•
THE HOMILIES
OF THE
ANGLO-SAXON CHURCH.
THE HOMILIES OF
THE ANGLO-SAXON CHURCH
THE FIRST PART,
CONTAINING
THE SERMONES CATHOLICI,
OR
HOMILIES OF ^ELFRIC.
IN THE ORIGINAL ANGLO-SAXON, WITH AN ENGLISH VERSION.
VOL. I.
BY BENJAMIN THORPE, F.S.A.
LONDON:
PRINTED FOR THE JSLFRIC SOCIETY.
MDCCCXLIV.
PRINTED BY
RICHARD AND JOHN E. TAYLOR, RED LION COURT, FLEET STREET.
ALERE \ FLAMMAM.
PREFACE.
THE work now presented to the Members of the ^Elfric Society, the first fruit of its praiseworthy attempt to rescue from oblivion the literary remains of our forefathers, was selected for the earliest pub- lication of the Society, on account both of its valuable matter and the beautiful medium by which it is con- veyed.
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 ^Ethelred'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 ^Elfric archbishop of Can- terbury, who died in the year 1006, or ten years before the death of king ^Ethelred.
With better foundation we may assume him to have been ^Elfric archbishop of York, who presided over that see from the year 1023 to 105 11. 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
1 See also H. Whartoni Anglia Sacra, t. i. p. 125.
vi PREFACE.
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 "^Elfricus abbas1," and afterwards " biscop."
Of ^Elfric'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 names2, 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, how- ever, 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, Ger- manic 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,
1 He was abbot of Eynsham. See Biogr. Brit. Lit. p. 482, n. J.
2 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 Canter- bury, who wrote commentaries on the Pentateuch, Isaiah, etc., of whom see Biogr. Britan. Lit. vol. i. p. 510. The other sources mentioned by
are too well known to need further notice.
PREFACE. vii
consequently, been limited to that of a faithful tran- scription of what I believe to be the most complete manuscript, and to a conscientiously correct trans- lation of that transcript, as literal as rny acquaint- ance with the language and rny notions of good taste permitted1; and I venture to hope that such a trans- lation, 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 jElfric are, —
I. A Grammar of the Latin tongue, printed at the end of Somner's Anglo-Saxon Dictionary, with a Glossary of Anglo-Saxon words2.
II. A short astronomical treatise, entitled De Temporibus Anni3.
III. An abridgment in Anglo-Saxon of the Penta-
1 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, pre- suming that all readers of the Homilies have a copy of the N. T. either in Anglo-Saxon or English.
2 JSlfrici 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.
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 JElfric is evident from his own words immediately following his last homily : Her aefter fyligft an lytel cwyde be gearlicum tidum, ]>aet nis to spelle geteald, ac elles to rsedenne ]?am fte hit licaft.— Hereafter follows a little discourse concerning yearly tides, which is not reckoned as a sermon, but is eke to be read by those whom it pleases. MS. Cantab, p. 492.
x PREFACE.
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 insti- gated the same king to burn their city and confiscate their property, under the pretext of their having re- sisted the royal tax-gatherers1. The better testimony of Florence of Worcester, with regard to the first of these transactions, is, however, less prejudicial to the character of JElfric : he says merely, that JElfric, archbishop of York, with others was seat to London by the king for the purpose of digging up the body of Harald and casting it into a fen2. Of the second trans- action Florence makes no mention. But the earli- est account is that in the Saxon Chronicle3, 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 ^Elfric 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 ^Elfric, archbishop of York, a very venerable and wise man." It is also stated that he was the accuser of earl God wine, of the earl of Kent, and of Living, bishop of Worcester, as the murderers of the young Alfred, the son of ^Ethelred4.
The manuscript from which the text of the present volume is taken belongs to the Public Library at
1 De Gestis Pontificum Anglorum, lib. iii.
3 Fl. Wigorn. Chron. ad a. 1040.
s Ad ann. 1046. 4 R. Wendover, t. i. p. 478.
PREFACE. xi
Cambridge. It is a small folio and probably coeval with its author, though hardly, as it has been sup- posed, his own autograph copy1. 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 Museum2. For the most liberal use of the Cambridge manuscript, I beg leave, on the part of the ^Elfric Society, to express the sincerest thanks to the SYNDICS OF THAT UNI- VERSITY.
To W. E. BUCKLEY, Esq., Fellow of Brasenose College, and Professor of Anglo-Saxon in the Uni- versity 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 HOCK, 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 an- other 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.
