge and on eallum þe þæt +geaxodon." + +Þa apostoli siððan, ærðam ðe hi toferdon, gesetton Iacobum, þe wæs geháten +Rihtwís, on Cristes setle, and eal seo geleaffulle gelaðung him +gehyrsumode, æfter Godes tæcunge. He ða gesæt þæt setl ðritig geara, and +æfter him Symeon, þæs Hælendes mæg. Æfter ðære gebysnunge wurdon arærede +munec-líf mid þære gehealdsumnysse, þæt hi drohtnian on mynstre, be heora +ealdres dihte, on clænnesse, and him beon heora æhta eallum gemæne, swa ða +apostoli hit astealdon. + +Ge gehyrdon lytle ǽr, on ðisre rædinge, þæt se Halga Gast com ofer ða +apostolas on fyrenum tungum, and him forgeaf ingehyd ealra gereorda; forðan +ðe se eadmoda heap geearnode æt Gode þæt iú ǽr þæt modige werod forleas. +Hit getimode æfter Noes flode, þæt entas woldon aræran ane burh, and ænne +stypel swa heahne, þæt his hrof astige oð heofon. Þa wæs an gereord on +eallum mancynne, and þæt weorc wæs begunnen ongean Godes willan. God eac +forði hí tostencte, swa þæt he forgeaf ælcum ðæra wyrhtena seltcuð gereord, +and heora nán ne cuðe oðres spræce tocnawan. Hí ða geswicon ðære +getimbrunge, and toferdon geond ealne middangeard; and wæron siððan swa +fela gereord swa ðæra wyrhtena wæs. Nu eft on ðisum dæge, þurh ðæs Halgan +Gastes to-cyme, wurdon ealle gereord ge-anlæhte and geðwære; forðan ðe eal +se halga heap Cristes hyredes wæs sprecende mid eallum gereordum; and eac +þæt wunderlicor wæs, ðaða heora án bodade mid anre spræce, ælcum wæs +geðuht, ðe ða bodunge gehyrde, swilce he spræce mid his gereorde, wæron hí +Ebreisce, oððe Grecisce, oððe Romanisce, oððe Egyptisce, oððe swa hwilcere +ðeode swa hí wæron þe ða lare gehyrdon. On ðysre geferrædene geearnode +heora eadmodnys þas mihte, and ðæra enta modignys geearnode gescyndnysse. + +Se Halga Gast wæs æteowod ofer ða apostolas on fyres {320} hiwe, and ofer +Criste, on his fulluhte, on anre culfran anlicnysse. Hwí ofer Criste on +culfran hiwe? Hwí ofer Cristes hirede on fyres gelicnysse? On bocum is +gerædd be ðam fugelcynne þæt his gecynd is swiðe bilewite, and unscæððig, +and gesibsum. Se Hælend is ealles mancynnes dema, ac he ne com na to +demenne mancynn, swa swa he sylf cwæð, ac to gehælenne. Gif he ða wolde +deman mancynn, ðaða he ærest to middangearde com, hwa wurde þonne +gehealden? Ac he nolde mid his to-cyme ða synfullan fordeman, ac wolde to +his rice gegaderian. Ærest he wolde us mid liðnysse styran, þæt he siððan +mihte on his dome us gehealdan. Forði wæs se Halga Gast on culfran +anlicnysse gesewen bufan Criste, forðan ðe hé wæs drohtnigende on ðisre +worulde mid bilewitnysse, and unscæððignysse, and gesibsumnysse. He ne +hrymde, ne he biterwyrde næs, ne he sace ne astyrede, ac forbær manna +yfelnysse þurh his liðnysse. Ac se ðe on ðam ærran to-cyme liðegode, þam +synfullum to gecyrrednysse, se demð stiðne dom þam receleasum æt ðam +æfteran to-cyme. + +Se Halga Gast wæs gesewen on fyrenum tungum bufon ðam apostolon, forðan ðe +hé dyde þæt hi wæron byrnende on Godes willan, and bodigende ymbe Godes +rice. Fyrene tungan hí hæfdon, ðaða hí mid lufe Godes mærða bodedon, þæt +ðæra hæðenra manna heortan, ðe cealde wæron þurh geleaflæste and flæsclice +gewilnunga, mihton beon ontende to ðam heofenlicum bebodum. Gif se Halga +Gast ne lærð þæs mannes mód wiðinnan, on idel beoð þæs bydeles word wiðutan +geclypode. Fyres gecynd is þæt hit fornimð swa hwæt swa him gehende bið: +swa sceal se láreow dón, seðe bið mid þam Halgan Gaste onbryrd, ærest on +him sylfum ælcne leahter adwæscan, and siððan on his underðeoddum. + +On culfran anlicnysse and on fyres hiwe wæs Godes Gast æteowod; forðan ðe +hé deð þæt ða beoð bilewite on unscæððignysse, and byrnende on Godes +willan, þe he mid his gife gefylð. Ne bið seo bilewitnys Gode gecweme butan +{322} snoternysse, ne seo snoternys butan bilewitnysse; swa swa gecweden is +be ðam eadigan Iób, þæt he wæs bilewite and rihtwis. Hwæt bið rihtwisnys +butan bilewitnysse? Oððe hwæt bið bilewitnys butan rihtwisnysse? Ac se +Halga Gast, ðe tæhð rihtwisnysse and bilewitnysse, sceolde beon æteowod +ægðer ge on fyre ge on culfran, forðan ðe hé deð þæra manna heortan ðe hé +onliht mid his gife, þæt hi beoð liðe þurh unscæððignysse, and onælede ðurh +lufe and snoternysse. God is, swa swa Paulus cwæð, fornymende fyr. He is +únasecgendlic fyr, and ungesewenlic. Be ðam fyre cwæð se Hælend, "Ic com to +ði þæt ic wolde sendan fyr on eorðan, and ic wylle þæt hit byrne." He sende +ðone Halgan Gast to eorðan, and he mid his blæde onælde eorðlicra manna +heortan. Þonne byrnð seo eorðe, þonne ðæs eorðlican mannes heorte bið +ontend to Godes lufe, seoðe ær wæs ceald þurh flæsclice lustas. + +Nis na se Halga Gast wunigende on his gecynde, swa swa hé gesewen wæs, +forðan ðe he is ungesewenlic; ac for ðære getacnunge, swa we ær cwædon, he +wæs æteowod on culfran, and on fyre. He is gehaten on Greciscum gereorde, +Paraclitus, þæt is, Frofor-gast, forði ðe he frefrað þa dreorian, þe heora +synna behreowsiað, and sylð him forgyfenysse hiht, and heora unrotan mód +geliðegað. He forgyfð synna, and he is se weg to forgyfenysse ealra synna. +He sylð his gife ðam ðe he wile. Sumum men he forgifð wisdom and spræce, +sumum gód ingehyd, sumum micelne geleafan, sumum mihte to gehælenne +untruman, sumum witegunge, sumum toscead godra gasta and yfelra; sumum he +forgifð mislice gereord, sumum gereccednysse mislicra spræca. Ealle ðas +ðing deð se Halga Gast, todælende æghwilcum be ðam ðe him gewyrð; forðam ðe +he is Ælmihtig Wyrhta, and swa hraðe swa he þæs mannes mod onliht, he hit +awent fram yfele to gode. He onlihte Dauides heortan, ðaða he on iugoðe +hearpan lufode, and worhte hine to psalm-wyrhtan. Amos hatte sum +hryðer-hyrde, þone awende se Halga Gast to mærum {324} witegan. Petrus wæs +fiscere, þone awende se ylca Godes Gast to apostole. Paulus ehte cristenra +manna, þone he geceas to lareowe eallum ðeodum. Matheus wæs tollere, þone +he awende to godspellere. Þa apostoli ne dorston bodian þone soðan +geleafan, for ógan Iudeisces folces; ac siððan hí wæron onælede þurh ðone +Halgan Gast, hí forsawon ealle lichamlice pinunga, and orsorhlice Godes +mærða bodedon. + +Þyses dæges wurðmynt is to mærsigenne, forðan ðe se Ælmihtiga God, þæt is +se Halga Gast, gemedemode hine sylfne þæt he wolde manna bearn on ðisre +tide geneosian. On Cristes acennednysse wearð se Ælmihtiga Godes Sunu to +menniscum men gedon, and on ðisum dæge wurdon geleaffulle men godas, swa +swa Crist cwæð, "Ic cwæð, Ge sind godas, and ge ealle sind bearn þæs +Hehstan." Þa gecorenan sind Godes bearn, and eac godas, na gecyndelice, ac +ðurh gife þæs Halgan Gastes. An God is gecyndelice on ðrim hadum, Fæder, +and his Sunu, þæt is his Wisdom, and se Halga Gast, seðe is heora begra +Lufu and Willa. Heora gecynd is untodæledlic, æfre wunigende on anre +Godcundnysse. Se ylca cwæð þeah-hwæðere be his gecorenum, "Ge sint godas." +Þurh Cristes menniscnysse wurdon menn alysede fram deofles ðeowte, and ðurh +to-cyme þæs Halgan Gastes, mennisce men wurdon gedone to godum. Crist +underfeng menniscnysse on his to-cyme, and men underfengon God þurh +neosunge þæs Halgan Gastes. Se man ðe næfð Godes Gast on him nis hé Godes. +Ælces mannes weorc cyðað hwilc gast hine wissað. Godes Gast wissað symble +to halignysse and gódnysse; deofles gast wissað to leahtrum and to +mándædum. + +Se Halga Gast becom tuwa ofer ða apostolas. Crist ableow ðone Halgan Gast +upon ða apostolas ǽr his upstige, þus cweðende, "Onfoð Haligne Gast." Eft, +on ðisum dæge, asende se Ælmihtiga Fæder and se Sunu heora begra Gast to +ðam geleaffullan heape, on ðysre worulde wunigende. Se Hælend ableow his +Gast on his gingran, for ðære getacnunge {326} þæt hí and ealle cristene +men sceolon lufigan heora nehstan swa swa hí sylfe. He sende eft, swa swa +hé ǽr behet, ðone ylcan Gast of heofonum, to ði þæt we sceolon lufian God +ofer ealle oðre ðing. An is se Halga Gast, þeah ðe he tuwa become ofer ða +apostolas. Swa is eac án lufu and twa bebodu, Þæt we sceolon lufian God and +menn. Ac we sceolon leornian on mannum hu we magon becuman to Godes lufe, +swa swa Iohannes se apostol cwæð, "Se ðe ne lufað his broðor, ðone ðe he +gesihð, hu mæg hé lufian God, þone þe he ne gesihð lichamlice?" + +We wurðiað þæs Halgan Gastes to-cyme mid lofsangum seofon dagas, forðan ðe +he onbryrt ure mód mid seofonfealdre gife, þæt is, mid wisdome and andgyte, +mid geðeahte and strencðe, mid ingehyde and arfæstnysse, and he us gefylð +mid Godes ege. Se ðe þurh gode geearnunga becymð to ðissum seofonfealdum +gifum þæs Halgan Gastes, he hæfð þonne ealle geðincðe. Ac se ðe wile to +ðisre geðincðe becuman, he sceal gelyfan on ða Halgan Ðrynnysse, and on +Soðe Annysse, þæt se Fæder, and his Sunu, and heora begra Gast syndon ðry +on hadum, and án God untodæledlic, on anre Godcundnysse wunigende. Þysne +geleafan getacnodon ða ðreo ðusend þe ærest gebugon to geleafan, æfter ðæs +Halgan Gastes to-cyme. Swa swa ða ðreo þusend wæron án werod, swa is seo +Halige Ðrynnys án God. And þæt werod wæs swa ánmod swilce him eallum wære +án heorte and án sawul; forðan ðe þære Halgan Þrynnysse is án godcundnyss, +and án gecynd, and án willa, and án weorc unascyrigendlice. + +Þa geleaffullan brohton heora feoh, and ledon hit æt ðæra apostola foton. +Mid þam is geswutelod þæt cristene men ne sceolon heora hiht besettan on +woroldlice gestreon, ac on Gode anum. Se gítsere ðe beset his hiht on his +goldhord, he bið swa swa se apostol cwæð, "þam gelíc þe deofolgyld begæð." + +Hi heoldon þæt gold unwurðlice, forðan ðe seo gitsung næfde nænne stede on +heora heortan: forði hí dydon heora {328} ðing him gemæne, þæt hí on soðre +sibbe butan gytsunge beon mihton. Hí setton heora handa ofer geleaffulle +men, and him com to se Halga Gast ðurh heora biscepunge. Biscopas sind þæs +ylcan hádes on Godes gelaðunge, and healdað þa gesetnysse on heora +biscepunge, swa þæt hí settað heora handa ofer gefullude menn, and biddað +þæt se Ælmihtiga Wealdend him sende ða seofonfealdan gife his Gastes, seðe +leofað and rixað á 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 Παρακλητος, 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 sæde ðis bígspell his gingrum, þus cweðende, "Sum +welig man wæs mid purpuran and godewebbe geglenged, and dæghwamlice mærlice +leofode. Þa læg sum wædla at his geate, and his nama wæs Lazarus, se wæs +lic-ðrowere:" et reliqua. + +Þis godspel is nu anfealdlice gesǽd. Se halga papa Gregorius us onwreah ða +digelnysse ðisre rædinge. He cwæð, "Ne sæde þæt halige godspel þæt se ríca +reafere wære, ac wæs uncystig and modegode on his welum." Be ðisum is to +smeagenne, hu se beo gewitnod þe oðerne berypð, þonne se bið to helle +fordemed se his agen nolde for Godes lufon syllan. Ðises mannes uncyst and +up-ahefednys hine besencte on cwycsusle, forðan ðe he næfde nane +mildheortnysse, þæt he mid his gestreone his agene sawle alysde. Nu wenað +sume menn þæt nan pleoh ne sy on deorwurðum gyrlum; ac gif hit gylt nære, +þonne ne geswutulode þæt halige godspel swa gewislice be ðam rican, þæt he +wære mid purpuran and mid godewebbe geglencged. Ne cepð nan man deorwyrðra +reafa buton for ydelum gylpe, soðlice þæt he sy toforan oðrum mannum þurh +his glencge geteald. Drihten on oðre stowe herede {330} Iohannem ðone +Fulluhtere for ðære teartnysse his reafes, forðan ðe hé wæs mid olfendes +hærum gescryd, wáclice and stiðlice. + +Þaða se Hælend spræc be ðam rican, þa cwæð he, "Sum rice man wæs." Eft be +ðam wædlan, "Sum ðearfa wæs geháten Lazarus." Cuð is eow þæt se rica bið +namcuðre on his leode þonne se þearfa; þeah-hwæðere ne nemde se Hælend þone +welegan, ac ðone wædlan; forðan ðe him is cuð þæra eadmodra manna naman +ðurh gecorennysse, ac he ne cann ða modigan ðurh heora aworpennysse. Sume +beladunge mihte se rica habban his uncyste, gif se reoflia wædla ne læge +ætforan his gesihðe: eac wære ðam earman leohtre on mode, gif he ðæs rican +mannes welan ne gesawe. Mislice angsumnyssa he forbær, ðaða he næfde ne +bigleofan, ne hælðe, ne hætera, and geseah ðone rican halne and +deorweorðlice geglencgedne brucan his estmettas. Genoh wære þam wædlan his +untrumnys, þeah ðe he wiste hæfde; and eft him wære genoh his hafenleast, +ðeah ðe he gesundful wære. Ac seo menigfealde earfoðnys wæs his sawle +clænsung, and ðæs rican uncyst and up-ahefednys wæs his geniðerung; forðon +ðe he geseah ðæs oðres yrmðe, and hine mid toðundenum mode forseah. Ac ðaða +he wæs fram mannum forsewen, ða genealæhton ða hundas, and his wunda +geliccedon. Hundes liccung gehælð wunda. + +Þa gelamp hit þæt se wædla gewát, and englas ferodon his sawle to ðæs +heahfæderes wununge Abrahámes; and ðæs rican gast æfter forðsiðe wearð on +helle besenct; and he ða ðone wolde habban him to mundboran, þam ðe he +nolde ǽr his cruman syllan. He bæd þa Abraham mid earmlicre stemne þæt +Lazarus moste his tungan drypan; ac him næs getiðod ðære lytlan lisse, +forðan ðe Lazarus ne moste ǽr on life hedan ðæra crumena his mysan. His +tungan he mænde swiðost, forðan ðe hit is gewunelic þæt ða welegan on heora +gebeorscipe begað derigendlice gafetunge; þa wæs seo tunge, ðurh +rihtwisnysse edlean, teartlicor gewítnod for his {332} gegafspræce. Se +heahfæder Abraham him cwæð to, "Ðu, mín bearn, beo ðe gemyndig þæt ðu +underfenge welan on ðinum life, and Lazarus yrmðe." Þes cwyde is swiðor to +ondrædenne þonne to trahtnigenne. Ðam rican wæs forgolden mid ðam +hwilwendlicum spedum, gif he hwæt to gode gefremode; and ðam ðearfan wæs +forgolden mid ðære yrmðe, gif he hwæt to yfle gefremode. Þa underfeng se +welega his gesælðe to edleane to sceortum brice, and þæs ðearfan hafenleast +aclænsode his lytlan gyltas. Hine geswencte seo wædlung, and afeormode; +þone oðerne gewelgode his genihtsumnys, and bepæhte. + +Ic bidde eow, men ða leofostan, ne forseo ge Godes ðearfan, ðeah ðe hi +tallice hwæt gefremman; forðan ðe heora yrmð afeormað þæt þæt seo gehwæde +oferflowendnys gewemð. Háwiað be gehwilcum, forðan ðe oft getimað yfelum +teala for life. Se heahfæder cwæð to ðam welegan, "Betwux us and eow is +gefæstnod micel ðrosm; þeah hwa wille fram ús to eow, he ne mæg; ne eac +fram eow to ús." Mid micelre geornfulnysse gewilniað þa wiðercoran þæt hi +moton of ðære susle ðe hi on cwylmiað, ac seo fæstnung ðære hellican +clysinge ne geðafað þæt hi æfre ut-abrecon. Eac ða halgan beoð mid heora +Scyppendes rihtwisnysse swa afyllede, þæt hi nateshwon ne besargiað ðæra +wiðercorenra yrmðe; forðan ðe hi geseoð þa fordónan swa micclum fram him +geælfremode, swa micclum swa hi beoð fram heora leofan Drihtne ascofene. + +Siððan se rica wearð orwene his agenre alysednysse, ða beárn him on mod his +gebroðra gemynd; forðan ðe ðæra wiðercorenra wite tiht for wel oft heora +mod unnytwurðlice to lufe, swilce hi þonne lufian heora siblingas, ðe ǽr on +life ne hi sylfe ne heora magas ne lufedon. Ne lufað se hine sylfne seðe +hine mid synnum bebint. He oncneow Lazarum, ðone ðe he ǽr forseah, and he +gemunde his gebroðra, ða ðe he bæftan forlet; forðan ðe se ðearfa nære +fullice gewrecen on ðam rican, gif he on his wite hine ne oncneowe; and eft +{334} nære his wite fulfremed on ðam fyre, buton he ða ylcan pinunga his +siblingum gewende. + +Þa synfullan geseoð nu hwiltidum ða gecorenan on wuldre, ðe hi forsawon on +worulde, þæt seo angsumnys heora modes ðe mare sy: and ða rihtwisan symle +geseoð ða unrihtwisan on heora tintregum cwylmigende, þæt heora bliss ðe +mare sy, and lufu to heora Drihtne, þe hi ahredde fram deofles anwealde, +and fram ðam mánfullum heape. Ne astyrað þæra rihtwisra gesihð him nænne +ógan, ne heora wuldor ne wanað; forðan ðe ðær ne bið nán besargung ðæra +mánfulra yrmðe, ac heora tintrega becymð þam gecorenum to maran blisse, swa +swa on metinge bið forsewen seo blace anlicnys, þæt seo hwite sy beorhtre +gesewen. Þa gecorenan geseoð symle heora Scyppendes beorhtnysse, and forði +nis nan ðing on gesceaftum him bediglod. + +Se welega nolde on life gehyran ðone lareow Moysen, ne Godes witegan: ða +wende he eac þæt his gebroðra hí woldon forseon, swa swa he dyde, and +gyrnde forði þæt Lazarus hí moste warnigan, þæt hí ne becomon to his susle. +Se heahfæder him andwyrde, "Gif hi forseoð Moyses ǽ and ðæra witegena +bodunga, nellað hí gelyfan, þeah hwá of deaðe arise." Þa ðe forgimeleasiað +þa eaðelican beboda þære ealdan ǽ, hu willað hí ðonne gehyrsumian þam +healicum bebodum Cristes lare, ðe of deaðe arás? + +Ic bidde eow, mine gebroðra, þæt ge beon gemyndige ðæs Lazares reste and +ðæs rican wite, and doð swa swa Crist sylf tæhte, "Tiliað eow freonda on +Godes ðearfum, þæt hí on eowrum geendungum onfon eow into ecum +eardung-stowum." Manega Lazaras ge habbað nu licgende æt eowrum gatum, +biddende eowre oferflowendnysse. Ðeah ðe hí syn wáclice geðuhte, +þeah-hwæðere hí beoð eft eowre ðingeras wið ðone Ælmihtigan. Soðlice we +sceoldon beodan þam ðearfum þæt hí us biddað, forðan ðe hí beoð ure +mundboran, þa ðe nu wædligende æt us bigleofan wilniað. Ne sceole we +forseon {336} heora wácnysse, forðan ðe Criste bið geðenod þurh ðearfena +anfenge, swa swa he sylf cwæð, "Me hingrode, and ge me gereordodon; me +ðyrste, and ge me scencton; ic wæs nacod, and ge me scryddon." + +Nu cweð se halga Gregorius, þæt sum arwurðe munuc wæs on ðam earde +Licaonia, swiðe eawfæst, his nama wæs Martirius. Se ferde, be his abbudes +hæse, to sumum oðrum mynstre, on his ærende: ða gemette he be wege sumne +lic-ðrowere licgende eal tocínen, and nahte his feðes geweald: cwæð þæt he +wolde genealæcan his hulce, gif he mihte. Þa ofhreow ðam munece þæs +hreoflian mægenleast, and bewand hine mid his cæppan and bær to +mynstreweard. Þa wearð his abbude geswutelod hwæne he bær, and hrymde mid +micelre stemne, and cwæð, "Yrnað, yrnað, and undoð þæs mynstres geat +ardlice, forðan ðe ure broðor Martyrius berð þone Hælend on his bæce." Þaða +se munuc genealæhte ðæs mynstres geate, þa wánd se of his swuran þe wæs +hreoflig geðuht, and wearð gesewen on Cristes gelicnysse. Ða beseah se +munuc up, and beheold hu he to heofonum astah. Þa cwæð se Hælend mid ðam +upstige, "Martíri, ne sceamode ðe mín ofer eorðan, ne me ne sceamað þin on +heofonum." Þa efste se abbud wið þæs muneces, and neodlice cwæð, "Broðor +min, hwær is se ðe ðu feredest?" He cwæð, "Gif ic wiste hwæt he wære, ic +wolde licgan æt his fotum. Þaða ic hine bær ne gefredde ic nanre byrðene +swærnysse." Hu mihte hé gefredan æniges hefes swærnysse, ðaða he ðone +ferode ðe hine bær? Nu cweð se halga Gregorius, þæt se Hælend ða geseðde +ðone cwyde þe he sylf cwæð, "Þæt þæt ge doð þearfum on minum naman, þæt ge +doð me sylfum." + +Hwæt is on menniscum gecynde swa mærlic swa Cristes menniscnys? and hwæt is +atelicor geðuht on menniscum gecynde þonne is ðæs hreoflian líc, mid +toðundennesse, and springum, and reocendum stence? Ac se ðe is arwurðful +ofer ealle gesceafta, he gemedemode hine sylfne þæt he wære gesewen on ðam +atelican híwe, to ði þæt we sceolon besargian {338} menniscra manna yrmðe, +and be ure mihte gefrefrian, for lufe ðæs mildheortan and ðæs eadmodan +Hælendes; þæt he us getiðige wununge on his rice to ecum life, seðe us +ahredde fram deofles hæftnydum; seðe rixað on ecnysse mid þam Ælmihtigan +Fæder and þam Halgan Gaste, hi ðry on anre Godcundnysse wunigende, butan +anginne and ende, á 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. + +Ðæt hálige godspel us segð, þæt "gerefan and synfulle men genealæhton ðam +Hælende, and woldon his lare gehyran. Þa ceorodon ða sunder-halgan and ða +boceras Iudeiscre ðeode, forðan ðe se Hælend underfeng ða synfullan, and +him mid gereordode. Þa sæde se Hælend ðam Iudeiscum bocerum ðis bigspel, +Hwilc eower hæfð hund-teontig sceapa:" et reliqua. + +Þas word sind digle, ac se trahtnere Gregorius us geopenode þæt gastlice +andgit. Mine gebroðra þa leofostan, ge gehyrdon on ðyssere godspellican +rædinge, þæt ða synfullan genealæhton to ðæs Hælendes spræce, and eac to +his gereorde; and ða Iudeiscan boceras mid héte þæt tældon: ac heora tál +næs na of rihtwisnysse, ac of niðe. Hi wæron untrume, ðeah ðe hi ðæs ne +gymdon. Þa wolde se heofenlica læce mid geswæsum bigspelle þæt geswell +heora heortan welwyllendlice gelacnian, and ðus cwæð, "Hwilc eower hæfð +hund-teontig sceapa, and gif he forlysð án ðæra sceapa, ðonne forlæt he ða +nigon and hund-nigontig on westene, and gæð secende þæt án ðe him losode?" +Hundfeald getel is fulfremed, and se Ælmihtiga hæfde hund-teontig sceapa, +ðaða engla werod and mancynn wæron his æhta: ac him losode án sceap, ðaða +se frumsceapena mann Adam syngigende forleas neorxena-wanges bigwiste. Þa +forlet se Ælmihtiga Godes Sunu eal engla werod on heofonum, and ferde to +eorðan, and sohte þæt {340} án sceap ðe him ætwunden wæs. Ðaða he hit +gemette, he hit bær on his exlum to ðære eowde blissigende. Þaða he +underfeng ure mennisce gecynd, and ure synna abær, þa wæs þæt dweligende +sceap ongean fered on his halgum exlum. Ðæra sceapa hlaford com ham, +afundenum sceape; forðan ðe Crist, æfter ðære ðrowunge, ðe he mancyn mid +alysde, arás of deaðe, and astah to heofonum blissigende. + +He gelaðode his frynd and his nehgeburas. His frynd sind engla heapas, +forðan ðe hi healdað on heora staðelfæstnysse singallice his willan. Hi +sind eac his nehgeburas, forðan ðe hi brucað þære wulderfullan beorhtnysse +his gesihðe on heora andweardnysse. He cwæð, "Blissiað mid me, forðan ðe ic +gemette min forlorene sceap." Ne cwæð he, 'Blissiað mid þam sceape,' ac +'mid me,' forðan ðe ure alysednys soðlice is his bliss; and ðonne we beoð +to ðære heofonlican eardung-stowe gelædde, þonne gefylle we ða micclan +mærsunge his gefean. He cwæð, "Ic secge eow, mare bliss bið on heofonum be +anum synfullan men, gif he his synna mid dǽdbote behreowsað, ðonne sy be +nigon and hund-nigontig rihtwisum ðe nanre behreowsunge ne behofiað." Þis +is to smeagenne, hwi sy mare bliss be gecyrredum synfullum, þonne be +unscyldigum rihtwisum. + +We habbað gelomlice gesewen, þæt gehwylce gebroðra, ðe ne befeollon on +healice gyltas, þæt hí ne beoð ealles swa carfulle to beganne ða +earfoðlican drohtnunge, swilce hi orsorge beon, forðan ðe hi ða healican +leahtras ne gefremedon; and gehwilce oðre ðe oncnawað þa swæran gyltas ðe +hi on geogoðe adrugon, beoð mid micelre sarnysse onbryrde. Hi forseoð +alyfedlice ðing and gesewenlice, and mid wope gewilniað þa ungesewenlican +and ða heofonlican. Hí forseoð hí sylfe, and geeadmettað on eallum ðingum; +and forði ðe hí dweligende fram heora Scyppende gewiton, hí willað geinnian +ða æftran hinðe mid þam uferan gestreonum. Mare bliss bið on heofonum be +ðam gecyrredum synfullum, ðurh swilce drohtnunga, þonne sy be ðam asolcenum +þe truwað be him sylfum þæt he {342} lytle and feawa gyltas gefremode, and +eac hwonlice carað ymbe Godes beboda and his sawle ðearfe. Maran lufe nimð +se heretoga on gefeohte to ðam cempan, þe æfter fleame his wiðerwinnan +ðegenlice oferwinð, þonne to ðam þe mid fleame ne ætwánd, ne ðeah on nanum +gecampe naht ðegenlices ne gefremode. Ealswa se yrðling lufað ðone æcer, ðe +æfter ðornum and bremelum genihtsume wæstmas agifð, swiðor þonne he lufige +ðone ðe ðornig næs, ne wæstmbære ne bið. Sind ðeah-hwæðere forwel mænige +rihtwise unscyldige wið heafod-leahtras, and habbað hwæðere ealswa stiðe +drohtnunge swylce hi mid eallum synnum geancsumede wæron. Þam ne mæg nan +dǽdbeta beon geefenlæht, forðan ðe hí sind rihtwise and behreowsigende. Be +ðam is to smeagenne hu micclum se rihtwisa mid eadmodre heofunge God +gegladige, gif se unrihtwisa mid soðre dǽdbote hine gegladian mæg. + +Drihten rehte ða-gyt oðer bígspel be tyn scyllingum, and ðæra án losode and +wearð gemet. Þæt bígspel getacnað eft nigon engla werod. To ðam teoðan +werode wæs mancyn gesceapen; forðan ðe þæt teoðe wearð mid modignysse +forscyldigod, and hi ealle to awyrgedum deoflum wurdon awende, and of ðære +heofonlican blisse to helle suslum bescofene. Nu sind ða nigon heapas +genemnede, angeli, archangeli, uirtutes, potestates, principatus, +dominationes, throni, cherubin, seraphin. Þæt teoðe forwearð. Þa wæs +mancynn gesceapen to ge-edstaðelunge ðæs forlorenan heapes. + +Angeli sind gecwedene Godes bodan; archangeli, healice bodan; uirtutes, +mihta, ðurh ða wyrcð God fela wundra. Potestates sind ánwealdu, ðe habbað +anweald ofer ða awyrgedan gastas, þæt hi ne magon geleaffulra manna heortan +swa micclum costnian swa hi willað. Principatus sind ealdorscipas, ðe ðæra +godra engla gymað, and hi be heora dihte ða godcundlican gerynu gefyllað. +Dominationes sind hlafordscypas gecwedene, forðan ðe him gehyrsumiað oðra +engla werod mid micelre underðeodnysse. Throni sind þrymsetl, þa beoð +gefyllede mid swa micelre gife ðære Ælmihtigan {344} Godcundnysse, þæt se +Eallwealdenda God on him wunað, and ðurh hi his domas tosceat. Cherubin is +gecweden gefyllednys ingehydes, oððe gewittes: hi sind afyllede mid gewitte +swa miccle swiðor, swa hi gehendran beoð heora Scyppende, ðurh wurðscipe +heora geearnunga. Seraphim sind gecwedene byrnende, oððe, onælende: hi sind +swa miccle swiðor byrnende on Godes lufe, swa micclum swa hi sind to him +geðeodde; forðan ðe nane oðre englas ne sind betweonan him and ðam +Ælmihtigan Gode. Hi sind byrnende na on fyres wisan, ac mid micelre lufe +þæs Wealdendan Cyninges. Godes rice bið gelogod mid engla weredum and +geðungenum mannum, and we gelyfað þæt of mancynne swa micel getel astige +þæt uplice rice, swa micel swa on heofonum beláf haligra gasta æfter ðam +hryre ðæra awyrgedra gasta. + +Nigon engla werod þær wæron to lafe, and þæt teoðe forferde. Nu bið eft seo +micelnys geðungenra manna swa micel swa ðæra staðelfæstra engla wæs; and we +beoð geendebyrde to heora weredum, æfter urum geearnungum. Menige +geleaffulle men sind þe habbað lytel andgit to understandenne ða deopnysse +Godes lare, and willað þeah-hwæðere oðrum mannum mid arfæstnysse cyðan ymbe +Godes mærða, be heora andgites mæðe: þas beoð geendebyrde to englum, þæt +is, to Godes bydelum. Þa gecorenan ðe magon asmeagan Godes digelnysse, and +oðrum bodian mid gastlicre lare, hi beoð getealde to heah-englum, þæt is to +healicum bodum. Þa halgan, ðe on life wundra wyrceað, beoð geendebyrde +betwux ðam heofenlicum mihtum þe Godes tacna gefremmað. Sind eac sume +gecorene menn ðe aflyað þa awyrgedan gastas fram ofsettum mannum, ðurh +mihte heora bena: hwærto beoð þas geendebyrde buton to ðam heofenlicum +anwealdum, be gewyldað þa feondlican costneras? Þa gecorenan ðe ðurh +healice geearnunga þa læssan gebroðru oferstigað mid ealdorscipe, þa habbað +eac heora dæl betwux ðam heofenlicum ealderdomum. Sume beoð swa geðungene +þæt hí wealdað mid heora hlafordscipe ealle uncysta and leahtras on him +sylfum, swa þæt hi {346} beoð godas getealde ðurh ða healican clænnysse: be +ðam cwæð se Ælmihtiga to Moysen, "Ic ðe gesette, þæt þu wære Pharaones +god." Þas Godes ðegnas, þe beoð on swa micelre geðincðe on gesihðe þæs +Ælmihtigan þæt hi sind godas getealde, hwider gescyt ðonne heora +endebyrdnysse, buton to ðam werode ðe sind hlafordscipas gecwedene? forðan +ðe him oðre englas underðeodde beoð. + +On sumum gecorenum mannum, ðe mid micelre gimene on andweardum life +drohtniað, bið Godes Gastes gifu swa micel, þæt he on heora heortan swilce +on ðrimsetle sittende toscǽt and démð wundorlice oðra manna dæda. Hwæt sind +þas buton ðrymsetl heora Scyppendes, on ðam ðe he wunigende mannum démð? +Seo soðe lufu is gefyllednys Godes ǽ, and se ðe on his ðeawum hylt Godes +lufe and manna, he bið þonne cherubim rihtlice geháten; forðan ðe eal +gewitt and ingehyd is belocen on twam wordum, þæt is Godes lufu and manna. +Sume Godes ðeowan sind onælede mid swa micelre gewilnunge heora Scyppendes +neawiste, þæt hi forseoð ealle woruldlice ymbhydignysse, and mid byrnendum +mode ealle ða ateorigendlican geðincðu oferstigað, and mid ðam micclan +bryne ðære heofenlican lufe oðre ontendað, and mid larlicre spræce +getrymmað. Hu magon ðas beon gecigede buton seraphim, þonne hi ðurh ðone +micclan bryne Godes lufe sind toforan oðrum eorðlicum his neawiste +gehendost? + +Nu cweð se eadiga Gregorius, "Wa ðære sawle ðe orhlyte hyre lif adrihð þæra +haligra mihta," þe we nu sceortlice eow gerehton. Ac seo ðe bedæled is þam +godnyssum, heo geomrige and gewilnige þæt se cystiga Wealdend þurh his gife +hí geðeode þam hlyte his gecorenra. Nabbað ealle menn gelice gife æt Gode, +forðan ðe he forgifð ða gastlican geðincðu ælcum be his gecneordnyssum. Se +ðe læssan gife hæbbe, ne ándige he on ðam foreðeondum, forðan ðe ða halgan +ðreatas ðæra eadigra engla sind swa geendebyrde, þæt hi sume mid +underþeodnysse oðrum hyrsumiað, and sume mid oferstigendre wurðfulnysse ðam +oðrum sind foresette. + +{348} Micel getel is ðæra haligra gasta, þe on Godes rice eardiað, be ðam +cwæð se witega Daniel, "Þusend ðusenda ðenodon þam Heofonlican Wealdende, +and ten ðusend siðan hundfealde ðusenda him mid wunodon." Oðer is ðenung, +oðer is mid-wunung. Þa englas ðeniað Gode þe bodiað his willan +middangearde, and ða ðing gefyllað þe him liciað. Ða oðre werod, þe him mid +wuniað, brucað þære incundan embwlátunge his godcundnysse, swa þæt hí +nateshwon fram his andweardnysse asende ne gewitað. Soðlice ða ðe to us +asende becumað, swa hí gefremmað heora Scyppendes hæse wiðutan, þæt hi +ðeah-hwæðere næfre ne gewitað fram his godcundan myrhðe; forðam ðe God is +æghwær, þeah ðe se engel stowlic sy. Nis se Ælmihtiga Wealdend stowlic, +forðan ðe he is on ælcere stowe, and swa hwider swa se stowlica engel +flihð, he bið befangen mid his andwerdnysse. + +Hi habbað sume synderlice gife fram heora Scyppende, and ðeah-hwæðere heora +wurðscipe him bið eallum gemæne, and þæt þæt gehwilc on him sylfum be dæle +hæfð, þæt he hæfð on oðrum werode fulfremodlice; be ðam cwæð se +sealm-wyrhta, "Drihten, ðu ðe sitst ofer cherubin, geswutela ðe sylfne." + +We sædon litle ær on ðisre rædinge, þæt þæs Ælmihtigan ðrymsetl wære betwux +ðam werode ðe sind throni gecigede: ac hwá mæg beon eadig, buton he his +Scyppendes wununge on him sylfum hæbbe? Seraphim sind ða gastas gecigede, +ðe beoð on Drihtnes lufe byrnende, and ðeah-hwæðere eal þæt heofonlice +mægen samod beoð onælede mid his lufe. Cherubim is gecweden gefyllednys +ingehydes oððe gewittes, and ðeah hwilc engel is on Godes andwerdnysse ðe +ealle ðing nyte? Ac forði is gehwilc ðæra weroda þam naman geciged, ðe ða +gife getacnað þe he fulfremedlicor underfeng. + +Ac uton suwian hwæthwega be ðam digelnyssum ðæra heofenlicra +ceastergewarena, and smeagan be us sylfum, and geomrian mid behreowsunge +ure synna, þæt we, ðurh Drihtnes mildheortnysse, ða heofonlican wununge, +swa swa he us behét, {350} habban moton. He cwæð on sumere stowe, "On mines +Fæder huse sind fela wununga;" forðan gif sume beoð strengran on +geearnungum, sume rihtwisran, sume mid maran halignysse geglengede, þæt +heora nan ne beo geælfremod fram ðam micclan huse, þær ðær gehwilc onfehð +wununge be his geearnungum. + +Se miltsienda Drihten cwæð, þæt micel blis wære on heofonum be anum +dǽdbetan; ac se ylca cwæð þurh his witegan, "Gif se rihtwisa gecyrð fram +his rihtwisnysse, and begæð unrihtwisnysse arleaslice, ealle his +rihtwisnysse ic forgyte; and gif se arleasa behreowsað his arleasnysse, and +begæð rihtwisnysse, ne gemune ic nanra his synna." Behreowsigendum mannum +he miltsað, ac hé ne behét þam elcigendum gewiss líf oð merigen. Nis forði +nanum synfullum to yldigenne agenre gecyrrednysse, ðylæs ðe he mid +sleacnysse forleose ða tíd Godes fyrstes. Smeage gehwilc man his ærran +dæda, and eac his andweardan drohtnunge, and fleo to ðam mildheortan Deman +mid wópe, ða hwile ðe he anbidað ure betrunge, seðe is rihtwis and +mildheort. Soðlice behreowsað his gedwyld seðe ne ge-edlæhð þa ærran dæda; +be ðam cwæð se Hælend to ðam gehæledan bedredan, "Efne nu ðu eart gehæled, +ne synga ðu heonon-forð, þylæs ðe ðe sum ðing wyrse gelimpe." + +Geleaffullum mannum mæg beon micel truwa and hopa to ðam menniscum Gode +Criste, seðe is ure Mundbora and Dema, seðe leofað and rixað mid Fæder, on +annysse þæs 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 awrát on Cristes béc be acennednysse Iohannes ðæs +Fulluhteres, þus cweðende, "Sum eawfæst {352} Godes ðegen wæs geháten +Zacharias, his gebedda wæs geciged Elisabeth. Hí butu wæron rihtwise +ætforan Gode, on his bebodum and rihtwisnyssum forðstæppende butan tále. +Næs him cild gemæne:" et reliqua. + +"Eal his reaf wæs awefen of olfendes hǽrum, his bigleofa wæs stiðlic; ne +dranc he wines drenc, ne nanes gemencgedes wætan, ne gebrowenes: ofet hine +fedde, and wude-hunig, and oðre waclice ðigena." + +"On ðam fifteoðan geare ðæs caseres rices Tyberii com Godes word ofer +Iohannem, on ðam 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 ðam is synna +forgyfenys þurh ðone Halgan Gást. Iohannes eac be Godes dihte fullode ða ðe +him to comon ðæra Iudeiscra ðeoda, ac his fulluht ne dyde nánre synne +forgyfenysse, forðan ðe he wæs Godes bydel, and na God. He bodade mannum +þæs Hælendes to-cyme mid wordum, and his halige fulluht mid his agenum +fulluhte, on ðam he gefullode ðone unsynnian Godes Sunu, ðe nánre synne +forgyfenysse ne behófade. + +Rihtlice weorðað Godes gelaðung ðisne dæg þæs mæran Fulluhteres +gebyrd-tide, for ðam manegum wundrum ðe gelumpon on his acennednysse. Godes +heah-engel Gabrihel bodade ðam fæder Zacharían his acennednysse, and his +healican geðincðu, and his mærlican drohtnunge. Þæt cild on his modor +innoðe oncneow Marian stemne, Godes cynnestran; and on innoðe ða-gyt +beclysed, mid wítigendlicre fægnunge getácnode þone halwendan to-cyme ures +Alysendes. On his acennednysse he ætbræd þære meder hire unwæstmbærnysse, +and þæs fæder tungan his nama unbánd, þe mid his agenre geleafleaste +adumbod wæs. + +Ðreora manna gebyrd-tide freolsað seo halige gelaðung: ðæs Hælendes, seðe +is God and mann, and Iohannes his bydeles, and ðære eadigan Marian his +moder. Oðra gecorenra {354} manna, ðe ðurh martyrdom, oððe þurh oðre halige +geearnunga, Godes rice geferdon, heora endenextan dæg, seðe hí æfter +gefyllednysse ealra earfoðnyssa sigefæste to ðam ecan life acende, we +wurðiað him to gebyrd-tide; and ðone dæg, ðe hí to ðisum andweardan life +acennede wæron, we lætað to gymeleaste, forðan ðe hí comon hider to +earfoðnyssum, and costnungum, and mislicum fræcednyssum. Se dæg bið +gemyndig Godes ðeowum ðe ða halgan, æfter gewunnenum sige, asende to ecere +myrhðe fram eallum gedreccednyssum, and se is heora soðe acennednys; na +wóplic, swa swa seo ærre, ac blissigendlic to ðam ecum life. Ac us is to +wurðigenne mid micelre gecnyrdnysse Cristes gebyrd-tide, ðurh ða us com +alysednys. + +Iohannes is geendung ðære ealdan ǽ and anginn ðære níwan, swa swa se Hælend +be him cwæð, "Seo ealde ǽ and wítegan wæron oð Iohannes to-cyme." Siððan +ongann godspel-bodung. Nu for his micclan halignysse is gewurðod his +acennednys, swa swa se heah-engel behet his fæder mid ðisum wordum, "Manega +blissiað on his gebyrd-tide." María, Godes cynnestre, nis nanum oðrum +gelic, forðan ðe heo is mæden and modor, and ðone abǽr ðe hí and ealle +gesceafta gesceop: is heo forði wel wyrðe þæt hire acennednys arwurðlice +gefreolsod sy. + +Þa magas setton ðam cilde naman, Zacharias, ac seo modor him wiðcwæð mid +wordum, and se dumba fæder mid gewrite; forðan ðe se engel, ðe hine cydde +toweardne, him gesceop naman be Godes dihte, IOHANNES. Ne mihte se dumba +fæder cyðan his wife hu se engel his cilde naman gesette, ac, ðurh Godes +Gastes onwrigenysse, se nama hire wearð cuð. Zacharias is gereht, 'Gemindig +Godes;' and Iohannes, 'Godes gifu;' forðan ðe he bodade mannum Godes gife, +and Crist toweardne, þe ealne middangeard mid his gife gewissað. He wæs +asend toforan Drihtne, swa swa se dægsteorra gæð beforan ðære sunnan, swa +swa bydel ætforan deman, swa swa seo Ealde Gecyðnys ætforan ðære Niwan; +{356} forðan ðe seo ealde ǽ wæs swilce sceadu, and seo Niwe Gecyðnys is +soðfæstnys ðurh ðæs Hælendes gife. + +Anes geares cild hí wæron, Crist and Iohannes. On ðisum dæge acende seo +unwæstmbære moder ðone mæran witegan Iohannem, se is gehérod mid þisum +wordum, ðurh Cristes muð, "Betwux wifa bearnum ne arás nan mærra man ðonne +is Iohannes se Fulluhtere." + +On middes wintres mæsse-dæge acende þæt halige mæden Maria þone Heofenlican +Æðeling, se nis geteald to wifa bearnum, forðon ðe he is Godes Sunu on ðære +Godcundnysse, and Godes and mædenes Bearn ðurh menniscnysse. Iohannes +forfleah folces neawiste on geogoðe, and on westene mid stiðre drohtnunge +synna forbeah. Se Hælend betwux synfullum unwemme fram ælcere synne +ðurhwunode. Se bydel gebigde on ðam timan micelne heap Israhela ðeode to +heora Scyppende mid his bodunge. Drihten dæghwamlice of eallum ðeodum to +his geleafan, ðurh onlihtinge ðæs Halgan Gastes, ungerim sawla gebigð. + +Þæt halige godspel cwyð be ðam Fulluhtere, þæt he forestope ðam Hælende on +gaste and on mihte þæs witegan Helian; forðan ðe he wæs his forrynel æt ðam +ærran to-cyme, swa swa Helias bið æt ðam æftran togeanes Antecriste. Nis +butan getacnunge þæt ðæs bydeles acennednys on ðære tide wæs gefremod ðe se +woruldlica dæg wanigende bið, and on Drihtnes gebyrd-tide weaxende bið. Þas +getacnunge onwreah se ylca Iohannes mid ðisum wordum, "Criste gedafenað þæt +he weaxe, and me þæt ic wanigende beo." Iohannes wæs hraðor mannum cuð þurh +his mærlican drohtnunga, þonne Crist wære, forðan ðe hé ne æteowde his +godcundan mihte, ærðam ðe hé wæs ðritig geara on ðære menniscnysse. Þa wæs +he geðuht ðam folce þæt hé witega wære, and Iohannes Crist. Hwæt ða Crist +geswutelode hine sylfne ðurh miccle tacna, and his hlisa weox geond ealne +middangeard, þæt he soð God wæs, seðe wæs ærðan witega geðuht. Iohannes +soðlice wæs wanigende on his hlisan, forðan ðe he {358} wearð oncnawen +witega, and bydel ðæs Heofonlican Æðelinges, seðe wæs lytle ær Crist +geteald mid ungewissum wenan. Þas wanunge getacnað se wanigenda dæg his +gebyrd-tide, and se ðeonda dæg ðæs Hælendes acennednysse gebícnað his +ðeondan mihte æfter ðære menniscnysse. + +Fela witegan mid heora witegunge bodedon Drihten toweardne, sume feorran +sume neán, ac Iohannes his to-cyme mid wordum bodade, and eac mid fingre +gebicnode, ðus cweðende, "Loca nu! Efne her gæð Godes Lamb, seðe ætbret +middangeardes synna." Crist is manegum naman genemned. He is Wisdom +geháten, forðan ðe se Fæder ealle gesceafta þurh hine geworhte. He is Word +gecweden, forðan þe word is wisdomes geswutelung. Be ðam Worde ongann se +godspellere Iohannes þa godspellican gesetnysse, ðus cweðende, "On frymðe +wæs Word, and þæt Word wæs mid Gode, and þæt Word wæs God." He is Lamb +geháten, for ðære unscæððignysse lambes gecyndes; and wæs unscyldig, for +ure alysednysse, his Fæder liflic onsægednys, on lambes wisan geoffrod. He +is Leo geciged of Iudan mægðe, Dauides wyrtruma, forðan ðe he, ðurh his +godcundlican strencðe, þone miclan deofol mid sige his ðrowunge oferswiðde. + +Se halga Fulluhtere, ðe we ymbe sprecað, astealde stiðlice drohtnunge, +ægðer ge on scrude ge on bígwiste, swa swa we hwene æror rehton; forðan ðe +se Wealdenda Hælend þus be him cweðende wæs, "Fram Iohannes dagum Godes +rice ðolað neadunge, and ða strecan-mód hit gegripað." Cuð is gehwilcum +snoterum mannum, þæt seo ealde ǽ wæs eaðelicre þonne Cristes Gesetnys sy, +forðan ðe on ðære næs micel forhæfednys, ne ða gastlican drohtnunga þe +Crist siððan gesette, and his apostoli. Oðer is seo gesetnys ðe se cyning +bytt ðurh his ealdormenn oððe gerefan, oðer bið his agen gebann on his +andweardnysse. Godes rice is gecweden on ðisre stowe seo hálige gelaðung, +þæt is eal cristen folc, þe sceal mid neadunge and strecum mode þæt +heofonlice rice geearnian. {360} Hu mæg beon butan strece and neadunge, þæt +gehwá mid clænnysse þæt gále gecynd þurh Godes gife gewylde? Oððe hwá +gestilð hatheortnysse his modes mid geðylde, butan earfoðnysse? oððe hwá +awent modignysse mid soðre eadmodnysse? oððe hwá druncennysse mid +syfernysse? oððe hwá gitsunge mid rúmgifulnysse, butan strece? Ac se ðe his +ðeawas mid anmodnysse, þurh Godes fultum, swa awent, he bið ðonne to oðrum +menn geworht; oðer he bið þurh gódnysse, and se ylca ðurh edwiste, and he +gelæcð ðonne ðurh strece þæt heofenlice rice. + +Twa forhæfednysse cynn syndon, án lichamlic, oðer gastlic. An is, þæt gehwá +hine sylfne getemprige mid gemete on ǽte and on wæte, and werlice ða +oferflowendlican ðygene him sylfum ætbrede. Oðer forhæfednysse cynn is +deorwurðre and healicre, ðeah seo oðer gód sy: styran his modes styrunge +mid singalre gemetfæstnysse, and campian dæghwamlice wið leahtras, and hine +sylfne ðreagian mid styrnysse ðære gastlican steore, swa þæt hé ða reðan +deor eahta heafod-leahtra swilce mid isenum midlum gewylde. Deorwyrðe is +þeos forhæfednys, and wulderfull ðrowung on Godes gesihðe, ða yfelan +geðohtas and unlustas mid agenre cynegyrde gestyran, and fram +derigendlicere spræce, and pleolicum weorce hine sylfne forhabban, swa swa +fram cwylmbærum mettum. Se ðe ðas ðing gecneordlice begæð, he gripð +untweolice þæt behátene ríce mid Gode and eallum his halgum. Micel strec +bið, þæt mennisce menn mid eadmodum geearnungum ða heofenlican myrhðe +begytan, ðe ða heofenlican englas ðurh modignysse forluron. + +Us gelustfullað gyt furður to sprecenne be ðan halgan were Iohanne, him to +wurðmynte and ús to beterunge. Be him awrát se witega Isaias, þæt he is +"stemn clypigendes on westene, Gearciað Godes weig, doð rihte his paðas. +Ælc dene bið gefylled, and ælc dún bið geeadmet, and ealle wohnyssa beoð +gerihte, and scearpnyssa gesmeðode." Se witega hine het stemn, forðan ðe he +forestóp Criste, ðe is Word {362} gehaten: na swilc word swa menn sprecað, +ac he is ðæs Fæder Wisdom, and word bið wisdomes geswutelung. Þæt Word is +Ælmihtig God, Sunu mid his Fæder. On ælcum worde bið stemn gehyred, ǽr þæt +word fullice gecweden sy. Swa swa stemn forestæpð worde, swa forestóp +Iohannes ðam Hælende on middangearde; forðan ðe God Fæder hine sende +ætforan gesihðe his Bearnes, þæt he sceolde gearcian and dæftan his weig. +Hwæt ða Iohannes to mannum clypode þas ylcan word, "Gearciað Godes weig." +Se bydel ðe bodað rihtne geleafan and gode weorc, he gearcað þone weig +cumendum Gode to ðæra heorcnigendra heortan. + +Godes weg bið gegearcod on manna heortan, þonne hí ðære Soðfæstnysse spræce +eadmodlice gehyrað, and gearuwe beoð to Lifes bebodum; be ðam cwæð se +Hælend, "Se ðe me lufað, he hylt min bebod, and min Fæder hine lufað, and +wit cumað to him, and mid him wuniað." His paðas beoð gerihte, þonne ðurh +gode bodunge aspringað clæne geðohtas on mode ðæra hlystendra. Dena +getácniað þa eadmodan, and dúna ða modigan. On Drihtnes to-cyme wurdon dena +afyllede, and dúna geeadmette, swa swa he sylf cwæð, "Ælc ðæra ðe hine +onhefð bið geeadmet, and se ðe hine geeadmet bið geuferod." Swa swa wæter +scyt of ðære dúne, and ætstent on dene, swa forflihð se Halga Gast modigra +manna heortan, and nimð wununge on ðam eadmodan, swa swa se witega cwæð, +"On hwam gerest Godes Gast buton on ðam eadmodan?" Ðwyrnyssa beoð gerihte, +þonne ðwyrlicra manna heortan, þe beoð ðurh unrihtwisnysse hócas awegde, +eft ðurh regol-sticcan ðære soðan rihtwisnysse beoð geemnode. Scearpnyssa +beoð awende to smeðum wegum, ðonne ða yrsigendan mod, and unliðe gecyrrað +to manðwærnysse, þurh ongyte ðære upplican gife. + +Langsumlic bið us to gereccenne, and eow to gehyrenne ealle ða deopnyssa +ðæs mæran Fulluhteres bodunge: hu he ða heardheortan Iudeiscre ðeode mid +stearcre ðreale and {364} stiðre myngunge to lífes wege gebigde, and æfter +his ðrowunge hellwarum Cristes to-cyme cydde, swa swa he on life mancynne +agene alysednysse mid hludre stemne bealdlice bodade. + +Uton nu biddan ðone Wealdendan Hælend, þæt he, ðurh his ðæs mæran +Forryneles and Fulluhteres ðingunge, ús gemiltsige on andweardum lífe, and +to ðam ecan gelæde, ðam sy wuldor and lóf mid Fæder and Halgum Gaste á 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 Cæsareae Philippi: et reliqua. + +Matheus se Godspellere awrát on ðære godspellican gesetnysse, ðus cweðende, +"Drihten com to anre burhscire, ðe is geciged Cesarea Philippi, and befrán +his gingran hu menn be him cwyddedon. Hí andwyrdon, Sume menn cweðað þæt ðu +sy Iohannes se Fulluhtere, sume secgað þæt ðu sy Helías, sume Hieremias, +oððe sum oðer witega. Se Hælend ða cwæð, Hwæt secge ge þæt ic sy? Petrus +him andwyrde, Þu eart Crist, ðæs lifigendan Godes Sunu. Drihten him cwæð to +andsware, Eadig eart ðu, Simon, culfran bearn, forðan ðe flæsc and blod þe +ne onwreah ðisne geleafan, ac min Fæder seðe on heofonum is. Ic ðe secge, +þæt þu eart stænen, and ofer ðysne stán ic timbrige mine cyrcan, and helle +gatu naht ne magon ongean hí. Ic betæce ðe heofonan rices cæge; and swa +hwæt swa ðu bintst on eorðan, þæt bið gebunden on heofonum; and swa hwæt +swa ðu unbintst ofer eorðan, þæt bið unbunden on heofonum." + +Beda se trahtnere us onwrihð þa deopnysse ðysre rædinge, and cwyð, þæt +Philippus se fyðerríca ða buruh Cesarea getimbrode, and on wurðmynte þæs +caseres Tiberii, ðe he under {366} rixode, ðære byrig naman gesceop, +'Cesaream,' and for his agenum gemynde to ðam naman geyhte, 'Philippi,' ðus +cweðende, 'Cesarea Philippi,' swilce seo burh him bám to wurðmynte swa +genemned wære. + +Þaða se Hælend to ðære burhscire genealæhte, þa befrán hé, hu woruld-menn +be him cwyddedon: na swilce hé nyste manna cwyddunga be him, ac hé wolde, +mid soðre andetnysse ðæs rihtan geleafan, adwæscan ðone leasan wenan +dweligendra manna. His apostoli him andwyrdon, "Sume men cwyddiað þæt ðu sy +Iohannes se Fulluhtere, sume secgað þæt ðu sy Helias, sume Hieremias, oððe +án ðæra witegena." Drihten ða befrán, "Hwæt secge ge þæt ic sy?" swylce he +swa cwæde, 'Nu woruld-menn ðus dwollice me oncnawað, ge ðe godas sind, hu +oncnawe ge me?' Se trahtnere cwæð 'godas,' forðan ðe se soða God, seðe ana +is Ælmihtig, hæfð geunnen ðone wurðmynt his gecorenum, þæt hé hí godas +gecigð. Him andwyrde se gehyrsuma Petrus, "Ðu eart Crist, þæs lifigendan +Godes Sunu." He cwæð 'þæs lifigendan Godes,' for twæminge ðæra leasra goda, +ða ðe hæðene ðeoda, mid mislicum gedwylde bepæhte, wurðodon. + +Sume hí gelyfdon on deade entas, and him deorwurðlice anlicnyssa arærdon, +and cwædon þæt hí godas wæron, for ðære micelan strencðe ðe hí hæfdon: wæs +ðeah heora líf swiðe mánfullic and bysmurfull; be ðam cwæð se witega, "Ðæra +hæðenra anlicnyssa sind gyldene and sylfrene, manna handgeweorc: hí habbað +dumne muð and blinde eagan, deafe earan and ungrapigende handa, fét butan +feðe, bodig butan life." Sume hí gelyfdon on ða sunnan, sume on ðone monan, +sume on fyr, and on manega oðre gesceafta: cwædon þæt hí for heora +fægernysse godas wæron. + +Nu todælde Petrus swutelice ðone soðan geleafan, ðaða he cwæð, "Þu eart +Crist, ðæs lifigendan Godes Sunu." Se is lybbende God þe hæfð líf and +wununge ðurh hine sylfne, butan anginne, and seðe ealle gesceafta þurh his +agen Bearn, þæt is, his Wisdom, gesceop, and him eallum líf forgeaf ðurh +{368} ðone Halgan Gast. On ðissum ðrym hádum is an Godcundnys, and án +gecynd, and án weorc untodæledlice. + +Drihten cwæð to Petre, "Eadig eart ðu, culfran sunu." Se Halga Gast wæs +gesewen ofer Criste on culfran anlicnysse. Nu gecigde se Hælend Petrum +culfran bearn, forðan ðe he wæs afylled mid bilewitnysse and gife ðæs +Halgan Gastes. He cwæð, "Ne onwreah ðe flæsc ne blod þisne geleafan, ac min +Fæder seðe on heofenum is." Flæsc and blod is gecweden, his flæsclice mæið. +Næfde he þæt andgit ðurh mæglice lare, ac se Heofenlica Fæder, ðurh ðone +Halgan Gast, ðisne geleafan on Petres heortan forgeaf. + +Drihten cwæð to Petre, "Þu eart stænen." For ðære strencðe his geleafan, +and for anrædnysse his andetnysse he underfencg ðone naman, forðan ðe he +geðeodde hine sylfne mid fæstum mode to Criste, seðe is 'stán' gecweden +fram ðam apostole Paule. "And ic timbrige mine cyrcan uppon ðisum stane:" +þæt is, ofer ðone geleafan ðe ðu andetst. Eal Godes gelaðung is ofer ðam +stane gebytlod, þæt is ofer Criste; forðan ðe he is se grundweall ealra +ðæra getimbrunga his agenre cyrcan. Ealle Godes cyrcan sind getealde to +anre gelaðunge, and seo is mid gecorenum mannum getimbrod, na mid deadum +stanum; and eal seo bytlung ðæra liflicra stana is ofer Criste gelogod; +forðan ðe we beoð, þurh ðone geleafan, his lima getealde, and hé ure ealra +heafod. Se ðe ne bytlað of ðam grundwealle, his weorc hryst to micclum +lyre. + +Se Hælend cwæð, "Ne magon helle gatu naht togeanes minre cyrcan." Leahtras +and dwollic lár sindon helle gatu, forðan ðe hí lædað þone synfullan swilce +ðurh geat into helle wite. Manega sind ða gatu, ac heora nan ne mæg ongean +ða halgan gelaðunge, ðe is getimbrod uppon ðam fæstan stane, Criste; forðan +ðe se gelyfeda, þurh Cristes gescyldnysse, ætwint ðam frecednyssum ðæra +deoflicra costnunga. + +He cwæð, "Ic ðe betæce heofonan rices cæge." Nis seo cæig gylden, ne +sylfren, ne of nanum antimbre gesmiðod, ac is se anweald þe him Crist +forgeaf, þæt nan man ne cymð {370} into Godes rice, buton se halga Petrus +him geopenige þæt infær. "And swa hwæt swa ðu bintst ofer eorðan, þæt bið +gebunden on heofonum; and swa hwæt swa ðu unbintst ofer eorðan, þæt bið +unbunden on heofenan." Þisne anweald he forgeaf nu Petre, and eac syððan, +ǽr his upstige, eallum his apostolum, ðaða he him on-ableow, ðus cwæðende, +"Onfoð Haligne Gast: ðæra manna synna þe ge forgyfað, beoð forgyfene; and +ðam ðe ge forgifenysse ofunnon, him bið oftogen seo forgyfenys." + +Nellað ða apostoli nænne rihtwisne mid heora mansumunge gebindan, ne eac +ðone mánfullan miltsigende unbindan, butan he mid soðre dǽdbote gecyrre to +lifes wege. Þone ylcan andweald hæfð se Ælmihtiga getiðod biscopum and +halgum mæsse-preostum, gif hí hit æfter ðære godspellican gesetnysse +carfullice healdað. Ac forði is seo cæig Petre sinderlice betæht, þæt eal +ðeodscipe gleawlice tocnáwe, þæt swa hwá swa oðscyt fram annysse ðæs +geleafan ðe Petrus ða andette Criste, þæt him ne bið getiðod naðor ne synna +forgyfenys ne infær þæs heofenlican rices. + +DE PASSIONE APOSTOLORUM PETRI ET PAULI. + +We wyllað æfter ðisum godspelle eow gereccan ðæra apostola drohtnunga and +geendunge, mid scortre race; forðan ðe heora ðrowung is gehwær on Engliscum +gereorde fullice geendebyrd. + +Æfter Drihtnes upstige wæs Petrus bodigende geleafan ðam leodscipum ðe sind +gecwedene Galatia, Cappadocia, Bithinia, Asia, Italia. Syððan, ymbe tyn +geara fyrst, hé gewende to Romebyrig, bodigende godspel; and on ðære byrig +hé gesette his biscop-setl, and ðær gesæt fif and twentig geara, lærende ða +Romaniscan ceastregewaran Godes mærða, mid micclum tacnum. His wiðerwinna +wæs on eallum his færelde sum drý, se wæs Simon geháten. Þes drý wæs mid +{372} ðam awyrgedum gaste to ðam swyðe afylled, þæt he cwæð þæt he wære +Crist, Godes Sunu, and mid his drycræfte ðæs folces geleafan amyrde. + +Þa gelámp hit þæt man ferede anre wuduwan suna líc ðær Petrus bodigende +wæs. He ða cwæð to ðam folce and to ðam drý, "Genealǽcað ðære bære, and +gelyfað þæt ðæs bodung soð sy, ðe ðone deadan to life arærð." Hwæt ða Simon +wearð gebyld þurh deofles gast, and cwæð, "Swa hraðe swa ic þone deadan +arǽre, acwellað minne wiðerwinnan Petrum." Þæt folc him andwyrde, "Cucenne +we hine forbærnað." Simon ða mid deofles cræfte dyde þæt ðæs deadan líc +styrigende wæs. Þa wende þæt folc þæt he geedcucod wære. Petrus ða ofer +eall clypode, "Gif he geedcucod sy, sprece to ús, and astande; onbyrige +metes, and ham gecyrre." Þæt folc ða hrymde hlúddre stemne, "Gif Simon ðis +ne deð, hé sceal þæt wite ðolian ðe hé ðe gemynte." Simon to ðisum wordum +hine gebealh and fleonde wæs, ac þæt folc mid ormǽtum edwite hine gehæfte. + +Se Godes apostol ða genealæhte ðam lice mid aðenedum earmum, ðus biddende, +"Ðu, leofa Drihten, ðe ús sendest to bodigenne ðinne geleafan, and ús +behete þæt we mihton, ðurh ðinne naman, deoflu todræfan, and untrume +gehælan, and ða deadan aræran, arǽr nu ðisne cnapan, þæt ðis folc oncnáwe +þæt nan God nys buton ðu ana, mid ðinum Fæder, and ðam Halgan Gaste." Æfter +ðisum gebede arás se deada, and gebígedum cneowum to Petre cwæð, "Ic geseah +Hælend Crist, and hé sende his englas forð for ðinre bene, þæt hí me to +life gelæddon." Þæt folc ða mid anre stemne clypigende cwæð, "An God is ðe +Petrus bodað:" and woldon forbǽrnan ðone drý, ac Petrus him forwyrnde; +cwæð, þæt se Hælend him tæhte ðone regol, þæt hí sceoldon yfel mid góde +forgyldan. + +Simon, ðaða he ðam folce ætwunden wæs, getígde ænne ormǽtne ryððan innan +ðam geate þær Petrus inn hæfde, þæt {374} he fǽrlice hine abítan sceolde. +Hwæt ða Petrus cóm, and ðone ryððan untígde mid ðisum bebode, "Yrn, and +sege Simone, þæt he leng mid his drycræfte Godes folc ne bepæce, ðe hé mid +his agenum blode gebohte." And hé sona getengde wið þæs drýs, and hine on +fleame gebrohte. Petrus wearð æfterweard þus cweðende, "On Godes naman ic +ðe bebeode, þæt ðu nænne toð on his lice ne gefæstnige." Se hund, ðaða hé +ne moste his lichaman derian, totær his hæteru sticmælum of his bæce, and +hine dráf geond ða weallas, ðeotende swa swa wulf, on ðæs folces gesihðe. +He ða ætbærst ðam hunde, and to lángum fyrste siððan, for ðære sceame, næs +gesewen on Romana-byrig. + +Syððan eft on fyrste he begeat sumne ðe hine bespræc to ðam casere Nerone, +and gelámp ða þæt se awyrgeda ehtere þone deofles ðen his freondscipum +geðeodde. Mid ðam ðe hit ðus gedón wæs, ða æteowde Crist hine sylfne Petre +on gastlicere gesihðe, and mid ðyssere tihtinge hine gehyrte, "Se drý Simon +and se wælhreowa Nero sind mid deofles gaste afyllede, and syrwiað ongean +ðe; ac ne beo ðu afyrht; ic beo mid þe, and ic sende minne ðeowan Paulum ðe +to frofre, se stæpð to merigen into Romana-byrig, and gýt mid gastlicum +gecampe winnað ongean ðone drý, and hine awurpað into helle grunde: and gýt +siððan samod to minum rice becumað mid sige martyrdomes." + +Non passus est Paulus, quando uinctus Romam perductus est, sed post aliquot +annos, quando sponte illuc iterum reuersus est. Þis gelámp swa soðlice. On +ðone oðerne dæg com Paulus into ðære byrig, and heora ægðer oðerne mid +micelre blisse underfeng, and wæron togædere bodigende binnan ðære byrig +seofon monðas þam folce lifes weig. Beah ða ungerim folces to cristendome +þurh Petres lare; and eac ðæs caseres gebedda Libia, and his heah-gerefan +wíf Agrippina wurdon swa gelyfede þæt hí forbugon heora wera neawiste. Þurh +Paules bodunge gelyfdon ðæs caseres ðegnas and {376} híredcnihtas, and +æfter heora fulluhte noldon gecyrran to his hírede. + +Simon se drý worhte ða ærene næddran, styrigende swylce heo cucu wære; and +dyde þæt ða anlicnyssa ðæra hæðenra hlihhende wæron and styrigende; and he +sylf wearð færlice upp on ðære lyfte gesewen. Þær-to-geanes gehælde Petrus +blinde, and healte, and deofol-seoce, and ða deadan arærde, and cwæð to ðam +folce þæt hí sceoldon forfleon þæs deofles drýcræft, ðylæs ðe hí mid his +lotwrencum bepæhte wurdon. Þa wearð ðis ðam casere gecydd, and he het ðone +drý him to gefeccan, and eac ða apostolas. Simon bræd his hiw ætforan ðam +casere, swa þæt he wearð færlice geðuht cnapa, and eft hárwenge; hwíltidum +on wimmannes hade, and eft ðærrihte on cnihthade. + +Þa Nero þæt geseah, ða wende hé þæt he Godes Sunu wære. Petrus cwæð þæt hé +Godes wiðersaca wære, and mid leasum drýcræfte forscyldigod, and cwæð þæt +he wære gewiss deofol on menniscre edwiste. Simon cwæð, "Nis na gedafenlic +þæt ðu, cyning, hlyste anes leases fisceres wordum; ac ic ðisne hosp leng +ne forbere: nu ic beode minum englum þæt hí me on ðisum fiscere gewrecon." +Petrus cwæð, "Ne ondræde ic ðine awyrgedan gastas, ac hí weorðað afyrhte +þurh mines Drihtnes geleafan." Nero cwæð, "Ne ondrætst ðu ðe, Petrus, +Simones mihta, ðe mid wundrum his godcundnysse geswutelað?" Petrus cwæð, +"Gif he godcundnysse hæbbe, ðonne secge he hwæt ic ðence, oððe hwæt ic dón +wylle." Nero cwæð, "Sege me, Petrus, on sundor-spræce hwæt ðu ðence." He ða +leat to ðæs caseres eare, and het him beran diglice berenne hláf; and he +bletsode ðone hláf, and tobræc, and bewand on his twam slyfum, ðus +cweðende, "Sege nu, Simon, hwæt ic ðohte, oððe cwæde, oþþe gedyde." He ða +gebealh hine, forðan þe he ne mihte geopenian Petres digelnysse, and dyde +þa mid drýcræfte þæt ðær comon micele hundas, and ræsdon wið Petres weard; +ac Petrus æteowde ðone gebletsodan hláf ðam hundum, and hí ðærrihte of +heora {378} gesihðe fordwinon. He ða cwæð to ðam casere, "Simon me mid his +englum geðiwde, nu sende he hundas to me; forðan ðe he næfð godcundlice +englas, ac hæfð hundlice." Nero cwæð, "Hwæt is nu, Simon? Ic wene wit sind +oferswiðde." Simon andwyrde, "Þu goda cyning, nat nán man manna geðohtas +buton Gode anum." Petrus andwyrde, "Untwylice þu lihst þæt þu God sy, nu ðu +nast manna geðohtas." + +Þa bewende Nero hine to Paulum, and cwæð, "Hwí ne cwest ðu nán word? Oððe +hwa teah ðe? oððe hwæt lærdest ðu mid þinre bodunge?" Paulus him andwyrde, +"La leof, hwæt wille ic ðisum forlorenum wiðersacan geandwyrdan? Gif ðu +wilt his wordum gehyrsumian, þu amyrst ðine sawle and eac ðinne cynedom. Be +minre lare, þe ðu axast, ic ðe andwyrde. Se Hælend, þe Petrum lærde on his +andweardnysse, se ylca me lærde mid onwrigenysse; and ic gefylde mid Godes +lare fram Hierusalem, oðþæt ic com to Iliricum. Ic lærde þæt men him +betweonan lufodon and geárwurðedon. Ic tæhte ðam rícan, þæt hí ne onhofon +hí, ne heora hiht on leasum welan ne besetton, ac on Gode anum. Ic tæhte +ðam medeman mannum, þæt hí gehealdene wæron on heora bigwiste and scrude. +Ic bebead þearfum, þæt hí blissodon on heora hafenleaste. Fæderas ic +manode, þæt hí mid steore Godes eges heora cild geðeawodon. Þam cildum ic +bead, þæt hí gehyrsume wæron fæder and meder to halwendum mynegungum. Ic +lærde weras, þæt hí heora ǽwe heoldon, forðan þæt se wer gewitnað on +æwbræcum wife, þæt wrecð God on ǽwbræcum were. Ic manode ǽwfæste wíf, þæt +hí heora weras inweardlice lufodon, and him mid ege gehyrsumodon, swa swa +hlafordum. Ic lærde hlafordas, þæt hí heora ðeowum liðe wæron; forðan ðe hí +sind gebroðru for Gode, se hlaford and se ðeowa. Ic bebead ðeowum mannum, +þæt hí getreowlice, and swa swa Gode heora hlafordum þeowdon. Ic tæhte +eallum geleaffullum mannum, þæt hí wurðian ænne God Ælmihtigne and +ungesewenlicne. Ne leornode ic ðas lare æt nanum eorðlicum menn, ac Hælend +{380} Crist of heofonum me spræc to, and sende me to bodigenne his láre +eallum ðeodum, ðus cweðende, 'Far ðu geond þas woruld, and ic beo mid þe; +and swa hwæt swa ðu cwyst oþþe dest, ic hit gerihtwisige.'" Se casere wearð +þa ablicged mid þisum wordum. + +Simon cwæð, "Ðu góda cyning, ne understenst ðu ðisra twegra manna +gereonunge ongean me. Ic com Soðfæstnys, ac ðas ðweorigað wið me. Hát nu +aræran ænne heahne torr, þæt ic ðone astige; forðan ðe mine englas nellað +cuman to me on eorðan betwux synfullum mannum: and ic wylle astigan to +minum fæder, and ic bebeode minum englum, þæt hi ðe to minum rice +gefeccan." Nero ða cwæð, "Ic wylle geseon gif ðu ðas behát mid weorcum +gefylst;" and het ða ðone torr mid micclum ofste on smeðum felda aræran, +and bebead eallum his folce þæt hi to ðyssere wæfersyne samod comon. Se drý +astah ðone torr ætforan eallum ðam folce, and astrehtum earmum ongann +fleogan on ða lyft. + +Paulus cwæð to Petre, "Broðer, þu wære Gode gecoren ær ic, ðe gedafnað þæt +þu ðisne deofles ðen mid ðinum benum afylle; and ic eac mine cneowu gebige +to ðære bene." Þa beseah Petrus to ðam fleondan drý, þus cweðende, "Ic +halsige eow awirigede gastas, on Cristes naman, þæt ge forlæton ðone drý ðe +ge betwux eow feriað;" and ða deoflu þærrihte hine forleton, and he +feallende tobærst on feower sticca. Þa feower sticca clifodon to feower +stanum, ða sind to gewitnysse ðæs apostolican siges oð þisne andweardan +dæg. Petres geðyld geðafode þæt ða hellican fynd hine up geond þa lyft sume +hwile feredon, þæt he on his fylle þy hetelicor hreosan sceolde; and se ðe +lytle ær beotlice mid deoflicum fiðerhaman fleon wolde, þæt he ða færlice +his feðe forlure. Him gedafenode þæt hé on heannysse ahafen wurde, þæt hé +on gesihðe ealles folces hreosende ða eorðan gesohte. + +Hwæt ða, Nero bebead Petrum and Paulum on bendum gehealdan, and ða sticca +Simones hreawes mid wearde {382} besettan: wende þæt hé of deaðe on ðam +ðriddan dæge arisan mihte. Petrus cwæð, "Ðes Simon ne ge-edcucað ǽr ðam +gemǽnum æriste, ac he is to ecum witum geniðerod." Se Godes wiðerwinna ða, +Nero, mid geðeahte his heah-gerefan Agrippan, het Paulum beheafdian, and +Petrum on rode ahón. Paulus ða, be ðæs cwelleres hæse, underbeah swurdes +ecge, and Petrus rode-hengene astah. Þaða hé to ðære rode gelæd wæs, he +cwæð to ðam cwellerum, "Ic bidde eow, wendað min heafod adúne, and +astreccað mine fét wið heofonas weard: ne eom ic wyrðe þæt ic swa hangige +swa min Drihten. He astah of heofonum for middangeardes alysednysse, and +wæron forði his fét niðer awende. Me he clypað nu to his rice; awendað +forði mine fótwelmas to ðan heofonlican wege." And ða cwelleras him ða þæs +getiðodon. + +Þa wolde þæt cristene folc ðone casere acwellan, ac Petrus mid þisum wordum +hí gestilde: "Mín Drihten for feawum dagum me geswutelode þæt ic sceolde +mid þysre ðrowunge his fótswaðum fylian: nu, mine bearn, ne gelette ge +minne weg. Mine fét sind nu awende to ðam heofenlican life. Blissiað mid +me; nu to-dæg ic onfó minre earfoðnysse edlean." He wæs ða biddende his +Drihten mid þisum wordum: "Hælend mín, ic ðe betæce ðine scep, þe ðu me +befæstest: ne beoð hi hyrdelease þonne hí ðe habbað." And hé mid þisum +wordum ageaf his gast. + +Samod hí ferdon, Petrus and Paulus, on ðisum dæge, sigefæste to ðære +heofonlican wununge, on þam syx and þrittegoðan geare æfter Cristes +ðrowunge, mid þam hí wuniað on ecnysse. Igitur Hieronimus et quique alii +auctores testantur, quod in una die simul Petrus et Paulus martirizati +sunt. + +Æfter heora ðrowunge þærrihte comon wlitige weras, and uncuðe eallum folce: +cwædon þæt hi comon fram Hierusalem, to ðy þæt hi woldon ðæra apostola líc +bebyrian; and swa dydon mid micelre arwurðnysse, and sædon þam folce, þæt +{384} hí micclum blissian mihton, forðan ðe hi swylce mundboran on heora +neawiste habban moston. + +Wite ge eac þæt ðes wyrresta cyning Nero rice æfter cwale þisra apostola +healdan ne mót. Hit gelámp ða þæt eal ðæs wælhreowan caseres folc samod +hine hatode, swa þæt hi ræddon anmodlice þæt man hine gebunde, and oð deað +swunge. Nero, ðaða he ðæs folces ðeaht geacsode, wearð to feore afyrht, and +mid fleame to wuda getengde. Þa sprang þæt word þæt hé swa lange on ðam +holte on cyle and on hungre dwelode, oðþæt hine wulfas totæron. + +Þa gelámp hit æfter ðam, þæt Grecas gelæhton ðæra apostola lichaman, and +woldon east mid him lædan. Þa færinga gewearð micel eorð-styrung, and þæt +Romanisce folc ðyder onette, and ða líc ahreddan, on ðære stowe ðe is +geháten Catacumbas; and hí ðær heoldon oðer healf gear, oðþæt ða stowa +getimbrode wæron, ðe hí siððan on aléde wæron, mid wuldre and lófsangum. +Cuð is geond ealle ðeodscipas þæt fela wundra gelumpon æt ðæra apostola +byrgenum, ðurh ðæs Hælendes tiðe, ðam sy wuldor and lóf á on ecnysse. Amen. + +JUNE XXIX. + +THE PASSION OF THE APOSTLES PETER AND PAUL. + + Venit Jesus in partes Cæsareæ Philippi: et reliqua. + +Matthew the Evangelist wrote in the evangelical Testament, thus saying, +"The Lord came to a district, which is called Cæsarea 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 Cæsarea, and, in honour of the +emperor Tiberius, under whom {367} he governed, devised for the city the +name of Cæsarea, and in memorial of himself added to the name, 'Philippi,' +thus saying, 'Cæsarea 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 gelaðung wurðað þisne dæg ðam mæran apostole PAULE to wurðmynte, +forðam ðe he is gecweden ealra ðeoda láreow: þurh soðfæste lare wæs +ðeah-hwæðere his martyrdóm samod mid ðam eadigan Petre gefremmed. Hé wæs +fram cildháde on ðære ealdan ǽ getogen, and mid micelre gecnyrdnysse on +ðære begriwen wæs. Æfter Cristes ðrowunge, ðaða se soða geleafa aspráng +þurh ðæra apostola bodunge, ða ehte he cristenra manna þurh his nytennysse, +and sette on cwearterne, and eac wæs on geðafunge æt ðæs forman cyðeres +{386} Stephanes slege: nis ðeah-hwæðere be him geræd, þæt hé handlinga +ænigne man acwealde. + +"He nam ða gewrit æt ðam ealdor-biscopum to ðære byrig Damascum, þæt hé +moste gebindan ða cristenan ðe hé on ðære byrig gemette, and gelædan to +Hierusalem. Þa gelamp hit on þam siðe þæt him com færlice to micel leoht, +and hine astrehte to eorðan, and he gehyrde stemne ufan þus cweðende, +Saule, Saule, hwí ehtst ðu mín? Yfel bið ðe sylfum þæt ðu spurne ongean ða +gáde. He ða mid micelre fyrhte andwyrde þære stemne, Hwæt eart ðu, leof +Hlaford? Him andwyrde seo clypung þære godcundan stemne, Ic eom se Hælend +þe ðu ehtst: ac arís nu, and far forð to ðære byrig; þær ðe bið gesǽd hwæt +ðe gedafenige to donne. Hé arás ða, ablendum eagum, and his geferan hine +swa blindne to ðære byrig gelæddon. And he ðær andbidigende ne onbyrigde +ætes ne wætes binnan ðreora daga fæce." + +"Wæs ða sum Godes ðegen binnan ðære byrig, his nama wæs Annanías, to ðam +spræc Drihten ðysum wordum, Annanía, arís, and gecum to minum ðeowan +Saulum, se is biddende minre miltsunge mid eornestum mode. He andwyrde ðære +drihtenlican stemne, Min Hælend, hu mæg ic hine gesprecan, seðe is ehtere +ðinra halgena, ðurh mihte ðæra ealdor-biscopa? Drihten cwæð, Far swa ic ðe +sæde, forðan ðe hé is me gecoren fætels, þæt hé tobere minne naman ðeodum, +and cynegum, and Israhela bearnum; and he sceal fela ðrowian for minum +naman. Annanías ða becom to ðam gecorenan cempan, and sette his handa him +on-uppan mid þisre gretinge, Saule, min broðor, se Hælend, þe ðe be wege +gespræc, sende me wið ðín, þæt þu geseo, and mid þam Halgan Gaste gefylled +sy. Þa, mid ðisum wordum, feollon swylce fylmena of his eagum, and he +ðærrihte gesihðe underfeng, and to fulluhte beah. Wunode ða sume feawa daga +mid þam Godes ðeowum binnan ðære byrig, and mid micelre bylde þam Iudeiscum +bodade, þæt Crist, ðe hí wiðsocon, is ðæs Ælmihtigan Godes Sunu. Hí wurdon +swiðlice {388} ablicgede, and cwædon, La hú, ne is ðes se wælhreowa ehtere +cristenra manna: húmeta bodað he Cristes geleafan? Saulus soðlice micclum +swyðrode, and ða Iudeiscan gescende, mid anrædnysse seðende, þæt Crist is +Godes Sunu." + +"Hwæt ða, æfter manegum dagum gereonodon ða Iudeiscan, hú hí ðone Godes +cempan acwellan sceoldon, and setton ða weardas to ælcum geate ðære +ceastre. Paulus ongeat heora syrwunge, and ða cristenan hine genamon, and +on anre wilian aleton ofer ðone weall. And he ferde ongean to Hierusalem, +and hine gecuðlæhte to ðam halgan heape Cristes hiredes, and him cydde hú +se Hælend hine of heofenum gespræc. Syððan, æfter sumum fyrste, com clypung +of ðam Halgan Gaste to ðam geleaffullan werode, þus cweðende, Asendað +Paulum and Barnaban to ðam weorce ðe ic hí gecoren hæbbe. Se halga heap ða, +be Godes hæse and gecorennysse, hí asendon to lærenne eallum leodscipum be +Cristes to-cyme for middangeardes alysednysse." + +"Barnabas wæs ða Paules gefera æt ðære bodunge to langum fyrste. Ða æt +nextan wearð him geðuht þæt hi ontwa ferdon, and swa dydon. Paulus wearð þa +afylled and gefrefrod mid þæs Halgan Gastes gife, and ferde to manegum +leodscipum, sawende Godes sæd. On sumere byrig he wæs twelf monað, on +sumere twa gear, on sumere ðreo, and gesette biscopas, and mæsse-preostas, +and Godes ðeowas; ferde siððan forð to oðrum leodscipe, and dyde swa +gelice. Asende þonne eft ongean ærend-gewritu to ðam geleaffullum ðe he ær +tæhte, and hí swa mid þam gewritum tihte and getrymde to lifes wege." + +We willað nu mid sumere scortre trahtnunge þas rædinge oferyrnan, and +geopenian, gif heo hwæt digles on hyre hæbbende sy. Paulus ehte cristenra +manna, na mid niðe, swa swa ða Iudeiscan dydon, ac he wæs midspreca and +bewerigend þære ealdan ǽ mid micelre anrædnysse: wende þæt Cristes geleafa +wære wiðerwinna ðære ealdan gesetnysse: ac se Hælend ðe gesette ða ealdan ǽ +mid mislicum {390} getacnungum, se ylca eft on his andweardnysse hí awende +to soðfæstnysse æfter gastlicre getacnunge. Þa nyste Paulus ða gastlican +getacnunge ðære ǽ, and wæs forði hyre forespreca, and ehtere Cristes +geleafan. God Ælmihtig, þe ealle ðing wát, geseah his geðanc, þæt hé ne +ehte geleaffulra manna ðurh andan, ac ðurh ware ðære ealdan ǽ, and hine ða +gespræc of heofonum, ðus cweðende, "Saule, hwí ehtst ðu mín? Ic eom seo +Soðfæstnys ðe ðu werast; geswic ðære ehtnysse: derigendlic bið ðe þæt þu +spurne ongean þa gáde. Gif se oxa spyrnð ongean ða gáde, hit dereð him +sylfum; swa eac hearmað þe ðin gewinn togeanes me." He cwæð, "Hwí ehtst ðu +mín?" forðan ðe he is cristenra manna heafod, and besargað swa hwæt swa his +lima on eorðan ðrowiað, swa swa he ðurh his witegan cwæð, "Se ðe eow +hrepað, hit me bið swa egle swylce he hreppe ða seo mines eagan." He wearð +astreht, þus cweðende, "Hwæt eart ðu, Hlaford?" His modignes wearð astreht, +and seo soðe eadmodnys wearð on him aræred. He feoll unrihtwis, and wearð +aræred rihtwis. Feallende he forleas lichamlice gesihðe, arisende he +underfeng his modes onlihtinge. Þry dagas he wunode butan gesihðe, forðan +ðe he wiðsóc Cristes ærist on ðam ðriddan dæge. + +Annanias is gereht, on Hebreiscum gereorde, 'scép.' Þæt bilewite scép ða +gefullode ðone arleasan Saulum, and worhte hine arfæstne Paulum. He +gefullode ðone wulf and geworhte to lambe. He awende his naman mid ðeawum; +and wæs ða soðfæst bydel Godes gelaðunge, seðe ær mid reðre ehtnysse hi +geswencte. He wolde forfleon syrewunge Iudeiscre ðeode, and geðafode þæt +hine man on anre wilian ofer ðone weall nyðer alét: na þæt hé nolde for +Cristes geleafan deað þrowian, ac forði he forfleah ðone ungeripedan deað, +forðan ðe he sceolde ærest menigne mann mid his micclum wisdome to Gode +gestrynan, and syððan mid micelre geðincðe to martyrdome his swuran +astreccan. Micele maran witu he ðrowode siððan for Cristes naman, ðonne he +ǽr his gecyrrednysse {392} cristenum mannum gebude. Saulus se arleasa +beswáng ða cristenan, ac æfter ðære gecyrrednysse wæs se arfæsta Paulus for +Cristes naman oft beswungen. Æne hé wæs gestæned oð deað, swa þæt ða +ehteras hine for deadne leton, ac ðæs on merigen hé arás, and ferde ymbe +his bodunge. He wæs gelomlice on mycelre frecednysse, ægðer ge on sǽ ge on +lánde, on westene, betwux sceaðum, on hungre and on ðurste, and on manegum +wæccum, on cyle, and on næcednysse, and on manegum cwearternum: swa hé +onette mid þære bodunge, swylce hé eal mennisc to Godes ríce gebringan +wolde: ægðer ge mid láre, ge mid gebedum, ge mid gewritum hé symle tihte to +Godes willan. He wæs gelæd to heofonan oð ða ðriddan fleringe, and þær hé +geseh and gehyrde Godes digelnysse, ða hé ne moste nanum men cyðan. Hé +besargode mid wope oðra manna synna, and eallum geleaffullum hé æteowde +fæderlice lufe. Mid his hand-cræfte he teolode his and his geferena +forðdæda, and ðær-to-eacan nis nan ðing tocnawen on soðre eawfæstnysse þæt +his lareowdom ne gestaðelode. Þa oðre apostoli, be Godes hæse, leofodon be +heora láre unpleolice; ac ðeah-hwæðere Paulus ana, seðe wæs on +woruld-cræfte teld-wyrhta, nolde ða alyfdan bigleofan onfón, ac mid agenre +teolunge his and his geferena neode foresceawode. His lára and his +drohtnunga sind ús unasmeagendlice, ac se bið gesælig þe his mynegungum mid +gecneordnysse gehyrsumað. + +EUANGELIUM. + +Dixit Simon Petrus ad Iesum: et reliqua. + +"He forlét ealle woruld-ðing, and ðam Hælende anum folgode," swa swa ðis +godspel cwyð, ðe ge nú æt ðisre ðenunge gehyrdon. + +"On ðære tíde cwæð Petrus se apostol to ðam Hælende, Efne we forleton ealle +woruld-ðing, and ðe ánum fyligað: hwæt dest ðu us þæs to leane?" et +reliqua. + +Micel truwa hwearftlode on Petres heortan: he ána spræc {394} for ealne +ðone heap, "We forleton ealle ðing." Hwæt forlet Petrus? He wæs fiscere, +and mid ðam cræfte his teolode, and ðeah hé spræc mid micelre bylde, "We +forleton ealle ðing." Ac micel he forlét, and his gebroðru, ðaða hí +forleton ðone willan to agenne. Þeah hwá forlæte micele æhta, and ne forlæt +ða gitsunge, ne forlæt he ealle ðing. Petrus forlet lytle ðing, scripp and +net, ac he forlet ealle ðing, ðaða he, for Godes lufon, nan ðing habban +nolde. He cwæð, "We fyligað ðe." Nis na fulfremedlic fela æhta to +forlætenne, buton he Gode folgige. Soðlice ða hæðenan uðwitan fela ðinga +forleton, swa swa dyde Socrates, seðe ealle his æhta behwyrfde wið anum +gyldenum wecge, and syððan awearp ðone wecg on wídre sǽ, þæt seo gitsung +ðæra æhta his willan ne hrémde, and abrude fram ðære woruldlican lare ðe he +lufode: ac hit ne fremede him swa gedón, forðan ðe he ne fyligde Gode, ac +his agenum willan, and forði næfde ða heofenlican edlean mid þam apostolum, +þe ealle woruld-ðing forsawon for Cristes lufon, and mid gehyrsumnysse him +fyligdon. + +Petrus ða befrán, "Hwæt sceal us getimian? We dydon swa swa ðu us hete, +hwæt dest ðu us to edleane? Se Hælend andwyrde, Soð ic eow secge, þæt ge ðe +me fyligað sceolon sittan ofer twelf dómsetl on ðære edcynninge, ðonne ic +sitte on setle mines mægenðrymmes; and ge ðonne demað twelf Israhela +mægðum." Edcynninge he het þæt gemænelice ærist, on ðam beoð ure lichaman +ge-edcynnede to unbrosnunge, þæt is to ecum ðingum. Tuwa we beoð on ðisum +life acennede: seo forme acennednys is flæsclic, of fæder and of meder; seo +oðer acennednys is gastlic, ðonne we beoð ge-edcennede on ðam halgan +fulluhte, on ðam us beoð ealle synna forgyfene, ðurh ðæs Halgan Gastes +gife. Seo ðridde acennednys bið on ðam gemænelicum æriste, on ðam beoð ure +lichaman ge-edcennede to unbrosnigendlicum lichaman. + +On ðam æriste sittað þa twelf apostoli mid Criste on heora {396} domsetlum, +and demað þam twelf mæigðum Israhela ðeode. Þis twelffealde getel hæfð +micele getacnunge. Gif ða twelf mægða ána beoð gedemede æt ðam micclum +dome, hwæt deð þonne seo ðreotteoðe mæigð, Leui? Hwæt doð ealle ðeoda +middangeardes? Wenst ðu þæt hí beoð asyndrode fram ðam dome? Ac ðis +twelffealde getel is geset for eallum mancynne ealles ymbhwyrftes, for ðære +fulfremednysse his getacnunge. Twelf tida beoð on ðam dæge, and twelf +monðas on geare; twelf heahfæderas sind, twelf witegan, twelf apostoli; and +ðis getel hæfð maran getacnunge ðonne ða ungelæredan undergitan magon. Is +nu forði mid ðisum twelffealdum getele ealles middangeardes ymbhwyrft +getacnod. + +Þa apostoli and ealle ða gecorenan ðe him geefenlæhton beoð deman on ðam +micclum dæge mid Criste. Þær beoð feower werod æt ðam dome, twa gecorenra +manna, and twa wiðercorenra. Þæt forme werod bið þæra apostola and heora +efenlæcendra, þa ðe ealle woruld-ðing for Godes naman forleton: hí beoð ða +demeras, and him ne bið nan dóm gedemed. Oðer endebyrdnys bið geleaffulra +woruld-manna: him bið dóm gesett, swa þæt hi beoð asyndrede fram gemanan +ðæra wiðercorenra, þus cweðendum Drihtne, "Cumað to me, ge gebletsode mines +Fæder, and onfoð þæt ríce ðe eow is gegearcod fram frymðe middangeardes." +An endebyrdnys bið þæra wiðercorenra, þa þe ciððe hæfdon to Gode, ac hí ne +beeodon heora geleafan mid Godes bebodum: ðas beoð fordemede. Oðer +endebyrdnys bið þæra hæðenra manna, þe nane cyððe to Gode næfdon: þisum bið +gelæst se apostolica cwyde, "Ða ðe butan Godes ǽ syngodon, hí eac losiað +butan ælcere ǽ." To ðisum twam endebyrdnyssum cweð þonne se rihtwisa Dema, +"Gewitað fram me, ge awyrigedan, into ðam ecum fyre, þe is gegearcod deofle +and his awyrgedum gastum." + +Þæt godspel cwyð forð gyt, "Ælc ðæra ðe forlæt, for {398} minum naman, +fæder oððe moder, gebroðru oððe geswystru, wíf oððe bearn, land oððe +gebytlu, be hundfealdum him bið forgolden, and he hæfð ðær-to-eacan þæt ece +líf." Hundfeald getel is fulfremed, and se ðe forlæt ða ateorigendlican +ðing for Godes naman, he underfehð þa gastlican mede be hundfealdum æt +Gode. Ðes cwyde belimpð swyðe to munuchádes mannum, ða ðe for heofenan +ríces myrhðe forlætað fæder, and moder, and flæsclice siblingas. Hí +underfoð manega gastlice fæderas and gastlice gebroðru, forðan ðe ealle þæs +hádes menn, ðe regollice lybbað, beoð him to fæderum and to gebroðrum +getealde, and þær-to-eacan hí beoð mid edleane þæs ecan lifes gewelgode. Þa +ðe ealle woruld-ðing be Godes hæse forseoð, and on gemænum ðingum bigwiste +habbað, hí beoð fulfremede, and to ðam apostolum geendebyrde. Ða oðre ðe +ðas geðincðe nabbað, þæt hi ealle heora æhta samod forlætan magon, hí dón +þonne ðone dæl for Godes naman ðe him to onhagige, and him bið be +hundfealdum écelice geleanod swa hwæt swa hí be anfealdum hwilwendlice +dælað. + +Micel todál is betwux þam gecyrredum mannum: sume hí geefenlæcað þam +apostolum, sume hí geefenlæcað Iudan, Cristes belǽwan, sume Annanian and +Saphiran, sume Giezi. Þa ðe ealle gewitendlice ðing to ðæra apostola +efenlæcunge forseoð, for intingan þæs écan lifes, hí habbað lóf and ða écan +edlean mid Cristes apostolum. Se ðe betwux munecum drohtnigende, on +mynstres æhtum mid fácne swicað, he bið Iudan gefera, ðe Crist belæwde, and +his wite mid hellwarum underfehð. Se ðe mid twyfealdum geðance to +mynsterlicre drohtnunge gecyrð, and sumne dæl his æhta dælð, sumne him +sylfum gehylt, and næfð nænne truwan to ðam Ælmihtigan, þæt he him +foresceawige andlyfene and gewǽda and oðere neoda, he underfehð þone +awyrgedan cwyde mid Annanian and Saphiran, þe swicedon on heora agenum +æhtum, and mid færlicum deaðe ætforan ðam apostolum steorfende {400} +afeollon. Se ðe on muneclicere drohtnunge earfoðhylde bið, and gyrnð ðæra +ðinga ðe hé on woruldlicere drohtnunge næfde, oððe begitan ne mihte, buton +twyn him genealæhð se hreofla Giezi, þæs witegan cnapan, and þæt þæt he on +lichaman geðrowade, þæt ðrowað þes on his sawle. Se cnapa folgode ðam mæran +witegan Eliseum: þa com him to sum rice mann of þam leodscipe þe is Siria +geháten, his nama wæs Náámán, and he wæs hreoflig. Þa becom hé to ðam Godes +witegan Eliseum, on Iudea lande, and he ðurh Godes mihte fram ðære coðe +hine gehælde. Þa bead he ðam Godes menn, for his hælðe, deorwurðe sceattas. +Se witega him andwyrde, "Godes miht þe gehælde, na ic. Ne underfó ic ðin +feoh: ðanca Gode ðinre gesundfulnysse, and brúc ðinra æhta." Náámán ða +gecyrde mid ealre his fare to his agenre leode. + +Þa wæs ðæs witegan cnapa, Gyezi, mid gitsunge undercropen, and of-arn, ðone +ðegen Náámán ðus mid wordum liccetende, "Nu færlice comon tweigra witegena +bearn to minum lareowe: asend him twa scrud and sum pund." Se ðegen him +andwyrde, "Waclic bið him swa lytel to sendenne; ac genim feower scrud and +twa pund." He ða gewende ongean mid þam sceattum, and bediglode his fær wið +þone witegan. Se witega hine befrán, "Hwanon come ðu, Giezi?" He andwyrde, +"Leof, næs ic on nanre fare." Se witega cwæð, "Ic geseah, ðurh Godes Gást, +þa se ðegen alyhte of his cræte, and eode togeanes ðe, and ðu name his +sceattas on feo and on reafe. Hafa ðu eac forð mid ðam sceattum his +hreoflan, ðu and eal ðin ofspring on ecnysse." And hé gewende of his +gesihðe mid snaw-hwitum hreoflan beslagen. + +Is nu forði munuchádes mannum mid micelre gecnyrdnysse to forbugenne ðas +yfelan gebysnunga, and geefenlæcan þam apostolum, þæt hí, mid him and mid +Gode, þæt éce líf 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 wæs se Hælend farende to Hierusalem: ðaða he genealæhte +þære ceastre and hé hí geseah, ða weop hé ofer hí:" et reliqua. + +Gregorius se trahtnere cwæð, þæt se Hælend beweope ðære ceastre +toworpennysse, ðe gelamp æfter his ðrowunge, for ðære wrace heora mándæda, +þæt hí ðone heofenlican Æðeling mánfullice acwellan woldon. He spræc mid +woplicre stemne, na to ðam weorc-stánum, oððe to ðære getimbrunge, ac spræc +to ðam ceastergewarum, þa hé mid fæderlicere lufe besargode, forðan ðe hé +wiste heora forwyrd hrædlice toweard. Feowertig geara fyrst Godes +mildheortnys forlét ðam wælhreowum ceastergewarum to behreowsunge heora +mándæda, ac hí ne gymdon nanre dædbote, ac maran mándæda gefremedon, swa +þæt hí oftorfodon mid stanum ðone forman Godes cyðere Stephanum, and +Iacobum, Iohannes broðer, beheafdodon. Eac ðone rihtwisan Iacobum hí +ascufon of ðam temple, and acwealdon, and ehtnysse on ða oðre apostolas +setton. Seo Godes gelaðung, þe on ðære byrig, æfter Cristes ðrowunge, under +þam rihtwisan Iacobe drohtnigende wæs, ferde eal samod of ðære byrig to +anre wíc wið ða éá Iordanen; forðan ðe him com to Godes hǽs, þæt hi +sceoldon fram ðære mánfullan stowe faran, ærðam ðe seo wracu come. God ða +oncneow þæt ða Iudeiscan nanre dǽdbote ne gymdon, ac má and má heora +mándæda geyhton: sende him ða to Romanisc folc, and hí ealle fordyde. + +Uespasianus hatte se casere, ðe on ðam dagum geweold ealles middangeardes +cynedomes. Sé asende his sunu Titum to oferwinnenne ða earman Iudeiscan. Þa +gelámp hit swa þæt hí wæron gesamnode binnan ðære byrig Hierusalem, six +hund ðusend manna, swylce on anum cwearterne beclysede; and hí wurdon ða +utan ymbsette mid Romaniscum here swa lange þæt ðær fela ðusenda mid hungre +wurdon acwealde; and for ðære menigu man ne mihte hí bebyrigan, ac awurpon +{404} ða líc ofer ðone weall. Sume ðeah for mæiglicre sibbe hí bebyrigan +woldon, ac hí hrædlice for mægenleaste swulton. Gif hwa hwæt lytles æniges +bigwistes him sylfum gearcode, him scuton sona to reaferas, and ðone mete +him of ðam muðe abrudon. Sume hí cuwon heora gescý, sume heora hætera, sume +streaw, for ðære micclan angsumnysse ðæs hatan hungres. Hit nis na +gedafenlic þæt we on ðisum halgan godspelle ealle ða sceamlican yrmðu +gereccan þe gelumpon ðam ymbsettum Iudeiscum, ærðan ðe hi on hand gán +woldon. Wearð ða se mæsta dæl ðæra arleasra mid þam bysmerlicum hungre +adyd, and þa lafe ðæs hungres ofsloh se Romanisca here, and ða burh +grundlunga towurpon, swa þæt ðær ne beláf stán ofer stáne, swa swa se +Hælend ǽr mid wope gewítegode. Þæra cnapena ðe binnan syxtyne geara ylde +wæron, hund-nigontig ðusenda hí tosendon to gehwylcum leodscipum to ðeowte, +and on ðam earde ne beláf nan ðing ðæs awyrgedan cynnes. Seo burh wearð +syððan on oðre stówe getimbrod, and mid ðam Sarasceniscum gesett. + +Se Hælend geswutelode for hwilcum intingan ðeos tostencednys þære byrig +gelumpe, ðaða hé cwæð, "Forðan þe ðu ne oncneowe ðone timan ðinre +geneosunge." He geneosode ða buruhware ðurh his menniscnysse, ac hí næron +his gemyndige, naðor ne ðurh lufe ne þurh ege. Be ðære gymeleaste spræc se +witega mid ceorigendre stemne, ðus cweðende, "Storc and swalewe heoldon +ðone timan heora to-cymes, and þis folc ne oncneow Godes dóm." Drihten cwæð +to ðære byrig, "Gif þu wistest hwæt þe toweard is, þonne weope ðu mid me. +Witodlice on ðisum dæge þu wunast on sibbe, ac ða toweardan wraca sind nu +bediglode fram ðinum eagum." Seo buruhwaru wæs wunigende on woruldlicere +sibbe, þaþa heo orsorhlice wæs underðeodd flæsclicum lustum, and hwonlice +hógode ymbe ða toweardan yrmða, ðe hyre ða-gyt bediglode wæron. Gif heo +ðære yrmðe forewittig wære, ne mihte heo mid orsorgum mode ðære +gesundfulnysse andweardes lifes brucan. + +{406} Drihten adræfde of ðam temple ða cýpmen, þus cweðende, "Hit is +awriten, þæt min hús is gebed-hús, and ge hit habbað gedon sceaðum to +screafe." Þæt tempel wæs Gode gehalgod, to his ðenungum and lofsangum, and +to gebedum ðam geleaffullum; ac ða gytsigendan ealdor-biscopas geðafedon +þæt ðær cyping binnan gehæfd wære. Drihten, ðaða he þæt unriht geseah, he +worhte áne swipe of rápum, and hí ealle mid gebeate út-ascynde. Þeos +todræfednys getacnode ða toweardan toworpennysse ðurh þone Romaniscan here, +and se hryre gelámp swyðost þurh gyltas ðæra ealdor-biscopa ðe, binnan ðam +temple wunigende, mid gehywedre halignysse þæs folces lác underfengon, and +ðæra manna ehton ðe butan lace þæt tempel gesohton. Hwæt wæs þæt tempel +buton swylce sceaðena scræf, þaþa ða ealdor-biscopas mid swylcere gytsunge +gefyllede wæron, and ða leaslican ceapas binnan ðam Godes huse geðafedon? +Hit is on oðrum godspelle awriten, þæt ðær sæton myneteras, and ðær wæron +gecype hryðeru, and scép, and culfran. On ðam dagum, æfter gesetnysse ðære +ealdan ǽ, man offrode hryðeru, and scép, and culfran, for getacnunge +Cristes ðrowunge: ða tihte seo gitsung þa sacerdas þæt man ðillic orf þær +to ceape hæfde, gif hwá feorran come, and wolde his lác Gode offrian, ðæt +hé on gehendnysse to bicgenne gearu hæfde. Drihten ða adræfde ðillice cypan +of ðam halgan temple, forðan ðe hit næs to nanum ceape aræred, ac to +gebedum. + +"Him ða to genealæhton blinde and healte, and he hi gehælde, and wæs +lærende þæt folc dæghwomlice binnan ðam temple." Se mildheorta Drihten, ðe +læt scinan his sunnan ofer ða rihtwisan and unrihtwisan gelice, and sent +renas and eorðlice wæstmas gódum and yfelum, nolde ofteon his lare þam +ðwyrum Iudeiscum, forðan ðe manega wæron góde betwux þam yfelan, þe mid +ðære lare gebeterode wæron, þeah ðe ða þwyran hyre wiðcwædon. Hé eac mid +wundrum ða lare getrymde, þæt ða gecorenan ðy geleaffulran wæron: and ða +wiðercorenan nane beladunge nabbað, forðan ðe hí ne {408} ðurh godcunde +tacna, ne þurh líflice lare, þam soðfæstan Hælende gelyfan noldon. Nu cwyð +se eadiga Gregorius, þæt heora toworpennys hæfð sume gelicnysse to +gehwilcum þwyrlicum mannum, þe blissiað on yfel-dædum, and on ðam wyrstan +ðingum fægniað. Swilcera manna besargað se mildheorta Drihten dæghwomlice, +seðe ða þa losigendlican buruhware mid tearon bemǽnde. Ac gif hí oncneowon +ða geniðerunge þe him onsihð, hí mihton hí sylfe mid sarigendre stemne +heofian. + +Soðlice ðære losigendlican sawle belimpð þes æfterfiligenda cwyde, "On +ðysum dæge þu wunast on sibbe, ac seo towearde wracu is nu bediglod fram +ðinum eagum." Witodlice seo ðwyre sawul is on sibbe wunigende on hire dæge, +þonne heo on gewitendlicere tide blissað, and mid wurðmyntum bið up-ahafen, +and on hwilwendlicum bricum bið ungefoh, and on flæsclicum lustum bið +tolysed, and mid nanre fyrhte þæs toweardan wites ne bið geegsod, ac +bedygelað hire sylfre ða æfterfiligendan yrmða; forðan gif heo embe ða +smeað, þonne bið seo woruldlice bliss mid þære smeagunge gedrefed. Heo hæfð +ðonne sibbe on hire dæge, ðonne heo nele ða andweardan myrhðe gewǽcan mid +nánre care þære toweardan ungesælðe, ac gæð mid beclysedum eagum to ðam +witnigendlicum fyre. Seo sawul ðe on ðas wisan nu drohtnað, heo is to +geswencenne ðonne ða rihtwisan blissiað; and ealle ða ateorigendlican ðing, +þe heo nu to sibbe and blisse talað, beoð hire ðonne to byternysse and to +ceaste awende; forðan ðe heo micele sace wið hí sylfe hæfð, hwí heo ða +geniðerunge, ðe heo ðonne ðolað, nolde ær on life mid ænigre carfulnysse +foresceawian. Be ðam is awriten, "Eadig bið se man þe symle bið +forhtigende; and soðlice se heardmoda befylð on yfel." Eft on oðre stowe +mynegað þæt halige gewrit, "On eallum ðinum weorcum beo ðu gemyndig þines +endenextan dæges, and on ecnysse ðu ne syngast." + +Seo halige ræding cwyð, "Se tyma cymð þæt ðine fynd ðe ymbsittað mid +ymbtrymminge, and ðe on ælce healfe {410} genyrwiað, and to eorðan þe +astreccað, and ðine bearn samod ðe on ðe sind." Þæra sawla fynd sind ða +hellican gastas þe besittað þæs mannes forðsið, and his sawle, gif heo +fyrenful bið, to ðære geferrǽdene heora agenre geniðerunge mid micelre +angsumnysse lædan willað. Þa deoflu æteowiað þære synfullan sawle ægðer ge +hyre yfelan geðohtas, and ða derigendlican spræca, and ða mánfullan dæda, +and hí mid mænigfealdum ðreatungum geangsumiað, þæt heo on ðam forðsiðe +oncnáwe mid hwilcum feondum heo ymbset bið, and ðeah nán ut-fær ne gemet, +hu heo ðam feondlicum gastum oðfleon mage. To eorðan heo bið astreht ðurh +hire scylda oncnawennysse, ðonne se lichama þe heo on leofode to duste bið +formolsnod. Hire bearn on deaðe hreosað, ðonne ða únalyfedlican geðohtas, +ðe heo nu acenð, beoð on ðære endenextan wrace eallunga toworpene, swa swa +se sealm-sceop be ðam gyddigende sang, "Nellað ge getruwian on +ealdormannum, ne on manna bearnum, on ðam nis nan hǽl. Heora gast gewit, +and hí to eorðan gehwyrfað, and on ðam dæge losiað ealle heora geðohtas." + +Soðlice on ðam godspelle fyligð, "And hí ne forlǽtað on ðe stán ofer +stáne." Þæt ðwyre mod, þonne hit gehýpð yfel ofer yfele, and þwyrnysse ofer +þwyrnysse, hwæt deð hit buton swilce hit lecge stán ofer stáne? Ac ðonne +seo sawul bið to hire witnunge gelæd, ðonne bið eal seo getimbrung hire +smeagunge toworpen; forðan ðe heo ne oncneow ða tíd hire geneosunge. On +manegum gemetum geneosað se Ælmihtiga God manna sawla; hwiltidum mid lare, +hwilon mid wundrum, hwilon mit untrumnyssum; ac gif heo ðas geneosunga +forgymeleasað, ðam feondum heo bið betæht on hire geendunge, to ecere +witnunge, þam ðe heo ǽr on life mid healicum leahtrum gehyrsumode. Þonne +beoð ða hire witneras on ðære hellican susle, ða ðe ǽr mid mislicum lustum +hi to ðam leahtrum forspeonon. + +Drihten eode into ðam temple, and mid swipe ða cypan ut-adræfde. Þa cypmen +binnon ðam temple getacnodon {412} unrihtwise láreowas on Godes gelaðunge. +Ðær wæron gecype oxan, and scép, and culfran, and þær sæton myneteras. Oxa +teolað his hlaforde, and se lareow sylð oxan on Godes cyrcan, gif he begæð +his hlafordes teolunga, þæt is, gif he bodað godspel his underðeoddum, for +eorðlicum gestreonum, and na for godcundre lufe. Mid sceapum he mangað, gif +he dysigra manna herunga cepð on arfæstum weorcum. Be swylcum cwæð se +Hælend, "Hi underfengon edlean heora weorca;" þæt is se hlisa idelre +herunge, ðe him gecweme wæs. + +Se láreow bið culfran cypa, þe nele ða gife, ðe him God forgeaf butan his +geearnungum, oðrum mannum butan sceattum nytte dón; swa swa Crist sylf +tæhte, "Butan ceape ge underfengon ða gife, syllað hí oðrum butan ceape." +Se ðe mid gehywedre halignysse him sylfum teolað on Godes gelaðunge, and +nateshwón ne carað ymbe Cristes teolunge, se bið untwylice mynet-cypa +getalod. Ac se Hælend todræfð swylce cypan of his huse, ðonne hé mid +geniðerunge fram geferrædene his gecorenra hí totwæmð. + +"Min hús is gebed-hús, and ge hit habbað gedón sceaðum to scræfe." Hit +getímað forwel oft þæt ða ðwyran becumað to micclum háde on Godes +gelaðunge, and hí ðonne gastlice ofsleað mid heora yfelnysse heora +underðeoddan, ða ðe hí sceoldon mid heora benum gelíffæstan. Hwæt sind +ðyllice buton sceaðan? Anes gehwilces geleaffulles mannes mód is Godes hús, +swa swa se apostol cwæð, "Godes tempel is halig, þæt ge sind." Ac þæt mód +ne bið na gebed-hús, ac sceaðena scræf, gif hit forlysð unscæððignysse and +bilewitnysse soðre halignysse, and mid ðwyrlicum geðohtum hógað oðrum dara. + +"And he wæs tæcende dæghwomlice binnan ðam temple." Crist lærde ða þæt folc +on his andweardnysse, and he lærð nu dæghwomlice geleaffulra manna mód mid +godcundre láre smeaðancellice, þæt hí yfel forbugon and gód gefremman. Ne +bið na fulfremedlic þam gelyfedan þæt hé yfeles geswice, buton hé gód +gefremme. Se eadiga Gregorius cwæð, "Mine gebroðru, ic wolde eow ane lytle +race gereccan, seo mæig ðearle eower mód getimbrian, gif ge mid gymene hí +gehyran {414} wyllað. Sum æðelboren mann wæs on ðære scire Ualeria, se wæs +geháten Crisaurius, se wæs swa micclum mid leahtrum afylled swa micclum swa +hé wæs mid eorðlicum welum gewelgod. He wæs toðunden on modignysse, and his +flæsclicum lustum underðeod, and mid ungefohre gytsunge ontend. Ac ðaða God +gemynte his yfelnysse to geendigenne, ða wearð hé geuntrumod, and to +forðsiðe gebroht. Þa on ðære ylcan tide þe hé geendian sceolde, ða beseah +hé up, and stodon him abutan swearte gastas, and mid micclum ðreate him +onsigon, þæt hí his sawle on ðam forðsiðe mid him to hellicum clysungum +gegripon. He ongánn ða bifian and blácian, and ungefohlice swætan, and mid +micclum hreame fyrstes biddan, and his sunu Maximus, ðone ic geseah munuc +syððan, mid gedrefedre stemne clypode, and cwæð, Min cild, Maxime, gehelp +min; onfoh me on ðinum geleafan: næs ic ðe derigende on ænigum ðingum. Se +sunu ða Maximus mid micclum heofe gedrefed, him to cóm. Hé wand þa swa swa +wurm; ne mihte geðolian þa egeslican gesihðe ðæra awyrgedra gasta. Hé wende +hine to wage, ðær hi him ætwæron; he wende eft ongean, þær hé hí funde. +Þaða hé swa swiðe geancsumod his sylfes órwene wæs, ða hrymde hé mid +micelre stemne, and ðus cwæð, Lætað me fyrst oð to merigen, huru-ðinga +fyrst oð to merigen: ac mid ðisum hreame ða blacan fynd tugon ða sawle of +ðam lichaman, and awég gelæddon." Be ðam is swutol, þæt seo gesihð him +wearð æteowod for oðra manna beterunge, na for his agenre. La hwæt fremode +him, ðeah ðe hé on forðsiðe þa sweartan gastas gesawe, ðonne he ne moste +þæs fyrstes habban ðe he gewilnode? Ac uton we beon carfulle, þæt ure tima +mid ydelnysse ús ne losige, and we ðonne to wel-dædum gecyrran willan, +ðonne us se deað to forðsiðe geðreatað. + +Þu, Ælmihtiga Drihten, gemiltsa us synfullum, and urne forðsið swa gefada, +þæt we, gebettum synnum, æfter ðisum frecenfullum life, ðinum halgum +geferlæhte beon moton. Sy ðe lóf 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 dæge, þæs wælhreowan caseres, wæs se halga biscop Sixtus on +Romana byrig drohtnigende. Ða færlice het hé his gesihum, ðone biscop mid +his preostum samod geandwerdian. Sixtus ða unforhtmod to his preostum +clypode, "Mine gebroðra, ne beo ge afyrhte, cumað, and eower nan him ne +ondræde ða scortan tintregunga. Þa halgan martyras geðrowodon fela pinunga, +þæt hí orsorge becomon to wulder-beage þæs ecan lifes." Þa andwyrdon his +twegen diaconas, Felicissimus and Agapitus, "Ðu, ure fæder, hwider fare we +butan ðe?" On ðære nihte wearð se biscop mid his twám diaconum hrædlice to +ðam reðum ehtere gebroht. Se casere Decius him cwæð to, "Geoffra ðine lác +ðam undeadlicum godum, and beo ðu þæra sacerda ealdor." Se eadiga Sixtus +him andwyrde, "Ic symle geoffrode, and gýt offrige mine lác ðam Ælmihtigan +Gode, and his Suna, Hælendum Criste, and ðam Halgum Gaste, hluttre +onsægednysse and ungewemmede." Decius cwæð, "Gebeorh ðe and ðinum preostum, +and geoffra. Soðlice gif ðu ne dest, þu scealt beon eallum oðrum to bysne." +Sixtus soðlice andwyrde, "Hwene ær ic ðe sæde, þæt ic symle geoffrige ðam +Ælmihtigum Gode." Decius ða cwæð to his cempum, "Lædað hine to ðam temple +Martis, þæt he ðam gode Marti geoffrige: gif he nelle offrian, beclysað +hine on ðam cwearterne Mamortini." Þa cempan hine læddon to ðam +deofolgylde, and hine ðreatodon þæt he ðære deadan anlicnysse his lác +offrian sceolde. Þaða he ðæs caseres hæse forseah, and ðam deofolgylde +offrian nolde, ða gebrohton hi hine mid his twam diaconum binnan ðam +blindan cwearterne. + +Þa betwux ðam com LAURENTIUS, his erce-diacon, and ðone halgan biscop mid +ðisum wordum gespræc, "Ðu, mín fæder, hwider siðast ðu butan ðinum bearne? +Þu halga {418} sacerd, hwider efst ðu butan ðinum diacone? Næs ðin gewuna +þæt ðu butan ðinum diacone Gode geoffrodest. Hwæt mislicode ðe, min fæder, +on me? Geswutela ðine mihte on ðinum bearne, and geoffra Gode þone ðe ðu +getuge, þæt þu ðy orsorglicor becume to ðam æðelan wulder-beage." Þaða se +eadiga Laurentius mid þisum wordum and ma oðrum bemǽnde þæt he ne moste mid +his lareowe ðrowian, ða andwyrde se biscop, "Min bearn, ne forlæte ic ðe, +ac ðe gerist mara campdom on ðinum gewinne. We underfoð, swa swa ealde men, +scortne ryne þæs leohtran gewinnes; soðlice þu geonga underfehst miccle +wulderfulran sige æt ðisum reðan cyninge. Min cild, geswic ðines wopes: +æfter ðrim dagum ðu cymst sigefæst to me to ðam ecum life. Nim nu ure +cyrcan maðmas, and dæl cristenum mannum, be ðan ðe ðe gewyrð." + +Se erce-diacon ða, Laurentius, be ðæs biscopes hæse ferde and dælde þære +cyrcan maðmas preostum, and ælðeodigum ðearfum, and wudewum, ælcum be his +neode. He com to sumere wudewan, hire nama wæs Quiriaca, seo hæfde behyd on +hire hame preostas and manega læwede cristenan. Ða se eadiga Laurentius +ðwoh heora ealra fét, and ða wudewan fram hefigtimum heafod-ece gehælde. +Eac sum ymesene man mid wope his fét gesohte, biddende his hæle. Laurentius +ða mearcode rode-tacen on ðæs blindan eagan, and he ðærrihte beorhtlice +geseah. Se erce-diacon ða-gyt geaxode má cristenra manna gehwær, and hí ær +his ðrowunge mid gastlicere sibbe and mid fót-ðweale geneosode. + +Þaða hé ðanon gewende, ða wæs his láreow Sixtus mid his twam diaconum of +ðam cwearterne gelædd, ætforan ðam casere Decium. He wearð þa geháthyrt +ongean ðone halgan biscop, ðus cweðende, "Witodlice we beorgað ðinre ylde: +gehyrsuma urum bebodum, and geoffra ðam undeaðlicum godum." Se eadiga +biscop him andwyrde, "Ðu earming, beorh ðe sylfum, and wyrc dædbote for +ðæra halgena blode {420} ðe ðu agute." Se wælhreowa cwellere mid gebolgenum +mode cwæð to his heah-gerefan, Ualeriane, "Gif ðes bealdwyrda biscop +acweald ne bið, siððan ne bið ure ege ondrædendlic." Ualerianus him +andwyrde, "Beo he heafde becorfen. Hat hí eft to ðæs godes temple Martis +gelǽdan, and gif hí nellað to him gebigedum cneowum gebiddan, and heora lác +offrian, underfón hí beheafdunge on ðære ylcan stowe." Þæs caseres cempan +hine læddon to ðam deofolgylde mid his twam diaconum: ða beseah se biscop +wið ðæs temples, and ðus cwæð, "Þu dumba deofolgyld, þurh ðe forleosað +earme menn þæt ece lif: towurpe ðe se Ælmihtiga Godes Sunu." Þa mid þam +worde tobærst sum dæl ðæs temples mid færlicum hryre. Laurentius ða clypode +to ðam biscope, "Þu halga fæder, ne forlǽt ðu me, forðan ðe ic aspende ðære +cyrcan maðmas swa swa ðu me bebude." Hwæt ða cempan ða hine gelæhton, +forðan ðe hí gehyrdon hine be ðam cyrclicum madmum sprecan. Sixtus ða +soðlice underhnáh swurdes ecge, and his twegen diaconas samod, Felicissimus +and Agapitus, ætforan ðam temple, on ðam sixtan dæge þyses monðes. + +Laurentius witodlice wearð siððan gebroht to ðam casere, and se reða +cwellere hine ða befrán, "Hwær sind ðære cyrcan madmas ðe ðe betæhte +wæron?" Se eadiga Laurentius mid nanum worde him ne geandwyrde. On ðam +ylcan dæge betæhte se Godes feond ðone halgan diacon his heah-gerefan +Ualeriane, mid ðysum bebode, "Ofgang ða madmas mid geornfulnysse, and hine +gebig to ðam undeadlicum godum." Se gerefa ða hine betæhte his gingran, ðæs +nama wæs Ypolitus, and he hine beclysde on cwearterne mid manegum oðrum. Þa +gemette hé on ðam cwearterne ænne hæðenne man, se wæs ðurh micelne wóp +ablend. Ða cwæð he him to, "Lucille, gif ðu gelyfst on Hælend Crist, he +onliht ðine eagan." He andwyrde, "Æfre ic gewilnode þæt ic on Cristes naman +gefullod wære." Laurentius him to cwæð, "Gelyfst ðu mid ealre heortan?" He +andwyrde mid wope, "Ic {422} gelyfe on Hælend Crist, and ðam leasum +deofolgyldum wiðsace." Ypolitus mid geðylde heora wordum heorcnode. Se +gesæliga Laurentius tæhte ða ðam blindan soðne geleafan ðære Halgan +Þrynnysse, and hine gefullode. Lucillus æfter ðam fulluht-bæðe mid beorhtre +stemne clypode, "Sy gebletsod se Eca God, Hælend Crist, ðe me ðurh his +diacon onlihte. Ic wæs blind bám eagum, nu ic beorhtlice leohtes bruce." +Witodlice ða fela oðre blinde mid wope comon to ðam eadigan diacone, and hé +asette his handa ofer heora eagan, and hí wurdon onlihte. + +Se tún-gerefa Ypolitus cwæð ða to ðam diacone, "Geswutela me ðære cyrcan +madmas." Laurentius cwæð, "Eala ðu Ypolite, gif ðu gelyfst on God Fæder, +and on his Sunu Hælend Crist, ic ðe geswutelige ða madmas, and þæt ece líf +behate." Ypolitus cwæð, "Gif ðu ðas word mid weorcum gefylst, ðonne do ic +swa ðu me tihst." Laurentius ða halgode fant, and hine gefullode. Soðlice +Ypolitus æfter ðam fulluht-bæðe wæs clypigende mid beorhtre stemne, "Ic +geseah unscæððigra manna sawla on Gode blissigan." And he mid tearum to ðam +eadigan diacone cwæð, "Ic halsige ðe on ðæs Hælendes naman, þæt eal min +híwræden gefullod wurðe." Witodlice Laurentius mid bliðum mode him ðæs +getiðode, and nigontyne wera and wifa his híwisces mid wuldre gefullode. + +Æfter ðisum sende se heah-gerefa, and bebead Ypolite þæt he Laurentium to +ðæs cynges cafer-tune gelædde. Ypolitus þæt bebod mid eadmodre spræce cydde +ðam eadigan Laurentie. He cwæð, "Uton faran, forðan ðe me and ðe is wuldor +gegearcod." Hi ða hrædlice comon, and unforhte him ætforan stodon. Þa cwæð +Ualerianus to ðam halgan cyðere, "Awurp nu ðine anwilnysse, and agif ða +madmas." Se Godes cyðere him andwyrde, "On Godes ðearfum ic hí aspende, and +hí sind ða ecan madmas, ðe næfre ne beoð gewanode." Se gerefa cwæð, "Hwæt +fagettest ðu mid wordum? Geoffra ðine lác urum gudum, and forlǽt ðone {424} +drycræft ðe ðu on getruwast." Laurentius cwæð, "For hwilcum ðingum neadað +se deofol eow þæt ge cristene men to his biggengum ðreatniað? Gif hit riht +sy þæt we to deoflum us gebiddon swiðor þonne to ðam Ælmihtigan Gode, deme +ge hwá þæs wurðmyntes wurðe sy, se ðe geworht is, oððe se ðe ealle ðing +gesceop." Se casere ða andwyrde, "Hwæt is se ðe geworht is, oððe hwæt is se +ðe geworhte?" Godes cyðere cwæð, "Se Ælmihtiga Fæder ures Hælendes is +Scyppend ealra gesceafta, and ðu cwyst þæt ic me gebiddan sceole to dumbum +stanum, ða ðe sind agrafene ðurh manna handa." Hwæt se casere ða hine +gebealh, and het on his gesihðe ðone diacon unscrydan, and wælhreowlice +swingan, and se casere sylf clypode, "Ne hyrw ðu ure godas." Se eadiga +Laurentius on ðam tintregum cwæð, "Witodlice ic ðancige minum Gode, þe me +gemedemode to his halgum; and ðu, earming, eart geancsumod on ðinre +gewitleaste." Decius cwæð to ðam cwellerum, "Arærað hine upp, and æteowiað +his gesihðum eal þæt wita-tól." Þa wurdon hrædlice forðaborene isene +clutas, and isene clawa, and isen bedd, and leadene swipa and oðre gepilede +swipa. Þa cwæð se casere, "Geoffra ðine lác urum godum, oððe þu bist mid +eallum ðisum pinung-tólum getintregod." Se eadiga diacon cwæð, "Þu +ungesæliga, þas estmettas ic symle gewilnode: hí beoð me to wuldre, and ðe +to wite." Se casere cwæð, "Geswutela us ealle ða mánfullan ðine gelican, +þæt ðeos burh beo geclænsod; and ðu sylf geoffra urum godum, and ne truwa +ðu nateshwon on ðinum gold-hordum." Þa cwæð se halga martyr, "Soðlice ic +truwige, and ic eom orsorh be minum hordum." Decius andwyrde, "Wenst ðu la +þæt þu beo alysed mid ðinum hordum fram ðisum tintregum?" and het ða mid +gramlicum mode þæt þa cwelleras mid stearcum saglum hine beoton. Witodlice +Laurentius on ðam gebeate clypode, "Þu earming, undergyt huru nu þæt ic +sígrige be Cristes madmum, and ic ðine tintregu naht ne gefrede." Decius +cwæð, "Lecgað ða isenan clutas hate glowende to {426} his sidan." Se eadiga +martyr ða wæs biddende his Drihten, and cwæð, "Hælend Crist, God of Gode, +gemiltsa þinum ðeowan, forðan ðe ic gewreged ðe ne wiðsoc, befrinen ic ðe +geandette." Þa het se casere hine aræran, and cwæð, "Ic geseo þæt ðu, ðurh +ðinne drycræft, ðas tintregan gebysmerast; ðeah-hwæðere ne scealt ðu me +gebysmrian. Ic swerige ðurh ealle godas and gydena, þæt þu scealt +geoffrian, oððe ic ðe mid mislicum pinungum acwelle." Laurentius ða +bealdlice clypode, "Ic on mines Drihtnes naman nateshwon ne forhtige for +ðinum tintregum, ðe sind hwilwendlice: ne ablin ðu þæt ðu begunnen hæfst." + +Þa wearð se casere mid swyðlicere hátheortnysse geyrsod, and het ðone +halgan diacon mid leadenum swipum langlice swingan. Laurentius ða clypode, +"Hælend Crist, þu ðe gemedemodest þæt ðu to menniscum menn geboren wære, +and us fram deofles ðeowte alysdest, onfoh minne gást." On ðære ylcan tide +him com andswaru of heofonum, þus cweðende, "Gyt ðu scealt fela gewinn +habban on ðinum martyrdome." Decius ða geháthyrt clypode, "Romanisce weras, +gehyrde ge ðæra deofla frofor on ðisum eawbræcum, ðe ure godas geyrsode ne +ondræt, ne ða asmeadan tintregan? Astreccað hine, and mid gepiledum swipum +swingende geangsumiað." Laurentius ða astreht on ðære hengene, mid +hlihendum muðe ðancode his Drihtne, "Drihten God, Fæder Hælendes Cristes, +sy ðu gebletsod, þe us forgeafe ðine mildheortnysse; cyð nu ðine +arfæstnysse, þæt ðas ymbstandendan oncnawon þæt ðu gefrefrast ðine ðeowan." +On ðære tide gelyfde án ðæra cempena, ðæs nama wæs Romanus, and cwæð to ðam +Godes cyðere, "Laurentie, ic geseo Godes engel standende ætforan ðe mid +hand-claðe, and wipað ðine swatigan limu. Nu halsige ic ðe, þurh God, þæt +þu me ne forlæte." Þa wearð Decius mid facne afylled, and cwæð to his +heah-gerefan, "Me ðincð þæt we sind ðurh drycræft oferswiðde." And he het +ða alysan ðone diacon of ðære hengene, and betæcan ðam tún-gerefan Ypolite, +and nyste ða-gýt þæt hé cristen wæs. + +{428} Þa betwux ðam brohte se gelyfeda cempa Romanus ceacfulne wæteres, and +mid wope ðæs halgan Laurenties fét gesohte, fulluhtes biddende. Laurentius +ða hrædlice þæt wæter gehalgode, and ðone geleaffullan ðegen gefullode. +Þaða Decius þæt geaxode, ða het he hine wǽdum bereafian, and mid stearcum +stengum beatan. Romanus ða ungeaxod clypode on ðæs caseres andwerdnysse, +"Ic eom cristen." On ðære ylcan tide het se reða cwellere hine underhnígan +swurdes ecge. Eft on ðære ylcan nihte, æfter ðæs cempan martyrdome, ferde +Decius to ðam hatum baðum wið þæt botl Salustii, and het ðone halgan +Laurentium him to gefeccan. Þa ongann Ypolitus sarlice heofian, and cwæð, +"Ic wylle mid ðe siðian, and mid hluddre stemne hryman, þæt ic cristen eom, +and mid þe licgan." Laurentius cwæð, "Ne wep ðu, ac swiðor suwa and blissa, +forðan ðe ic fare to Godes wuldre. Eft æfter lytlum fyrste, ðonne ic ðe +clypige, gehyr mine stemne, and cum to me." + +Decius ða het gearcian eal þæt pinung-tól ætforan his dómsetle, and +Laurentius him wearð to gelæd. Decius cwæð, "Awurp ðone truwan ðines +drycræftes, and gerece ús ðine mægðe." Se eadiga Laurentius andwyrde, +"Æfter menniscum gebyrde ic eom Hispanienscis, Romanisc fostor-cild, and +cristen fram cild-cradole, getogen on ealre godcundre ǽ." Decius andwyrde, +"Soðlice is seo ǽ godcundlic ðe ðe swa gebylde þæt ðu nelt ure godas +wurðian, ne ðu nanes cynnes tintregan þe ne ondrætst." Laurentius cwæð, "On +Cristes naman ne forhtige ic for ðinum tintregum." Se wælhreowa casere ða +cwæð, "Gif ðu ne offrast urum godum, eall ðeos niht sceal beon aspend on ðe +mid mislicum pinungum." Laurentius cwæð, "Næfð min niht nane +forsworcennysse, ac heo mid beorhtum leohte scinð." Þa het se wælhreowa mid +stanum ðæs halgan muð cnucian. Hwæt ða Laurentius wearð gestrangod ðurh +Godes gife, and mid hlihendum muðe cwæð, "Sy ðe lóf, Drihten, forðan ðe ðu +eart ealra ðinga God." Decius cwæð to ðam cwellerum, {430} "Ahebbað þæt +isene bed to ðam fyre, þæt se modiga Laurentius hine ðæron gereste." Hí +ðærrihte hine wædon bereafodon, and on ðam heardan bedde astrehton, and mid +byrnendum gledum þæt bed undercrammodon, and hine ufan mid isenum geaflum +ðydon. + +Decius cwæð ða to þam Godes cyðere, "Geoffra nu urum godum." Laurentius +andwyrde, "Ic offrige me sylfne ðam Ælmihtigan Gode on bræðe wynsumnysse; +forðan þe se gedrefeda gast is Gode andfenge onsægednys." Soðlice ða +cwelleras tugon ða gleda singallice under þæt bedd, and wið-ufan mid heora +forcum hine ðydon. Ða cwæð Laurentius, "Eala ge ungesæligan, ne undergyte +ge þæt eowre gleda nane hǽtan minum lichaman ne gedoð, ac swiðor célinge?" +He ða eft mid þam wlitegostan nebbe cwæð, "Hælend Crist, ic ðancige ðe þæt +ðu me gestrangian wylt." He ða beseah wið þæs caseres, þus cweðende, "Efne +ðu, earming, bræddest ænne dæl mines lichaman, wend nu þone oðerne, and +et." He cwæð ða eft, "Hælend Crist, ic ðancige ðe mid inweardre heortan, +þæt ic mót faran into ðinum rice." And mid þysum worde hé ageaf his gast, +and mid swylcum martyrdome þæt uplice rice geferde, on ðam he wunað mid +Gode á on ecnysse. Þa forlét se wælhreowa casere ðone halgan lichaman uppon +ðam isenan hyrdle, and tengde mid his heahgerefan to ðam botle Tyberianum. + +Ypolitus ða bebyrigde ðone halgan lichaman mid micelre arwurðnysse on ðære +wudewan leger-stowe Quiriace, on ðysum dægðerlicum dæge. Witodlice æt ðære +byrgene wacode micel menigu cristenra manna mid swiðlicere heofunge. Se +halga sacerd Iustinus ða him eallum gemæssode and gehuslode. Æfter ðisum +gecyrde Ypolitus to his hame, and mid Godes sibbe his hywan gecyste, and hí +ealle gehuslode. Þa færlice, mid ðam ðe hé gesæt, comon ðæs caseres cempan, +and hine gelæhton, and to ðam cwellere gelæddon. Hine befrán ða Decius mid +smercigendum muðe, "Hwæt la, eart ðu to dry awend, forðan ðe ðu bebyrigdest +Laurentium?" {432} He andwyrde, "Þæt ic dyde na swa swa dry, ac swa swa +cristen." Decius ða yrsigende het mid stanum his muð cnucian, and hine +unscrydan, and cwæð, "La hú, nære ðu geornful biggenga ura goda? and nu ðu +eart swa stunt geworden þæt furðon ðe ne sceamað ðinre næcednysse." +Ypolitus andwyrde, "Ic wæs stunt, and ic eom nu wís and cristen. Þurh +nytenysse ic gelyfde on þæt gedwyld þe ðu gelyfst." Decius cwæð, "Geoffra +ðam godum ðylæs ðe ðu þurh tintrega forwurðe, swa swa Laurentius." He +andwyrde, "Eala gif ic moste ðam eadigan Laurentium geefenlæcan!" Decius +cwæð, "Astreccað hine swa nacodne, and mid stiðum saglum beatað." Þaða hé +langlice gebeaten wæs, þa ðancode he Gode. Decius cwæð, "Ypolitus gebysmrað +eowre stengas; swingað hine mid gepiledum swipum." Hi ða swa dydon, oðþæt +hí ateorodon. Ypolitus clypode mid hluddre stemne, "Ic eom cristen." +Eornostlice se reða casere, ðaða he ne mihte mid nanum pinungum hine +geweman fram Cristes geleafan, ða het he his heah-gerefan þæt hé mid +wælhreawum deaðe hine acwellan sceolde. + +On ðam ylcan dæge asmeade Ualerianus his æhta, and gemette nygontyne wera +and wifa his híwisces, ðe wæron æt ðæs eadigan Laurenties handum gefullode. +To ðam cwæð Ualerianus, "Sceawiað eowre ylde, and beorgað eowrum feore, +ðylæs ðe ge samod losian mid eowrum hlaforde Ypolite." Hi ða