1 The handwriting, though very nearly alike, is not the same in the two parts of the MS.; they also occasionally differ in orthography, 'middan- geard/ for instance, in the first part being in the second constantly written 'middaneard.'
" MS. Reg. 7. c. xii.
SERMONUM RUBRICS QUI IN HOC VOLUMINE CONTINENTUR.
Page
Praefatio 1
Praefatio, Saxonice , 2
I. De Initio Creaturae 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. Mariae 134
X. Dominica in Quinquagesima 152
XI. Dominica Prima in Quadragesima 166
XII. Dominica in Media Quadragesima 180
XIII. A nnunciatio S. Mariae 192
XIV. In Dominica Palmarum 206
XV. Dominica S. Pascae 220
XVI. Dominica Prima post Pasca 230
XVII. Dominica Secunda post Pasca 238
XVIII. In Litania Majore 244-
XIX. De Dominica Oratione 258
v/ 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 Baptistae 350
CONTENTS.
Page
Prsefatio 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
XIV
CONTENTS.
XXVI.
XXVII.
XXVIII.
XXIX.
XXX.
XXXI.
XXXII.
XXXIII.
,/XXXIV.
XXXV.
XXXVI.
XXXVII.
XXXVIII.
XXXIX.
XL.
Page
Passio Apostolorum Petri et Pauli 364
Natale S. Pauli Apostoli 384-
Dominica XI. post Pentecosten 402
Passio Beati Laurentii Martyris 416
De Assumptions Beatae Mariae 436
Passio S. Bartholomaei Apostoli. 454
Decollatio S. Johannis Baptistae 476
Dominica XVII. post Pentecosten 490
Dedicatio Ecclesiae S. Michaelis 502
Dominica XXI. post Pentecosten 520
Natale Omnium Sanctorum 538
Natale S. dementis Martyris 556
Natale S. Andreas Apostoli 576
Dominica Prima in Adventum Domini 600
Dominica II. in Adventum Domini 608
Notes , 62?
CONTENTS.
xv
Page
XXVI. The Passion of the Apostles Peter and Paul . . 365
XXVIF. The Nativity of St. Paul the Apostle 385
XXVIIL The Eleventh Sunday after Pentecost 403
XXIX. The Passion of the Blessed Martyr Lawrence . . 4-17
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. 1. 15. For vEthelmaere read vEthclmaer. p. 6. 1. 2. For ormatan read ormaetan.
INCIPIT PR^FATIO HUJUS LIBRI
IN NOMINE DOMINI.
EGO ^ELFRICUS, alumnus Adelwoldi, benevoli et ve- nerabilis Presulis, salutem exopto Domno Archiepiscopo Sigerico in Domino. Licet temere vel presumptuose, tamen transtulimus hunc codicem ex libris Latmorum, scilicet Sancte Scripture in nostram consuetam sermocinationem, ob cedificationem simplicium, qui hanc norunt tantummodo locutionem, sive legendo sive audiendo; ideoque nee ob- scura posuimus verba, sed simplicem Anglican^ quo facilius possit ad cor pervenire legentium vel audientium, ad utilitatem animarum suarum, quia alia lingua nesciunt erudiri, quam in qua nati sunt. Nee ubique transtulimus verbum ex verbo, sed sensum ex sensu, cavendo tamen diligentissime deceptivos errores, ne inveniremur aliqua haeresi 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. Nee 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 fidelibuSj 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 ; nee tamen omnia Evangelia tangimus per circulum anni, sed ilia tantummodo quibus speramus sufficere posse simplicibus ad
HOM. VOL. I. B
2 PRJEFATIO.
animarum emendationem, quia seculares omnia nequeunt capere, quamvis ex ore doctorum audiant. Duos libros in ista trail slatione facimus, persuadentes ut legatur uims 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 ecclesiastic! ritus omnia Evangelia tractando percurrimus ;
PILEFATIO.