anmodlice +andwyrdon, "We wilniað mid urum hlaforde clænlice sweltan, swiðor ðonne +unclænlice mid eow lybban." Þa wearð Ualerianus ðearle geháthyrt, and het +lædan Ypolitum of ðære ceastre mid his hiwum. Ða se eadiga Ypolitus gehyrte +his hired, and cwæð, "Mine gebroðra, ne beo ge dreorige ne afyrhte, forðan +ðe ic and ge habbað ænne Hlaford, God Ælmihtigne." Soðlice Ualerianus het +beheafdian on Ypolitus gesihðe ealle his hiwan, and hine sylfne het tigan +be ðam fotum to ungetemedra horsa swuran, and swa teon geond ðornas and +bremelas: and he ða mid þam tige his gast ageaf on ðam ðreotteoðan dæge +{434} þises monðes. On ðære ylcan nihte gegaderode se halga Iustinus heora +ealra lic, and bebyrigde. + +Eornostlice æfter ðæra halgena ðrowunge, ferde Decius on gyldenum cræte and +Ualerianus samod to heora hæðenum gylde, þæt hí ða cristenan to heora +mánfullum offrungum geðreatodon. Ða wearð Decius færlice mid feondlicum +gaste awéd, and hrymde, "Eala ðu, Ypolite, hwider tihst ðu me gebundenne +mid scearpum racenteagum?" Ualerianus eac awéd hrymde, "Eala ðu, +Laurentius, unsoftlice tihst ðu me gebundenne mid byrnendum racenteagum." +And he ðærrihte swealt. Witodlice Decius egeslice awedde, and binnon ðrym +dagum mid deoflicre stemne singallice hrymde, "Ic halsige ðe, Laurentius, +ablín hwæthwega ðæra tintregena." Hwæt ða, la asprang micel heofung and +sarlic wóp on ðam hame, and ðæs caseres wíf hét út-alædan ealle ða +cristenan ðe on cwearterne wæron, and Decius on ðam ðriddan dæge mid +micclum tintregum gewát. + +Soðlice seo cwén Triphonia gesohte ðæs halgan sacerdes fét Iustines mid +biterum tearum, and hire dohtor Cyrilla samod, biddende þæs halgan +fulluhtes. Iustinus ða mid micelre blisse hí underfeng, and him bebead +seofon dagena fæsten, and hí syððan mid þam halgum fulluht-bæðe fram eallum +heora mándædum aðwoh. Þaða þæs caseres ðegnas gehyrdon þæt seo cwén +Triphonia and Decius dohtor Cyrilla to Cristes geleafan, and to ðam +halwendum fulluhte gebogene wæron, hí ða mid heora wifum gesohton ðone +halgan sacerd, and bædon miltsunge and fulluhtes. Se eadiga Iustinus, ðisum +gewordenum, rædde wið þa cristenan hwæne hí to bisceope ceosan woldon on +Sixtes setle. Hi ða anmodlice sumne arwurðfulne wer gecuron, ðæs nama wæs +Dionisius, ðone gehadode se bisceop Maximus, of ðære byrig Ostiensis, to +ðam Romaniscum bisceop-setle, wið wurðmynte. + +Uton nu biddan mid eadmodre stemne ðone halgan Godes cyðere Laurentium, þæs +freols-tíd geswutelað þes andwerda dæg ealre geleaffulre gelaðunge, þæt he +us ðingige wið ðone {436} Heofenlican Cyning, for ðæs naman he ðrowode mid +cenum mode menigfealde tintregu, mid ðam he orsorhlice on ecnysse wuldrað. +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 BEATÆ MARIÆ. + +Hieronimus se halga sacerd awrát ænne pistol be forðsiðe þære eadigan +MARIAN, Godes cennestran, to sumum halgan mædene, hyre nama wæs Eustochium, +and to hyre meder Paulam, seo wæs gehalgod wydewe. To þysum twam wifmannum +awrát se ylca Hieronimus, menigfealde traht-bec, forðan ðe hi wæron haliges +lifes men, and swiðe gecneordlæcende on boclicum smeagungum. Þes Hieronimus +wæs halig sacerd, and getogen on Hebreiscum gereorde, and on Greciscum, and +on Ledenum fulfremedlice; and he awende ure bibliothecan of Hebreiscum +bocum to Leden spræce. He is se fyrmesta wealhstod betwux Hebreiscum, and +Grecum, and Ledenwarum. Twa and hund-seofontig boca þære ealdan ǽ and þære +niwan he awende on Leden to anre Bibliothecan, buton oðrum menigfealdum +traht-bocum ðe he mid gecneordum andgite deopðancollice asmeade. Ða æt +nextan he dihte þisne pistol to þære halgan wydewan Paulam, and to þam +Godes mædene Eustochium, hyre dehter, and to eallum þam mædenlicum werode, +þe him mid drohtnigende wæron, þus cweðende: + +Witodlice ge neadiað me þæt ic eow recce hu seo eadige Maria, on ðisum +dægðerlicum dæge to heofonlicere wununge genumen wæs, þæt eower mædenlica +heap hæbbe þas lac Ledenre spræce, hu þes mæra freolsdæg geond æghwylces +geares ymbryne beo aspend mid heofonlicum lofe, and mid gastlicere blisse +gemærsode sy, þylæs þe eow on hand {438} becume seo lease gesetnys ðe þurh +gedwolmen wide tosawen is, and ge þonne þa gehiwedan leasunge for soðre +race underfon. + +Soðlice fram anginne þæs halgan godspelles ge geleornodon hu se heah-engel +Gabriel þam eadigan mædene Marian þæs heofonlican Æðelinges acennednysse +gecydde, and þæs Hælendes wundra, and þære gesæligan Godes cennestran +þenunge, and hyre lifes dæda on þam feower godspellicum bocum geswutollice +oncneowon. Iohannes se Godspellere awrát on Cristes þrowunge, þæt he sylf +and Maria stodon mid dreorigum mode wið ðære halgan rode, þe se Hælend on +gefæstnod wæs. Ða cwæð he to his agenre meder, "Ðu fæmne, efne her is þin +sunu." Eft he cwæð to Iohanne, "Loca nu, her stent þin modor." Syððan, of +þam dæge, hæfde se Godspellere Iohannes gymene þære halgan Marian, and mid +carfulre þenunge, swa swa agenre meder, gehyrsumode. + +Drihten, þurh his arfæstnysse, betæhte þæt eadige mæden his cennestran þam +clænan men Iohanne, seðe on clænum mægðhade symle wunode; and he forðy +synderlice þam Drihtne leof wæs, to ðan swiðe, þæt he him þone deorwurðan +maðm, ealles middangeardes cwéne, betæcan wolde; gewislice þæt hire +clænesta mægðhád þam clænan men geþeod wære mid gecwemre geferrædene on +wynsumre drohtnunge. On him bám wæs an miht ansundes mægðhades, ac oðer +intinga on Marian; on hire is wæstmbære mægðhád, swa swa on nanum oðrum. +Nis on nanum oðrum men mægðhád, gif þær bið wæstmbærnys; ne wæstmbærnys, +gif þær bið ansund mægðhád. Nu is forði gehalgod ægðer ge Marian mægðhád ge +hyre wæstmbærnys þurh þa godcundlican acennednysse; and heo ealle oðre +oferstihð on mægðhade and on wæstmbærnysse. Ðeah-hwæðere, þeah heo +synderlice Iohannes gymene betæht wære, hwæðere heo drohtnode gemænelice, +æfter Cristes upstige, mid þam apostolicum werode, infarende and utfarende +betwux him, and hi ealle mid micelre arwurðnysse and lufe hire þenodon, and +heo him {440} cuðlice ealle þing ymbe Cristes menniscnysse gewissode; +forðan þe heo fram frymðe gewislice þurh þone Halgan Gast hi ealle +geleornode, and mid agenre gesihðe geseah; þeah ðe þa apostoli þurh þone +ylcan Gast ealle þing undergeaton, and on ealre soðfæstnysse gelærede +wurdon. Se heah-engel Gabriel hi ungewemmede geheold, and heo wunode on +Iohannes and on ealra þæra apostola gymene, on þære heofonlican scole, embe +Godes ǽ smeagende, oðþæt God on þysum dæge hi genam to ðam heofonlican +þrymsetle, and hi ofer engla weredum geufrode. + +Nis geræd on nanre bec nan swutelre gewissung be hire geendunge, buton þæt +heo nu to-dæg wuldorfullice of þam lichaman gewát. Hyre byrigen is swutol +eallum onlociendum oð þysne andweardan dæg, on middan þære dene Iosaphat. +Seo dene is betwux þære dune Sion and þam munte Oliueti, and seo byrigen is +æteowed open and emtig, and þær on-uppon on hire wurðmynte is aræred mære +cyrce mid wundorlicum stán-geweorce. Nis nanum deadlicum men cuð hú, oððe +on hwylcere tide hyre halga lichama þanon gebroden wære, oððe hwider he +ahafen sy, oððe hwæðer heo of deaðe arise: cwædon þeah gehwylce lareowas, +þæt hyre Sunu, seðe on þam þriddan dæge mihtilice of deaðe arás, þæt he eac +his moder lichaman of deaðe arærde, and mid undeadlicum wuldre on heofonan +rice gelogode. Eac swa gelice forwel menige lareowas on heora bocum setton, +be ðam ge-edcucedum mannum þe mid Criste of deaðe arison, þæt hi ecelice +arærede synd. Witodlice hi andetton þæt ða aræredan men næron soðfæste +gewitan Cristes æristes, buton hi wæron ecelice arærede. Ne wiðcweðe we be +þære eadigan Marian þa ecan æriste, þeah, for wærscipe gehealdenum +geleafan, us gedafenað þæt we hit wenon swiðor þonne we unrædlice hit +geseþan þæt ðe is uncuð buton ælcere fræcednysse. + +We rædað gehwær on bocum, þæt forwel oft englas comon to godra manna +forðsiðe, and mid gastlicum lofsangum heora sawla to heofonum gelæddon. +And, þæt gyt swutollicor is, {442} men gehyrdon on þam forðsiðe wæpmanna +sang and wifmanna sang, mid micclum leohte and swetum breðe: on ðam is cuð +þæt þa halgan men þe to Godes rice þurh gode geearnunga becomon, þæt hi on +oðra manna forðsiðe heora sawla underfoð, and mid micelre blisse to reste +gelædað. Nu gif se Hælend swilcne wurðmynt on his halgena forðsiðe oft +geswutelode, and heora gastas mid heofonlicum lofsange to him gefeccan het, +hu miccle swiðor wenst þu þæt he nu to-dæg þæt heofonlice werod togeanes +his agenre meder sendan wolde, þæt hi mid ormætum leohte and +unasecgendlicum lofsangum hi to þam þrymsetle gelæddon þe hire gegearcod +wæs fram frymðe middangeardes. + +Nis nan twynung þæt eall heofonlic þrym þa mid unasecgendlicere blisse hire +to-cymes fægnian wolde. Soðlice eac we gelyfað þæt Drihten sylf hire +togeanes come, and wynsumlice mid gefean to him on his þrymsetle hi +gesette: witodlice he wolde gefyllan þurh hine sylfne þæt he on his ǽ +bebead, þus cweðende, "Arwurða þinne fæder and þine moder." He is his agen +gewita þæt he his Fæder gearwurðode, swa swa he cwæð to þam Iudeiscum, "Ic +arwurðige minne Fæder, and ge unarwurðiað me." On his menniscnysse he +arwurðode his moder, þaða he wæs, swa swa þæt halige godspel segð, hire +underðeod on his geogoðhade. Micele swiðor is to gelyfenne þæt he his modor +mid unasecgendlicere arwurðnysse on his rice gewurðode, þaða he wolde æfter +ðære menniscnysse on þysum life hyre gehyrsumian. + +Ðes symbel-dæg oferstihð unwiðmetenlice ealra oðra halgena mæsse-dagas swa +micclum swa þis halige mæden, Godes modor, is unwiðmetenlic eallum oðrum +mædenum. Ðes freolsdæg is us gearlic, ac he is heofonwarum singallic. Be +ðysre heofonlican cwéne upstige wundrode se Halga Gast on lofsangum, ðus +befrinende, "Hwæt is ðeos ðe her astihð swilce arisende dæg-rima, swa +wlitig swa móna, swa gecoren swa sunne, and swa egeslic swa fyrd-truma?" Se +Halga Gast wundrode, forðan ðe he dyde þæt eal heofonwaru {444} wundrode +ðysre fæmnan upfæreldes. Maria is wlitigre ðonne se móna, forðan ðe heo +scinð buton æteorunge hire beorhtnysse. Heo is gecoren swa swa sunne mid +leoman healicra mihta, forðan ðe Drihten, seðe is rihtwisnysse sunne, hí +geceas him to cennestran. Hire fær is wiðmeten fyrdlicum truman, forðan ðe +heo wæs mid halgum mægnum ymbtrymed, and mid engla þreatum. + +Be ðissere heofonlican cwéne is gecweden gyt þurh ðone ylcan Godes Gast: he +cwæð, "Ic geseah ða wlitegan swilce culfran astigende ofer streamlicum +riðum, and unasecgendlic bræð stemde of hire gyrlum; and, swa swa on +lengctenlicere tide, rosena blostman and lilian hi ymtrymedon." Ðæra rosena +blostman getacniað mid heora readnysse martyrdom, and ða lilian mid heora +hwitnysse getacniað ða scinendan clænnysse ansundes mægðhádes. Ealle ða +gecorenan ðe Gode geþugon ðurh martyrdom oððe þurh clænnysse, ealle hi +gesiðodon mid þære eadigan cwéne; forðan ðe heo sylf is ægðer ge martyr ge +mæden. Heo is swa wlitig swa culfre, forðan ðe heo lufode ða bilewitnysse, +þe se Halga Gast getacnode, ðaða he wæs gesewen on culfran gelicnysse ofer +Criste on his fulluhte. Oðre martyras on heora lichaman þrowodon martyrdom +for Cristes geleafan, ac seo eadige Maria næs na lichamlice gemartyrod, ac +hire sawul wæs swiðe geangsumod mid micelre þrowunge, þaða heo stod dreorig +foran ongean Cristes rode, and hire leofe cild geseah mid isenum næglum on +heardum treowe gefæstnod. Nu is heo mare þonne martyr, forðan ðe heo +ðrowode þone martyrdom on hire sawle ðe oðre martyras ðrowodon on heora +lichaman. Heo lufode Crist ofer ealle oðre men, and forðy wæs eac hire +sarnys be him toforan oðra manna, and heo dyde his deað hire agenne deað, +forðan ðe his ðrowung swa swa swurd ðurhferde hire sawle. + +Nis heo nanes haliges mægnes bedæled, ne nanes wlites, ne nanre +beorhtnysse; and forðy heo wæs ymbtrymed mid rosan and lilian, þæt hyre +mihta wæron mid mihtum {446} underwriðode, and hire fægernys mid clænnysse +wlite wære geyht. Godes gecorenan scinað on heofonlicum wuldre ælc be his +geðingcðum; nu is geleaflic þæt seo eadige] cwén mid swa micclum wuldre and +beorhtnysse oðre oferstige, swa micclum swa hire geðincðu oðra halgena +unwiðmetenlice sind. + +Drihten cwæð ær his upstige, þæt on his Fæder huse sindon fela wununga: +soðlice we gelyfað þæt he nu to-dæg þa wynsumestan wununge his leofan meder +forgeafe. Godes gecorenra wuldor is gemetegod be heora geearnungum, and nis +hwæðere nán ceorung ne ánda on heora ænigum, ac hí ealle wuniað on soðre +lufe and healicere sibbe, and ælc blissað on oðres geðincðum swa swa on his +agenum. + +Ic bidde eow, blissiað on ðyssere freols-tide: witodlice nu to-dæg þæt +wuldorfulle mæden heofonas astah, þæt heo unasecgendlice mid Criste ahafen +on ecnysse rixige. Seo heofenlice cwén wearð to-dæg generod fram ðyssere +mánfullan worulde. Eft ic cweðe, fægniað forðan ðe heo becom orsorhlice to +ðam heofonlicum botle. Blissige eal middangeard, forðan ðe nu to-dæg us +eallum is ðurh hire geearnunga hǽl geyht. Þurh ure ealdan modor Euan us +wearð heofonan rices geat belocen, and eft ðurh Marian hit is us geopenod, +þurh þæt heo sylf nu to-dæg wuldorfullice inn-ferde. + +God ðurh his witegan us bebead þæt we sceolon hine herian and mǽrsian on +his halgum, on ðam he is wundorlic: micele swiðor gedafenað þæt we hine on +ðisre mæran freols-tide his eadigan meder mid lofsangum and wurðfullum +herungum wurðian sceolon; forðan ðe untwylice eal hire wurðmynt is Godes +herung. Uton nu forði mid ealre estfulnysse ures modes ðas mæran +freols-tide wurðian, forðan ðe þæt siðfæt ure hǽle is on lofsangum ures +Drihtnes. Þa ðe on mæigðháde wuniað blission hí, forðan ðe hí geearnodon +þæt beon þæt hí heriað: habbon hí hóge þæt hí syn swilce þæt hí wurðfullice +herigan magon. Þa ðe on clænan wudewanháde sind, herion hí and arwurðion, +forðan ðe swutol is þæt hí ne magon beon clæne buton ðurh Cristes gife, +seoðe wæs {448} fulfremedlice on Marian ðe hí herigað. Herigan eac and +wurðian ða ðe on sinscipe wuniað, forðan ðe ðanon flewð eallum mildheortnys +and gifu þæt hí herigan magon. Gif hwa synful sy, he andette, and nalǽs +herige, ðeah ðe ne beo wlitig lóf on ðæs synfullan muðe; hwæðere ne geswice +hé ðære herunge, forðan ðe ðanon him is beháten forgyfenys. + +Þes pistol is swiðe menigfeald ús to gereccenne, and eow swiðe deop to +gehyrenne. Nu ne onhagað ús na swiðor be ðam to sprecenne, ac we wyllað +sume oðre trimminge be ðære mæran Godes meder gereccan, to eowre +gebetrunge. Soðlice Maria is se mæsta frofer and fultum cristenra manna, +þæt is forwel oft geswutelod, swa swa we on bocum rædað. + +Sum man wæs mid drycræfte bepæht, swa þæt hé Criste wiðsóc, and wrát his +hand-gewrit þam awyrgedan deofle, and him mannrædene befæste. His nama wæs +Theophilus. He ða eft syððan hine beðohte, and ða hellican pinunge on his +mode weolc; and ferde ða to sumere cyrcan þe wæs to lofe ðære eadigan +Marian gehalgod, and ðær-binnan swa lange mid wope and fæstenum hire +fultumes and ðingunge bæd, oðþæt heo sylf mid micclum wuldre him to com, +and cwæð, þæt heo him geðingod hæfde wið þone Heofenlican Deman, hire +agenne Sunu. + +We wyllað eac eow gereccan be geendunge ðæs arleasan Godes wiðersacan +Iulianes. + +Sum halig biscop wæs Basilius geháten, se leornode on anre scole, and se +ylca Iulianus samod. Þa gelamp hit swa þæt Basilius wearð to biscope +gecoren to anre byrig ðe is geháten Cappadocia, and Iulianus to casere, +þeah ðe he æror to preoste bescoren wære. Iulianus ða ongann to lufigenne +hæðengyld, and his cristendome wiðsóc, and mid eallum mode hæðenscipe +beeode, and his leode to ðan ylcan genydde. Þa æt suman cyrre tengde hé to +fyrde ongean Perscisne leodscipe, and gemette ðone biscop, and cwæð him to, +"Eala, ðu Basili, nu ic hæbbe ðe oferðogen on uðwitegunge." Se biscop him +andwyrde, "God forgeafe þæt ðu uðwitegunge {450} beeodest:" and hé mid þam +worde him bead swylce lác swa he sylf breac, þæt wæron ðry berene hlafas, +for bletsunge. Þa het se wiðersaca onfon ðæra hlafa, and agifan ðam biscope +togeanes gærs, and cwæð, "He bead ús nytena fódan, underfo hé gærs to +leanes." Basilius underfeng þæt gærs, ðus cweðende, "Eala ðu casere, +soðlice we budon ðe ðæs ðe we sylfe brucað, and ðu us sealdest to edleane +ungesceadwisra nytena andlyfene, na us to fódan, ac to hospe." Se Godes +wiðersaca hine ða gehathyrte, and cwæð, "Þonne ic fram fyrde gecyrre ic +towurpe ðas burh, and hi gesmeðige, and to yrðlande awende, swa þæt heo bið +cornbære swiðor þonne mannbære. Nis me uncuð þin dyrstignys, and ðissere +burhware, ðe ðurh ðine tihtinge ða anlicnysse, ðe ic arærde and me to +gebæd, tobræcon and towurpon." And hé mid ðisum wordum ferde to Persciscum +earde. + +Hwæt ða Basilius cydde his ceastergewarum ðæs reðan caseres ðeowrace, and +him selost rædbora wearð, þus cweðende, "Mine gebroðra, bringað eowre +sceattas, and uton cunnian, gif we magon, ðone reðan wiðersacan on his +geancyrre gegladian." Hi ða mid glædum mode him to brohton goldes, and +seolfres, and deorwurðra gimma ungerime hypan. Se bisceop ða underfeng ða +madmas, and bebead his preostum and eallum ðam folce, þæt hí heora lác +geoffrodon binnon ðam temple ðe wæs to wurðmynte ðære eadigan Marian +gehalgod, and het hí ðær-binnon andbidigan mid ðreora daga fæstene, þæt se +Ælmihtiga Wealdend, þurh his moder ðingrædene towurpe þæs unrihtwisan +caseres andgit. Þa on ðære ðriddan nihte ðæs fæstenes geseah se bisceop +micel heofenlic werod on ælce healfe ðæs temples, and on middan ðam werode +sæt seo heofenlice cwén Maria, and cwæð to hire ætstandendum, "Gelángiað me +ðone martyr Mercurium, þæt he gewende wið ðæs arleasan wiðersacan Iulianes, +and hine acwelle, seðe mid toðundenum mode God minne Sunu forsihð." Se +halga cyðere Mercurius gewǽpnod hrædlice {452} cóm, and be hyre hæse ferde. +Þa eode se bisceop into ðære oðre cyrcan, þær se martyr inne læig, and +befrán ðone cyrcweard hwær ðæs halgan wæpnu wæron? He swór þæt hé on +æfnunge æt his heafde witodlice hí gesawe. And he ðærrihte wende to S[=ca] +Marian temple, and ðam folce gecydde his gesihðe, and ðæs wælhreowan +forwyrd. Þa eode hé eft ongean to ðæs halgan martyres byrgenne, and funde +his spere standan mid blode begleddod. + +Þa æfter ðrim dagum com án ðæs caseres ðegna, Libanius hatte, and gesohte +ðæs bisceopes fét, fulluhtes biddende, and cydde him and ealre ðære +buruhware þæs arleasan Iulianes deað: cwæð þæt seo fyrd wícode wið ða ea +Eufraten, and seofon weard-setl wacodon ofer ðone casere. Þa com ðær +stæppende sum uncuð cempa, and hine hetelice ðurhðyde, and ðærrihte of hyra +gesihðum fordwán; and Iulianus ða mid anðræcum hreame forswealt. Swa wearð +seo burhwaru ahred þurh S[=ca] Marian wið ðone Godes wiðersacan. Þa bead se +bisceop ðam ceastergewarum hyra sceattas, ac hi cwædon þæt hi uðon ðæra +laca þam undeadlican Cyninge, ðe hi swa mihtelice generede, micele bet +ðonne ðam deadlican cwellere. Se bisceop ðeah nydde þæt folc þæt hi ðone +ðriddan dæl þæs feos underfengon, and he mid þam twam dælum þæt mynster +gegódode. + +Gif hwá smeage hu ðis gewurde, þonne secge we, þæt ðes martyr his líf +adreah on læwedum hade; ða wearð he ðurh hæðenra manna ehtnysse for Cristes +geleafan gemartyrod; and cristene men syððan his halgan lichaman binnon ðam +temple wurðfullice gelógedon, and his wæpna samod. Eft, ðaða seo halige +cwén hine asende, swa swa we nú hwene ǽr sædon, þa ferde his gast +swyftlice, and mid lichamlicum wæpne ðone Godes feond ofstáng, his +weard-setlum onlocigendum. + +Mine gebroðra ða leofostan, uton clypigan mid singalum benum to ðære halgan +Godes meder, þæt heo ús on urum {454} nydþearfnyssum to hire Bearne +geðingige. Hit is swiðe geleaflic þæt he hyre miceles ðinges tiðian wylle, +seðe hine sylfne gemedemode þæt he ðurh hí, for middangeardes alysednysse, +to menniscum men acenned wurde, seðe æfre is God butan anginne, and nu +ðurhwunað, on anum hade, soð man and soð God, á on ecnysse. Swa swa gehwilc +man wunað on sawle and on lichaman án mann, swa is Crist, God and mann, án +Hælend, seðe leofað and rixað mid Fæder 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 secgað þæt ðry leodscipas sind gehátene India. Seo forme +India lið to ðæra Silhearwena rice, seo oðer lið to Medas, seo ðridde to +ðam micclum garsecge; þeos ðridde India hæfð on anre sidan þeostru, and on +oðere ðone grimlican garsecg. To ðyssere becóm Godes apostol BARTHOLOMEUS, +and eode into ðam temple to ðam deofolgylde Astaroð, and swa swa ælðeodig +ðær wunade. On ðam deofolgylde wunade swilc deofol ðe to mannum þurh ða +anlicnysse spræc, and gehælde untruman, blinde and healte, þa ðe he sylf ǽr +awyrde. He derode manna gesihðum, and heora lichaman mid mislicum +untrumnyssum awyrde, and andwyrde him ðurh ða anlicnysse, þæt hi him heora +lác offrian sceoldon, and he hi gehælde; ac he him ne heolp mid nanre hæle, +ac ðaða hi to him bugon, ða geswac he ðære lichamlican gedreccednysse, +forðan ðe he ahte ða heora sawla. Þa wendon dysige men þæt he hí gehælde, +ðaða he ðære dreccednysse geswac. + +Þa mid þam ðe se apostol into ðam temple eode, ða adumbode se deofol +Astaroð, and ne mihte nanum ðæra ðe hé {456} awyrde gehelpan, for ðæs +halgan Godes ðegnes neawiste. Þa lagon ðær binnan ðam temple fela adligra +manna, and dæghwomlice þam deofolgylde offrodon; ac þaða hí gesawon þæt he +heora helpan ne mihte, ne nanum andwyrdan, þa ferdon hí to gehendre byrig, +þær ðær oðer deofol wæs gewurðod, þæs nama wæs Berið, and him offrodon, and +befrunon, hwi heora god him andwyrdan ne mihte? Se deofol ða Berið +andwyrde, and cwæð, "Eower god is swa fæste mid isenum racenteagum gewriðen +þæt he ne gedyrstlæcð þæt he furðon orðige oððe sprece syððan se Godes +apostol Bartholomeus binnan þæt tempel becom." Hí axodon, "Hwæt is se +Bartholomeus?" Se deofol andwyrde, "He is freond þæs Ælmihtigan Godes, and +ði he com to ðyssere scire þæt he aidlige ealle ða hæðengyld þe ðas +Indiscan wurðiað." Hí cwædon, "Sege us his nebwlite, þæt we hine oncnawan +magon." Berið him andwyrde, "He is blæcfexede and cyrps, hwit on lichaman, +and he hæfð steape eagan, and medemlice nosu, and side beardas, hwon +hárwencge, medemne wæstm, and is ymbscryd mid hwitum oferslype, and binnan +six and twentig geara fæce: næs his reaf hórig ne tosigen, ne his scos +forwerode. Hund siðon he bigð his cneowa on dæge, and hund siðon on nihte, +biddende his Drihten. His stemn is swylce ormæte byme, and him farað mid +Godes englas, ðe ne geðafiað þæt him hunger derige, oððe ænig ateorung. +Æfre he bið anes modes, and glæd þurhwunað. Ealle ðing he foresceawað and +wát, and ealra ðeoda gereord he cann. Nu iu he wát hwæt ic sprece be him, +forðan ðe Godes englas him ðeowiað, and ealle ðing cyðað. Þonne ge hine +secað, gif he sylf wyle, ge hine gemetað; gif he nele, soðlice ne finde ge +hine. Ic bidde eow þæt ge hine geornlice biddon þæt he hider ne gewende, +þelæs ðe Godes englas ðe him mid synd me gebeodon þæt hi minum geferan +Astaroð gebudon." And se deofol mid þisum wordum suwode. + +Hi gecyrdon ongean, and sceawodon ælces ælðeodiges mannes andwlitan and +gyrlan, and hi nateshwon, binnan {458} twegra daga fæce, hine ne gemetton. +Þa betwux ðisum hrymde sum wód mann ðurh deofles gast, and cwæð, "Eala ðu +Godes apostol, Bartholomee, ðine gebedu geancsumiað me, and ontendað." Se +apostol ða cwæð, "Adumba, ðu unclæna deofol, and gewit of ðam menn." And +ðærrihte wearð se mann geclænsod fram ðam fulan gaste, and gewittiglice +spræc, seðe for manegum gearum awedde. + +Þa geaxode se cyning Polimius be ðam witseocum menn, hu se apostol hine +fram ðære wódnysse ahredde, and het hine to him gelangian, and cwæð, "Min +dohtor is hreowlice awed: nu bidde ic ðe þæt þu hí on gewitte gebringe, swa +swa ðu dydest Seustium, seðe for manegum gearum mid egeslicere wódnysse +gedreht wæs." Þaða se apostol þæt mæden geseah mid heardum racenteagum +gebunden, forðan ðe heo bát and totær ælcne ðe heo geræcan mihte, and hire +nan man genealæcan ne dorste, ða het se apostol hí unbindan. Þa ðenas him +andwyrdon, "Hwa dearr hi hreppan?" Bartholomeus andwyrde, "Ic hæbbe +gebunden ðone feond þe hi drehte, and ge gýt hi ondrædað. Gað to and +unbindað hi, and gereordigað, and on ærne merigen lǽdað hí to me." Hi ða +dydon be ðæs apostoles hæse, and se awyrigeda gast ne mihte na leng hi +dreccan. + +Þa ðæs on merigen se cyning Polimius gesymde gold, and seolfor, and +deorwurðe gymmas, and pællene gyrlan uppan olfendas, and sohte ðone +apostol, ac he hine nateshwon ne gemette. Eft ðæs on merigen com se apostol +into ðæs cyninges bure, beclysedre dura, and hine befrán, "Hwi sohtest ðu +me mid golde, and mid seolfre, and mid deorwurðum gymmum and gyrlum? Þas +lác behofiað þa ðe eorðlice welan secað; ic soðlice nanes eorðlices +gestreones, ne flæsclices lustes ne gewilnige; ac ic wille þæt þu wite þæt +ðæs Ælmihtigan Godes Sunu gemedemode hine sylfne þæt hé ðurh mædenlicne +innoð acenned wearð, seðe geworhte heofonas and eorðan and ealle gesceafta; +and he hæfde anginn on ðære menniscnysse, seðe næfre ne ongann on {460} +godcundnysse, ac he sylf is anginn, and eallum gesceaftum, ægðer ge +gesewenlicum ge ungesewenlicum, anginn forgeaf. Þæt mæden ðe hine gebær +forhogode ælces weres gemanan, and ðam Ælmihtigan Gode hire mægðhad behet. +Hire com to Godes heah-engel Gabriel, and hire cydde þæs heofonlican +Æðelinges to-cyme on hire innoð, and heo his wordum gelyfde, and swa mid +þam cilde wearð." + +Se apostol ða þam cyninge bodade ealne cristendom, and middangeardes +alysednysse ðurh ðæs Hælendes to-cyme, and hu he ðone hellican deofol +gewylde, and him mancynnes benæmde, and cwæð, "Drihten Crist, seðe ðurh his +unscyldigan deað þone deofol oferswiðde, sende us geond ealle ðeoda, þæt we +todræfdon deofles ðenas, ða ðe on anlicnyssum wuniað, and þæt we ða hæðenan +ðe hi wurðiað of heora anwealde ætbrudon. Ac we ne underfoð gold ne +seolfor, ac forseoð, swa swa Crist forseah; forðan ðe we gewilniað þæt we +rice beon on his rice, on ðam næfð adl, ne untrumnyss, ne unrotnyss, ne +deað, nænne stede, ac þær is ece gesælð and eadignys, gefea butan ende mid +ecum welum. Forði ic ferde to eowerum temple, and se deofol ðe eow ðurh ða +anlicnysse geandwyrde, ðurh Godes englas ðe me sende, is gehæft. And gif ðu +to fulluhte gebihst, ic do þæt þu ðone deofol gesihst, and gehyrst mid +hwilcum cræfte he is geðuht þæt he untrumnysse gehæle. Se awyrigeda deofol, +siððan he ðone frumsceapenan mann beswác, syððan he hæfde anweald on +ungelyfedum mannum, on sumum maran, on sumum læssan: on ðam maran ðe swiðor +syngað, on ðam læssan ðe hwonlicor syngað. Nu deð se deofol mid his +lotwrencum þæt ða earman men geuntrumiað, and tiht hí þæt hí sceolon +gelyfan on deofolgyld: þonne geswicð he ðære gedreccednysse, and hæfð heora +sawla on his anwealde; þonne hí cweðað to ðære deofollican anlicnysse, Þu +eart min god. Ac ðes deofol, ðe binnan eowrum temple wæs, is gebunden, and +ne mæg nateshwón andwyrdan ðam þe him to gebiddað. Gif ðu wylt afandian þæt +ic soð secge, ic hate hine faran into ðære {462} anlicnysse, and ic do þæt +he andet þis ylce, þæt he is gewriðen, and nane andsware syllan ne mæg." + +Þa andwyrde se cyning, "Nu to-merigen hæfð þis folc gemynt þæt hí heora lác +him offrion, ðonne cume ic ðærto, þæt ic geseo ðas wunderlican dæda." +Witodlice on ðam oðrum dæge com se cyning mid þære burhware to ðam temple, +and ða hrymde se deofol mid egeslicere stemne ðurh ða anlicnysse, and cwæð, +"Geswicað, earme, geswicað eowra offrunga, ðelæs ðe ge wyrsan pinunge +ðrowion ðonne ic. Ic eom gebunden mid fyrenum racenteagum fram Cristes +englum, ðone ðe ða Iudeiscan on róde ahéngon: wendon þæt se deað hine +gehæftan mihte; he soðlice ðone deað oferswyðde, and urne ealdor mid +fyrenum bendum gewrað, and on ðam ðriddan dæge sigefæst arás, and sealde +his rode-tácen his apostolum, and tosende hí geond ealle ðeoda. An ðæra is +her, ðe me gebundenne hylt. Ic bidde eow þæt ge me to him geðingion, þæt ic +mote faran to sumere oðre scire." + +Þa cwæð se apostol Bartholomeus, "Þu unclæna deofol, andette hwá awyrde ðas +untruman menn." Se unclæna gast andwyrde, "Ure ealdor, swa gebunden swa he +is, sent us to mancynne, þæt we hí mid mislicum untrumnyssum awyrdon; ærest +heora lichaman, forðan ðe we nabbað nænne anweald on heora sawlum, buton hi +heora lác us geoffrion. Ac ðonne hí for heora lichaman hælðe us offriað, +þonne geswice we ðæs lichaman gedreccednysse, forðan ðe we habbað syððan +heora sawla on urum gewealde. Þonne bið geðuht swilce we hi gehælon, ðonne +we geswicað þæra awyrdnyssa. And menn us wurðiað for godas, þonne we +soðlice deoflu sind, þæs ealdres gingran ðe Crist þæs mædenes Sunu gewrað. +Fram ðam dæge þe his apostol Bartholomeus hider com, ic eom mid byrnendum +racenteagum ðearle fornumen, and forði ic sprece ðe he me het; elles ic ne +dorste on his andwerdnysse sprecan, ne furðon ure ealdor." + +Þa cwæð se apostol, "Hwi nelt ðu gehælan ðas untruman, swa swa ðin gewuna +wæs?" Se sceocca andwyrde, "Þonne {464} we manna lichaman derigað, buton we +ðære sawle derian magon, ða lichaman þurhwuniað on heora awyrdnysse." +Bartholomeus cwæð, "And hú becume ge to ðære sawle awyrdnysse?" Se deofol +andwyrde, "Þonne hí gelyfað þæt we godas sind, and us offriað, þonne forlǽt +se Ælmihtiga God hí, and we ðonne forlǽtað ðone lichaman ungebrocodne, and +cepað ðære sawle þe ús to gebeah, and heo ðonne on ure anwealde bið." + +Þa cwæð se apostol to eallum ðam folce, "Efne nu ge habbað gehyred hwilc +ðes god is ðe ge wendon þæt eow gehælde; ac gehyrað nu ðone soðan God, +eowerne Scyppend, þe on heofonum eardað; and ne gelyfe ge heonon-forð on +idele anlicnyssa: and gif ge willað þæt ic eow to Gode geðingige, and þæt +ðas untruman hælðe underfon, towurpað þonne ðas anlicnysse, and tobrecað. +Gif ge ðis doð, þonne halgige ic ðis tempel on Cristes naman, and eow ðær +on-innan mid his fulluhte fram eallum synnum aðwea." Þa het se cyning ða +anlicnysse towurpan. Hwæt þæt folc ða caflice mid rapum hi bewurpon, and +mid stengum awegdon; ac hi ne mihton for ðam deofle þa anlicnysse styrian. + +Þa het se apostol tolysan ða rapas, and cwæð to ðam awyrgedan gaste ðe hire +on sticode, "Gyf ðu wylle þæt ic ðe on niwelnysse ne asende, gewit of +ðyssere anlicnysse, and tobrec hí, and far to westene, þær nan fugel ne +flyhð, ne yrðling ne erað, ne mannes stemn ne swegð." He ðærrihte út-gewát, +and sticmælum tobræc ða anlicnysse, and ealle ða græftas binnon ðam temple +tobrytte. Þæt folc ða mid anre stemne clypode, "An Ælmihtig God is, ðone ðe +Bartholomeus bodað." Se apostol ða astrehte his handa wið heofonas weard, +þus biddende, "Þu Ælmihtiga God, on ðam ðe Abraham gelyfde, and Isaac, and +Iacob; þu ðe asendest ðinne ancennedan Sunu, þæt he us alysde mid his +deorwurðan blode fram deofles ðeowdome, and hæfð us geworht ðe to bearnum; +þu eart unacenned Fæder, he is Sunu of ðe æfre acenned, and se Halga Gast +is æfre forðstæppende of ðe and of ðinum {466} Bearne, se forgeaf us on his +naman ðas mihte, þæt we untrume gehælon, and blinde onlihton, hreoflige +geclænsian deoflu aflian, deade aræran, and cwæð to ús, Soð ic eow secge, +Swa hwæt swa ge biddað on minum naman æt minum Fæder, hit bið eow getiðod. +Nu bidde ic on his naman þæt þeos untrume menigu sy gehæled, þæt hi ealle +oncnawon þæt ðu eart ana God on heofonan, and on eorðan, and on sǽ, þu ðe +hælðe ge-edstaðelast ðurh ðone ylcan urne Drihten, seðe mid ðe and mid þam +Halgan Gaste leofað and rixað on ealra worulda woruld." Mid þam ðe hí +andwyrdon, "Amen," þa wearð eall seo untrume menigu gehæled: and ðær com ða +fleogende Godes engel scinende swa swa sunne, and fleah geond ða feower +hwemmas þæs temples, and agrof mid his fingre rode-tacn on ðam fyðerscytum +stánum, and cwæð, "Se God ðe me sende cwæð, Þæt swa swa ðas untruman synd +gehælede fram eallum coðum, swa he geclænsode þis templ fram þæs deofles +fulnyssum, ðone ðe se apostol het to westene gewitan. And God bebead me þæt +ic ðone deofol eowrum gesihðum ær æteowige. Ne beo ge afyrhte þurh his +gesihðe, ac mearciað rode-tacen on eowrum foreheafdum, and ælc yfel gewit +fram eow." + +And se engel ða æteowde þam folce ðone awyrigedan gast on ðyssere +gelicnysse. He wearð ða æteowod swylce ormæte Silhearwa, mid scearpum +nebbe, mid sidum bearde. His loccas hangodon to ðam anccleowum, his eagan +wæron fyrene spearcan sprengende; him stód swæflen líg of ðam muðe, he wæs +egeslice gefiðerhamod, and his handa to his bæce gebundene. Þa cwæð se +Godes engel to ðam atelican deofle, "Forðan ðe ðu wære gehyrsum ðæs +apostoles hæsum, and tobræce þas deofellican anlicnysse, nu æfter his +behate ic ðe unbinde, þæt þu fare to westene, þær ðær nanes mannes +drohtnung nis; and ðu þær wunige oð þone micclan dom." And se engel hine ða +unband, and he mid hreowlicere wánunge aweg-gewát, and nawar siððan ne +æteowde. Se engel ða, him eallum onlocigendum, fleah to heofonum. + +{468} Hwæt ða se cyning Polimius, mid his wife and his twam sunum, and mid +ealre his leode, gelyfde on ðone soðan God, and wearð gefullod, and awearp +his cynehelm samod mid his purpuran gyrlum, and nolde ðone Godes apostol +forlætan, Æfter ðisum gesamnodon gehwylce ðwyrlice wiðercoran, and wrehton +ðone cyning to his breðer Astrigem, se wæs cyning on oðrum leodscipe, and +cwædon, "Þin broðer is geworden anes dryes folgere, se geagnað him ure +tempel, and ure godas tobrycð." Þa wearð se cyning Astriges gehathyrt, and +sende ðusend gewæpnodra cempena, þæt hi ðone apostol gebundenne to him +bringan sceoldon. Þaða se apostol him to gelæd wæs, ða cwæð se cyning, "Hwí +amyrdest ðu minne broðor mid þinum drycræfte?" Bartholomeus andwyrde, "Ne +amyrde ic hine, ac ic hine awende fram hæðenum gylde to ðam soðan Gode." Se +cyning him to cwæð, "Hwí towurpe ðu ure godas?" He andwyrde, "Ic sealde ða +mihte ðam deoflum, þæt hí tocwysdon ða idelan anlicnysse þe hí on wunodon, +þæt þæt mennisce folc fram heora gedwyldum gecyrde, and on ðone ecan God +gelyfde." Þa cwæð se cyning, "Swa swa ðu dydest minne broðor his god +forlætan, and on ðinne god gelyfan, swa do ic eac ðe forlætan ðinne god, +and on minne gelyfan." Þa andwyrde se apostol, "Ic æteowode þone god ðe ðin +broðor wurðode him gebundenne, and ic het þæt he sylf his anlicnysse +tobræce. Gif ðu miht ðis dón minum Gode, þonne gebigst ðu me to ðines godes +biggengum: gif ðu ðonne þis minum Gode dón ne miht, ic tobryte ealle ðine +godas, and ðu ðonne gelyf on ðone soðan God þe ic bodige." + +Mid þam ðe hí ðis spræcon, þa cydde sum man þam cyninge þæt his mæsta god +Baldað feolle, and sticmælum toburste. Se cyning ða totær his purpuran +reaf, and het mid stiðum saglum ðone apostol beatan, and siððan beheafdian. +And he ða on ðisum dæge swa gemartyrod to ðam ecan life gewát. Witodlice +æfter ðisum com se broðor mid his folce, and ðone halgan lichaman mid +wulderfullum lofsangum {470} aweg ferodon, and getimbrodon mynster +wundorlicere micelnysse, and on ðam his halgan reliquias arwurðlice +gelogedon. Eornostlice on ðam þrittigoðan dæge, se cyning Astriges, ðe ðone +apostol ofslean het, wearð mid feondlicum gaste gegripen, and egeslice +awedde: swa eac ealle ða ðwyran hæðengyldan, þe ðone apostol mid niðe to +ðam cyninge gewregdon, aweddon samod mid him, and urnon hí and he to his +byrgene, and ðær wedende swulton. Þa aspráng micel óga and gryre ofer ealle +ða ungeleaffullan, and hi ða gelyfdon, and gefullode wurdon æt ðæra +mæssepreosta handum, ðe se apostol ǽr gehádode. Þa onwreah se apostol +Bartholomeus be ðam geleaffullan cyninge Polimius, þæt he biscophád +underfenge; and ða Godes ðeowan and þæt geleaffulle folc hine anmodlice to +ðam háde gecuron. Hit gelamp ða, æfter ðære hádunge, þæt he worhte fela +tácna on Godes naman, ðurh his geleafan, and ðurhwunode twentig geara on +ðam biscopdome, and on godre drohtnunge; and fulfremedum geðincðum gewát to +Drihtne, þam is wurðmynt and wuldor á on worulde. + +We magon niman bysne be ðære apostolican lare, þæt nan cristen mann ne +sceal his hæle gefeccan buton æt ðam Ælmihtigan Scyppende, ðam ðe +gehyrsumiað lif and deað, untrumnys and gesundfulnys, seðe cwæð on his +godspelle, þæt án lytel fugel ne befylð on deað butan Godes dihte. He is +swa mihtig, þæt he ealle ðing gediht and gefadað butan geswince; ac he +beswincgð mid untrumnyssum his gecorenan, swa swa he sylf cwæð, "Þa ðe ic +lufige, ða ic ðreage and beswinge." For mislicum intingum beoð cristene men +geuntrumode, hwilon for heora synnum, hwilon for fandunge, hwilon for Godes +wundrum, hwilon for gehealdsumnysse