1C ^ELFRIC munuc and maessepreost, swa )?eah waccre ]?onne swilcum hadum gebyrige, wearS asend on ^EJ?elredes daege cyninges fram ^Elfeage biscope, Aftelwoldes aeftergeng- an, to sumum mynstre J?e is Cernel gehaten, Jmrh ^E^elmaeres bene 'Saes )?egenes, his gebyrd and goodnys sind gehwser cu)?e. foa beam mejon mode, ic truwige ]?urh Codes gife, J?aet ic iSas hoc of Ledenum gereorde to Engliscre sprtece awende ; na ]?urh gebylde mycelre lare, ac for]?an ]?e ic geseah and ge- hyrde mycel gedwyld on manegum Engliscum bocum, )?e un- gelaerede menn )?urh heora bilewitnysse to micclum wisdome tealdon ; and me ofhreow )?aet hi ne cu]?on ne naefdon )?a godspellican lare on heora gewritum, buton ]>am mannum anum ^e J>aet Leden cuiSon, and buton J?am bocum $e Alfred cyning snoterlice awende of Ledene on Englisc, J>a synd to hasbbenne. For ]?isum an timbre ic gedyrstlaehte, on Gode truwiende, ]>&t ic 'Sas gesetnysse undergann, and eac for'Sam ]?e menn behofiaS godre lare swiSost on ]?isum timan )?e is geendung fyssere worulde, and beo$ fela frecednyssa on man- cynne aerSan )?e se ende becurne, swa swa ure Drihten on his godspelle cwae^S to his leorning-cnihtum, " Donne beo'S swilce
PREFACE. 3
condat sibi altiore interpretatione librum, quomodo intel- lectui ejus placet : tantum obsecro, ne pervertat nostram interpretationem, quam speramus ex Dei gratia, non causa jactantire, nos studiose secuti valuimus interpretari. Precor modo obnixe almitatem tuam, mitissime Pater SIGERICE, ut digneris corrigere per tuam industriam, si aliquos nevos malignae haeresis, aut nebulosae fallaciae in nostra inter- pretatione repperies : et adscribatur dehinc hie codicillus tuae auctoritati, non utilitati nostrae despicabilis personse. Vale in Deo Omnipotent! jugiter. Amen.
PREFACE.
1 ^ELFRIC, monk and mass-priest, although more weakly than for such orders is fitting, was sent, in king ^thelred's day, from bishop ^Elfeah, ^Ethelwold's successor, to a minster which is called Cernel, at the prayer of ^Ethelmsere 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 En- glish tongue ; not from confidence of great learning, but be- cause 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 wri- tings, those men only excepted who knew Latin, and those books excepted which king JElfred 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 ca- lamities among mankind before the end cometh, according to what our Lord in his gospel said to his disciples, " Then shall
B 2
4 PR^FATIO.
gedreccednyssa swilce naeron naefre aer fram frymiSe middan- geardes. Manega lease CristascumaiS on minum naman,cwe'$- ende, elc eom Crist,' and wyrcaft fela tacna and wundra, to bepaecenne mancynn, and eac swylce ]?a gecorenan men, gif hit gewur]?an maeg: and butanse JElmihtigaGod ftadagasgescyrte, call mennisc forwurde ; ac for his gecorenum he gescyrte fa dagas.'J Gehwa maeg j?e ea^elicor '3a toweardan costnunge acuman, iSurh Godes fultum, gif he br$ jmrh boclice lare ge- trymmed ; forftan %e J?a beo^S gehealdene )?e o^ ende on ge- leafan furhwuniaft. Fela gedreccednyssa and earfoftnysse becumaiS on fissere worulde aer hire geendunge, and )>a synd $a bydelas ]?aes ecari forwyrdes on yfelum mannuni^ j?e for heora mandsedum si^an ecelice f>rowia3 on ^aere sweartan helle. ponne cynrS se Antecrist, se br$ mennisc mann and so^ deofol, swa swa ure Haelend is so^lice mann and God on anum hade. And se gesewenlica deofol fonne wyrc^ unge- rima wundra, and cwy^ )?aet he sylf God beo, and wile neadian mancyrm to his gedwylde ; ac his tima ne br5 na langsum ; for]?an J?e Godes grama hine forded, and J?eos weo- ruld br$ si^an geendod. Crist ure Drihten gehaelde un- trume and adlige, and J?es deofol fe is gehaten Antecrist, ]?aet is gereht, ^wyrlic Crist, aleuaiS and geuntrumaft 'Sa halan, and naenne ne gehaeVS fram untrumnyssum, buton ]?am anum ]>e he sylf aer awyrde. He and his gingran awyrdaft manna lichaman digellice ]nirh deofles craeft, and gehaela^S hi open- lice on manna gesih]?e ; ac he ne maeg naenne gehaelan j?e God sylf aer geuntrumode. He neadaiS ]mrh yfelnysse J?aet men sceolon bugan fram heora Scyppendes geleafan to his leasungum, se^Se is ord aelcere leasunge and yfelnysse. Se ^Imihtiga God geiSafa^ f>am arleasan Antecriste to wyrcenne tacna, and wundra, and ehtnysse, to feorj?an healfan geare ; forfan $e on 'Sam timan bi^ swa micel yfelnyss and J?wymys betwux mancynne J?aet hi wel wyrSe beo^ faere deoflican ehtnysse, to ecum forwyrde J?am "Se him onbugaft, and to ecere myrhfte -5am )?e him J?urh geleafan wrScweftaft. God
PREFACE. 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 won- ders, to deceive mankind ; and also the elect, if it may be. And unless Almighty God shorten those days, all man- kind 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 pro- claimers of everlasting perdition to evil men, who afterwards for their crimes suffer eternally in the swart hell. Then Anti- christ 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 An- tichrist, 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 com- pels, 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 An- tichrist 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