gódra drohtnunga, þæt hí ðy eadmodran +beon; ac on eallum ðisum þingum is geðyld nyd-behefe. Hwilon eac þurh Godes +wrace becymð þam arleasan menn swiðe egeslic yfel, swa þæt his wite onginð +on ðyssere worulde, and his sawul gewit to ðam ecum witum for his +wælhreawnysse; swa swa {472} Herodes ðe ða unscæððigan cild acwealde on +Cristes acennednysse, and manega oðre to-eacan him. Gif se synfulla bið +gebrocod for his unrihtwisnysse, þonne gif he mid geðylde his Drihten +herað, and his miltsunge bitt, he bið ðonne aðwogen fram his synnum ðurh ða +untrumnysse, swa swa horig hrægl þurh sapan. Gif he rihtwis bið, he hæfð +þonne maran geðincðe þurh his brocunge, gif he geðyldig bið. Se ðe bið +ungeþyldig, and mid gealgum mode ceorað ongean God on his untrumnysse, he +hæfð twyfealde geniðerunge, forðan ðe he geycð his synna mid þære ceorunge, +and ðrowað naðelæs. + +God is se soða læce, þe ðurh mislice swingla his folces synna gehælð. Nis +se woruld-læce wælhreow, ðeah ðe he þone gewundodan mid bærnette, oððe mid +ceorfsexe gelácnige. Se læce cyrfð oððe bærnð, and se untruma hrymð, +þeah-hwæðere ne miltsað he þæs oðres wánunge, forðan gif se læce geswicð +his cræftes, þonne losað se forwundoda. Swa eac God gelácnað his gecorenra +gyltas mid mislicum brocum; and þeah ðe hit hefigtyme sy ðam ðrowigendum, +þeah-hwæðere wyle se góda Læce to ecere hælðe hine gelácnigan. Witodlice se +ðe náne brocunge for ðisum life ne ðrowað, he færð to ðrowunge. For agenum +synnum bið se mann geuntrumod, swa swa Drihten cwæð to sumum bedridan, ðe +him to geboren wæs, "Min bearn, ðe synd þine synna forgifene: aris nu, and +ber ham ðin leger-bed." + +For fandunge beoð sume menn geuntrumode, swa swa wæs se eadiga Iob, ðaða he +wæs rihtwis, and Gode gehyrsum. Þa bæd se deofol, þæt he his fandigan +moste, and he ða anes dæges ealle his æhta amyrde, and eft hine sylfne mid +þam mæstan broce geuntrumode, swa þæt him weollon maðan geond ealne ðone +lichaman. Ac se geðyldiga Iob, on eallum ðisum ungelimpum, ne syngode mid +his muðe, ne nan ðing stuntlices ongean God ne spræc, ac cwæð, "God me +forgeaf ða æhta, and hí eft æt me genam; sy his nama gebletsod." God eac ða +hine gehælde, and his æhta mid twyfealdum him {474} forgeald. Sume menn +beoð geuntrumode for Godes tácnum, swa swa Crist cwæð be sumum blindan men, +ðaða his leorning-cnihtas hine axodon, for hwæs synnum se mann wurde swa +blind acenned. Þa cwæð se Hælend, þæt he nære for his agenum synnum, ne for +his maga, blind geboren, ac forði þæt Godes wundor þurh hine geswutelod +wære. And he þærrihte mildheortlice hine gehælde, and geswutelode þæt he is +soð Scyppend, ðe ða ungesceapenan eahhringas mid his halwendan spatle +geopenode. + +For gehealdsumnysse soðre eadmodnysse beoð forwel oft Godes gecorenan +geswencte, swa swa Paulus se apostol be him sylfum cwæð, "Me is geseald +sticels mines lichaman, and se sceocca me gearplæt, þæt seo micelnys Godes +onwrigenyssa me ne onhebbe; forðan ic bæd þriwa minne Drihten, þæt he +afyrsode þæs sceoccan sticels fram me; ac hé me andwyrde, Paule, ðe +genihtsumað min gifu. Soðlice mægen bið gefremod on untrumnysse. Nu +wuldrige ic lustlice on minum untrumnyssum, þæt Cristes miht on me wunige." + +Se cristena mann ðe on ænigre þissere gelicnysse bið gebrocod, and he ðonne +his hælðe secan wyle æt unalyfedum tilungum, oððe æt wyrigedum galdrum, +oþþe æt ænigum wiccecræfte, ðonne bið he ðam hæðenum mannum gelíc, þe ðam +deofolgylde geoffrodon for heora lichaman hælðe, and swa heora sawla +amyrdon. Se ðe geuntrumod beo, bidde his hæle æt his Drihtne, and +geðyldelice þa swingla forbere; loc hú lange se soða læce hit foresceawige, +and ne beceapige na ðurh ænigne deofles cræft mid his sawle ðæs lichaman +gesundfulnysse; bidde eac góddra manna bletsunge, and æt halgum reliquium +his hæle gesece. Nis nanum cristenum menn alyfed þæt he his hæle gefecce æt +nanum stane, ne æt nanum treowe, buton hit sy halig rode-tacen, ne æt nanre +stowe, buton hit sy halig Godes hus: se ðe elles deð, he begæð untwylice +hæðengild. We habbað hwæðere þa bysne on halgum bocum, þæt mot se ðe wile +mid soðum læcecræfte his lichaman getemprian, swa swa dyde se wítega +Isaias, þe {476} worhte ðam cyninge Ezechie cliðan to his dolge, and hine +gelácnode. + +Se wisa Augustinus cwæð, þæt unpleolic sy þeah hwá læce-wyrte ðicge; ac þæt +hé tælð to unalyfedlicere wíglunge, gif hwá ða wyrta on him becnitte, buton +he hí to ðam dolge gelecge. Þeah-hwæðere ne sceole we urne hiht on +læce-wyrtum besettan, ac on ðone Ælmihtigan Scyppend, þe ðam wyrtum ðone +cræft forgeaf. Ne sceal nan man mid galdre wyrte besingan, ac mid Godes +wordum hí gebletsian, and swa ðicgan. + +Wite ðeah-hwæðere gehwá, þæt nan man butan earfoðnyssum ne becymð to ðære +ecan reste, þaða Crist sylf nolde his agen rice butan micelre earfoðnysse +astigan: swa eac his apostoli, and ða halgan martyras mid heora agenum +feore þæt heofonlice rice beceapodon: syððan eac halige andetteras, mid +micelre drohtnunge on Godes ðeowdome, and þurh miccle forhæfednyssa and +clænnysse, halige wurdon. Hwæt wylle we endemenn ðyssere worulde, gif we +for urum synnum gebrocode beoð, buton herian urne Drihten, and eadmodlice +biddan, þæt he us þurh ða hwilwendlican swingla to ðam ecan gefean gelæde? +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 BAPTISTÆ. + + Misit Herodes et tenuit Iohannem: et reliqua. + +Marcus se Godspellere awrát on Cristes béc be ðam mæran Fulluhtere Iohanne, +þæt "se wælhreowa cyning Herodes hine gehæfte, and on cwearterne sette, for +his broðor wife Herodiaden:" et reliqua. + +Þes Iohannes wæs se mærosta mann, swa swa Crist be him cyðnysse gecydde. He +cwæð, "Betwux wifa bearnum ne {478} arás nán mærra man þonne Iohannes se +Fulluhtere." Nu hæbbe ge oft gehyred be his mæran drohtnunge and be his +ðenunge, nu wylle we embe ðises godspelles trahtnunge sume swutelunge eow +gereccan. + +Þes Herodes, ðe Iohannem beheafdian hét, and on ðæs Hælendes ðrowunge +Pilate ðam ealdormenn geðafode, and hine to his dome betæhte, wæs ðæs oðres +Herodes sunu, ðe on ðam timan rixode ðe Crist geboren wæs; ac hit wæs swa +gewunelic on ðam timan þæt rice menn sceopon heora bearnum naman be him +sylfum, þæt hit wære geðuht þæs ðe mare gemynd þæs fæder, ðaða se sunu, his +yrfenuma, wæs geciged þæs fæder naman. Se wælhreowa fæder Herodes læfde fif +suna, þry he hét acwellan on his feorh-adle, ærðan ðe he gewite. Þa wearð +he hreowlice and hrædlice dead æfter ðam ðe he ða cild acwealde for Cristes +acennednysse. Þa feng Archelaus his sunu to rice. Ða embe tyn geara fyrst +wearð hé ascofen of his cynesetle, forðan þe þæt Iudeisce folc wrehton his +modignysse to ðam casere, and he ða hine on wræcsið asende. Þa dælde se +casere þæt Iudeisce rice on feower, and sette ðærto feower gebroðra: ða +sind gecwedene æfter Greciscum gereorde, tetrarche, þæt sind, fyðerrican. +Fyðerrica bið se ðe hæfð feorðan dæl rices. Þa wæs án ðyssera gebroðra +Philippus geháten, se gewifode on ðæs cyninges dehter Arethe, Arabiscre +ðeode, seo hatte Herodias. Þa æfter sumum fyrste wurdon hí ungesome, +Philippus and Arethe, and he genam ða dohtor of his aðumme, and forgeaf hí +his breðer Herode; forðan ðe he wæs furðor on hlisan and on mihte. Herodes +ða awearp his riht æwe, and forligerlice mánfulles sinscipes breac. + +Þa on ðam timan bodade Iohannes se Fulluhtere Godes rihtwisnysse eallum +Iudeiscum folce, and þreade ðone Herodem, for ðam fulan sinscipe. +Aecclesiastica historia ita narrat: Þa geseah Herodes þæt eal seo Iudeisce +meniu arn to Iohannes lare, and his mynegungum geornlice {480} +gehyrsumodon, þa wearð hé afyrht, and wende þæt hí woldon for Iohannes lare +his cynedom forseon, and wolde ða forhradian, and gebrohte hine on +cwearterne on anre byrig þe is gecweden Macherunta. Hwæt ða Iohannes asende +of ðam cwearterne twegen leorning-cnihtas to Criste, and hine befrán, þus +cweðende, "Eart ðu se ðe toweard is, oþþe we oðres andbidian sceolon?" +Swilce hé cwæde, Geswutela me, gyf ðu sylf wylle nyðer-astigan to hellwarum +for manna alysednysse, swa swa ðu woldest acenned beon for manna +alysednysse; oððe gif ic sceole cyðan ðinne to-cyme hellwarum, swa swa ic +middangearde þe toweardne bodade, geswutela. Hwæt ða se Hælend on ðære +ylcan tide, swa swa Lucas se godspellere awrát, gehælde manega untruman +fram mislicum coðum, and wodum mannum gewitt forgeaf, and blindum gesihðe; +and cwæð syððan to Iohannes ærendracum, "Farað nu to Iohanne, and cyðað him +þa ðing þe ge gesawon and gehyrdon. Efne nu blinde geseoð, and ða healtan +gað, and hreoflige men synd geclænsode, deafe gehyrað, and ða deadan +arisað, and ðearfan bodiað godspel; and se bið eadig þe on me ne bið +geæswicod." Swylce hé cwæde to Iohanne, Þyllice wundra ic wyrce, ac +swa-ðeah ic wylle deaðe sweltan for mancynnes alysednysse, and ðe sweltende +æfterfyligan, and se bið gesælig þe mine wundra nu herað, gif he minne deað +ne forsihð, and for ðam deaðe ne geortruwað þæt ic God eom. Þus onwreah se +Hælend Iohanne þæt he wolde hine sylfne gemedemian to deaðe, and syððan +hellwara geneosian. + +Þa betwux ðisum gelamp þæt Herodes, swa we ǽr cwædon, his witan gefeormode +on ðam dæge þe he geboren wæs; forðan ðe hi hæfdon on ðam timan micele +blisse on heora gebyrd-tidum. Seo dohtor ða, swa swa we ǽr sædon, plegode +mid hire mædenum on ðam gebeorscipe, him eallum to gecwemednysse, and se +fæder ða mid aðe behét, þæt he wolde hire forgyfan swa hwæs swa heo +gewilnode. Þreo arleasa scylda we gehyrdon,--ungesælige mærsunge his +gebyrd-tide, and ða unstæððigan hleapunge þæs mædenes, and ðæs fæder {482} +dyrstigan aðsware. Þam ðrim ðingum us gedafenað þæt we wiðcweðon on urum +ðeawum. We ne moton ure gebyrd-tide to nanum freols-dæge mid idelum +mærsungum awendan, ne ure acennednysse on swilcum gemynde habban; ac we +sceolon urne endenextan dæg mid behreowsunge and dǽdbote forhradian, swa +swa hit awriten is, "On eallum ðingum beo ðu gemyndig þines endenextan +dæges, and þu ne syngast on ecnysse." Ne ús ne gedafenað þæt we urne +lichaman, ðe Gode is gehalgod on ðam halwendan fulluhte, mid unþæslicum +plegan and higleaste gescyndan; forðan ðe ure lichaman sind Godes lima, swa +swa Paulus cwæð, "And he bebead, þæt we sceolon gearcian ure lichaman +líflice onsægednysse, and halige, and Gode andfenge." Se lichama bið líflic +onsægednys ðe wið heafod-leahtras bið gescyld, and ðurh halige mægnu Gode +bið andfenge and halig. God sylf forbyt ælcne að cristenum mannum, þus +cweðende, "Ne swera ðu þurh heofenan, forðan ðe heo is Godes þrymsetl. Ne +swera ðu þurh eorðan, forðan ðe heo is Godes fotsceamol. Ne swera þu ðurh +ðin agen heafod, forðan ðe ðu ne miht wyrcan an hǽr þines feaxes hwít oððe +blacc. Ic secge eow, Ne swerige ge þurh nan þing, ac beo eower spræc ðus +geendod, Hit is swa ic secge, oþþe hit nis swa. Swa hwæt swa ðær mare bið +þurh að, þæt bið of ðam yfelan." + +Crist sylf gefæstnode his spræce, þaða hé spræc to anum Samaritaniscan wífe +mid ðisum worde, "Crede mihi:" þæt is, "Gelyf me." Þeah-hwæðere gif we hwær +unwærlice swerion, and se að ús geneadige to wyrsan dæde, þonne bið us +rǽdlicor þæt we ðone maran gylt forbugon, and ðone að wið God gebétan. +Witodlice Dauid swor þurh God þæt he wolde þone stuntan wer Nabal ofslean, +and ealle his ðing adylegian; ac æt ðære forman þingunge þæs snoteran wifes +Abigail, hé awende his swúrd into ðære sceaðe, and hérode ðæs wifes +snoternysse, ðe him forwyrnde þone pleolican mannsliht. Herodes swór þurh +stuntnysse þæt he wolde ðære hleapendan dehter forgyfan swa hwæt swa heo +bæde: þa forðam ðe he {484} nolde fram his gebeorum beon gecweden mánswara, +ðone beorscipe mid blode gemencgde, and ðæs mæran witegan deað þære lyðran +hoppystran hire glíges to mede forgeaf. Micele selre him wære þæt he ðone +að tobræce, þonne he swylcne witegan acwellan hete. + +On eallum ðingum we sceolon carfullice hógian, gif we awar, þurh deofles +syrwunge, on twam frecednyssum samod befeallað, þæt we symle ðone maran +gylt forfleon þurh útfære þæs læssan, swa swa deð se ðe his feondum ofer +sumne weall ætfleon wile, ðonne cepð hé hwær se weall unhehst sy, and ðær +oferscyt. Witodlice Herodes, ðaðe he nolde, þurh Iohannes mynegunge, þone +unclænan sinscipe awendan, ða wearð hé to manslihte befeallen; and wæs seo +læsse synn intinga þære maran, þæt he for his fulan forlígre, ðe he georne +wiste þæt Gode andsæte wæs, ðæs wítegan blod ageat, þe he wiste þæt Gode +gecweme wæs. Þis is se cwyde þæs godcundlican domes, be ðam þe is gecweden, +"Se ðe derað, derige he gyt swyðor; and se ðe on fulnyssum wunað, befyle +hine gyt swyðor." Þes cwyde gelamp þam wælhreowan Herode. Nu is oðer cwyde +be gódum mannum sceortlice gecweden, "Se ðe halig is, beo he gyt swyðor +gehalgod." Þis gelamp þam Fulluhtere Iohanne, se ðe wæs halig þurh +menigfealde geearnunga; and he wæs gyt swyðor gehalgod, ðaða he ðurh +soðfæstnysse bodunge becom to sigefæstum martyrdome. + +Herodes híwode hine sylfne unrótne, ða seo dohtor hine þæs heafdes bæd; ac +hé blissode on his digelnyssum, forðan ðe heo þæs mannes deað bæd ðe hé ǽr +acwellan wolde, gif hé intingan hæfde. Witodlice gif þæt cild bǽde þæs +wífes heafod, mid micclum graman hé wolde hire wiðcweðan. Næs Iohannes mid +ehtnysse geneadod þæt he Criste wiðsoce, ac ðeah he sealde his líf for +Criste, ðaða he wæs for soðfæstnysse gemartyrod. Crist sylf cwæð, "Ic eom +soðfæstnys." Iohannes wæs Cristes forrynel on his acennednysse and on his +bodunge, on fulluhte, on ðrowunge, and hine to hellwarum {486} mid +deorwurðum deaðe forestóp. Þaða he beheafdod wæs, ða comon his +leorning-cnihtas, and his halige líc ferodon to anre byrig seo is gecweden +Sebaste, and hi ðær hine gelédon. Þæt hálige heafod wearð on Hierusalem +bebyrged. + +Sume gedwolmenn cwædon þæt þæt heafod sceolde abláwan ðæs cyninges wíf +Herodiaden, ðe he fore acweald wæs, swa þæt heo ferde mid windum geond +ealle woruld; ac hí dwelodon mid þære segene, forðan ðe heo leofode hire +líf oð ende æfter Iohannes slege. Soðlice Iohannes heafod wearð syððan +geswutelod twam easternum munecum, þe mid gebedum ða burh geneosodon, and +hi ðanon þone deorwurðan maðm feredon to sumere byrig þe is Edissa geháten; +and se Ælmihtiga God þurh þæt heafod ungerime wundra geswutelode. His bán, +æfter langum fyrste, wurdon gebrohte to ðære mæran byrig Alexandria, and +þær mid micclum wurðmynte gelogode. + +Nu is to besceawigenne húmeta se Ælmihtiga God, be his gecorenan and ða +gelufedan ðenas, þa ðe he to ðam ecan life forestihte, geðafað þæt hí mid +swa micclum witum beon fornumene and tobrytte on ðisum andweardan lífe. Ac +se apostol Paulus andwyrde be ðisum, and cwæð, þæt "God þreað and beswingð +ælcne ðe he underfehð to his rice, and swa hé forsewenlicor bið gewitnod +for Godes naman, swa his wuldor bið mare for Gode." Eft cwæð se ylca +apostol on oðre stowe, "Ne sind na to wiðmetenne ða þrowunga þyssere tide +ðam toweardan wuldre þe bið on ús geswutelod." + +Nu cwyð se trahtnere, þæt nán wilde deor, ne on fyðerfotum ne on +creopendum, nis to wiðmetenne yfelum wife. Hwæt is betwux fyðerfotum reðre +þonne leo? oððe hwæt is wælhreowre betwux næddercynne ðonne draca? Ac se +wisa Salomon cwæð, þæt selre wære to wunigenne mid leon and dracan þonne +mid yfelan wífe and oferspræcum. Witodlice Iohannes on westene wunade +betwux eallum deorcynne ungederod, and betwux dracum, and aspidum, and +eallum {488} wyrmcynne, and hí hine ondredon. Soðlice seo awyrigede +Herodias mid beheafdunge hine acwealde, and swa mǽres mannes deað to gife +hire dehter hleapunge underfeng. Danihel se witega læg seofan niht betwux +seofan leonum on anum seaðe ungewemmed, ac þæt awyrigede wíf Gezabel beswác +ðone rihtwisan Naboð to his feore, þurh lease gewitnysse. Se witega Ionas +wæs gehealden unformolten on ðæs hwæles innoðe ðreo niht, and seo swicole +Dalila þone strangan Samson mid olæcunge bepæhte, and besceorenum fexe his +feondum belæwde. Eornostlice nis nan wyrmcynn ne wilddeora cynn on +yfelnysse gelíc yfelum wífe. + +Se wyrdwritere Iosephus awrát, on ðære cyrclican gereccednysse, þæt se +wælhreowa Herodes lytle hwile æfter Iohannes deaðe rices weolde, ac wearð +for his mándædum ærest his here on gefeohte ofslegen, and he sylf siððan of +his cynerice ascofen, and on wræcsið asend, swiðe rihtwisum dome, ðaða he +nolde hlystan Iohannes láre to ðam ecan life, þæt hé eac hrædlice his +hwilwendan cynedom mid hospe forlure. Augustinus se wisa ús manað mid þisum +wordum, and cwyð, "Besceawiað, ic bidde eow, mine gebroðra, mid gleawnysse +hú wræcfull ðis andwyrde líf is; and ðeah ge ondrædað eow þæt ge hit to +hrædlice forlæton. Ge lufiað þis líf, on ðam þe ge mid geswince wuniað; ðu +hógast embe ðine neode; ðu yrnst, and byst geancsumod; þu erast, and sæwst, +and eft gegaderast; þu grinst, and bæcst; þu wyfst, and wæda tylast, and +earfoðlice wast ealra ðinra neoda getel, ægðer ge on sǽ ge on lande, and +scealt ealle þas foresædan ðing, and eac ðin agen líf mid earfoðnysse +geendian. Leorniað nu forði, þæt ge cunnon þæt ece líf geearnian, on ðam ðe +ge nán ðyssera geswinca ne ðrowiað, ac on ecnysse mid Gode rixiað." + +On ðisum lífe we ateoriað, gif we ús mid bígleofan ne ferciað; gif we ne +drincað, we beoð mid þurste fornumene; gif we to lange waciað, we ateoriað; +gif we lange standað, we beoð gewæhte, and þonne sittað; eft, gif we to +lange {490} sittað, ús slapað ða lima. Sceawiað eac æfter ðisum, þæt nán +stede nis ures lichaman: cildhád gewit to cnihtháde, and cnihthád to +geðungenum wæstme; se fulfremeda wæstm gebyhð to ylde, and seo yld bið mid +deaðe geendod. Witodlice ne stent ure yld on nanre staþolfæstnysse, ac swa +micclum swa se lichama wext swa micclum beoð his dagas gewanode. Gehwær is +on urum lífe ateorung, and werignys, and brosnung ðæs lichaman, and +ðeah-hwæðere wilnað gehwá þæt he lange lybbe. Hwæt is lange lybban buton +lange swincan? Feawum mannum gelimpð on ðisum dagum, þæt he gesundfull +lybbe hund-eahtatig geara, and swa hwæt swa he ofer ðam leofað, hit bið him +geswinc and sárnyss, swa swa se wítega cwæð, "Yfele sind ure dagas," and +ðæs þe wyrsan þe we hí lufiað. Swa olæcð þes middangeard forwel menige, þæt +hí nellað heora wræcfulle líf geendian. Soð líf and gesælig þæt is, þonne +we arisað of deaðe, and mid Criste rixiað. On ðam life beoð gode dagas, na +swa-ðeah manega dagas, ac án, se nát nænne upspring ne nane geendunge, ðam +ne fyligð merigenlic dæg, forðan ðe him ne forestóp se gysternlica; ac se +án dæg bið ece æfre ungeendod butan ælcere nihte, butan gedreccednyssum, +butan eallum geswincum, þe we hwene ǽr on ðyssere rædinge tealdon. Þes dæg +and þis líf is beháten rihtwisum cristenum, to ðam us gelæde se mildheorta +Drihten, seðe leofað and rixað mid Fæder and mid Halgum Gaste á 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 Machæruntia. 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 quæ uocatur Naim: et reliqua. + +Ure Drihten ferde to sumere byrig seo is geháten Naim, and his gingran +samod, and genihtsum menigu. Þaða he genealæhte þam port-geate, þa ferede +man anes cnihtes líc to byrgene: et reliqua. + +Beda se trahtnere cwæð, þæt seo burh Naim is gereht, {492} 'yðung' oððe +'styrung.' Se deada cniht, ðe on manegra manna gesihðe wæs geferod, +getácnað gehwylcne synfulne mannan þe bið mid healicum leahtrum on ðam +inran menn adydd, and bið his yfelnys mannum cuð. Se cniht wæs áncenned +sunu his meder, swa bið eac gehwilc cristen man gastlice ðære halgan +gelaðunge sunu, seo is ure ealra modor, and ðeah-hwæðere ungewemmed mæden; +forðan ðe hire team nis ná lichamlic ac gastlic. Gehwilc Godes ðeow, þonne +he leornað, he bið bearn gecweden: eft, þonne he oðerne lærð, he bið modor, +swa swa se apostol Paulus be ðam aslidenum mannum cwæð, "Ge synd mine +bearn, ða ðe ic nu oðre siðe geeacnige, oðþæt Crist beo on eow geedníwod." +Þæt port-geat getácnað sum lichamlic andgit þe menn ðurh syngiað. Se mann +ðe tosæwð ungeþwærnysse betwux cristenum mannum, oððe seðe sprecð +unrihtwisnysse on heannysse ðurh his muðes geat, he bið dead geferod. Se ðe +behylt wimman mid galre gesihðe and fulum luste, ðurh his eagena geat, hé +geswutelað his sawle deað. Se ðe idele spellunge, oððe tállice word +lustlice gehyrð, þonne macað hé his eare him sylfum to deaðes geate. Swa is +eac be ðam oðrum andgitum to understandenne. + +Se Hælend wearð astyred mid mildheortnysse ofer ðære meder, þæt he us +bysene sealde his arfæstnysse; and he ðone deadan syððan arærde, þæt he us +to his geleafan getrymede. He genealæhte and hreopode þa bǽre, and þa +bǽrmenn ætstodon. Seo bǽr ðe þone deadan ferode is þæt orsorge ingehyd þæs +orwenan synfullan. Soðlice ða byrðeras, ðe hine to byrgenne feredon, synd +olæcunga lyffetyndra geferena, þe mid olæcunge and geættredum swæsnyssum +þone synfullan tihtað and heriað, swa swa se wítega cwæð, "Se synfulla bið +geherod on his lustum, and se unrihtwisa bið gebletsod: þonne he bið mid +idelum hlisan and lyffetungum befángen, þonne bið hit swylce he sy mid +sumere mold-hypan ofhroren." Be swylcum cwæð se Hælend to ánum his +gecorenan, ðaða hé wolde his fæder líc bebyrian: he cwæð, "Geðafa þæt ða +{494} deadan bebyrion heora deadan: far ðu, and boda Godes rice." Witodlice +ða deadan bebyriað oðre deadan, þonne gehwilce synfulle menn oðre heora +gelícan mid derigendlicere herunge geólæcað, and mid gegaderodum hefe þære +wyrstan lyffetunge ofðriccað. Be swylcum is gecweden on oðre stowe, +"Lyffetyndra tungan gewriðað manna sawla on synnum." + +Mid þam ðe Drihten hrepode ða bære, ða ætstodon þa bǽrmenn. Swa eac, gif +ðæs synfullan ingehyd bið gehrepod mid fyrhte þæs upplican domes, þonne +wiðhæfð he ðam unlustum and ðam leasum lyffeterum, and clypigendum Drihtne +to ðam ecan life cáflice geandwyrt, swylce he of deaðe arise. Drihten cwæð +to ðam cnihte, "Ic secge ðe, Aris, and he ðærrihte gesǽt and spræc, and se +Hælend betæhte hine his meder." Se ge-edcucoda sitt, þonne se synfulla mid +godcundre onbryrdnysse cucað. He sprecð, þonne he mid Godes herungum his +muð gebysgað, and mid soðre andetnysse Godes mildheortnysse secþ. He bið +his meder betæht, þonne he bið þurh sacerda ealdordóm gemǽnscipe ðære +halgan gelaðunge geferlæht. Þæt folc wearð mid micclum ege ablicged; forðan +swa swa mann fram marum synnum gecyrð to Godes mildheortnysse, and his +ðeawas æfter Godes bebodum gerihtlæcð, swa má manna beoð gecyrrede ðurh his +gebysnunge to Godes herunge. + +Þæt folc cwæð þæt mære witega arás betwux ús, and þæt God his folc +geneosode. Soð hí sædon be Criste, þæt he mære witega is; ac he is witegena +Witega, and heora ealra witegung; forðan ðe ealle be him witegodon, and he +ðurh his to-cyme heora ealra witegunge gefylde. We cweðað nu mid maran +geleafan, þæt he is mære witega, forðan ðe he wát ealle ðing, and eac fela +witegode, and he is soð God of soðum Gode, Ælmihtig Sunu of ðam Ælmihtigan +Fæder, seðe his folc geneosode þurh his menniscnysse, and fram deofles +ðeowte alysde. + +We rædað gehwær on bocum, þæt se Hælend fela deade to lífe arærde, ac +ðeah-hwæðere nis nán godspell gesett be {496} heora nanum buton ðrim anum. +An is þes cniht þe we nu embe spræcon, oðer wæs anes ealdormannes dohtor, +þridde wæs Lazarus, Marthan broðer and Marian. Þyssera ðreora manna ærist +getácnað þæt ðryfealde ærist synfullra sawla. Þære sawle deað is þreora +cynna: án is yfel geðafung, oðer is yfel weorc, ðridda is yfel gewuna. Ðæs +ealdormannes dohtor læig æt forðsiðe, and se fæder gelaðode ðone Hælend +þærto, forðan ðe he wæs on ðam timan þær on neawiste. Heo ða forðferde +ærðan ðe he hire to come. Þaða he com, ða genam hé hí be ðære hánda, and +cwæð, "Þu mæden, ic secge ðe, Arís. And heo ðærrihte arás, and metes bæd." + +Þis mæden ðe inne læg on deaðe geswefod, getácnað þære synfullan sawle +deað, ðe gelustfullað on yfelum lustum digellice, and ne bið gyt mannum +cuð, þæt heo þurh synna dead is; ac Crist geswutelode þæt hé wolde swa +synfulle sawle gelíffæstan, gif hé mid geornfullum gebedum to gelaðod bið, +þaða he arærde þæt mæden binnan ðam huse, swa swa digelne leahter on +menniscre heortan lutigende. Nu syndon oðre synfulle þe gelustfulliað on +derigendlicum lustum mid geðafunge, and eac heora yfelnysse mid weorcum +cyðað; swilce getácnode se deada cniht, ðe wæs on þæs folces gesihðe +geférod. Swilce synfulle arærð Crist, gif hí heora synna behreowsiað, and +betæcð hí heora meder, þæt is, þæt he hi geferlæcð on annysse his +gelaðunge. + +Sume synfulle men geðafiað heora lustum, and ðurh yfele dæda mannum cyðað +heora synna, and eac gewunelice syngigende hí sylfe gewemmað: þyllice +getácnode Lazarus, þe læg on byrgene feower niht fule stincende. Witodlice +Godes nama is Ælmihtig, forðan ðe hé mæg ealle ðing gefremman. He mæg ða +synfullan sawle ðurh his gife geliffæstan, ðeah ðe heo on gewunelicum +synnum fule stince, gif heo mid carfulre drohtnunge Godes mildheortnysse +secð; ac swa mare wund swa heo maran læcedomes behófað. Þæt geswutelode se +Hælend, þaþa hé mid leohtlicere stemne þæt mæden arærde {498} on feawra +manna gesihðe; forðan ðe hé ne geðafode þæt ðæra má manna inne wære, buton +se fæder, and seo modor, and his ðry leorning-cnihtas: and he cwæð ða, "Þu +mæden, Arís." + +Swa bið eac se digla deað ðære sawle eaþelicor to arǽrenne, þe on geðafunge +digelice syngað, þonne synd ða openan leahtras to gehælenne. Þone cniht he +arærde on ealles folces gesihðe, and mid þysum wordum getrymede, "Þu cniht, +ic secge ðe, Arís." Þa diglan gyltas man sceal digelice betan, and ða +openan openlice, þæt ða beon getimbrode þurh his behreowsunge, ðe ǽr wæron +þurh his mándæda geæswicode. + +Drihten ðaða he Lazarum stincendne arærde, ða gedrefde he hine sylfne, and +tearas ageat, and mid micelre stemne clypode, "Lazare, ga forð:" ða he +geswutelode þæt se ðe swiðe langlice and gewunelice syngode, þæt he eac mid +micelre behreowsunge and wope sceal his yfelan gewunan to Godes +rihtwisnysse gewéman. Nis nán synn swa micel þæt man ne mæge gebétan, gif +he mid inneweardre heortan be ðæs gyltes mæðe on soðre dǽdbote þurhwunað. +Is þeah-hwæðere micel smeagung be anum worde þe Crist cwæð: he cwæð, "Ælc +synn and tál bið forgífen behreowsigendum mannum, ac þæs Halgan Gastes tál +ne bið næfre forgífen. Þeah ðe hwá cweðe tállic word ongean me, him bið +forgífen, gif he deð dǽdbote; soðlice se ðe cweð word ongan ðone Halgan +Gast, ne bið hit him forgífen on ðyssere worulde, ne on ðære towerdan." Nis +nán synna forgífenys buton ðurh ðone Halgan Gast. An Ælmihtig Fæder is, se +gestrynde ænne Sunu of him sylfum. Nis se Fæder gehæfd gemænelice Fæder +fram ðam Suna and þam Halgan Gaste, forðan ðe hé nis heora begra sunu. Se +Halga Gast soðlice is gemænelice gehæfd fram ðam Fæder and þam Suna, forðan +ðe hé is heora begra Gast, þæt is heora begra Lufu and Willa, þurh ðone +beoð synna forgyfene. Witodlice ðære Halgan Ðrynnysse weorc is æfre +untodæledlic, þeah-hwæðere {500} belimpð ælc forgífenys to ðam Halgan +Gaste, swa swa seo acennednys belimpð to Criste ánum. + +Hí ne magon beon togædere genemnede, Fæder, and Sunu, and Halig Gast, ac hí +ne beoð mid ænigum fæce fram him sylfum awar totwæmede. On eallum weorcum +hí beoð togædere, þeah ðe to ðam Fæder synderlice belimpe þæt he Bearn +gestrynde, and to ðam Suna belimpe seo acennednys, and to þam Halgan Gaste +seo forðstæppung. Se Sunu is ðæs Fæder Wisdom æfre of ðam Fæder acenned; se +Halga Gast nis na acenned, forðan ðe he nis na sunu, ac he is heora begra +Lufu and Willa, æfre of him bám forðstæppende, þurh ðone we habbað synna +forgyfenysse, swa swa we habbað þurh Crist alysednysse; and þeah-hwæðere on +ægðrum weorce is seo Halige Þrynnys wyrcende untodæledlice. + +Se cwyð tál ongean ðone Halgan Gast, seðe mid unbehreowsigendre heortan +þurhwunað on mándædum, and forsihð þa forgyfenysse ðe stent on ðæs Halgan +Gastes gife: þonne bið his scyld unalysendlic, forðan ðe he sylf him belicð +þære forgífenysse weg mid his heardheortnysse. Behreowsigendum bið +forgífen, forseondum næfre. Uton we biddan þone Ælmihtigan Fæder, seðe us +þurh his wisdom geworhte, and þurh his Halgan Gast geliffæste, þæt he ðurh +ðone ylcan Gast us do ure synna forgyfenysse, swa swa he us ðurh his ænne +áncennedan Sunu fram deofles ðeowte alysde. + +Sy lof and wuldor þam ecan Fæder, seðe næfre ne ongann, and his ánum +Bearne, seðe æfre of him is, and þam Halgan Gaste, seðe æfre is of him bám, +hi ðry án Ælmihtig God untodæledlic, á 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 cuð seo halige stów S[=ce] Michaheles, on þære dúne þe is +geháten Garganus. Seo dún stent on Campania landes gemæron, wið þa sǽ +Adriaticum, twelf mila on upstige fram anre byrig þe is geháten Sepontina. +Of ðære stowe wearð aræred þises dæges freols geond geleaffulle gelaðunge. +Þær eardode sum þurhspedig mann Garganus geháten: of his gelimpe wearð seo +dún swa gecíged. Hit gelámp, þaþa seo ormæte micelnyss his orfes on ðære +dune læswede, þæt sum modig fearr wearð ángencga, and þære heorde-drafe +oferhógode. Hwæt se hláford þa Garganus gegaderode micele menigu his +in-cnihta, and ðone fearr gehwær on ðam westene sohte, and æt nextan hine +gemette standan uppon ðam cnolle þære healican dune, æt ánes scræfes +inngange; and he ða mid graman wearð astyred, hwí se fearr ángenga his +heorde forsáwe, and gebende his bogan, and mid geættrode flan hine +ofsceotan wolde; ac seo geættrode flá wende ongean swilce mid windes blæde +aðrawen, and þone ðe hi sceat þærrihte ofsloh. + +His magas ða and nehgeburas wurdon þearle þurh ða dæde ablicgede, and heora +nán ne dorste ðam fearre genealæcan. Hí ða heora biscop rǽdes befrunon, +hwæt him be ðam to donne wære. Se biscop ða funde him to rǽde, þæt hí mid +þreora daga fæstene, swutelunge þæs wundres æt Gode bædon. Þa on ðære +ðriddan nihte þæs fæstenes æteowde se heah-engel Michahel hine sylfne þam +biscope on gastlicere gesihðe, þus cweðende, "Wislice ge dydon, þæt ge to +Gode sohton þæt þæt mannum digle wæs. Wite ðu gewislice, þæt se mann ðe mid +his agenre flán ofscoten wæs, þæt hit is mid minum willan gedón. Ic eom +Michahel se heah-engel Godes Ælmihtiges, and ic symle on his gesihðe +wunige. Ic secge ðe, þæt ic ða stowe þe se fearr geealgode synderlice +lufige, {504} and ic wolde mid þære gebícnunge geswutelian þæt ic eom ðære +stowe hyrde; and ealra ðæra tácna ðe ðær gelimpað, ic eom sceawere and +gymend." And se heah-engel mid þisum wordum to heofonum gewát. + +Se biscop rehte his gesihðe þam burhwarum, and hi ða syððan gewunelice +þider sohton, and þone lifigendan God and his heah-engel Michahel geornlice +bædon. Twá dura hí gesawon on ðære cyrcan, and wæs seo suþ duru sume dæle +mare, fram ðære lagon stapas to ðam west-dæle; ac hí ne dorston þæt halige +hús mid ingange geneosian, ac dæghwomlice geornlice æt ðære dura hí +gebædon. + +Þa on ðære ylcan tíde Neapolite, þe wæron ða-gyt on hæðenscipe wunigende, +cwædon gefeoht togeanes þære burhware Sepontiniscre ceastre, þe þa halgan +stowe wurðodon, and togeanes Beneuentanos. Hí ða, mid heora biscopes +mynegungum gelærde, bædon þreora daga fæc, þæt hi binnon þam ðrim dagum mid +fæstene þæs heah-engles Michaheles fultum bædon. Þa hæðenan eac swilce mid +lacum and offrungum heora leasra goda gecneordlice múnde and gescyldnysse +bædon. + +Efne ða on ðære nihte þe þæt gefeoht on merigen toweard wæs, æteowde se +heah-engel Michahel hine sylfne ðam biscope, and cwæð, þæt he heora bena +gehyrde, and his fultum him behét, and het þæt hí ane tíd ofer undern hí +getrymedon ongean heora fynd. Hí ða on merigen bliðe and orsorge, þurh ðæs +engles behát, and mid truwan his fultumes, ferdon togeanes ðam hæðenum. Þa +sona on anginne þæs gefeohtes wæs se múnt Garganus bifigende mid ormætre +cwacunge, and micel liget fleah of ðære dúne swilce flán wið þæs hæðenan +folces, and þæs múntes cnoll mid þeosterlicum genipum eal oferhangen wæs. +Hwæt ða hæðenan ða forhtmode fleames cepton, and gelice hí wurdon mid þam +fyrenum {506} flanum ofscotene, gelice mid þæra cristenra wæpnum hindan +ofsette, oðþæt hi heora burh Neapolim sámcuce gesohton. Soðlice ða ðe ða +frecednyssa ætflugon, oncneowon þæt Godes engel ðam cristenum to fultume +becom, and hí ðærrihte heora swuran Criste underþeoddon, and mid his +geleafan gewæpnode wurdon. Witodlice þæs wæles wæs geteald six hund manna +mid þam fyrenum flanum ofsceotene. Þa cristenan ða sigefæste mid micelre +bylde and blisse hám gecyrdon, and ðam Ælmihtigan Gode and his heah-engle +Michahele heora behát to ðam temple gebrohton. Þa gesawon hí ætforan ðære +cyrcan norð-dura, on þam marmanstane, swilce mannes fótlæsta fæstlice on +ðam stane geðyde, and hí ða undergeaton þæt se heah-engel Michahel þæt +tácen his andwerdnysse geswutelian wolde. Hi ða sona ðær-ofer cyrcan +arǽrdon and weofod, þam heah-engle to lofe, ðe him on þam stede fylstende +stód. + +Þa wearð micel twynung betwux ðære burhware be ðære cyrcan, hwæðer hí +inn-eodon, oððe hí halgian sceoldon. Hwæt hí ða on þam east-dæle ðære stowe +cyrcan arærdon, and þam apostole Petre to wurðmynte gehalgodon, and +þær-binnan S[=ce] Marian, and Iohanne ðam Fulluhtere weofod asetton. Þa æt +nextan sende se biscop to ðam papan, and hine befrán, hú him embe þæs +heah-engles getimbrunge to dónne wære. Se papa þisum ærende ðus geandwyrde, +"Gif mannum alyfed is þæt hi ða cyrcan ðe se heah-engel sylf getimbrode +halgian moton, þonne gebyrað seo halgung on ðam dæge þe hé eow sige +forgeaf, þurh unnan ðæs Ælmihtigan. Gif ðonne hwæt elles þam heah-engle +gelicige, axiað his willan on þam ylcan dæge." Þaða ðeos andswaru þam +biscope gecydd wæs, þa bead hé his ceastergewarum þreora daga fæsten, and +bǽdon þa Halgan Þrynnysse þæt him wurde geswutelod sum gewiss beácn embe +heora twynunge. Se heah-engel ða Michahel, on ðære ðriddan nihte þæs +fæstenes, cwæð to ðam biscope on swefne, "Nis eow nan neod þæt ge ða cyrcan +halgion þe ic getimbrode. Ic sylf hi getimbrode {508} and gehalgode. Ac gað +eow into ðære cyrcan unforhtlice, and me ætstandendum geneosiað þa stowe +æfter gewunan mid gebedum; and þu þær to-merigen mæssan gesing, and þæt +folc æfter godcundum ðeawe to husle gange; and ic þonne geswutelige hú ic +ða stowe ðurh me sylfne gehalgode." + +Hi ða sona þæs on merigen ðider mid heora offrungum bliðe comon, and mid +micelre ánrædnysse heora bena on ðam suþ-dæle inn-eodon. Efne ða hí gesawon +an láng portic on ðam norð-dæle astreht for nean to ðam marmanstane þe se +engel onstandende his fótlæste æteowde. On ðam east-dæle wæs gesewen micel +cyrce to ðære hí stæpmælum astigon. Seo cyrce mid hire portice mihte fif +hund manna eaðelice befón on hire rymette: and þær stód, gesett wið middan +þæs suð-wages, arwurðe weofod, mid readum pælle gescrydd. Næs þæt hús æfter +manna gewunan getimbrod, ac mid mislicum torrum gehwemmed, to gelicnysse +sumes scræfes. Se hróf eac swylce hæfde mislice heahnysse: on sumere stowe +hine man mihte mid heafde gerǽcan, on sumere mid handa earfoðlice. Ic +gelyfe þæt se heah-engel mid þam geswutelode þæt he micele swiðor sohte and +lufode þære heortan clænnysse þonne ðæra stána frætwunge. Þæs muntes cnoll +wiðutan is sticmælum mid wuda oferwexen, and eft sticmælum mid grenum felda +oferbræded. + +Soðlice æfter ðære mæssan and ðam halgan husel-gange gecyrde gehwá mid +micclum gefean to his agenum. Se biscop ða ðær Godes ðeowas gelogode, +sangeras, and ræderas, and sacerdas, þæt hi dæghwomlice ðær Godes þenunge +mid þæslicere endebyrdnysse gefyldon; and him ðær mynsterlic botl timbrian +hét. Nis þeah-hwæðere nan mann to ðam dyrstig þæt hé on nihtlicere tide +binnan ðære cyrcan cuman durre, ac on dǽgrede, þa Godes þeowas þær-binnan +Godes lof singað. Of ðam hróf-stane on norþ-dæle þæs halgan weofodes yrnð +dropmælum swiðe hluttor wæter, and wered, þæt gecigdon ða ðe on þære stowe +wunodon, stillam, þæt is, {510} dropa. Þær is ahangen sum glæsen fǽt mid +sylfrenne racenteage, and þæs wynsuman wætan onfehð. Þæs folces gewuna is, +þæt hí æfter þam halgan husel-gange stæpmælum to ðam fæte astigað, and þæs +heofonlican wætan onbyriað. Se wæta is swiðe wynsum on swæcce, and swiðe +hálwende on hrepunge. Witodlice forwel menige æfter langsumum fefere and +mislicum mettrumnyssum, þurh ðises wætan þigene hrædlice heora hæle brucað. +Eac swilce on oðrum gemete, ungerime untruman þær beoð oft and gelome +gehælede, and menigfealde wundra þurh ðæs heah-engles mihte ðær beoð +gefremode; and ðeah swiðost on þysum dæge, ðonne þæt folc of gehwilcum +leodscipe þa stowe geneosiað, and þæs engles andwerdnyss mid sumum gemete +ðær