6 PRyEFATIO.
ge$afa$ eac j>aet his gecorenan ]?egenas beon aclfensade frain eallum synnum Jmrh iSa ormjltan ehtnyssa, swa swa gold br5 on fyre afandod. pa ofslifrS se deofol $e him wrSstandaS, and hi J?onne faraft mid halgum martyrdome to heofenan rice, pa 3e his leasungum gelyfa^, fram he araff, and hi habba$ sy$$an j?a ecan susle to edleane heora gedwyldes. Se ar- leasa deiS fraet fyr cymft ufan swilce of heofonum on manna gesihiSe, swilce he God JElmihtig sy, 3e ah ge weald heofenas and eorfran. Ac ]?a cristenan sceolon beon fronne gemyndige hu se deofol dyde f>a $a he baed aet Gode )?aet he moste fan- dian lobes. He gemacode $a ]>dzt fyr come ufan swilce of heofenum, and forbaernde ealle his seep ut on felda, and J?a hyrdas samod, buton anum )?e hit him cyftan sceolde. Ne sende se deofol $a fyr of heofenum, f>eah "Se hit ufan come ; for^an J?e he sylf naes on heofonum, sy^^an he for his mo- dignysse of-aworpen wses. Ne eac se wsslhreowa Antecrist nsefS J?a mihte ]?aet he heofenlic fyr asendan maege, iSeah ]?e he J?urh deofles craeft hit swa gehiwige. Bi^ nu wtslicor |?83t gehwa ^is wite and cunne his geleafan, weald hwa $a micclan yrm'Se gebidan sceole. Ure Drihten behead his dis- cipulum )?aet hi sceoldon laeran and taecan eallum peodum fta ^ing ]>Q he sylf him taehte ; ac paera is nu to lyt fte wile wel taecan and wel bysnian. Se ylca Drihten clypode )mrh his witegan Ezechiel, c'Gif )?u ne gestentst J?one unriht- wisan, and hine ne manast, J?aet he fram his arleasnysse ge- cyrre and lybbe, )?onne swelt se arleasa on his unrihtwis- nysse, and ic wille ofgan aet <$e his blod/ ' ]?8et is his lyre. (e Gif iSu 'Sonne ]?one arleasan gewarnast, and he nele fram his ar- leasnysse gecyrran, J?u alysdest J?ine sawle mid J?aere myne- gunge, and se arleasa swylt on his unrihtwisnysse.'J Eft cwaet> se ^Elmihtiga to |?am witegan Isaiam, e( Clypa and ne geswic 3u, ahefe fine stemne swa swa byme, and cy$ minum folce heora leahtras, and lacobes hirede heora synna." For swylcum bebodum wear^ me geftuht J?aet ic naere unscyldig wr$ God, fijif ic nolde oftrum manuum cyiSan, o^iSe )?urh
PREFACE. 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 tor- ment 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. uBut 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 unrighteous- ness." 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
8 SERMO DE INITIO CREATURE.
tungan oftfte frnrh gewritu, j?a godspellican sojrfeestnysse )>e he sylf gecwaeft, and eft halgutn lareowum onwreah. For wel fela ic wat on ]?isum earde geleeredran ]?onne ic sy, ac God geswutelaft his wundra Jnirh ftone )?e he wile. Swa swa sel- mihtig wyrhta, he wyrcft his weorc Jmrh his gecorenan, na swylce he behofige ures fultumes, ac ]?aet we geearnion J>aet ece lif {mrh his weorces fremminge. Paulus se apostol cwaeft, "We sind Godes gefylstan," and swa fteah ne do we nan j?mg to Gode, buton Godes fultume. Nu bidde ic and halsige on Godes naman, gif hwa );as hoc awritan wylle, J^aet he hi geornlice gerihte be ]?aere bysene, ]?ylaes ]>e we ]?urh gymelease writeras geleahtrode beon. Mycel yfel deft sefte leas writ, buton he hit gerihte, swylce he gebringe J?a softan lare to leasum gedwylde : for)?i sceal gehwa gerihtlaecan )?8et J?aet he aer to woge gebigde, gif he on Godes dome unscyldig beon wile. Quid necesse est in hoc codice capitula ordinare, cum prediximus quod xl. sententias in se contineat ? excepto quod ^Ej?elwerdus dux vellet habere xl. quattuor in suo libro.