swiðost bið, þæt ðæs apostoles cwyde beo lichamlice gefylled, þæt þæt +hé gastlice gecwæð: he cwæð, þæt "englas beoð to ðening-gastum fram Gode +hider on worulde asende, þæt hi beon on fultume his gecorenum, þæt hi ðone +ecan eðel onfón mid him." + +EUANGELIUM. + + Accesserunt ad Iesum discipuli dicentes, Quis putas maior in regno + cœlorum: et reliqua. + +Þis dægþerlice godspell cwyð, þæt "Drihtnes leorning-cnihtas to him +genealæhton, þus cweðende, La leof, hwá is fyrmest manna on heofenan rice? +Se Hælend him ða to clypode sum gehwǽde cild:" et reliqua. + +Hægmon trahtnað þis godspell, and segð, hú ðæs caseres tolleras axodon +Petrus ðone apostol, ðaða hi geond ealne middangeard ðam casere toll +gegaderodon; hi cwædon, "Wyle eower láreow Crist ænig toll syllan? Þa cwæð +Petrus, þæt he wolde. Þa mid þam ðe Petrus wolde befrínan þone Hælend, þa +forsceat se Hælend hine, ðe ealle ðing wát, þus cweðende, Hwæt ðincð þe, +Petrus, æt hwam nimað eorðlice cynegas gafol oððe toll, æt heora +gesiblingum, oþþe æt ælfremedum? Petrus cwæð, Æt ælfremedum. {512} Se +Hælend cwæð, Hwæt la synd heora siblingas frige? Þe lǽs ðe we hí æswicion, +ga to ðære sǽ, and wurpe út ðinne angel, and þone fisc ðe hine hraðost +forswelhð, geopena his muð, þonne fintst þu ðær-on ænne gyldenne wecg: nim +ðone, and syle to tolle for me and for ðe." + +Þa for ðam intingan þe hé cwæð, "Syle for me and for ðe," wendon þa +apostolas þæt Petrus wære fyrmest, and axodon ða ðone Hælend, "Hwá wære +fyrmest manna on heofonan rice?" Þa wolde se Hælend heora dwollican +geþohtas mid soðre eadmodnysse gehælan, and cwæð, þæt hí ne mihton becuman +to heofonan rice, buton hí wæron swa eadmode, and swa unscæððige swa þæt +cild wæs ðe he him to clypode. Bilewite cild ne gewilnað oðra manna æhta, +ne wlitiges wifes; þeah ðe hit beo gegremod, hit ne hylt langsume +ungeþwærnysse to ðam ðe him derode, ne hit ne híwað mid wordum, þæt hit +oðer ðence, and oðer sprece. Swa eac sceolon Godes folgeras, þæt synd þa +cristenan, habban þa unscæððignysse on heora mode þe cild hæfð on ylde. + +Se Hælend cwæð, "Soð ic eow secge, Ne becume ge to heofonan rice, buton ge +beon awende, and gewordene swa swa lyttlingas." Ne bebead he his gingrum +þæt hí on lichaman cild wæron, ac þæt hí heoldon bilewitra cildra +unscæððignysse on heora þeawum. On sumere stowe he cwæð, þaða him man to +bær cild to bletsigenne, and his gingran þæt bemændon, "Geðafiað þæt ðas +cild to me cumon; swilcera is soðlice heofonan rice." Be ðisum manode se +apostol Paulus his underðeoddan, and cwæð, "Ne beo ge cild on andgite, ac +on yfelnyssum: beoð on andgite fulfremede." Se Hælend cwæð, "Swa hwá swa +hine sylfne geeadmet, swa swa ðis cild, he bið fyrmest on heofonan rice." +Uton habban ða soðan eadmodnysse on urum life, gif we willað habban ða +healican geðincðe on Godes rice; swa swa se Hælend cwæð, "Ælc ðæra ðe hine +onhefð bið geeadmet, and se ðe hine geeadmet, he bið aháfen." Se hæfð +bilewites cildes unscæððignysse, þe him sylfum mislicað to ði þæt he Gode +gelicige; {514} and he bið swa micele wlitegra ætforan Godes gesihðe, swa +he swiðor ætforan him sylfum eadmodra bið. "Se ðe underfehð ænne swilcne +lyttling on minum naman, hé underfehð me sylfne." Eallum Godes ðearfum man +sceall wel-dǽda þenian, ac ðeah swiðost þam eadmodum and liðum, þe mid +heora lífes ðeawum Cristes bebodum geþwæriað; forðam him bið geðenod mid +his ðearfena þenunge, and hé sylf bið underfangen on heora anfenge. + +He cwæð eac on oðre stowe, "Se ðe wítegan underfehð, he hæfð wítegan mede; +se ðe rihtwisne underfehð, he hæfð rihtwises mannes edlean." Þæt is, Se ðe +witegan, oððe sumne rihtwisne Godes ðeow underfehð, and him for Godes lufon +bigwiste foresceawað, þonne hæfð he swa micele mede his cystignysse æt +Gode, swilce hé him sylf wítega wære, oþþe rihtwis Godes þeow. "Se ðe +geǽswicað anum ðyssera lyttlinga, ðe on me gelyfað, selre him wære þæt him +wære getiged án ormæte cwyrnstán to his swuran, and he swa wurde on deoppre +sǽ besenced." Se ǽswicað oðrum þe hine on Godes dæle beswicð, þæt his sawul +forloren beo. Se cwyrnstán þe tyrnð singallice, and nænne færeld ne +ðurhtihð, getácnað woruld-lufe, ðe on gedwyldum hwyrftlað, and nænne stæpe +on Godes wege ne gefæstnað. Be swylcum cwæð se witega, "Þa arleasan turniað +on ymbhwyrfte." Se ðe genealæhð halgum háde on Godes gelaðunge, and siððan +mid yfelre tihtinge oþþe mid leahterfullre drohtnunge oðrum yfele bysnað, +and heora ingehyd towyrpð, þonne wære him selre þæt he on woruldlicere +drohtnunge ana losode, þonne hé on halgum híwe oðre mid him þurh his +ðwyrlican þeawas to forwyrde getuge. + +"Wá middangearde for ǽswicungum." Middangeard is her gecweden þa ðe þisne +ateorigendlican middangeard lufiað swiðor þonne þæt ece líf, and mid +mislicum swicdomum hí sylfe and oðre forpærað. "Neod is þæt æswicunga +cumon, ðeah-hwæðere wá ðam menn ðe hi ofcumað." Þeos woruld is swa mid +gedwyldum afylled, þæt heo ne mæg beon butan {516} ǽswicungum, and þeah wá +ðam menn ðe oðerne æt his æhtum, oððe æt his feore beswicð, and ðam bið +wyrs, þe mid yfelum tihtingum oþres mannes sawle to ecum forwyrdum beswicð. +"Gif ðin hand oððe ðin fót þe ǽswicige, ceorf of þæt lim, and awurp fram +ðe." Þis is gecweden æfter gastlicere getácnunge, na æfter lichamlicere +gesetnysse. Ne bebead God nanum menn þæt he his lima awyrde. Seo hánd +getácnað urne nydbehefan freond, þe us dæghwomlice mid weorce and fultume +ure neode deð; ac ðeah, gif swilc freond us fram Godes wege gewémð, þonne +bið us selre þæt we his flæsclican lufe fram ús aceorfon, and mid twǽminge +awurpon, þonne we, þurh his yfelan tihtinge, samod mid him on ece forwyrd +befeallon. Ealswa is be ðam fét and be ðam eagan. Gif hwilc sibling þe bið +swa deorwurðe swa ðin eage, and oðer swa behefe swa ðin hand, and sum swa +geðensum swilce ðin agen fót, gif hi ðonne þe þwyrlice tihtað to ðinre +sawle forwyrde, þonne bið þe selre þæt þu heora geðeodrædene forbúge, þonne +hi ðe forð mid him to ðam ecan forwyrde gelædon. "Behealdað þæt ge ne +forseon ænne of þysum lytlingum." Se ðe bepæhð ænne Godes þeowena, he +geǽbiligð ðone Hlaford, swa swa he sylf þurh his witegan cwæð, "Se ðe eow +hrepað, hit bið me swa egle swilce hé hreppe mines eagan séo." + +"Ic secge eow þæt heora englas symle geseoð mines Fæder ansyne seðe on +heofonum is." Mid þisum wordum is geswutelod þæt ælcum geleaffullum men is +engel to hyrde geset, þe hine wið deofles syrwunge gescylt, and on halgum +mægnum gefultumað, swa swa se sealm-scóp be gehwilcum rihtwisum cwæð, "God +bebead his englum be ðe, þæt hi ðe healdon, and on heora handum hebban, +þelǽs ðe ðu æt stane þinne fót ætspurne." Micel wurðscipe is cristenra +manna, þæt gehwilc hæbbe fram his acennednysse him betæhtne engel to +hyrdrædene, swa swa be ðam apostole Petre awriten is, þaða se engel hine of +ðam cwearterne gelædde, and he to his geferum becom, and cnucigende +inganges bæd. Þa cwædon þa {518} geleaffullan, "Nis hit na Petrus þæt ðær +cnucað, ac is his engel." Þa englas soðlice ðe God gesette to hyrdum his +gecorenum, hí ne gewitað næfre fram his andweardnysse; forðan ðe God is +æghwær, and swa hwider swa ða englas fleoð, æfre hí beoð binnan his +andwerdnysse, and his wuldres brucað. Hi bodiað ure weorc and gebedu þam +Ælmihtigan, þeah ðe him nán ðing digle ne sy, swa swa se heah-engel +Raphahel cwæð to ðam Godes menn, Tobían, "Þaða ge eow gebædon, ic offrode +eower gebedu ætforan Gode." + +Seo Ealde Æ ús sægð, þæt heah-englas sind gesette ofer gehwilce leodscipas, +þæt hi ðæs folces gymon, ofer ða oðre englas, swa swa Moyses, on ðære +fiftan béc ðære Ealdan Æ, þysum wordum geswutelode, "Þaða se healica God +todælde and tostencte Adames ofspring, þa sette he ðeoda gemæru æfter +getele his engla." Þisum andgite geþwærlæcð se witega Danihel on his +witegunge. Sum Godes engel spræc to Danihele embe ðone heah-engel þe +Perscisce ðeode bewiste, and cwæð, "Me com to se heah-engel, Greciscre +þeode ealdor, and nis heora nán mín gefylsta, buton Michahel, Ebreisces +folces ealdor. Efne nú Michahel, án ðæra fyrmestra ealdra, com me to +fultume, and ic wunode ðær wið þone cyning Persciscre ðeode." Mid þisum +wordum is geswutelod hú micele care ða heah-englas habbað heora ealdordomes +ofer mancynn, ðaða he cwæð, þæt Michahel him come to fultume. + +Is nu geleaflic þæt se heah-engel Michahel hæbbe gymene cristenra manna, +seðe wæs ðæs Ebreiscan folces ealdor, þa hwile ðe hí on God belyfdon; and +þæt he geswutelode, þaða he him sylfum cyrcan getimbrode betwux geleaffulre +ðeode, on ðam munte Gargano, swa swa we hwene ǽr ræddon. Þæt is gedón be +Godes fadunge, þæt se mǽra heofonlica engel beo singallice cristenra manna +gefylsta on eorðan, and þingere on heofonum to ðam Ælmihtigan Gode, seðe +leofað and rixað á 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 + cœlorum: 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 wæs sprecende on sumere tide to his apostolum mid bigspellum, þus +cweðende, Heofonan rice is gelíc sumum cyninge þe worhte his suna gyfte. Þa +sende he his bydelas to gelaðigenne his underðeoddan:" et reliqua. + +We folgiað þæs papan Gregories trahtnunge on þyssere rædinge. + +Mine gebroðra þa leofostan, gelomlice ic eow sæde, þæt gehwær on halgum +godspelle þeos andwerde gelaðung is geháten heofenan rice. Witodlice +rihtwisra manna gegaderung is gecweden heofonan rice. God cwæð þurh his +witegan, "Heofon is min setl." Paulus se Apostol cwæð, þæt "Crist is Godes +Miht and Godes Wisdom." Swutelice we magon understandan þæt gehwilces +rihtwises mannes sawul is heofon, þonne Crist is Godes Wisdom, and +rihtwises mannes sawul is þæs wisdomes setl, and seo heofen is his setl. Be +þisum cwæð se sealm-scóp, "Heofonas cyðað Godes wuldor." Godes bydelas he +het heofonas. Eornostlice haligra manna gelaðung is heofonan rice, forðan +ðe heora heortan ne beoð begripene on eorðlicum gewilnungum, ac hí geomriað +to ðam upplican; and God nu iu rixað on him, swa swa on heofenlicum +wunungum. + +Se cyning ðe worhte his suna gifta is God Fæder, þe ða halgan gelaðunge +geðeodde his Bearne þurh geryno his flæsclicnysse. Seo halige gelaðung is +Cristes bryd, þurh ða hé gestrynð dæghwomlice gastlice bearn, and heo is +ealra cristenra manna modor, and ðeah-hwæðere ungewemmed mæden. Þurh +geleafan and fulluht we beoð Gode gestrynde, and him to gastlicum bearnum +gewiscede, þurh Cristes menniscnysse, and þurh gife þæs Halgan Gastes. + +God sende his ærendracan, þæt hé gehwilce to ðisum giftum {522} gelaðode. +Æne hé sende and eft; forðan ðe hé sende his witegan, þe cyddon his Suna +menniscnysse towearde, and he sende eft siððan his apostolas, þe cyddon his +to-cyme gefremmedne, swa swa ða witegan hit ǽr gewitegodon. Þaða hí noldon +cuman to ðam giftum, ða sende hé eft, þus cweðende, "Secgað ðam gelaðodum, +Efne, ic gegearcode mine gód, ic ofslóh mine fearras, and mine gemæstan +fugelas, and ealle mine ðing ic gearcode: cumað to þam giftum." + +Þa fearras getácniað ða heah-fæderas ðære ealdan ǽ, þe moston ða, be leafe +ðære ealdan ǽ, on fearres wisan, heora fynd ofslean. Hit is þus awriten on +þære ealdan ǽ, "Lufa ðinne freond, and hata ðinne feond." Þus wæs alyfed +þam ealdum mannum, þæt hí moston Godes wiðerwinnan and heora agene fynd mid +stranglicere mihte ofsittan, and mid wæpne acwellan. Ac se ylca God, þe þas +leafe sealde þurh Moyses gesetnysse ǽr his to-cyme, se ylca eft, ðaða he +þurh menniscnysse to middangearde com, awende ðone cwyde, þus cweðende, "Ic +bebeode eow, Lufiað eowre fynd, and doþ tela þam ðe eow hátiað, and +gebiddað for eowre ehteras, þæt ge beon bearn þæs Heofonlican Fæder, seðe +lǽt his sunnan scinan ofer góde and yfele, and he sylð rén-scuras and +wæstmas rihtwisum and unrihtwisum." Hwæt getácniað þa fearras buton fæderas +ðære ealdan ǽ? Hwæt wæron hí, buton fearra gelican, þaða hí, mid leafe þære +ealdan ǽ, heora fynd mid horne lichamlicere mihte potedon? + +Þa gemǽstan fugelas getácniað þa halgan láreowas þære Níwan Gecyðnysse. Þa +sind gemæste mid gife þæs Halgan Gastes to ðam swiðe, þæt hí wilniað þæs +upplican færeldes mid fyðerum gastlicere drohtnunge. Hwæt is þæt man +besette his geðanc on nyðerlicum þingum, buton swilce modes hlænnys? Se ðe +mid fódan þære upplican lufe bið gefylled, he bið swilce he sy mid rumlicum +mettum gemæst. Mid þyssere fætnysse wolde se sealm-wyrhta beon gemæst, ðaða +hé cwæð, "Beo min sawul gefylled swa swa mid rysle and mid ungele." + +{524} Hwæt is, "Mine fearras sind ofslagene, and mine gemæstan fugelas," +buton swilce he cwæde, 'Behealdað ðæra ealdfædera drohtnunga, and +understandað þæra wítegena gyddunge, and þæra apostola bodunge embe mines +Bearnes menniscnysse, and cumað to ðam giftum'? Þæt is, 'Cumað mid +geleafan, and geðeodað eow to ðære halgan gelaðunge, ðe is his bryd and +eower modor.' + +"Hí hit forgymeleasodon, and ferdon, sume to heora tunum, sume to heora +ceape." Se færð to his tune and forsihð Godes gearcunge, seðe ungemetlice +eorðlice teolunge begæð to ðan swiðe, þæt he his Godes dǽl forgymeleasað. +Se færð embe his mangunge, seðe mid gytsunge woruldlicra gestreona cepð +swiðor þonne ðæs ecan lifes welan. Eornostlice þonne hí sume mid eorðlicum +teolungum ungefohlice hí gebysgiað, and sume mid woruldlicum hordum, þonne +ne magon hí for ðære bysga smeagan embe þæs Hælendes menniscnysse; and eac +him bið swiðe héfigtyme geðuht, þæt hí heora þeawas be his regole +geemnetton. Sume eac beoð swa ðwyrlice gemódode, þæt hí ne magon Godes +bodunge gehyran, ac mid ehtnysse Godes bydelas geswencað, swa swa þæt +godspel her bæftan cwæð, "Sume hí gelæhton þa bydelas, and mid teonan +gewæhton, and ofslogon. Ac se cyning, ðaða he þis geaxode, sende his here +to, and þa manslagan fordyde, and heora burh forbærnde." + +Þa manslagan he fordyde, forðan ðe hé ða arleasan ehteras hreowlice +acwealde, swa swa we gehwǽr on martyra þrowungum rædað. Nero, se wælhreowa +casere, [hét ahón Petrum, and Paulum beheafdian, ac he wearð færlice of his +rice aflymed, and hine wulfas totæron. Herodes beheafdode þone apostol +Iacob, and Petrum gebrohte on cwearterne; ac God hine ahredde of his +hæftnede, and þaða se cyning smeade hú he of ðam cwearterne come, þa æfter +þan him com to Godes engel, and hine to deaðe gesloh. Astriges, se Indisca +cyning, þe Bartholomeum ofsloh, awedde, and on þam wodan dreame gewát. +Ealswa Egeas, þe Andream ahencg, þærrihte on {526} wodan dreame geendode. +Langsum bið to gereccenne ealra þæra arleasra ehtera geendunga, hú gramlice +se Ælmihtiga God his halgena þrowunga on him gewræc. Ðæt godspel cwyð, þæt +he heora burh forbærnde, forþan ðe hi beoð ægðer ge mid sawle ge mid +lichaman on ecere susle forbærnde. "He sende his here tó," forþan ðe he +þurh his englas þa mánfullan fordeð. Hwæt sind þæra engla werod buton here +þæs Heofonlican Cyninges? He is geháten Dominus Sabaoð, þæt is 'Heres +Hlaford,' oððe 'Weroda Drihten.' + +Se cyning cwæð ða to his þegnum, "Ðas gyfta sind gearowe, ac þa ðe ic þærtó +gelaðode næron his wyrðe. Farað nu to wega utscytum, and swa hwylce swa ge +gemetað, laþiað to þam gyftum." Wegas sind mislice manna dæda. Utscytas +þæra wega sind ateorung woruldlicera weorca; and þa for wel oft becumað to +Gode, þe on eorðlicum weorcum hwonlice speowð. Hwæt ða ðæs cyninges +ærendracan ferdon geond wegas, gadrigende ealle þa ðe hi gemetton, ægðer ge +yfele ge gode, and gesetton þa gifta endemes. On þyssere andwerdan +gelaðunge sind gemengde yfele and gode, swa swa clæne corn mid fulum +coccele: ac on ende þyssere worulde se soða Dema hæt his englas gadrian +þone coccel byrþenmælum, and awurpan into ðam unadwæscendlicum fyre. +Byrþenmælum hi gadriað þa synfullan fram þam rihtwisum: þonne ða manslagan +beoð togædere getigede innon þam hellicum fyre, and sceaþan mid sceaþum, +gytseras mid gytserum, forliras mid forlirum; and swa gehwylce mánfulle +geferan on þam ecum tintregum samod gewriþene cwylmiað; and se clæna hwæte +bið gebroht on Godes berne: þæt is, þæt ða rihtwisan beoð gebrohte to þam +ecan life, þær ne cymð storm ne nan unweder þæt ðam corne derie. Ðonne ne +beoð þa godan nahwar buton on heofenum, and þa yfelan nahwar buton on +helle. + +Mine gebroþra, gif ge góde sind, þonne sceole ge emlice wiþercorenra manna +yfelnysse forberan, swa lange swa ge on {528} þisum andweardan life wuniað. +Ne bið se gód seþe yfelne forberan nele. Be þisum cwæð Godes stemn to þam +witegan Ezechiel, "Ðu mannes bearn, ungeleaffulle and yfel tihtende sind +mid þe, and þu wunast mid þam wyrstan wyrmcynne." Eft Paulus se Apostol +geleaffulra manna líf herode and getrymde, þus tihtende, "Gewuniað betwux +þwyrum mancynne: scinað betwux þam swa swa steorran, lífes word healdende." + +"Se cyning eode inn, and gesceawode þa gebeoras, þa geseah he þær ænne mann +þe næs gescryd mid gyftlicum reafe." Þæt giftlice reaf getácnað þa soðan +lufe Godes and manna. Þa lufe ure Scyppend us geswutelode þurh hine sylfne, +þaða he gemedemode þæt he us fram þam ecan deaþe mid his deorwurþan blode +alysde, swa swa Iohannes se Godspellere cwæð, "Swa swiþe lufode God þysne +middangeard, þæt he his áncennedan Sunu sealde for us." Se Godes Sunu, þe +ðurh lufe to mannum becom, gebicnode on þam godspelle þæt ðæt giftlice reaf +getácnode,--þa soðan lufe. Ælc þæra þe mid geleafan and fulluhte to Gode +gebihð, he cymð to þam gyftum; ac he ne cymð na mid gyftlicum reafe, gif he +þa soþan lufe ne hylt. Witodlice ge geseoð þæt gehwam sceamað, gif he +gelaðod bið to woruldlicum gyftum, þæt he wáclice gescryd cume to þære +scortan blisse; ac micele mare sceamu bið þam ðe mid horium reafe cymð to +Godes gyftum, þæt he for his fulum gyrelan fram þære ecan blisse ascofen +beo into ecum þeostrum. Swa swa reaf wlitegað þone man lichamlice, swa eac +seo soðe lufu wlitegað ure sawle mid gastlicere fægernysse. Ðeah se mann +hæbbe fullne geleafan, and ælmessan wyrce, and fela to gode gedo, eal him +bið ydel, swa hwæt swa he deð, buton he hæbbe soþe lufe to Gode and to +eallum cristenum mannum. Seo is soð lufu, þæt gehwá his freond lufie on +gode, and his feond for gode. Dæghwamlice gæð se Heofonlica Cyning into þam +gyftum, þæt is, into his gelaðunge, and sceawað hwæðer we beón mid þam +gyftlicum reafe innan gescrydde; and swa hwylcne swa he gemet {530} butan +soþre lufe, ðæne he befrinð mid graman, þus cweðende, "Þu freond, humeta +dorstest ðu gán to minre gearcunge buton gyftlicum reafe?" "Freond" he hine +het, and þeah awearp fram his gebeorum. Freond he wæs ðurh geleafan, and +wiþercora þurh weorc. He þærrihte adumbode, forþan þe æt Godes dome ne bið +nán beladung ne wiþertalu; ac se Dema þe wiðutan þreað, is gewita his +ingehides wiðinnan. Ðeah ðe hwá þa soþan lufe gyt fulfremedlice næbbe, ne +sceal he ðeah his sylfes geortruwian, forðan ðe se witega be swylcum cwæð +to Gode, "Min Drihten, þine eagan gesawon mine unfulfremednysse, and on +þinre béc ealle] sind awritene." + +Se cyning cwæð to his ðegnum, "Bindað þone misscryddan hándum and fótum, +and wurpað into ðam yttrum þeostrum, þær bið wóp and toða gebitt." Þa hánda +and þa fét þe nú ne beoð gebundene mid Godes ege fram þwyrlicum weorcum, hi +beoð þonne þurh strecnysse Godes domes fæste gewriðene. Þa fét ðe nellað +untrumne geneosian, and þa hánda þe nán ðing þearfum ne syllað, þa beoð +þonne mid wite gebundene; forðan þe hí synd nú sylfwilles fram gódum +weorcum gewriðene. Se misscrydda wæs aworpen on ða yttran þeostru. Þa inran +þeostru sind þære heortan blindnys. Þa yttran þeostru is seo swearte niht +þære ecan geniðerunge. Se fordémda þonne þrowað on þam yttrum þeostrum +neadunge, forðan ðe he nú sylfwilles his líf adrihð on blindnysse his +heortan, and næfð nán gemynd þæs soðan leohtes, þæt is, Crist, þe be him +sylfum cwæð, "Ic eom middangeardes leoht; se ðe me fyligð, ne gǽð he on +þeostrum, ac he hæfð lifes leoht." On ðam yttrum þeostrum bið wóp and toða +gebit. Þær wepað ða eagan on ðam hellican lige, þe nú ðurh unalyfedlice +gewilnunga goretende hwearftliað; and þa téð, þe nú on ofer-æte blissiað, +sceolon þær cearcian on þam unasecgendlicum pinungum, þe Godes wiðerwinnum +gegearcod is. Þa eagan soðlice for swiðlicum smice tyrað, and þa téð for +micclum cyle cwaciað; forðan ðe ða wiðercoran {532} unacumendlice hætu +þrowiað, and unasecgendlicne cyle. Witodlice þæt hellice fyr hæfð +unasecgendlice hǽtan and nán leoht, ac écelice byrnð on sweartum ðeostrum. + +Gif hwam twynige be æriste, þonne mæg hé understandan on þisum godspelle, +þæt þær bið soð ærist þær ðær beoð eagan and téð. Eagan sind flæscene, and +téð bænene; forðan þe we sceolon, wylle we nelle we, arisan on ende þyssere +worulde mid flæsce and mid bane, and onfón edlean ealra ura dæda, oððe +wununge mid Gode for gódum geearnungum, oþþe helle-wite mid deofle for +mándædum. Be þisum cwæð se eadiga Iob, "Ic gelyfe þæt min Alysend leofað, +and ic sceal on þam endenextan dæge of eorðan arisan, and eft ic beo mid +minum felle befangen, and on minum flæsce ic geseo God, ic sylf, and na +oðer." Þæt is, na oðer hiw þurh me, ac ic sylf hine geseo. + +Þises godspelles geendung is swiðe egefull: "Fela sind gecígede and feawa +gecorene." Efne nu ure ealra stemn clypað Crist, ac ure ealra líf ne +clypað; forðan ðe manega wiðcweðað on heora ðeawum þæt þæt hí mid heora +stemne geandettað. Sume menn habbað gód anginn sume hwile, ac hí geendiað +on yfele. Sume habbað yfel anginn, and wel geendiað þurh soðe dǽdbote. Sume +onginnað wel, and bet geendiað. Nu sceal gehwá hine sylfne micclum +ondrædan, þeah þe hé góde drohtnunge hæbbe, and nateshwon be him sylfum +gedyrstlæcan; forðan þe hé nát hwæðer hé wurðe is into þam ecan rice. Ne he +ne sceal be oðrum geortruwian, þeah ðe he on leahtras befealle; forðan ðe +he nát þa menigfealdan welan Godes mildheortnysse. + +Cwyð nu S[=cs] Gregorius, þæt sum broðor gecyrde to anum mynstre þe he sylf +gestaðelode, and æfter regollicere fándunge munuchád underfeng. Þam filigde +sum flæsclic broðor to mynstre, na for gecnyrdnysse góddre drohtnunge, ac +for flæsclicere lufe. Se gastlica broðor eallum þam mynster-munecum þearle +ðurh góde drohtnunge gelicode; and his flæsclica broðor micclum his lifes +ðeawum mid þwyrnysse {534} wiðcwæð. He leofode on mynstre for neode swiðor +þonne for beterunge. He wæs gegaf spræce, and þwyr on dǽdum; wel besewen on +reafe, and yfele on ðeawum. He nahte geðyld, gif hine hwá to góddre +drohtnunge tihte. Wearð ða his líf swiðe héfigtyme ðam gebroðrum, ac hi hit +emlice forbæron for his broðer gódnysse. He ne mihte nán ðing to gode +gedón, ne he nolde nán gód gehyran. Þa wearð hé færlice mid sumere coðe +gestanden, and to deaðe gebroht. Þaða hé to forðsiðe aháfen wæs, ða comon +þa gebroðra to ði þæt hí his sawle becwædon. He læg acealdod on nyþeweardum +limum: on ðam breoste anum orðode ða-gyt se gast. Þa gebroðra ða swa micel +geornfullicor for hine gebædon, swa micclum swa hí gesawon þæt he hrædlice +gewítan sceolde. He ða færlice hrymde, þus cweðende, "Gewitað fram me. Efne +her is cumen an draca þe me sceal forswelgan, ac he ne mæg for eower +andwerdnysse. Min heafod he hæfð mid his ceaflum befangen. Rymað him, þæt +he me léng ne swence. Gif ic þisum dracan to forswelgenne geseald eom, hwí +sceal ic elcunge þrowian for eowerum oferstealle?" + +Þa gebroðra him cwædon to, "Hwí sprecst þu mid swa micelre orwennysse? +Mearca ðe sylfne mid tácne þære halgan róde." He andwyrde be his mihte, "Ic +wolde lustbære mid tácne þære halgan róde me bletsian, ac ic næbbe ða +mihte, forðan ðe se draca me þearle ofþryhð." Hwæt ða munecas ða hí +astrehton mid wópe to eorðan, and ongunnon geornlicor for his hreddinge +þone Wealdendan God biddan. Efne ða færlice awyrpte se adliga cniht, and +mid blissigendre stemne cwæð, "Ic þancige Gode: efne nu se draca, þe me +forswelgan wolde, is aflíged for eowerum benum. He is fram me ascofen, and +standan ne mihte ongean eowre þingunge. Beoð nu mine ðingeras, biddende for +minum synnum; forðan ðe ic eom gearo to gecyrrenne to munuclicere +drohtnunge, and woruldlice ðeawas ealle forlætan." His cealdan limu þa +ge-edcucodon, and he mid ealre heortan to {536} Gode gecyrde, and mid +langsumum broce on his gecyrrednysse wearð gerihtlæced, and æt nextan on +þære ylcan untrumnysse gewát; ac he ne geseah þone dracan on his forðsiðe, +forðan ðe he hine oferswiðde mid gecyrrednysse his heortan. + +Ne sceole we beon ormode, þeah ðe on þyssere andweardan gelaðunge fela +syndon yfele and feawa góde; forðan ðe Noes arc on yþum ðæs micclan flodes +hæfde getácnunge þyssere gelaðunge, and hé wæs on nyðeweardan wíd, and on +ufeweardan nearo. On ðære nyðemystan bytminge wunodon þa reðan deor and +creopende wurmas. On oþre fleringe wunodon fugelas and clæne nytenu. On +þære ðriddan fleringe wunode Noe mid his wife, and his ðry suna mid heora +þrim wifum. On ðære bytminge wæs se arc rúm, þær ða reðan deor wunedon, and +wiðufan genyrwed, þær ðæra manna wunung wæs; forðan ðe seo halige gelaðung +on flæsclicum mannum is swiðe brád, and on gastlicum nearo. Heo tosprǽt +hire bosm þær ðær þa reðan wuniað on nytenlicum ðeawum, and heo is genyrwed +on þone ende þe þa gesceadwisan wuniað, on gastlicum ðeawum drohtnigende; +forðan swa hí haligran beoð on þyssere andwerdan gelaðunge, swa heora læs +bið. Micele ma is þæra manna þe lybbað be agenum lustum, ðonne þæra sy þe +heora lifes ðeawas æfter Godes bebodum gerihtlæcað: þeah-hwæðere symle bið +haligra manna getel geeacnod þurh arleasra manna wanunge. Nis þæt getel +Godes gecorenra lytel, swa swa Crist on oðre stowe cwæð, "Manega cumað fram +east-dæle and fram west-dæle, and sittað mid þam heahfædere Abraháme, and +Isaace, and Iacobe on heofonan rice." Eft, se sealm-wyrhta be Godes +gecorenum cwæð, "Ic hí getealde, and heora getel is mare ðonne +sand-ceosol." On ðisum andweardan life sind þa gecorenan feawa geðuhte +ongean getel þæra wiðercorenra, ac þonne hí to ðam ecan life gegaderode +beoð, heora tel bið swa menigfeald, þæt hit oferstihð, be ðæs witegan +cwyde, sand-ceosles gerím. + +{538} Lǽd us, Ælmihtig God, to getele ðinra gecorenra halgena, inn to þære +ecan blisse ðines rices, þe þu gearcodest fram frymðe middangeardes þe +lufigendum, þu ðe leofast and rixast mid þam Ecan Fæder 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 láreowas ræddon þæt seo geleaffulle gelaðung þisne dæg EALLUM HALGUM +to wurþmynte mærsige, and arwurðlice freolsige; forðan ðe hí ne mihton +heora ælcum synderlice freolstide gesettan, ne nánum menn on andweardum +life nis heora eallra nama cuð, swa swa Iohannes se Godspellere on his +gastlican gesihðe awrát, þus cweðende, "Ic geseah swa micele menigu, swa +nán man geryman ne mæg, of eallum ðeodum and of ælcere mægðe, standende +ætforan Godes þrym-setle, ealle mid hwitum gyrlum gescrydde, healdende +palm-twigu on heora handum, and sungon mid hluddre stemne, Sy hǽlu urum +Gode þe sitt ofer his þrym-setle. And ealle englas stodon on ymbhwyrfte his +ðrym-setles, and aluton to Gode, þus cweðende, Sy urum Gode bletsung and +beorhtnys, wisdom and þancung, wurðmynt and strengð, on ealra worulda +woruld. Amen." + +Godes halgan sind englas and menn. Englas sind gastas butan lichaman. Þa +gesceop se Ælmihtiga Wealdend on micelre fægernysse, him sylfum to lofe, +and to wuldre and wurðmynte his mægenþrymme on ecnysse. Be þam we forhtiað +fela to sprecenne, forðan ðe Gode anum is to gewitenne hú heora +ungesewenlice gecynd, butan ælcere besmitennysse oþþe wanunge, on écere +hluttornysse þurhwunað. Þeah-hwæðere we oncnáwað on halgum gewritum, þæt +nigon {540} engla werod sind wunigende on heofonlicum þrymme, þe næfre náne +synne ne gefremedon. Þæt teoðe werod þurh modignesse losode, and to +awyrgedum gastum behwyrfede wurdon, and ascofene of heofonlicere myrhðe inn +to hellicere susle. + +Soðlice sume ðæra haligra gasta, þe mid heora Scyppende þurhwunodon, to us +asende cumað, and towearde ðing cyðað. Sume hí wyrcað, be Godes dihte, +tácna and gelomlice wundra on middangearde. Sume hí synd ealdras gesette +þam oðrum englum, to gefyllenne þa godcundlican gerynu. Þurh sume gesett +God and toscæt his domas. Sume hí sind swa micclum to Gode geðeodde, þæt +náne oðre him betwynan ne synd, and hí ðonne on swa micclan maran lufe +byrnende beoð, swa micclum swa hí Godes beorhtnysse scearplicor sceawiað. +Nu is þes dæg þisum englum arwurðlice gehalgod, and eac þam halgum mannum, +þe þurh miccle geðincða fram frymðe middangeardes Gode geþugon. Of þisum +wæron ǽrest heahfæderas, eawfæste and wuldorfulle weras on heora life, +witegena fæderas, þæra gemynd ne bið forgiten, and heora nama þurhwunað on +ecnysse; forðan ðe hi wæron Gode gecweme þurh geleafan, and rihtwisnysse, +and gehyrsumnysse. Þisum fyligð þæra witegena gecorennys: hí wæron Godes +gesprecan, and þam he æteowde his digelnysse, and hi onlihte mid gife þæs +Halgan Gastes, swa þæt hi wiston þa towerdan ðing, and mid witigendlicere +gyddunge bododon. Witodlice þa gecorenan witegan mid manegum tácnum and +forebícnungum on heora life scinende wæron. Hi gehældon manna untrumnysse, +and deaddra manna líc to life arærdon. Hí eac for folces þwyrnysse heofonan +scuras oftugon, and eft miltsigende getiþodon. Hi heofodon folces synna, +and heora wrace on him sylfum forscytton. Cristes menniscnysse, and his +ðrowunge, and ærist, and upstige, and ðone micclan dóm, þurh ðone Halgan +Gast gelærede, hí witegodon. + +On ðære Nywan Gecyðnysse forðstóp Iohannes se {542} Fulluhtere, seðe mid +witegunge Cristes to-cyme bodode, and eac mid his fingre hine gebícnode. +"Betwux wifa bearnum ne arás nán mærra mann þonne is Iohannes se +Fulluhtere." Þisum Godes cempan geþwærlæcð þæt twelffealde getel Cristes +apostola, þe he sylf geceas him to leorning-cnihtum, and hi mid rihtum +geleafan and soðre láre geteah, and eallum ðeodum to láreowum gesette, swa +þæt se swég heora bodunge ferde geond ealle eorðan, and heora word becomon +to gemærum ealles ymbhwyrftes. To ðisum twelf apostolum cwæð se Ælmihtiga +Hælend, "Ge sind middangeardes leoht: scine eower leoht swa ætforan mannum, +þæt hi geseon eowre gódan weorc, and wuldrian eowerne Fæder þe on heofonum +is. Ge sind mine frynd, and ic cyðe eow swa hwæt swa ic æt minum Fæder +gehyrde." Eornostlice Drihten forgeaf þa mihte his twelf apostolum, þæt hi +ða ylcan wundra worhton þe hé sylf on middangearde gefremode. And swa hwæt +swa hí bindað ofer eorðan, þæt bið on heofonum gebunden; and swa hwæt swa +hí unbindað ofer eorðan, þæt bið unbunden on heofonum. Eac he him behet mid +soðfæstum beháte, þæt hí on ðam micclum dome ofer twelf dóm-setl sittende +beoð, to démenne eallum mannum þe æfre on lichaman líf underfengon. + +Æfter þam apostolican werode we wurðiað þone gefæstan heap Godes cyðera, þe +ðurh mislice tintrega Cristes ðrowunge werlice geefenlæhton, and ðurh +martyrdom þæt upplice rice geferdon. Sume hi wæron mid wæpnum ofslagene, +sume on líge forswælede, oðre mid swipum ofbeatene, oþre mid stengum +þurhðyde, sume on héngene gecwylmede, sume on widdre sǽ besencte, oðre cuce +behylde, oðre mid ísenum clawum totorene, sume mid stánum ofhrorene, sume +mid winterlicum cyle geswencte, sume mid hungre gecwylmede, sume handum and +fotum forcorfene, folce to wæfersyne, for geleafan and halgum naman +Hælendes Cristes. Þas sind þa sigefæstan Godes frynd, þe ðæra forscyldgodra +ealdormanna hæsa forsawon, and nu hí sind gewuldor-beagode midsige {544} +heora þrowunga on écere myrhðe. Hi mihton beon lichamlice acwealde, ac hi +ne mihton fram Gode þurh náne tintregunga beon gebígede. Heora hiht wæs mid +undeadlicnysse afylled, þeah ðe hí ætforan mannum getintregode wæron. Hí +wæron sceortlice gedrehte, and langlice gefrefrode; forðan ðe God heora +afándode swa swa gold on ófne, and he afunde hi him wyrðe, and swa swa +halige offrunga, hi underfeng to his heofonlican rice. + +Æfter ablunnenre ehtnysse reðra cynega and ealdormanna, on siblicere +drohtnunge Godes gelaðunge, wæron halige sacerdas Gode ðeónde, þa mid soðre +láre and mid halgum gebysnungum folces menn to Gode symle gebígdon. Heora +mód wæs hluttor, and mid clænnysse afylled, and hi mid clænum handum Gode +Ælmihtigum æt his weofode ðenodon, mærsigende þa halgan gerynu Cristes +lichaman and his blodes. Eac hí offrodon hí sylfe Gode líflice onsægednysse +butan womme, oþþe gemencgednysse þwyrlices weorces. Hi befæston Godes láre +heora underþeoddum, to unateorigendlicum gafele, and heora mód mid +þreatunge, and bene, and micelre gymene to lifes wege gebígdon, and for +nánum woruldlicum ege Godes riht ne forsuwodon; and ðeah ðe hí swurdes ecge +ne gefreddon, þeah ðurh heora lífes geearnunga hí ne beoð martyrdomes +bedælede, forðan þe martyrdom bið gefremmed na on blodes gyte anum, ac eac +swylce on synna forhæfednysse, and on bíggenge Godes beboda. + +Þysum fyligð ancersetlena drohtnung, and synderlic ingehyd. Þa on westenum +wunigende, woruldlice éstas and gælsan mid strecum mode and stiðum life +fortrædon. Hi forflugon woruld-manna gesihðe and herunge, and on wáclicum +screafum oððe hulcum lutigende, deorum geferlæhte, to engelicum spræcum +gewunode, on micclum wundrum scínende wæron. Blindum hí forgeafon gesihðe, +healtum færeld, deafum hlyst, dumbum spræce. Deoflu hí oferswyðdon and +afligdon, and ða deadan þurh Godes mihte arærdon. Seo bóc þe is geháten +Uitae Patrum sprecð menigfealdlice {546} embe þyssera ancersetlena, and eac +gemænelicra muneca drohtnunge, and cwyð, þæt heora wæs fela ðusenda gehwær +on westenum and on mynstrum wundorlice drohtnigende, ac swa-þeah swyðost on +Egypta-lande. Sume hí leofodon be ófete and wyrtum, sume be agenum +geswince, sumum ðenodon englas, sumum fugelas, oðþæt englas eft on +eaðelicum forðsiðe hí to Gode feredon. + +Eala ðu, eadige Godes cennestre, symle mæden Maria, tempel ðæs Halgan +Gastes, mæden ǽr geeacnunge, mæden on geeacnunge, mæden æfter geeacnunge, +micel is ðin mærð on ðisum freols-dæge betwux þam foresædum halgum; forðan +ðe ðurh þine clænan cenninge him eallum becom halignyss and ða heofonlican +geðincðu. We sprecað be ðære heofonlican cwene endebyrdlice æfter wífháde, +þeah-hwæðere eal seo geleaffulle gelaðung getreowfullice be hire singð, þæt +heo is geuferod and aháfen ofer engla werod to þam wuldorfullan heahsetle. +Nis be nanum oðrum halgan gecweden, þæt heora ænig ofer engla werod aháfen +sy, buton be Marian ánre. Heo æteowde mid hire gebysnungum þæt heofonlice +líf on eorðan, forðan þe mægðhád is ealra mægna cwén and gefera heofonlicra +engla. Ðyses mædenes gebysnungum and fótswaðum fyligde ungerím heap +mægðhádes manna on clænnysse þurhwunigende, forlætenum giftum, to ðam +heofonlicum brydguman Criste geþeodende mid ánrædum mode, and haligre +drohtnunge, and sidefullum gyrlan, to þan swiðe, þæt heora for wel menige +for mæigðháde martyrdom geðrowodon, and swa mid twyfealdum sige to +heofonlicum eardung-stowum wuldorfulle becomon. + +Eallum ðisum foresædum halgum, þæt is, englum and Godes gecorenum mannum, +is þyses dæges wurðmynt gemærsod on geleaffulre gelaðunge, him to wurðmynte +and us to fultume, þæt we ðurh heora þingrædene him geferlæhte beon moton. +Þæs ús getiðige se mildheorta Drihten, þe hí ealle and ús mid his +deorwurðan blode fram deofles hæftnedum alysde. We sceolon on ðyssere +mærlican freols-tide {548} mid halgum gebedum and lofsangum us geinnian, +swa hwæt swa we on oðrum freols-dagum ealles geares ymbrynes, þurh mennisce +tyddernysse hwónlicor gefyldon, and carfullice hógian þæt we to ðære ecan +freols-tide becumon. + +EUANGELIUM. + + Videns Iesus turbas ascendit in montem: et reliqua. + +Ðæt hálige godspel, þe nu lytle ǽr ætforan eow gerædd wæs, micclum +geþwærlæcð þyssere freols-tide, forðan ðe hit geendebyrt þa eahta +eadignyssa ðe ða halgan to heofonlicum geðincðum gebrohton. + +Matheus awrát on þysum dægþerlican godspelle, þæt se Hælend on sumere tide +"gesawe micele menigu him fyligende; þa astah he upp on ane dune. Þaða hé +gesæt, þa genealæhton his leorning-cnihtas him to, and hé undyde his muð, +and hi lærde, þus cweðende, Eadige beoð þa gastlican ðearfan:" et reliqua. + +Se wisa Augustinus trahtnode þis godspel, and sæde, þæt seo dún þe se +Hælend astah getácnað ða healican bebodu soðre Rihtwisnysse: þa læssan +beboda wæron gesette ðam Iudeiscan folce. An God þeah-hwæðere gesette, þurh +his halgan witegan, þa læssan bebodu Iudeiscre ðeode, þe mid ógan ða-gyt +gebunden wæs; and he gesette, þurh his agenne Sunu, þa maran bebodu +cristenum folce, þa ðe he mid soðre lufe to alysenne com. Sittende he +tæhte: þæt belimpð to wurðscipe láreowdomes. Him to genealæhton his +discipuli, þæt hí gehendran wæron lichamlice, þa ðe mid mode his bebodum +genealæhton. Se Hælend geopenode his muð. Witodlice se geopenode his muð to +þære godspellican láre, seðe on ðære ealdan ǽ gewunelice openode þæra +witegena muð. Þeah-hwæðere his muðes geopenung getácnað þa deoplican spræce +ðe he ða forð-ateah. He cwæð, "Eadige beoð þa gastlican ðearfan, forðan þe +heora is heofonan rice." Hwæt sind ða gastlican ðearfan buton ða eadmodan, +þe Godes ege {550} habbað, and nane toðundennysse nabbað? Godes ege is +wisdomes angynn, and modignyss is ælcere synne anginn. Fela sind ðearfan +þurh hafenleaste, and na on heora gaste, forðan ðe hí gewilniað fela to +hæbbenne. Sind eac oðre ðearfan, na ðurh hafenleaste ac on gaste, forðan þe +hí synd, æfter þæs apostolican cwyde, "Swa swa naht hæbbende, and ealle +ðing geagnigende." On þas wisan wæs Abraham ðearfa, and Iacob, and Dauid, +seðe, on his cynesetle aháfen, hine sylfne geswutelode þearfan on gaste, +þus cweðende, "Ic soðlice eom wædla and þearfa." Þa módigan rican ne beoð +þearfan ne þurh hafenleaste ne on gaste, forðan ðe hí synd gewelgode mid +æhtum, and toðundene on mode. Þurh hafenleaste and on gaste synd þearfan ða +fullfremedan munecas, þe for Gode ealle ðing forlætað to ðan swiðe, þæt hi +nellað habban heora agenne lichaman on heora anwealde, ac lybbað be heora +gastlican láreowas wissunge; and forði swa micclum swa hí her for Gode on +hafenleaste wuniað, swa micclum hí beoð eft on ðam toweardan wuldre +gewelgode. + +"Eadige beoð þa liðan, forðan þe hí þæt lánd geagniað." Þa synd liðe and +gedefe, þa ðe ne wiðstandað yfelum, ac oferswyðað mid heora góódnysse þone +yfelan: hi habbað þæt lánd þe se sealm-sceop embe spræc, "Drihten, þu eart +min hiht: beo min dæl on þæra lybbendra eorðan." Þæra lybbendra eorðe is +seo staðelfæstnyss þæs ecan eardes, on ðam gerest seo sawul swa swa se +lichama on eorðan. Se eard is rest and líf gecorenra halgena. + +"Eadige beoð ða þe heofiað, forðan ðe hi beoð gefrefrode." Na beoð þa +eadige, þe for hynðum oððe lirum hwilwendlicra hyðða heofiað; ac ða beoð +eadige, ðe heora synna bewepað, forðan þe se Halga Gast hí gefrefrað, seðe +deð forgyfenysse ealra synna, se is geháten Paraclitus, þæt is, Frefrigend, +forðan ðe he frefrað þæra behreowsigendra heortan þurh his gife. + +"Eadige beoð þa þe sind ofhingrode and ofþyrste æfter rihtwisnysse, forðan +ðe hi beoð gefyllede." Se bið {552} ofhingrod and ofðyrst æfter +rihtwisnysse, seðe Godes beboda lustlice gehyrð, and lustlicor mid weorcum +gefylð: se bið þonne mid þam mete gefylled ðe Drihten embe spræc, "Min mete +is, þæt ic wyrce mines Fæder willan, þæt is rihtwisnys." Þonne mæg hé +cweðan mid þam sealm-sceope, "Drihten, ic beo æteowed mid rihtwisnysse on +ðinre gesihðe, and ic beo gefylled, þonne ðin wuldor geswutelod bið." + +"Eadige beoð þa mildheortan, forðan þe hí begytað mildheortnysse." Eadige +beoð þa ðe earmra manna þurh mildheortnysse gehelpað, forðan ðe him bið swa +geleanod, þæt hí sylfe beoð fram yrmðe alysede. + +"Eadige beoð þa clænheortan, forðan ðe hí geseoð God sylfne." Stunte synd +þa ðe gewilniað God to geseonne mid flæsclicum eagum, þonne he bið mid þære +heortan gesewen; ac heo is to clænsigenne fram leahtrum, þæt heo God geseon +mage. Swa swa eorðlic leoht ne mæg beon gesewen buton mid clænum eagum, swa +eac ne bið God gesewen buton mid clænre heortan. + +"Eadige beoð þa gesibsuman, forðan ðe hí beoð Godes bearn gecígede." On +sibbe is fulfremednyss þær ðær nán ðing ne þwyrað: forði synd þa gesibsuman +Godes bearn, forðan ðe nán ðing on him ne wiðerað ongean God. Gesibsume +sind þa on him sylfum, ðe ealle heora modes styrunga mid gesceade gelógiað, +and heora flæsclican gewilnunga gewyldað swa þæt hí sylfe beoð Godes rice. +Ðeos is seo sib ðe is forgyfen on eorðan þam mannum þe beoð gódes willan. +God ure Fæder is gesibsum; witodlice forði gedafenað þam bearnum þæt hi +heora Fæder geefenlæcon. + +"Eadige beoð ða ðe þoliað ehtnysse for rihtwisnysse, forðan ðe heora is +heofonan rice." Fela sind ða ðe ehtnysse ðoliað for mislicum intingum, swa +swa doð mannslagan, and sceaðan, and gehwilce fyrnfulle; ac seo ehtnys him +ne becymð to nánre eadignysse; ac seo ehtnys ana þe bið for rihtwisnysse +geðolod becymð to ecere eadignysse. Nis to ondrǽdenne ðwyrra manna ehtnys, +ac má to forðyldigenne, {554} swa swa Drihten to his leorning-cnihtum cwæð, +"Ne ondræde ge eow ða ðe eowerne lichaman ofsleað, forðan ðe hí ne magon +eowre sawle ofslean, ac ondrædað God, ðe mæg ægðer ge sawle ge lichaman on +helle-susle fordón." Ne sceole we ðeah þa ðwyran to ure ehtnysse gremian, +ac swiðor, gif hí astyrede beoð, mid rihtwisnysse gestillan. Gif hi ðonne +þære ehtnysse geswycan nellað, selre ús bið þæt we ehtnysse ðolion þonne we +riht forlæton. + +Eahta eadignyssa synd on þisum godspelle geendebyrde; is ðeah gyt an cwyde +bæftan, ðe is geðuht swilce he sy se nygoða stæpe, ac he soðlice belimpð to +ðære eahteoðan eadignysse, forðan ðe hi butu sprecað be ehtnysse for +rihtwisnysse and for Criste. Þa eahta eadignyssa belimpað to eallum +geleaffullum mannum, and se æftemysta cwyde, þeah ðe he synderlice to þam +apostolum gecweden wære, belimpð eac to eallum Cristes limum, forðan ðe hé +nis se nygoða, ac fyligð þære eahteoðan eadignysse, swa swa we ǽr sædon. Se +Hælend cwæð, "Eadige ge beoð þonne man eow wyrigð, and eower eht, and ælc +yfel ongean eow sprecð leogende for me." Se bið eadig and gesælig þe for +Criste ðolað wyriunge and hospas fram leasum licceterum, forðan ðe seo +lease wyriung becymð þam rihtwisum to eadigre bletsunge. + +"Blissiað and fægniað, forðan ðe eower méd is menigfeald on heofonum." +Geleaffullum gedafenað þæt hi wuldrion on gedrefednyssum, forðan ðe seo +gedrefednys wyrcð geðyld, and þæt geðyld afándunge, and seo afándung hiht. +Se hiht soðlice ne bið næfre gescynd, forðan þe Godes lufu is agóten on +urum heortum þurh ðone Halgan Gast, seðe us is forgífen. Be þisum cwæð se +apostol Iacobus, "Eala ge mine gebroðra, wenað eow ælcere blisse, þonne ge +beoð on mislicum costnungum, forðan þe seo afándung eowres geleafan is +miccle deorwurðre þonne gold þe bið ðurh fyr afándod." Eft cwyð þæt halige +gewrit, "Læmene fatu beoð on ofne afándode, and rihtwise menn on +gedrefednysse heora costnunge." Be þisum cwæð eac se Hælend on oðre {556} +stowe to his leorning-cnihtum, "Gif ðes middangeard eow hatað, wite ge þæt +hé me hatode ǽr eow; and gif hí min ehton, þonne ehtað hi eac eower." Crist +sylf wæs fram arleasum mannum acweald, and swa eac his leorning-cnihtas and +martyras; and ealle ða ðe gewilniað arfæstlice to drohtnigenne on +geleaffulre gelaðunge, hí sceolon ehtnysse ðolian, oððe fram ungesewenlicum +deofle oððe fram gesewenlicum arleasum deofles limum: ac þas hwilwendlican +ehtnyssa oþþe gedrefednyssa we sceolon mid gefean for Cristes naman +geðafian, forðan ðe he þus behet eallum geðyldigum, "Blissiað and fægniað, +efne eower méd is menigfeald on heofonum." + +We mihton ðas halgan rædinge menigfealdlicor trahtnian, æfter Augustines +smeagunge, ac us twynað hwæðer ge magon maran deopnysse ðæron þearflice +tocnawan; ac uton biddan mid inweardre heortan þone Ælmihtigan Wealdend, +seðe ús mid menigfealdre mærsunge ealra his halgena nu to-dæg geblissode, +þæt he us getiðige genihtsumnysse his miltsunge þurh heora menigfealdan +þingrædena, þæt we on écere gesihðe mid him blission, swa swa we nu mid +hwilwendlicere þenunge hí wurðiað. + +Sy wuldor and lóf Hælendum Criste, seðe is anginn and ende, Scyppend and +Alysend ealra halgena, mid Fæder and mid Halgum Gaste, á 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 Vitæ 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 ða leofostan, eower geleafa bið þe trumra, gif ge gehyrað be Godes +halgum, hú hi þæt heofonlice rice geearnodon; and ge magon ðe cuðlicor to +him clypian, gif heora lifes drohtnunga eow þurh láreowa bodunge cuðe beoð. + +Þes halga wer Clemens, þe we on ðisum andweardan {558} freols-dæge wurðiað, +wæs þæs eadigan Petres apostoles leorning-cniht. Þa wæs he ðeonde on +gastlicere láre and gecneordnysse to ðan swiðe, þæt se apostol Petrus hine +geceas to papan Romaniscre ðeode æfter his dæge, and ǽr his ðrowunge hine +to papan gehádode, and on his biscop-setle gesette, to ði þæt he ðæra +cristenra manna gymene hæfde. Hé gehádode twegen biscopas ǽr ðan, Linum et +Cletum, ac hé ne sette na hí on his setle, swa swa hé dyde þisne halgan +wer, þe we to-dæg wurðiað. Hwæt ða, Clemens æfter Petres ðrowunge geðeah on +fægernysse góddra ðeawa, swa þæt he gecweme wæs Iudeiscum, and hæðenum, and +cristenum samod. Þam hæðenum leodum he gelicode, forðan ðe he mid hospe +heora godas ne gebysmrode, ac mid bóclicum gesceade him geswutelode hwæt hí +wæron, and hwær acennede þa ðe hí him to godum wurðodon, and heora +drohtnunge and geendunge mid swutelum seðungum gewissode; and cwæð, þæt hí +sylfe eaðelice mihton to Godes miltsunge becuman, gif hí fram heora +dwollicum biggengum eallunga gecyrdon. Iudeiscre ðeode hylde he begeat, +forðan þe he soðlice geseðde þæt heora forðfæderas Godes frynd gecígede +wæron, and him God halige ǽ sette to heora lifes rihtinge; and cwæð, þæt hí +fyrmeste on Godes gecorennysse wæron, gif hí mid geleafan his bebodum +gehyrsumodon. Fram cristenum he wæs swiðost gelufod, forðan ðe he gehwilce +eardas namcuðlice on gemynde hæfde, and þa wanspedigan cristenan ðæra earda +ne geðafode þæt hí openre wædlunge underðeodde wurdon, ac mid dæghwomlicere +bodunge hé gemánode þa rican and þa spedigan, þæt hi ðæra cristenra +wædlunge mid heora spedum gefrefrodon, þe-læs ðe hí ðurh hæðenra manna gifa +besmitene wurdon. + +And Dionisius, Godes cyðere, seðe þurh Paules Apostoles láre and tácna to +Cristes geleafan mid haligre drohtnunge gecyrde, gewende on ðam timan fram +Greclande to ðam halgan papan Clementem, Petres æftergencgan, and he hine +mid micclum wurðmynte underfeng, and for arwurðnysse {560} his halgan lifes +him cuðlice tolét, and mid lufe geheold. Eft æfter fyrste cwæð se eadiga +Clemens to ðam halgan were Dionisium, "Si ðe forgyfen miht to gebindenne +and to alysenne, swa swa me is; and þu far to ðæra Francena rice, and boda +him godspel and heofonan rices wuldor." Dionisius þa wearð his hæsum +gehyrsum, and mid geferum ferde to Franclande, cristendom bodigende mid +micclum wundrum to ðan swiðe þæt þa reðan hæðenan, swa hraðe swa hi hine +gesawon, oððe hí feallende his fét gesohton, him and Gode gehyrsumigende, +oððe gif heora hwylc ðwyrode, þonne wearð se mid swa micelre fyrhte +fornumen, þæt hé ðærrihte his andweardnysse forfleah. Wearð ða gebíged eal +Francena rice to Godes geleafan, þurh bodunge and wundra þæs eadigan weres +Dionisii; and hé eac sume his geferan to Ispanian gesende, þæt hi ðam +leodscipe lifes word gecyddon. + +Hwæt ða, Clemens Romana papa wearð gewreht to ðam casere Traianum, for ðam +micclan cristendome þe he gehwær on his rice arærde. Þa sende se casere +Traianus gewritu ongean, þæt se halga papa Clemens to hæðengylde gebugan +sceolde, oððe hine mann asende ofer sǽ on wræcsið to sumum westene, on þam +þe cristene menn for geleafan fordemde wræcsiðedon. Þæs caseres hǽs wearð +þa forðgencge, and swa micele gife foresceawode se Ælmihtiga God Clemente, +þæt se hæðena dema his sið mid wope bemænde, þus cweðende, "Se God þe ðu +wurðast gefrefrige ðe, and fultumige on ðinum wræcsiðe." And het ða hine to +scipe lǽdan, and ealle his neoda foresceawian, þe hé to bigwiste habban +mihte. Wearð ða þæt scip gefylled mid cristenum mannum, þe þone halgan +papan forlǽtan noldon. + +Þaða hé to ðam westene becom, þa gemette he ðær má þonne twa ðusend +cristenra manna, þe mid langsumere genyðerunge to marmstán-gedelfe gesette +wæron, þe his tocymes micclum fægnodon, mid anre stemne cweðende, "Efne her +is ure hyrde, efne her is se frefrigend ures geswinces {562} and weorces." +Þaða hé mid tihtendlicum wordum heora gewǽhtan mód getrymde and gefrefrode, +ða geaxode hé þæt hí dæghwomlice ofer six mila him wæter on heora exlum +gefetton. Ða cwæð se eadiga biscop, "Uton biddan mid fæstum geleafan +Drihten Hælend, þæt hé us his andetterum ða æddran his wyllspringes +gehendor geopenige, þæt we on his wel-dædum blission." Þaða ðis gebed +gefylled wæs, þa beheold se biscop on ælce healfe, and geseah ða on þa +swiðran healfe an hwít lamb standan, þe bícnode mid his swyðran fét, swilce +hit þa wæter-æddran geswutelian wolde. Ða undergeat Clemens þæs lambes +gebícnunge, and cwæð, "Geopeniað þas eorðan on þyssere stowe þær ðær þæt +lamb to-gebícnode." His geferan ða his hæse gefyldon, and þærrihte æt ðam +forman gedelfe swegde út ormæte wyllspring, and mid micclum streame +forð-yrnende wæs. Hwæt hí ealle ða micclum blissodon, and Gode ðancodon +heora geswinces lisse. Þa wæs se cwyde gefylled, þe hí on ðæs biscopes +to-cyme gecwædon, "Efne her is ure hyrde, efne her is se frefrigend ures +geswinces." + +Ðis wundor ða asprang geond þa gehendan scira, and hí ealle þone halgan +biscop mid arwurðnysse geneosodon, biddende þæt hé hí mid his láre +getrymde. He ða hi ealle to Godes geleafan gebígde, and binnan feawum dagum +þær fif hund manna gefullode; and wurdon ða fela cyrcan gehwær arærede, and +deofolgild toworpene; swa þæt binnan anes geares fyrste næs gemet hæðengild +geond hund-teontig mila neawiste. + +Þa gelámp hit þæt sume ða hæðenan wurdon mid ándan getyrigde, and heora +ærende to ðam casere asendon, and him cyddon þæt his folc eall endemes +astyred wære, and eallunga fram his biggencgum gecyrred, þurh Clementem +ðæra cristenra biscop. Þa wearð se hæþena casere Traianus mycclum astyred, +and asende ænne wælhreowne heretogan, his nama wæs Aufidianus, se mid +mislicum witum fela cristenra manna acwealde, þæt he þone halgan biscop mid +þam geleaffullan {564} folce adylegian sceolde. Se arleasa cwellere ða, +Aufidianus, ðaða he ne mihte mid nánum þeowracan ða cristenan geegsian, +forðan ðe hi ealle samod blissigende to martyrdome onetton, þa forlét he +þæt folc, and ðone biscop ænne to þam hæðengylde genydde; ac ðaða he geseah +þæt hé nateshwon hine gebígan ne mihte, þa cwæð he to his underðeoddum, +"Lædað hine to middere sǽ, and getigað ænne ancran to his swuran, and +ascufað hine út on middan þære dypan." Hit wearð þa gedón be hǽse þæs +wælhreowan cwelleres, and micel menigu þæra cristenra stód on þære +sǽ-strande, wepende and biddende þone Ælmihtigan, þe sǽ and eorðan gesceop, +þæt hí moston his halige líc mid heora ðenungum behwurfan. + +Þa cwædon his twegen leorning-cnihtas, Febus and Cornelius, "Eala ge +gebroðra, uton anmodlice biddan urne Drihten, þæt hé us geswutelige ða +arwurðfullan andweardnysse his halgan cyðeres." Hwæt ða, seo sǽ, ðurh Godes +hǽse, útflowende, him gerymde þreora mila dries færeldes, swa þæt þa +cristenan bealdlice inn-eodon, and gemetton niwe ðruh of marmanstáne on +cyrcan wison gesceapene, and þæs halgan cyðeres líc ðær-binnan ðurh engla +ðenunge gelogod, and þone ancran wið his sidan licgende. Þa wearð him +geswutelod þæt he æt Gode abǽde, þæt on ælces geares ymbryne, ymbe his +ðrowung-tíde, seo sǽ seofan dagas drígne grund þam folce gegearcige, þæt hí +binnan ðam fyrste his halgan lichaman gesecan magon. Þæt belimpð to lofe +and herunge ures Hælendes, seðe his halgan cyðere ða arwurðan byrgene +gegearcode. Þa ðurh ðis tácn wurdon ealle þa ungeleaffullan cristene, swa +þæt nateshwón næs gemét on ðam earde naðor ne hæðen ne Iudeisc ðe nære +gebíged to cristenum geleafan. Soðlice æt þære halgan þrýh sind getiðode +heofonlice lacnunga adlium lichaman, þurh ðingunge ðæs halgan cyðeres. Swa +hwá swa on his freols-tide untrum his byrgene gesehð, he gewent blissigende +and gesundful ongean. Þær beoð blinde onlihte, and deofolseoce gewittige, +and gehwilce {566} gedrehte þær beoð geblissode; and ealle geleaffulle his +weldæda brucað, and mid wurþmynte Godes gerynu ðær beoð gefyllede. + +Hit gelámp ða on sumum geare on his freols-tide, þæt sum wíf mid hire +nywerenan cylde betwux oðrum mannum þone halgan wer geneosode. Þa geendodum +dagum þære freols-tide com seo sǽ færlice swegende, and þæt folc swiðlice +aweg efste, and þæt wíf ðurh ða færlican styrunge ne gymde hire cildes +ǽrðan þe heo to lánde becom. Heo ða sárig þa twelf monað adreah, and eft +embe ðæs geares ymbryne, on þære ylcan freols-tide, for-arn ðam folce, and +genealæhte to þære byrgene mid wope, þus biddende, "Þu Drihten Hælend, þe +ðære wydewan ancennedan sunu to life arærdest, beseoh me to miltse, þæt ic, +ðurh ðingunge þines halgan þe her gerest, beo ðæs tiðe þe ic geornlice +bidde." Þa mid þyssere bene beseah heo to ðære stowe ðær heo þæt cild ǽr +forlét, and gemette hit swa slapende swa heo hit ǽr gelede. Heo ða mid +micelre blisse hit awrehte, and wepende cossode. Þa befrán heo þæt cild, +betwux ðam cossum, hú hit macode on eallum ðam fyrste þæs geares ymbrynes? +Þæt cild þære meder geandwyrde, "Modor min, nyste ic hú ðyses geares ymryne +geendode, forðan ðe ic softum slæpe me gereste, swa swa ðu me forlete, oð +þæt þu eft me nu awrehtest." Þæt geleaffulle folc ða micclum blissigende, +herode and bletsode þone Ælmihtigan Hælend, seðe his halgan mid tácnum and +wundrum gewurðað, and swa heora geearnunga geswutelað. + +Oft hwónlice gelyfede menn smeagað mid heora stuntan gesceade, hwí se +Ælmihtiga God æfre geðafian wolde þæt þa hæðenan his halgan mid gehwilcum +tintregum acwellan moston; ac we wyllað nu eow gereccan sume geswutelunge +of ðære ealdan ǽ, and eac of ðære niwan, hú mihtiglice se Wealdenda Drihten +his halgan wið hæðenne here, oþþe wælhreowe ehteras gelome ahredde, and +heora wiðerwinnan bysmorlice gescynde. + +{568} Hit gelámp on ðam feowerteoðan geare Ezechían cynedomes, Iudeisces +cyninges, þæt Sennacherib, Syria cyning, manega leoda mid micclum cræfte to +his anwealde gebígde, and swa wolde eac þone gelyfedan cyning Ezechíam, and +asende his heretogan Rapsacen to þære byrig Hierusalem mid micclum ðrymme, +and mid ærend-gewritum þæs Ælmihtigan Godes mihte gehyrwde, þus cweðende to +ðam ymbsettan folce, "Ne bepǽce Ezechías eow mid leasum hopan, þæt God eow +wið me ahredde. Ic gewyllde and oferwánn fela ðeoda, and heora godas ne +mihton hí gescyldan wið minne ðrymm. Hwæt is se god þe mage ðas burh wið +minne here bewerian?" Hwæt ða, se cyning Ezechías awearp his purpuran reaf, +and dyde hæran to his lice, and bær ða gewritu into Godes temple, and +astrehtum limum hine gebæd, þus cweðende, "Drihten, weroda God, þu ðe +gesitst ofer engla ðrymm, þu eart ana God ealra ðeoda; þu geworhtest +heofonas, and eorðan, and ealle gesceafta. Ahyld ðin eare and gehyr, +geopena ðine eagan and geseoh ðas wórd, þe Sennacherib asende to hospe and +to tále ðe and þinum folce. Soðlice hé towende þa hæðenan godas, and hí +forbærnde, forðan ðe hí næron godas, ac wæron manna hand-geweorc, treowene +and stænene, and he hí forði tobrytte. Alys us nu, Drihten, fram his +gebeote and mihte, þæt ealle ðeoda tocnawon þæt þu ána eart Ælmihtig God." + +Ezechías eac asende his witan mid hǽran gescrydde to ðam witegan Isaiam, +þus cweðende, "Ahefe ðine gebedu for Israhela ðeode, þæt se Ælmihtiga God +gehyre þa talu ðe Syria cyning asende to hospe and to edwite his micclan +mægenðrymme." Þa andwyrde se witega Isaias þam bodum, "Secgað eowrum +hlaforde, þæt hé unforht sy. God Ælmihtig cwyð, Ne ascytt Sennacherib flán +into ðære byrig Hierusalem, ne mid his scylde hí ne gewylt; ac ic geslea +ænne wriðan on his nosu, and ænne bridel on his weleras, and ic hine gelǽde +ongean to his leode, and ic do þæt he fylð under swurdes ecge on his agenum +eðele; and ic ða burh gescylde {570} for me and for minum ðeowan Dauid." Þa +on ðære nihte ferde Godes engel, and ofsloh ðæs Syrian cyninges here án +hund þusend manna, and fif and hund-eahtatig þusenda. Þæs on merigen arás +Sennacherib, and geseah ða deadan líc, and gecyrde mid micelre sceame +ongean to þære byrig Niniué. Hit gelámp ða þæt he hine gebæd to his +deofolgylde, and his twegen suna hine mid swurde acwealdon, swa swa se +witega þurh Godes Gast gewitegode. + +Eft siððan Nabochodonossor, se Chaldeisca cyning, het gebindan handum and +fotum þa ðry gelyfedan cnihtas, Annanias, Azarias, Missael, and into ánum +byrnendum ofne awurpan; forþan ðe hí noldon hí gebiddan to his deofolgilde. +Ac se Ælmihtiga God, þe hí anrædlice on belyfdon, asende his engel into ðam +ofne mid þam cnihtum, and he ða tosceoc þone líg of ðam ofne, swa þæt þæt +fyr ne mihte him derigan, ac sloh út of ðam ofne nigan and feowertig fæþma, +and forswælde þa cwelleras þe þæt fyr onældon. Þa sceawode se cyning þæra +ðreora cnihta feax and lichaman, þus cweðende, "Sy gebletsod eower God, +seðe asende his engel, and swa mihtelice his ðeowan of þam byrnendan ofne +alysde." + +Eac syððan, on Cyres dagum cyninges, wrehton ða Babiloniscan þone witegan +Daniel, forðan ðe he towearp heora deofolgyld, and cwædon anmodlice to ðam +foresædan cyninge Cyrum, "Betæc us Daniel, ðe urne god Bél towearp, and +þone dracan acwealde, þe we on belyfdon. Gif ðu hine forstenst, we +fordylegiað þe and ðinne hyred." Þa geseah se cyning þæt hí anmode wæron, +and neadunga þone witegan him to handum asceaf. Hi ða hine awurpon into +anum seaðe, on þam wæron seofan leon, þam mann sealde dæghwomlice twa +hryðeru and twa scép, ac him wæs ða oftogen ælces fodan six dagas, þæt hí +ðone Godes mann abitan sceoldon. + +On þære tide wæs sum oðer witega on Iudea-lande, his nama wæs Abacuc, se +bær his ryfterum mete to æcere. Þa com him to Godes engel, and cwæð, +"Abacuc, bær ðone {572} mete to Babilone, and syle Daniele, seðe sitt on +ðæra leona seaðe." Abacuc andwyrde þam engle, "La leof, ne geseah ic næfre +ða burh, ne ic ðone seað nát." Þa se engel gelæhte hine be ðam fexe, and +hine bær to Babilone, and hine sette bufan ðam seaðe. Ða clypode se Abacuc, +"Þu Godes ðeowa, Daniel, nim ðas lac ðe þe God sende." Daniel cwæð, "Min +Drihten Hælend, sy ðe lof and wurðmynt þæt þu me gemundest." And he ða ðære +sande breac. Witodlice Godes engel þærrihte mid swyftum flihte gebrohte +ðone disc-ðen, Abacuc, þær he hine ǽr genam. Se cyning ða Cyrus on ðam +seofoðan dæge eode dreorig to ðæra leona seaðe, and innbeseah, and efne ða +Daniel sittende wæs gesundful on middan þam leonum. Þa clypode se cyning +mid micelre stemne, "Mære is se God þe Daniel on belyfð." And he ða mid þam +worde hine ateah of ðam scræfe, and het inn-awurpan ða þe hine ǽr fordón +woldon. Þæs cyninges hæs wearð hrædlice gefremmed, and þæs witegan ehteras +wurdon asceofene betwux ða leon, and hi ðærrihte mid grædigum ceaflum hí +ealle totæron. Þa cwæð se cyning, "Forhtion and ondrædon ealle eorðbuende +Danieles God, forðan ðe he is Alysend and Hælend, wyrcende tácna and wundra +on heofonan and on eorðan." + +On ðære Niwan Gecyðnysse, æfter Cristes ðrowunge, and his æriste and +upstige to heofonum, wurdon ða Iudeiscan mid ándan afyllede ongean his +apostolas, and gebrohton hí on cwearterne. On ðære ylcan nihte Godes engel +undyde þa locu ðæs cwearternes, and hí út-alædde, þus cweðende, "Gað to ðam +temple, and bodiað þam folce lifes word." And hí swa dydon. Hwæt ða +Iudeiscan þæs on merien ðeahtodon embe ðæra apostola forwyrd, and sendon to +ðam cwearterne, þæt hí man gefette. Þa cwelleras ða geopenodon þæt +cweartern, and nænne ne gemetton. Hí ða cyddon heora ealdrum, "Þæt +cweartern we fundon fæste beclysed, and ða weardas wiðutan standende, ac we +ne gemetton nænne wiðinnan." + +{574} Eft siððan Herodes, Iudea cyning, sette ðone apostol Petrum on +cwearterne mid twam racenteagum gebundenne, and weardas wiðinnan and +wiðutan gesette: ac on ðære nihte þe se arleasa cyning hine on merigen +acwellan wolde, com Godes engel scinende of heofonum, and gelædde hine út +ðurh ða isenan gatu; and stód eft on merigen þæt cweartern fæste belocen. + +Domicianus, se hæðena casere, het awurpan þone godspellere Iohannem on +weallendne ele, ac he, þurh Godes gescyldnysse, swa gesundfull út eode swa +he inn aworpen wæs. Þam ylcan Iohanne sealde sum hæðengylda attor drincan, +ac hé, æfter ðam drence, ansund and úngederod ðurhwunode. + +Paulus se apostol awrát be him sylfum, and cwæð, þæt hé ænne dæg and ane +niht on sǽ-grunde adruge. Eft, æt sumum sæle hine gelæhte án næddre be ðam +fingre, ac he ascoc hí into byrnendum fyre, and he ðæs ættres nán ðing ne +gefredde. + +Ne mæg nán eorðlic mann mid gewritum cyðan, ne mid tungan gereccan hú oft +se Ælmihtiga Wealdend his gecorenan fram mislicum frecednyssum ahredde, to +lofe and to wurðmynte his mægenþrymnysse. Ac he geðafað forwel oft þæt ða +arleasan his halgan ðearle geswencað, hwilon mid hefigtymre ehtnysse, +hwilon mid slege, þæt seo reðe ehtnyss becume ðam rihtwisan to ecere reste, +and ðam cwellerum to ecum wite. Se sealm-scop cwæð, "Fela sind þæra +rihtwisra gedreccednyssa, ac Drihten fram eallum ðysum hí alyst." On twá +wisan alyst God his gecorenan, openlice and digellice. Openlice hí beoð +alysede, þonne hí on manna gesihðe beoð ahredde, swa swa we nu eow rehton. +Digellice hí beoð alysede, þonne hí ðurh martyrdom becumað to heofonlicum +geðincðum. Gif hí for soðum geleafan oððe for rihtwisnysse þrowiað, hí beoð +þonne martyras. Gif hi ðonne unscyldige gecwylmede beoð, heora +unscæððignyss hí gelǽt to Godes halgena geferrædene; forðan þe +unscæððignyss æfre orsorh wunað. Gif hwá ðonne for synnum ehtnysse ðolað, +and hine sylfne oncnæwð, {576} swa þæt he Godes mildheortnysse inweardlice +bidde, þonne forscyt þæt hwilwendlice wite ða ecan geniðerunge. For +mándædum wæron þa twegen sceaðan gewitnode ðe mid Criste hangodon, ac heora +oðer mid micclum geleafan gebæd hine to Criste, þus cweðende, "Drihten, +geðenc mín þonne ðu to þinum rice becymst." Crist him andwyrde, "Soð ic þe +secge, nu to-dæg þu bist mid me on neorxna-wanges myrhðe." Unwilles we +magon forleosan ða hwilwendlican gód, ac we ne forleosað næfre unwilles ða +ecan gód. Þeah se reða reafere ús æt æhtum bereafige, oððe feores benæme, +hé ne mæg us ætbredan urne geleafan ne þæt ece líf, gif we us sylfe mid +agenum willan ne forpærað. Se soða Drihten us ahredde fram eallum +frecednyssum, and to ðam ecan life gelǽde, seðe leofað and rixað á 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 Phœbus 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 Galileæ: et reliqua. + +Crist on sumere tide ferde wið þære Galileiscan sǽ, and geseah twegen +gebroðra, Simonem, se wæs gecíged Petrus, and his broðor Andream: et +reliqua. + +Swa swa hí ǽr mid nette fixodon on sǽlicum yðum, swa dyde Crist þæt hí +siððan mid his heofonlican láre manna sawla gefixodon; forðan ðe hí +ætbrudon folces menn fram flæsclicum lustum, and fram woruldlicum gedwyldum +to staðolfæstnysse lybbendra eorðan, þæt is to ðam ecan eðle, be ðam cwæð +se witega þurh Godes Gast, "Ic asende mine fisceras, and hí gefixiað hí; +mine huntan, and hí huntiað hí of ælcere dune and of ælcere hylle." +Fisceras and ungetogene menn geceas Drihten him to leorning-cnihtum, and hí +swa geteah, þæt heora lár oferstáh ealne woruld-wisdom, and hí mid heora +bodunge caseras and cyningas to soðum {578} geleafan gebigdon. Gif se +Hælend gecure æt fruman getinge láreowas, and woruldlice uðwitan, and +ðyllice to bodigenne sende, þonne wære geðuht swilce se soða geleafa ne +asprunge ðurh Godes mihte, ac of woruldlicere getingnysse. He geceas +fisceras ǽrðan ðe hé cure caseras, forðan ðe betere is þæt se casere, þonne +hé to Romebyrig becymð, þæt he wurpe his cynehelm, and gecneowige æt ðæs +fisceres gemynde, þonne se fiscere cneowige æt þæs caseres gemynde. Caseras +hé geceas, ac ðeah hé geendebyrde þone unspedigan fiscere ætforan ðam rican +casere. Eft siððan hé geceas ða welegan; ac him wære geðuht swilce hí +gecorene wæron for heora æhtum, gif hé ǽr ne gecure þearfan. Hé geceas +siððan woruldlice uðwitan, ac hí modegodon, gif he ǽr ne gecure þa +ungetogenan fisceras. + +Smeagað nu hú Drihten mancynne ætbræd wuldor, þæt hé him wuldor forgeafe. +Hé ætbræd ús ure idele wuldor, þæt hé us þæt ece forgeafe. Ne scealt ðu on +ðe silfum wuldrian, ac, swa swa se apostol cwæð, "Se ðe wuldrige wuldrige +on Gode." + +Petrus and Andreas, be Cristes hæse, ðærrihte forleton heora nett, and him +fyligdon. Ne gesawon hí ða-gyt hine ænige wundra wyrcan, ne hí naht ne +gehyrdon ða-gyt æt his muðe be méde þæs ecan edleanes, and hí ðeah, æfter +stemne anre hæse, þæt þæt hi hæfdon forgeaton. Fela Godes wundra we habbað +gehyred and eac gesewene; mid manegum swingelum gelóme we sind geswencte, +and mid menigfealdum ðeowracena teartnyssum gebregede, and swa-ðeah we +forseoð Godes hæse, and him to lífes wege fylian nellað. Nu hé sitt on +heofonum, mid þære menniscnysse gescrydd þe hé on ðisum lífe gefette, and +mynegað ús be ure gecyrrednysse, þæt we ure ðeawas fram leahtrum symle +clænsion, and be his bebodum gerihtlæcon. Eallunga hé underðeodde ðeoda +swuran his geoce, hé astrehte middangeardes wuldor, and mid gelomlæcendum +hryrum nealæcunge his strecan domes geswutelað, and swa-ðeah ure modige mód +nele sylfwilles {580} forlætan þæt þæt hit dæghwomlice forlyst neadunge. +Mine gebroðra, hwilcere tale mage we brucan on his dome, nu we nellað bugan +fram ðyssere andweardan woruld-lufe, þurh his beboda, ne we ne synd þurh +his swingla gerihtlæhte. + +Wén is þæt eower sum cweðe to him sylfum on stillum geðohtum, Hwæt forleton +has gebroðru, Petrus and Andreas, þe for nean nán ðing næfdon? ac we +sceolon on þisum ðinge heora gewilnunge swiðor asmeagan þonne heora +gestreon. Micel forlæt se ðe him sylfum nán ðing ne gehylt. Witodlice we +healdað ure æhta mid micelre lufe, and ða ðing þe we nabbað we secað mid +ormætre gewilnunge. Micel forlét Petrus and Andreas, ðaða heora ægðer þone +willan to hæbbenne eallunga forlét, and agenum lustum wiðsóc. Cwyð nu sum +mann, Ic wolde geefenlæcan þam apostolum, þe ealle woruld-ðing forsawon, ac +ic næbbe náne æhta to forlætenne. Ac God sceawað þæs mannes heortan, and na +his æhta. Ne hé ne telð hú miccle speda we on his lacum aspendon, ac cepð +mid hú micelre gewilnunge we ða lác him geoffrion. Efne nu þas halgan +cýpan, Petrus and Andreas, mid heora nettum and scipe him þæt ece líf +geceapodon. + +Næfð Godes rice nánes wurðes lofunge, ac bið gelofod be ðæs mannes hæfene. +Heofonan rice wæs alæten þisum foresædum gebroðrum for heora nette and +scipe, and eft syððan ðam rican Zacheó to healfum dæle his æhta, and sumere +wudewan to ánum feorðlinge, and sumum menn to anum wæteres drence. Ic wene +þæt þas word ne sind eow full cuðe, gif we hí openlicor eow ne onwreoð. +"Zachéus wæs sum rice mann, and cepte þæs Hælendes fær, and wolde geseon +hwilc hé wære; ac he ne mihte for ðære menigu ðe him mid ferde, forðan ðe +hé wæs scort on wæstme. Þa forárn hé ðam Hælende, and stah uppon an treow, +þæt he hine geseon mihte. Crist ða beseah upp wið þæs rican, and cwæð, +Zachée, stíh ardlice adún, forðan ðe me gedafenað þæt ic nu to-dæg þe +gecyrre. Zachéus ða swyftlice of ðam treowe alihte, and hine blissigende +underfeng." Þaða Zachéus Crist {582} gelaðod hæfde, ða astód he ætforan +him, and him anmodlice to cwæð, "Drihten, efne ic todæle healfne dǽl minra +góda ðearfum, and swa hwæt swa ic mid fácne berypte, þæt ic wylle be +feowerfealdum forgyldan." Drihten him to cwæð, "Nu to-dæg is ðisum hirede +hæl gefremmed, forðan ðe he is Abrahames ofspring. Ic com to secenne and to +gehælenne þæt þe on mancynne losode." Þa hæfde Zacheus beceapod heofonan +rice mid healfum dǽle his æhta: ðone oþerne dæl he heold to ðy þæt hé wolde +þam be feowerfealdum forgyldan, þe hé ǽr unrihtlice bereafode. + +Eft, "Æt sumum sæle gesæt se Hælend binnan ðam temple on Hierusalem, +ætforan ðam maðm-huse, and beheold hú þæt folc heora ælmyssan wurpon into +ðam maðm-huse, and ða fela rican brohton micele ðing. Þa com ðær an earm +wudewe, and geoffrode Gode ænne feorðling. Drihten ða cwæð to his +leorning-cnihtum, Ic secge eow to soðan, þæt þeos earme wydewe brohte maran +lác þonne ænig ðyssera riccra manna. Hí ealle sealdon þone dæl heora speda +þe him geðuhte, ac ðeos wydewe ealne hire bigleofan mid estfullum mode +geoffrode." Þa hæfde seo earme wudewe mid lytlum feo, þæt is, mid ánum +feorðlinge, þæt ece líf geceapod. + +Se Hælend cwæð on sumere stowe to his apostolum, "Soð ic eow secge, Swa hwá +swa sylð ceald wæter drincan anum þurstigan menn ðæra ðe on me gelyfað, ne +bið his méd forloren." Mine gebroðra, scrutniað nu ða mid hú wáclicum wurðe +Godes rice bið geboht, and hú deorwurðe hit is to geagenne. Se ceap ne mæg +wið nánum sceatte beon geeht, ac hé bið ælcum men gelofod be his agenre +hǽfene. + +We rædað on Cristes acennednysse þæt heofonlice englas wæron gesewene bufan +ðam acennedan cilde, and hí ðisne lófsang mid micclum dreame gesungon, +"Gloria in excelsis Deo, and in terra pax hominibus bone uoluntatis:" þæt +is on urum gereorde, "Sy wuldor Gode on heannyssum, and on eorðan sibb ðam +mannum ðe synd gódes willan." Ne {584} bið nán lác Gode swa gecweme swa se +góda willa. Gif hwá ne mage ðurhteon þa speda þæt hé gesewenlice lác Gode +offrige, hé offrige ða ungesewenlican, þæt is, se góda willa, þe ða +eorðlican sceattas únwiðmetenlice oferstihð. Hwæt is gód willa buton +gódnys, þæt he oðres mannes ungelimp besargige, and on his gesundfulnysse +fægnige, his freond na for middangearde, ac for gode lufige; his feond mid +lufe forberan, nánum gebeodan þæt him sylfum ne licige, his nextan neode be +his mihte gehelpan, and ofer his mihte wyllan? Hwæt is ænig lác wið þisum +willan, ðonne seo sawul hí sylfe Gode geoffrað on weofode hire heortan? Be +ðisum cwæð se sealm-scop, "In me sunt, Deus, uota tua, quæ reddam +laudationes tibi:" "God Ælmihtig, on me synd þine behát, þa ic ðe forgylde +ðurh hérunga." Swilce hé openlice cwæde, Þeah ðe ic næbbe ða uttran lác ðe +to offrigenne, ic geméte swa-þeah on me sylfum hwæt ic lecge on weofode +þinre herunge; forðan ða þu ne leofast be úre sylene, ac ðu bist swiðor +gegladod on offrunge ure heortan. Ne mæg ðeos offrung beon on ðære heortan +ðe mid gytsunge oððe ándan gebysgod bið, forðan ðe hí ðwyriað wið þone +gódan willan, and swa hraðe swa hí þæt mód hreppað, swa gewit se góda +willa: forði noldon þa halgan bydelas nán ðing on ðyssere worulde mid +gitsunge gewilnian, ne náne synderlice æhta habban, to ðy þæt hí mihton +butan ándan inweardlice him betwynan lufian. + +Witodlice ðas apostolas geseah se witega Isaias towearde, ðaða he þurh +Godes Gast cwæð, "Hwæt sind þas þe her fleogað swa swa wolcnu, and swa swa +culfran to heora eh-ðyrlum?" Se witega hí geseah ða eorðlican hæfene +forseon, and mid heora mode heofonum genealæcan, and on lifes wordum +genihtsumian, on wundrum scínan, and gecígde hí culfran, and fleogende +wolcnu. Ure eh-ðyrla sind ure eagan, þurh ða besceawað ure sawul swa hwæt +swa heo wiðutan gewilnað. Culfre is bilewite nyten, and fram geallan +biternysse ælfremed. Soðlice ða halgan apostolas wæron swilce {586} culfran +æt heora eh-ðyrlum, ðaða hí nán ðing on þisum middangearde ne gewilnodon, +ac hí ealle ðing bilewitlice sceawodon, and næron mid gecnyrdnysse æniges +reaflaces getogene to ðam ðe hi wiðutan sceawodon. Se ðe þurh reaflac +gewilnað ða ðing þe hé mid his eagum wiðutan sceawað, se is glida, na +culfre æt his eh-ðyrlum. + +We habbað nu ðyses godspelles traht be dæle oferurnen, nu wylle we eow +secgan ða getácnunge ðæra feowera apostola namena, þe Crist æt fruman +geceas. Eornostlice Simon is gereht 'gehyrsum,' and Petrus 'oncnawende,' +Andreas 'ðegenlic,' Iacob is gecweden 'forscrencend,' and Iohannes 'Godes +gifu:' þas getácnunge sceal gehwilc cristen mann on his drohtnunge eallunga +healdan. Petrus wæs gecíged Simon ǽr his gecyrrednysse, ac Crist hine gehet +Petrus, þæt getácnað, 'oncnawende,' forðan ðe he oncneow Crist mid soðum +geleafan, þaða he cwæð, "þu eart Crist, ðæs lifigendan Godes Sunu." +Untwylice se ðe God rihtlice oncnæwð, and him gehyrsumað, he hylt on his +drohtnunge þyssera twegra namena getácnunge. Gif he ðegenlice, for Godes +naman, earfoðnysse forberð, and werlice deofles costnungum wiðstent, ðonne +gefylð hé on his ðeawum Andrees getácnunge, þe is gereht 'ðegenlic.' Iacob +is gecweden 'forscrencend,' and se bið unleas forscrencend, þe mid +gleawnysse his flæsclican leahtras, and deofles tihtinge forscrencð. +Iohannes is gecweden 'Godes gifu.' Se bið gelimplice Godes gifu gecíged, þe +ðurh góde geearnunga Godes gife begyt, to ði þæt hé his beboda geornlice +gefylle. + +PASSIO EJUSDEM. + +Se apostol Andreas, æfter Cristes ðrowunge, ferde to ðam lande þe is +geháten Achaia, and ðær bodade Drihtnes geleafan and middangeardes +alysednysse ðurh his ðrowunge. Þa wolde Egeas, sum wælhreow dema, his +bodunge adwæscan, and ða cristenan geneadian to ðam deofellicum biggengum. +Andreas {588} him cwæð to, "Þe gedafenode, nu ðu manna dema eart, þæt þu +oncneowe ðinne Deman, ðe on heofonum is, and hine wurðodest, seðe is soð +God, and ðin mód awendest fram ðam leasum godum." Egeas him andwyrde, "Eart +ðu Andreas, þe towyrpst ura goda tempel, and tihtst ðis mennisce to ðære +ydelan láre ðe Romanisce ealdras awurpon, and adwæscan heton?" Andreas him +andwyrde, "Romanisce ealdras gyt ne oncneowon Godes soðfæstnysse, hú Godes +Sunu to mannum cóm, and tæhte þæt þas deofolgyld, þe ge begað, ne synd na +godas, ac synd ða wyrstan deoflu, manncynna fynd, ðe þæt mannum tæcað hú hi +ðone Ælmihtigan God gremion, and hé hí ðonne forlǽt, and se deofol hí +gebysmrað swa lange, oðþæt hí gewitað of heora lichaman scyldige and +nacode, naht mid him ferigende buton synna anum." Egeas cwæð, "Þas synd +ydele word. Witodlice ða eower Hælend ðas wórd bodade, þa gefæstnodon Iudei +hine on rode gealgan." Andreas him andwyrde, "Eala gif ðu witan woldest +þære halgan rode gerynu, mid hú sceadwisre lufe manncynna Ealdor, for ure +edstaðelunge þære rode gealgan underfeng, na geneadod, ac sylfwilles." +Egeas sæde, "Húmeta segst ðu sylfwilles, ðaða he wæs belæwed, and be ðæra +Iudeiscra bene, þurh ðæs ealdormannes cempan ahangen?" Andreas andwyrde, +"Forði ic cwæð sylfwilles, forðan ðe ic wæs samod mid him ðaða he fram his +leorning-cnihte belæwed wæs, and hé on ǽr his ðrowunge us foresǽde, and þæt +he wolde on ðam þriddan dæge of deaðe arisan: cwæð þæt he hæfde mihte his +sawle to syllenne, and mihte hí eft to onfonne." Egeas cwæð, "Ic wundrige +ðe snoterne wer, þæt ðu ðyssere láre fylian wylt, swa hú swa hit gewurde, +sylfwilles oððe neadunge, þæt hé on rode gefæstnod wære." Andreas him +andwyrde, "Micel is ðære rode gerynu, ða ic ðe geopenige, gif ðu me gehyran +wylt." Egeas sæde, "Hit ne mæg soðlice beon gesǽd gerynu, ac wite." Andreas +cwæð, "Þæt sylfe wite þu ongytst beon gerynu mancynnes {590} edniwunge, gif +ðu geðyldelice me gehyran wylt." Egeas andwyrde, "Ic ðe geðyldelice gehyre, +ac gif ðu me ne gehyrsumast, ðu scealt onfon ðære ylcan rode gerynu on ðe +sylfum." Andreas him andwyrde, "Gif ic me ondrede þære rode gealgan, þonne +nolde ic ðære rode wuldor bodian." Egeas sæde, "Þin gewitlease spræc bodað +rode wite to wuldre, forðan ðe ðu þurh dyrstignysse þe ne ondrætst deaðes +wite." Andreas andwyrde, "Na ðurh dyrstignysse, ac ðurh geleafan ic me ne +ondræde deaðes wite. Rihtwisra manna deað is deorwyrðe, and synfulra manna +deað is forcuð." Egeas sæde, "Buton ðu offrige lác urum ælmihtigum godum, +on ðære ylcan rode ðe ðu herast ic ðe hate gewæhtne afæstnian." Andreas him +cwæð to, "Dæghwomlice ic offrige mine lác ðam Ælmihtigan Gode, seðe ana is +soð God. Na hlowendra fearra flæsc, oððe buccena blód, ac ic offrige +dæghwomlice on weofode þære halgan rode þæt ungewemmede lamb, and hit +ðurhwunað ansund and cucu syððan eal folc his flæsc et, and his blód +drincð." Egeas befrán, "Hú mæg þæt swa gewurðan?" Andreas him andwyrde, +"Gif ðu leornian wille hú þæt gewurðan mæge, þonne undernim ðu +leorning-cnihtes híw, þæt þu ðas gerynu leornian mæge." Egeas sæde, "Ic +wille mid tintregum æt ðe ofgan ðises ðinges insiht." Se halga apostol +andwyrde, "Ic wundrige ðearle ðin, húmeta þu sy to swa micelre stuntnysse +gehworfen, þæt ðu wenst me for tintregum ðe geopenian ða godcundan gerynu. +Þu gehyrdest ðære halgan offrunge gerynu; nu, gif ðu gelyfst þæt Crist, +Godes Sunu, seðe wæs on rode ahangen, sy soð God, þonne geopenige ic ðe hú +þæt lámb on his rice ðurhwunað ansund and ungewemmed, syððan hit geoffrod +bið, and his flæsc geeten, and his blód gedruncen. Gif ðu ðonne gelyfan +nelt, ne becymst ðu næfre to insihte þyssere soðfæstnysse." + +Hwæt ða, Egeas hine gebealh, and het sceofan þone apostol on sweartum +cwearterne. Þær com ða micel menigu ealre ðære scire to ðam cwearterne, and +woldon Egeam acwellan, {592} and alædan ðone apostol of ðam cwearterne. Ða +cwæð Andreas to ealre ðære menigu, "Mine gebroðra, ne astyrige ge ðone +stillan Drihten to ænigre yrsunge mid eowerum anginne. Ure Hælend wæs +belǽwed, and he hæfde geðyld: he ne flát ne ne hrymde, ne nán mann his +stemne on strætum ne gehyrde. Habbað eow nu stilnysse and sibbe, and ne +hremmað minne martyrdom, ac swiðor gearciað eow sylfe swa swa Godes cempan, +þæt ge mid únforhtum móde ealle ðeowracan and lichamlice wita ðurh geðyld +oferswyðon. Gif ænig óga is to ondrædenne, þonne is se to ondrædenne þe +nænne ende næfð. Witodlice mannes ege is smice gelíc, and hrædlice, þonne +hé astyred bið, fordwinð. Þa sárnyssa on ðyssere worulde oððe hí sind +leohte and acumenlice, oððe hí sind swære, and hrædlice ða sawle út +adræfað. Þa sárnyssa ðe on ðære towerdan worulde yfelum gegearcode synd, þa +beoð ece; ðær bið dæghwomlice wóp, and wanung, and heofung, and endeleas +cwylming, to ðam onét Egeas unforwandodlice. Beoð swyðor gearwe to ðam þæt +ge ðurh hwilwendlice gedreccednysse becumon to ðam ecum gefean, þær ge +symle blissiað, blowende and mid Criste rixigende." + +Þaða se apostol ðyllice word þam folce geond ealle þa niht lærde, ða on +dægrede sende Egeas to ðam cwearterne, and het him lædan to þone halgan +apostol, and cwæð, "Ic wende þæt þu on nihtlicere smeagunge sceoldest ðin +mód fram dwæsnysse awendan, and geswican ðære herunge þines Cristes, þæt ðu +mihtest mid ús lifes gefean brucan. Dyslic bið þæt man sylfwilles to rode +gealgan efste, and hine sylfne to tintregum asende." Andreas andwyrde, +"Blisse ic mæg mid þe habban, gif ðu on Crist gelyfst, and ðine deofolgild +forlætst. Crist me sende to ðyssere scire, on ðære ic him gestrynde unlytel +folc." Egeas cwæð, "Forði ic ðreatige ðe to ura goda offrunge, þæt ðis folc +ðe ðu bepæhtest forleton ða idelnysse ðinre láre, þæt hí urum godum +geoffrian magon ðancwurðe onsægednysse. Ne beláf nán ceaster on eallum +ðisum earde, on ðære þe næron ure goda templa forlætene, {594} and nu sceal +eft beon ge-edstaðelod ura goda biggeng ðurh ðe, þæt hí magon beon [on] ðe +gegladode, and ðu on urum freondscipe beon mage. Gif ðu þis nelt, ðonne +scealt ðu, for ware ura goda, mislice wita ðrowian, and syððan on +rode-gealgan, ðe ðu herodest, hangigende ateorian." Se apostol him +andwyrde, "Þu deaðes bearn, gehýr me, and ðu ceaf, ecum ontendnyssum +gegearcod, gehýr me, Godes ðeowan, and Hælendes Cristes apostol. Oð þis ic +spræc ðe liðelice to, þæt þu mid gesceade ðone soðan geleafan oncneowe; ac +nu ðu ðurhwunast on ðinre sceamleaste, and wenst þæt ic sceole for ðinum +ðeowracum forhtian. Swa hwæt swa ðe is geðuht gyt máre on tintregum asmea. +Swa micclum ic beo andfengra minum Cyninge, swa micclum swa ic for his +naman on tintregum mid andetnysse þurhwunige." + +Þa hét se reða cwellere hine astreccan, and hine seofon siðon beswingan; +het hine syððan aræran, and cwæð him to, "Andreas, gehýr me, and awend +þinne rǽd for agotennysse þines blodes. Gif ðu swa ne dest, ic do þæt þu +losast on rode-gealgan." Se apostol andwyrde, "Ic eom Cristes ðeowa, and ic +sceal his rode sigor swiðor wiscan ðonne ondrædan. Þu soðlice miht +ætberstan þam ecum cwylmingum þe ðe synd gemynte, gif ðu on Crist gelyfst, +syððan ðu mine anrædnysse afándast. Ic me ondræde þin forwyrd, and ic for +minre ðrowunge ne eom gedrefed. Min ðrowung geendað on ánum dæge, oððe on +twam, oððe be ðam mæstan on þrim; soðlice ðin cwylming ne mæg binnon ðusend +geara to ende gecuman. Forði, earming, ne geýc ðu swiðor þine yrmða, and ne +onæl ðu ðe sylfum þæt ece fyr." + +Hwæt ða, Egeas geǽbyligd hét hine ahón on rode-hencgene, and bebead ðam +cwellerum þæt hí hine mid wiððum handum and fotum on þære rode gebundon, +þæt he langlice ðrowian sceolde. Þa árn þæt cristen folc togeanes ðam +cwellerum ðe hine to þære rode læddon, clypigende and cweðende, {596} "Hwæt +hæfð þes rihtwisa mann and Godes freond gefremod, þæt hé rode-hengene wyrðe +sy?" Andreas soðlice bæd þæt folc þæt hí his ðrowunge ne geletton. Eode him +mid bliðum mode fægnigende, and þæt folc lǽrende. He ofseah ða feorran ða +rode þe him gegearcod wæs, and clypode mid micelre stemne, ðus cweðende, +"Hál sy ðu, ród, þe on Cristes lichaman gehalgod wære, and mid his limum +gefrætwod, swa swa mid meregrotum. Þu hæfdest eorðlicne ege, ærðan ðe ure +Drihten þe astige; nu ðu hæfst heofonlice lufe, and byst astigen for +behate. Orsorh and blissigende ic cume to ðe, swa þæt ðu me blissigende +underfó, ðæs leorning-cniht ðe on ðe hangode, forðan ðe ic þe symle lufode, +and ic gewilnode ðe to ymbclyppenne. Eala ðu góde rod, þe wlite and +fægernysse of Drihtnes lymum underfenge, ðu wære gefyrn gewilnod and +carfullice gelufod, butan to-forlætennysse gesoht, and nu æt nextan minum +wilnigendum mode gegearcod. Onfoh me fram mannum, and agíf me minum +Láreowe, þæt he ðurh ðe me underfo, seðe þurh ðe me alysde." + +Æfter ðisum wordum he hine unscrydde, and þam cwellerum his gewǽda betæhte. +Hí ða genealæhton, and hine on ðære rode ahófon, and ealne his lichaman mid +stearcum wiððum, swa swa him beboden wæs, gewriðon. Þær stodon ða má þonne +twentig ðusend manna mid Egeas breðer, samod clypigende, "Unriht wisdom, +þæt se halga wer swa ðrowode." Se halga Andreas soðlice of ðære rode +gehyrte ðæra geleaffulra manna mód, tihtende to hwilwendlicum geðylde, +secgende þæt þeos sceorte þrowung nis to wiðmetenne þam ecan edleane. + +Þa betwux ðisum eode eall þæt folc to Egeas botle, ealle samod clypigende +and cweðende, þæt swa halig wer hangian ne sceolde; sidefull mann, and mid +þeawum gefrætwod, æðele láreow, arfæst and gedéfe, gesceadwis and sýfre ne +sceolde swa ðrowian, ac sceolde beon alysed lybbende of ðære rode; forðan +ðe he ne geswicð soð to bodigenne, nu twegen dagas cucu hangigende. Hwæt +ða, Egeas him ondred ða menigu, {598} and behét þæt hé wolde hine alysan, +swa swa hí gewilnodon, and eode forð mid. Þa befrán se apostol, mid þam ðe +he hine geseah, "Hwæt nu, Egeas, hwí come ðu to us? Gif ðu wylt gelyfan gyt +on ðone Hælend, þe bið gemiltsod, swa swa ic ðe behét. Gif ðu to ði come +þæt þu me alyse, nelle ic beon alysed lybbende heonon. Nu ic geare geseo +minne soðan Cyning; ic stande on his gesihðe to him me gebiddende. Ðin me +ofhrywð, and þinre yrmðe, forðan ðe þín andbidað þæt éce forwyrd. Efst nu, +earming, þa hwíle ðe ðu ænig ðing miht, ðe-læs ðe ðu wille þonne ðe +forwyrned bið." Þa woldon hi hine alysan, ac heora handa astifedon, swa hwá +swa hreopode þa rode mid handum. Þa clypode se apostol to Hælendum Criste +mid ormætre stemne, þus biddende, "Min góda Láreow, ne lǽt ðu me alysan, +buton þu underfó ær minne gast." + +Æfter ðisum wordum wearð gesewen leoht micel of heofonum færlice cumende to +ðam apostole, and hine ealne ymbsceán, swa þæt mennisce eagan hine ne +mihton geséon, for ðam heofonlican leohte ðe hine befeng. Þæt leoht +ðurhwunode swa for nean ane tide, and Andreas ageaf his gast on ðam leohte, +and ferde to Criste samod mid þam leoman, þam is á wuldor geond ealle +woruld. + +Egeas wearð gelæht fram atelicum deofle hamwerd be wege, ærðan ðe hé to +húse come, and hé ðearle awedde, aworpen to eorðan on manna gesihðe þe him +mid eodon. He gewát ða of worulde wælhreow to helle, and his broðor heold +þæs halgan Andreas líc mid micelre arwurðnysse, þæt hé ætwindan moste. Swa +micel óga asprang ofer eallum ðam mennisce, þæt ðær nán ne beláf ðe ne +gelyfde on God. + +Þas ðrowunge awriton þære ðeode preostas and ða ylcan diaconas ðe hit eal +gesawon, ðy-læs þe hwam twynige þyssere gereccednysse. Uton nu biddan ðone +Ælmihtigan Wealdend, þæt his eadiga apostol ure ðingere beo, swa swa hé +wunode his gelaðunge bydel. Sy ðam Metodan Drihtne wurþmynt and lóf á on +ecnysse. Amen we cweðað. + +NOVEMBER XXX. + +THE NATIVITY OF ST. ANDREW THE APOSTLE. + + Ambulans Jesus juxta mare Galileæ: 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 Zacchæus 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. "Zacchæus 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, Zacchæus, descend quickly, +for it seemeth good to me that I now to-day enter thy dwelling. Zacchæus +then swiftly alighted from the tree, and received him {583} rejoicing." +When Zacchæus 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 Zacchæus +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 bonæ 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, quæ +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 Ægeas, 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." Ægeas 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." Ægeas 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." Ægeas 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." Ægeas 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." Ægeas 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." Ægeas 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." Ægeas 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." +Ægeas 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." +Ægeas 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." Ægeas 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 Ægeas 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 Ægeas, {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 Ægeas 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, +Ægeas 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." Ægeas 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 Ægeas 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 Ægeas'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 Ægeas, 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 Ægeas 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, Ægeas, 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. + +Ægeas 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. + +Þyses dæges þenung, and ðyssere tide mærð sprecað embe Godes to-cyme. Þeos +tíd oð midne winter is gecweden, ADUENTUS DOMINI, þæt is DRIHTNES TO-CYME. +His to-cyme is his menniscnys. He com to us ðaða he genam ure gecynd to his +Ælmihtigan Godcundnysse, to ði þæt hé us fram deofles anwealde alysde. + +Nu stent se gewuna on Godes gelaðunge, þæt ealle Godes ðeowan on cyrclicum +ðenungum, ægðer ge on halgum rædingum ge on gedremum lofsangum, ðæra +witegena gyddunga singallice on þyssere tide reccað. Þa witegan, þurh Godes +Gast, witegodon Cristes to-cyme ðurh menniscnysse, and be ðam manega bec +setton, ða ðe we nu oferrædað æt Godes ðeowdome ætforan his gebyrd-tide, +him to wurðmynte, þæt he ús swa mildheortlice geneosian wolde. Crist com on +ðam timan to mancynne gesewenlice, ac he bið æfre ungesewenlice mid his +gecorenum þeowum, swa swa he sylf behét, þus cweðende, "Efne ic beo mid eow +eallum dagum, oð þissere worulde gefyllednysse." Mid ðisum wordum he +geswutelode þæt æfre beoð, oð middangeardes geendunge, him gecorene menn, +ðe þæs wyrðe beoð þæt hí Godes wununge mid him habban moton. + +Þa halgan witegan witegodon ægðer ge ðone ærran to-cyme on ðære +acennednysse, and eac ðone æftran æt ðam micclum dome. We eac, Godes +ðeowas, getrymmað urne geleafan mid þyssere tide þenungum, forðan ðe we on +urum lofsangum geandettað ure alysednysse þurh his ærran to-cyme, and we ús +sylfe mániað þæt we on his æftran to-cyme gearwe beon, þæt we moton fram +ðam dome him folgian to ðam ecan lífe, swa swa hé us behét. Be ðyssere tide +mærsunge spræc se apostol Paulus on ðyssere pistol-rædinge to Romaniscum +leodum, and eac to eallum geleaffullum mannum, þus mánigende, "Mine +gebroðra, wite ge þæt nu is tima ús of slæpe {602} to arisenne: ure hǽl is +gehendre þonne we gelyfdon. Seo niht gewát, and se dæg genealæhte. Uton +awurpan ðeostra weorc, and beon ymbscrydde mid leohtes wæpnum, swa þæt we +on dæge arwurðlice faron; na on oferætum and druncennyssum, na on +forliger-beddum and unclænnyssum, na on geflite and ándan; ac beoð +ymbscrydde þurh Drihten Hælend Crist." + +Se apostol ús awrehte þæt we of slæpe ure asolcennysse and ungeleaffulnysse +æt sumon sæle arison, swa swa ge on ðyssere andwerdan rǽdinge gehyrdon. +"Mine gebroðra, wite ge þæt nu is tima ús of slæpe to arisenne." Witodlice +ne gedafenað ús þæt we symle hnesce beon on urum geleafan, swa swa ðas +merwan cild, ac we sceolon onettan to fulfremedre geðincðe, þurh +gehealdsumnysse Godes beboda. We sceolon asceacan ðone sleacan slǽp us +fram, and deofles weorc forlǽtan, and gán on leohte, þæt is, on godum +weorcum. Gefyrn scean leoht ingehydes geond eorðan ymbhwyrft, and forwel +menige scinað on soðfæstnysse wege, þa ðe farað ðurh godspellic siðfæt to +ðæs ecan lifes gefean. Efne nu "ure hæl is gehendre þonne we gelyfdon." +Þurh ðeonde ingehyd and gódne willan, anum gehwilcum is hæl gehendre ðonne +him wære ðaða hé æt fruman gelyfde, and forði hé sceal symle geðeon on +dæghwomlicere gecnyrdnysse, swa swa se sealm-scóp cwæð be Godes gecorenum, +"Þa halgan farað fram mihte to mihte." + +Eac is gehwilcum men his endenexta dæg near and near; and se gemænelica dóm +dæghwomlice genealæhð, on ðam underfehð anra gehwilc be ðam ðe hé geearnode +on lichaman, swa gód swa yfel. Uton forði ælc yfel forfleon, and gód be ure +mihte gefremman, þy-lǽs ðe we ðonne willon ðonne we ne magon, and we ðonne +fyrstes biddon ðonne us se deað to forðsiðe geneadað. "Seo niht gewát, and +se dæg genealæhte." Hér asette se apostol niht for ðære ealdan nytennysse, +ðe rixode geond ealne middangeard ǽr Cristes to-cyme; ac he toscoc ða +dwollican nytennysse ðurh onlihtinge his {604} andwerdnysse, swa swa se +beorhta dæg todræfð þa dimlican þeostru ðære sweartan nihte. Deofol is eac +niht gecweden, and Crist dæg, seðe us mildheortlice fram deofles ðeostrum +alysde, and us forgeaf leoht ingehydes and soðfæstnysse. "Uton awurpan +þeostra weorc, and beon ymbscrydde mid leohtes wæpnum, swa þæt we on dæge +arwurðlice faron." Uton awurpan ðurh andetnysse and behreowsunge þa +forðgewitenan yfelu, and uton heonon-forð stranglice wiðstandan deofles +tihtingum, swa swa se ylca apostol on oðre stowe his underðeoddan mánode, +"Wiðstandað þam deofle, and he flihð fram eow; genealæcað Gode, and he +genealæhð to eow." Leohtes wæpna synd rihtwisnysse weorc and soðfæstnysse. +Mid ðam wæpnum we sceolon beon ymbscrydde, swa þæt we on dæge arwurðlice +faron. Swa swa dæges leoht forwyrnð gehwilcne to gefremmenne þæt þæt seo +niht geðafað, swa eac soðfæstnysse ingehyd, þæt is, geðoht ures Drihtnes +willan, ús ne geðafað mándæda to gefremmenne. + +Symle we beoð fram Gode gesewene, ægðer ge wiðutan ge wiðinnan; þi sceal +eac gehwá seðe fordémed beon nele eallunga warnian þæt hé Godes beboda ne +forgǽge, na on oferǽtum and druncennyssum. We sceolon habban gastlice +gereordunge, swa swa se ylca apostol ðisum wordum tæhte, "Þonne ge eow to +gereorde gaderiað, hæbbe eower gehwilc halwende láre on muðe, and sealm-boc +on handa." Druncennys is cwylmbære ðing, and galnysse antimber. Salomon +cwæð, "Ne bið nán ðing digle þær ðær druncennys rixað." On oðre stowe +beweop se ylca apostol ungemetegodra manna líf, ðus cweðende, "Heora wámb +is heora God, and heora ende is forwyrd, and heora wuldor on gescyndnysse." +Na on forliger-beddum and on unclænnyssum, ac beo arwyrðe sinscipe betwux +gelyfedum mannum, swa þæt furðon nán forliger ne unclænnyss ne sy genemned +on Godes gelaðunge; na on geflite and ándan. Crist cwæð be gesibsumum +mannum, þæt hi sind Godes bearn gécigede, and witodlice ða geflitfullan +sind deofles lyma. Se yfela secð symle ceaste, and {606} wælhreaw engel bið +asend togeanes him. Anda is derigendlic leahter, and æfre bið se niðfulla +wunigende on gedrefednysse, forðan ðe se ánda ablent his mód, and ælcere +gastlicere blisse benæmð. Þurh ándan bepæhte se deofol þone frumsceapenan +mann, and se niðfulla is þæra deofla dælnimend. Seo soðe sibb afligð +ungeðwærnysse, and ðæs modes digelnysse onliht, and witodlice se ánda +gemenigfylt yrsunge. + +Se apostol beleac þisne pistol mid þisum wordum, "Ac beoð ymbscrydde ðurh +Drihten Hælend Crist." Ealle ða ðe on Criste beoð gefullode, hí beoð mid +Criste ymbscrydde, gif hi ðone cristendom mid rihtwisnysse weorcum +geglengað. Ðas gewædu awrát se ylca apostol swutellicor on oðre stowe, ðus +cweðende, "Ymbscrydað eow, swa swa Godes gecorenan, mid mildheortnysse and +mid welwillendnysse, mid eadmodnysse, mid gemetfæstnysse, mid geðylde, and +habbað eow, toforan eallum ðingum, ða soðan lufe, seoðe is bénd ealra +fulfremednyssa; and Cristes sib blissige on eowrum heortum, on ðære ge sind +gecígede on anum lichaman. Beoð þancfulle, and Godes word wunige betwux eow +genihtsumlice, on eallum wisdome tæcende and tihtende eow betwynan, on +sealmsangum and gastlicum lófsangum, singende mid gife Godes on eowrum +heortum. Swa hwæt swa ge doð on worde oððe on weorce, doð symle on Drihtnes +naman, þancigende ðam Ælmihtigan Fæder ðurh his Bearn, þe mid him symle on +ánnysse þæs Halgan Gastes wunað." + +Uton forði us gearcian mid þisum foresædum reafum, be ðæs apostoles +mynegunge, þæt we to ðære wundorlican gebyrd-tide ures Drihtnes mid +freolslicere ðenunge becumon, þam sy wuldor and lóf á 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 awrát on ðisum dægðerlican godspelle, þæt ure Drihten +wæs sprecende þisum wordum to his leorning-cnihtum, be ðam tácnum ðe ǽr +þyssere worulde geendunge gelimpað. Drihten cwæð, "Tácna gewurðað on +sunnan, and on mónan, and on steorrum, and on eorðan bið þeoda +ofðryccednyss:" et reliqua. + +Se halga Gregorius us trahtnode þyses godspelles digelnysse þus +undergynnende: Drihten ure Alysend ús gewilnað gearwe gemetan, and forþi +cydde ða yfelnyssa ðe folgiað þam ealdigendan middangearde, þæt hé us fram +his lufe gestilde. He geswutelode hú fela ðrowunga forestæppað þyssere +worulde geendunge, gif we God on smyltnysse ondrædan nellað, þæt we huru +his genealæcendan dóm, mid mislicum swinglum afǽrede, ondrædon. Her wiðufan +on þyssere rǽdinge cwæð se Hælend, "Ðeod arist ongean ðeode, and rice +ongean rice, and micele eorðstyrunga beoð gehwær, and cwealm, and hunger." +And syððan betwux ðam þus cwæð, "Tácna beoð on sunnan, and on mónan, and on +steorrum, and on eorðan ðeoda ofðriccednys, for gemencgednysse sǽlicra yða +and sweges." + +Sume ðas tácna we gesawon gefremmede, sume we ondrædað us towearde. +Witodlice on ðisum niwum dagum arison ðeoda ongean ðeoda, and heora +ofðriccednyss on eorðan gelámp swiðor þonne we on ealdum bocum rædað. Oft +eorðstyrung gehwǽr fela burhga ofhreas, swa swa gelámp on Tyberies dæge þæs +caseres, þæt ðreottyne byrig ðurh eorðstyrunge afeollon. Mid cwealme and +mid hungre we sind gelome geswencte, ac we nateshwon gyta swutele tácna on +sunnan, and on mónan, and on steorrum ne gesáwon. We rædað on tungelcræfte +þæt seo sunne bið hwiltidum þurh ðæs monelican trendles underscyte +aðystrod, and eac se fulla móna færlice fagettað, þonne he ðæs sunlican +leohtes bedæled {610} bið ðurh ðære eorðan sceadwunge. Sind eac sume +steorran leoht-beamede, færlice arísende, and hrædlice gewítende, and hí +symle sum ðing níwes mid heora upspringe gebícniað: ac ne mænde Drihten ðas +tácna on ðære godspellican witegunge, ac ða egefullan tácna þe ðam micclan +dæge forestæppað. Matheus se Godspellere awrát swutelicor þas tácna, þus +cweðende, "Þærrihte æfter ðære micclan gedrefednysse, bið seo sunne +aðystrod, and se móna ne sylð nán leoht, and steorran feallað of heofonum, +and heofonan mihta beoð astyrode, and ðonne bið æteowed Cristes róde-tácn +on heofonum, and ealle eorðlice mægða heofiað." Ðære sǽ gemengednyssa, and +dæra yða sweg ungewunelice gyt ne asprungon, ac ðonne fela ðæra foresædra +tácna gefyllede sind, nis nán twynung þæt þa feawa ðe þær to lafe sind +witodlice gefyllede beón. + +Mine gebroðra, þas ðing sind awritene þæt ure mód þurh wærscipe wacole +beon, þæt hi ðurh orsorhnysse ne asleacion, ne ðurh nytennysse geadlion; ac +þæt symle se óga hí gebysgige, and seo embhydignys on gódum weorcum +getrymme. Drihten cwæð, "Menn forseariað for ógan and andbidunge ðæra ðinga +þe becumað ofer ealne middangeard. Witodlice heofonan mihta beoð astyrode." +Heofonan mihta sind englas and heah-englas, þrymsetl, ealdorscipas, +hlafordscipas and anwealdu. Þas engla werod beoð æteowde gesewenlice urum +gesihðum on to-cyme ðæs strecan Déman, þæt hí stiðlice æt ús ofgan þæt þæt +se ungesewenlica Scyppend emlice forberð. Þonne we geseoð mannes Bearn +cumende on wolcnum, mid micelre mihte and mægenðrymme. Drihten gecígde hine +sylfne mannes Bearn gelomlicor ðonne Godes Bearn, for eadmodnysse þære +underfangenan menniscnysse, þæt hé us mynegige mid þam gecynde þe he for ús +underfeng. He is soðlice mannes Bearn, and ne manna Bearn, and nis nán oðer +anes mannes bearn buton Crist ána. He bið on mihte and on mægenðrymme +geswutelod þam ðe hine on eadmodnysse wunigende gehyran noldon, þæt hí +ðonne gefredon his {612} mihte swa miccle stiðlicor, swa micclum swa hí nu +heora swuran to his geðylde nellað gebigan. Þas word sind gecwedene be ðam +wiðercorenum, ac her fyliað þa word ðe ða gecorenan frefriað. Se Hælend +cwæð, "Þonne ðas wundra ongynnað, ahebbað þonne eowre heafda and behealdað, +forðan ðe eower alysednyss genealæhð." Swilce hé swutellice his gecorenan +mánode, 'Þonne middangeardes wita gelomlæcað, þonne se óga ðæs micclan +domes bið æteowod, ahebbað þonne eowre heafda, þæt is, gladiað on eowrum +mode, forði ðonne þes middangeard bið geendod, þe ge ne lufodon; þonne bið +gehende seo alysednyss ðe ge sohton.' On halgum gewrite bið gelomlice +heafod gesett for þæs mannes mode, forðan ðe þæt heafod gewissað þam oðrum +limum, swa swa þæt mód gediht ða geðohtas. We ahebbað ure heafda þonne we +ure mód arærað to gefean þæs heofonlican eðles. Þa ðe God lufiað, hí sind +gemánode þæt hí gladion on middangeardes geendunge, forðan þonne he gewít, +ðe hí ne lufodon, ðonne witodlice hí gemetað þone ðe hí lufodon. + +Ne gewurðe hit la, þæt ænig geleafful, seðe gewilnað God to geseonne, þæt +hé heofige for middangeardes hryrum; hit is soðlice awriten, "Swa hwá swa +wile beon freond þyssere worulde, he bið Godes feond geteald." Witodlice se +ðe ne blissað on nealæcunge middangeardes geendunge, se geswutelað þæt he +his freond wæs, and bið þonne oferstæled þæt he Godes feond is. Ac gewíte +þises middangeardes freondscipe fram geleaffulra manna heortan, and gewíte +fram ðam ðe þæt oðer líf gelyfað toweard, and hit ðurh weorc lufiað. Þa +sceolon heofian for middangeardes toworpennysse, þa ðe heora heortan +wyrtruman on his lufe aplantodon, þa ðe þæt towearde líf ne secað, ne his +furðon ne gelyfað: we soðlice, ðe þæs heofonlican eðles gefean eallunga +oncneowon, sceolon anmodlice to ðam ónettan. Us is to gewiscenne þæt we +hrædlice to ðam faron, and þurh ðone scyrtran weg becumon, forðan ðe ðes +middangeard is mid menigfealdum unrótnyssum geðread, and mid ðwyrnyssum +geangsumod. + +{614} Hwæt is ðis deadlice líf buton weg? Understandað nu hwilc sy on weges +geswince to ateorigenne, and ðeah nelle þone weg geendigan. Drihten cwæð, +"Behealdað þæs fíctreowa and ealle oðre treowa, þonne hí spryttað, ðonne +wite ge þæt hit sumorlæhð. Swa eac ge magon witan, ðonne ge ðas foresædan +tácna geseoð, þæt Godes rice genealæhð." Soðlice mid þisum wordum is +geswutelod þæt ðises middangeardes wæstm is hryre. To ðam hé wext þæt he +fealle; to ðy he sprytt þæt hé mid cwyldum fornyme swa hwæt swa hé ær +sprytte. Þes middangeard is ðam ealdigendan menn gelíc: on iugoðe bið se +lichama þeonde on strangum breoste, on fullum limum and halum; witodlice on +ealdlicum gearum bið þæs mannes wæstm gebíged, his swura aslacod, his neb +gerifod, and his lima ealle gewæhte; his breost bið mid sicetungum geðread, +and betwux wordum his orðung ateorað; þeah ðe him adl ón ne sitte, þeah +forwel oft his hæl him bið adl. Swa is ðisum middangearde: æt fruman hé wæs +ðeonde swylce on geogoðháde, he wæs on lichamlicere hælðe growende, and on +spéda genihtsumnysse fætt, langsum on life, stille on langsumere sibbe; ac +hé is nu mid ylde ofsett, swylce mid gelomlæcendum héfigtymnyssum to deaðe +geðread. + +Mine gebroðra, ne lufige ge þisne middangeard þe ge geseoð þæt lange wunian +ne mæg. Be ðisum cwæð se apostol, "Ne lufige ge middangeard, ne ða ðing ðe +him on wuniað, forðan swa hwá swa middangeard lufað, næfð hé Godes lufe on +him." + +Wel is Godes rice sumerlicere tide wiðmeten, forði ðonne gewitað þa genipu +ure dreorignysse, and lifes dagas ðurh beorhtnysse þære ecan sunnan scinað. + +Ealle ðas foresædan ðing sind mid micelre gewissunge getrymde þurh ðisne +æfterfyligendan cwyde, "Soð ic eow secge, Ne gewít ðeos mægð, oðþæt ealle +ðas ðing gewurðað." Þas word spræc Drihten to Iudeiscre mægðe, and heora +{616} cynn ne gewít þurh ateorunge, ærðan ðe þes middangeard geendað. Be +ðisum andgite cwæð se apostol Paulus, þæt "Drihten sylf astihð of heofonum +on stemne þæs heah-engles, and mid Godes byman, and ða deadan ærest arisað; +syððan we ðe lybbað, and on lichaman beoð gemette beoð gelæhte forð mid þam +oðrum on wolcnum togeanes Criste, and we swa symle syððan mid Gode beoð. +Frefriað eów mid þisum wordum." Eac on ðisum andgite geðwærlæhð se +Godspellere Matheus, þisum wordum, "Drihten asent his englas mid byman and +micelre stemne, and hí gaderiað his gecorenan fram feower windum, of eallum +eorðlicum gemærum oð ða heálican heofonan." + +Se apostol cwæð, "We ðe lybbað." Ne mænde he hine sylfne mid þam worde, ac +ða ðe on life þurhwuniað oþ geendunge þyssere worulde. Mid þam is eac +geswutelod, þæt mancynn mid ealle ne ateorað ær ðære geendunge, ac hí +habbað hwæðere sceortne deað, þa ðe þonne on life gemette beoð; forðan ðe +heofonlic fyr ofergæð ealne middangeard mid anum bryne, and ða deadan +arisað of heora byrgenum mid ðam fyre, and ða lybbendan beoð acwealde þurh +ðæs fyres hætan, and ðærrihte eft ge-edcucode to ecum ðingum. Ne derað þæt +fyr nán ðing þam rihtwisum, ðe ǽr fram synnum geclænsode wæron; ac swa hwá +swa ungeclænsod bið, he gefret þæs fyres ǽðm; and we ðonne ealle to ðam +dóme becumað. Ne bið se dóm on nánum eorðlicum felda gedémed, ac bið swa +swa se apostol her wiðufan on þyssere rǽdinge cwæð, þæt we beoð gegripene +on wolcnum togeanes Criste, geond þas lyft; and þær bið seo twæming +rihtwisra manna and arleasra. Þa rihtwisan nahwar syððan ne wuniað buton +mid Gode on heofonan rice, and ða arleasan nahwar buton mid deofle on helle +suslum. + +Se Hælend beleac þis godspel mid þisum wordum: "Heofen and eorðe gewítað, +and mine word næfre ne gewítað." Ne awendað heofon and eorðe to nahte, ac +hi beoð awende of ðam hiwe ðe hí nu on wuniað to beteran hiwe, swa swa +{618} Iohannes se Godspellere cwæð, "Þonne bið niwe heofon and niwe eorðe." +Ne beoð witodlice oðre gesceapene, ac ðas beoð ge-edniwode. Heofon and +eorðe gewítað, and ðeah ðurhwuniað, forðan ðe hí beoð fram ðam hiwe ðe hí +nu habbað þurh fyr geclænsode, and swa-ðeah symle on heora gecynde standað. +Þonne bið seo sunne be seofonfealdum beorhtre þonne heo nu sy, and se móna +hæfð þære sunnan leoht. + +Dauid soðlice be Cristes to-cyme þisum wordum witegode: "God cymð +swutellice, and hé ne suwað. Fyr byrnð on his gesihðe, and on his +ymbhwyrfte bið swiðlic storm." Se storm aðwyhð swa hwæt swa þæt fyr +forswælð. Be ðam dæge cwæð se witega Sofonias, "Se miccla Godes dæg is +swiðe gehende, and ðearle swyft: biter bið þæs dæges stemn: þær bið se +stránga gedrefed. Se dæg is yrres dæg, and gedrefednysse dæg and +angsumnysse, yrmðe dæg and wánunge, þeostra dæg and dimnysse, byman dæg and +cyrmes." + +Mine gebroðra, settað þises dæges gemynd ætforan eowrum eagum, and swa hwæt +swa bið nu héfigtyme geðuht, eal hit bið on his wiðmetennysse geliðegod. +Gerihtlæcað eower líf, and awendað eowre ðeawas, witniað mid wope eowre +yfelan dæda, wiðstandað deofles costnungum; bugað fram yfele, and doð gód, +and ge beoð swa micclum orsorgran on to-cyme þæs ecan Déman, swa micclum +swa ge nu his strecnysse mid ege forhrádiað. Se witega cwæð, þæt se miccla +Godes dæg is swiðe gehende, and þearle swyft. Þeah ðe gyt wære oðer þusend +geara to ðam dæge, nære hit langsum; forðan swa hwæt swa geendað, þæt bið +sceort and hræd, and bið swilce hit næfre ne gewurde, þonne hit geendod +bið. Hwæt þeah hit langsum wære to ðam dæge, swa hit nis, þeah ne bið ure +tíma langsum, and on úre geendunge us bið gedémed, hwæðer we on reste oþþe +on wite ðone gemǽnelican dóm anbidian sceolon. Uton forði brucan þæs +fyrstes ðe us God forgeaf, and geearnian þæt ece líf mid him seðe leofað +and rixað 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 þyssere 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 æterni_," etc.--Trithemii Chron. a. 960: "_Diem + jamjam imminere dicebat_ (Bernhardus, eremita Thuringiæ) _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 mœror corda plurimorum + occupavit, et suspicati sunt multi finem sæculi adesse_."--Rad. Glaber, + l. iv. ibid. 49: "_Æstimabatur enim ordo temporum et elementorum + præterita ab initio moderans sæcula 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._ awecð. MS. Reg. _has_ awyhtð, _and after_ anre handa + _adds_ and ealle eorðan he belicð on his handa. {621} + + --_10, l. 11 f. b._ norð-dæle. _So Cædmon_, p. 3, l. 8. + + þa he worde cwæð, + . . . . . + þæt he on norð-dæle + hám and heah-setl + heofena rices + agan wolde. + + _In fact the whole beginning of the work ascribed to Cædmon 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_ þegena. + + --_28, l. 2 f. b._ _After_ acenned wæs, MS. Reg. _adds_, seðe æfre + buton anginne of þam Ælmihtigan Fæder acenned wæs. + + --_42, l. 12._ Nis nan ... Hælend Crist. _These words seem an + interpolation, or incidental remark of Ælfric; they are therefore + inclosed as a parenthesis in the translation._ + + --_58, l. 9._ mægðhad _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 þissere stowe, _in this place_. _The place where + Ælfric composed the homily, probably Cerne abbey_ (Cernel). + + --_100, l. 10 f. b._ nellað heora þing 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 Ælfric dedicated his Life of S. Æthelwold._ + + --_174, l. 9._ _On praying to saints for their intercession, see also_ + Theodori Lib. Pœniten. xlviii. 1, 2. _in_ 'Ancient Laws and Institutes + of England.' + + --_190, l. 13 f. b._ we his gelyfað. _The construction with the + genitive is worthy of notice: in another place we have_, we ðe gelyfað + Cristes æristes. + + --_242, l. 16._ alefed. _This word is probably akin to_ læpeo (T. + Roffens. læweo) _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 Ælfric 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 Dauphiné_. + + --_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._ þonne. _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_ nalæs, MS. Reg. _reads here_, ne læs, _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._ ætwindan. _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 Ælfric'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 þa gesælðe ure sawle"; 'gesælðæ' in original. + +Ibid.:--"we ne forluron ná þa undeadlicnysse"; 'undeadlicnyssæ' in +original. + +P. 34:--"Ic eom se liflica hláf"; 'lifllica' in original. + +P. 46:--"mid heora forðfædera gebysnunge"; 'gebysnungæ' in original. + +P. 69:--"all the country of Asia"; 'allthe' in original. + +P. 100:--"wyrigung of deofle"; 'deofie' in original. + +P. 124:--"be ðam cwæð se apostol Paulus"; 'ce ðam' in original. + +P. 130:--"gefremman swa hwæt swa ðu wilt"; 'gefremmam' in original. + +P. 186:--"Alii euangelistæ ferunt"; 'euangeliste' in original. + +P. 274:--"agyldan gescead hu he ða atuge"; 'ges cead huhe' in original. + +P. 298:--"ðe 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:--"Ægeas said, "I will with torments ...""; 'Egeas' in original. + + + + + + +End of Project Gutenberg's The Homilies of the Anglo-Saxon Church, by Ælfric + +*** END OF THIS PROJECT GUTENBERG EBOOK HOMILIES *** + +***** This file should be named 38334-0.txt or 38334-0.zip ***** +This and all associated files of various formats will be found in: + http://www.gutenberg.org/3/8/3/3/38334/ + +Produced by Julie Barkley, Keith Edkins and the Online +Distributed Proofreading Team at http://www.pgdp.net + + +Updated editions will replace the previous one--the old editions +will be renamed. + +Creating the works from public domain print editions means that no +one owns a United States copyright in these works, so the Foundation +(and you!) can copy and distribute it in the United States without +permission and without paying copyright royalties. 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