INCIPIT LIBER CATHOLICORUM SERMONUM
ANGLICE, IN ^CCLESIA PER ANNUM
RECITANDORUM.
SERMO DE INITIO CREATURE, AD POPULUM, QUANDO VOLUERIS.
AN ANGIN is ealra l?inga, fast is God ^Elmihtig. He is ordfruma and ende : he is ordfruma, forfti |?e he waes sefre ; he is ende butan aelcere geendunge, forftan ]?e he br5 aefre ungeendod. He is ealra cyninga Cyning, and ealra hlaforda Hlaford. He hylt mid his mihte heofonas and eorftan, and ealle gesceafta butan geswince, and he besceawaft ]?a niwel- nyssa J?e under )?yssere eorftan sind. He awecft ealle duna
SERM. ON THE BEGINNING OF CREATION. 9
other men, by tongue or by writings, the evangelical truth, which he himself spake, and afterwards to holy teachers re- vealed. 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/3 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 praediximus quod xl. sententias in se contineat? excepto quod /Ethelwerdus dux vellet habere xl. quattuor in suo libro.
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 un- ended. 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
10 SERMO DE INITIO CREATURE.
mid anre handa, and ne maeg nan jnng his willan wrSstandan. Ne maeg nan gesceaft fulfremedlice smeagan ne understandan ymbe god. Maran cyft^Se habbaft englas to Gode J>onne men, and ]?eah-hwe3ere hi ne magon fulfremedlice understandan ymbe God. He gesceop gesceafta ]?a$a he wolde ; Jmrh his wisdom he geworhte ealle j?ing, and (nirh his willan he hi ealle geliffaeste. Deos ]?rynnys is an God ; j?aet is se Fae.der and his wisdom of him sylfum aefre acenned; and heora begra willa, )>aet is se Halga Gast : he nis na acenned, ac he gaeft of j?am Fseder and of J?am Suna gelice. Das J>ry hadas sindon an ^Elmihtig God, se geworhte heofenas, and eorSan, and ealle gesceafta. He gesceop tyn engla werod, ]?aet sind englas and heah-englas, throni, dominationes, principatus, potestates, uirtutes, cherubim, seraphim. Her sindon nigon engla werod : hi nabbaft naenne lichaman, ac hi sindon ealle gastas swrSe strange and mihtige and wlitige, on micelre faegernysse ge- sceapene, to lofe and to wurSmyiite heora Scyppende. f)ast teo^e werod abreaft and awende on yfel. God hi gesceop ealle gode, and let hi habban agenne eyre, swa hi heora Scyppend lufedon and filigdon, swa ht hine forleton. Da wses J>aes teoiSan werodes ealdor swiiSe faeger and wlitig gesceapen, swa )?aet he wees gehaten Leohtberend. pa began he to modigenne for j?aere fsagernysse )?e he hasfde, and cwaeft on his heortan ]?aet he wolde and eaSe mihte beon his Scyppende gelic, and sittan on J>am nor^-daele heofenan rices, and habban andweald and rice ongean God ^Elmihtigne. pa gefaestnode he )?isne raed wi$ J>aet werod J^e he bewiste, and hi ealle to 'Sam reede gebugon. Da$a hi ealle hsefdon ]?ysne rsed betwux him gefestnod, )?a becom Godes grama ofer hi ealle, and hi ealle wurdon awende of ]?am fegeran hiwe, |?e hi on gesceapene waeron, to laiSlicum deoflum. And swi^e rihtlice him swa getimode, )?a^a he wolde mid niodignysse beon betera ]?onne he gesceapen wses, and cwaeft, )?aet he mihte beon ]?am JE1- mihtigum Gode gelic. pa wearS he and ealle his geferan forcu|?ran and wyrsan )?onne senig o^5er gesceaft; and J?a
SERM. ON THE BEGINNING OF CREATION. 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 un- derstand 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 crea- tures. He created ten hosts of angels, that is angels and arch- angels, 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 e 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
12 SERMO DE INITIO CREATURE.
hwile f e he smeade hu he rnihte dselan rice wr<5 God, fa hwile gearcode se ^Elmihtiga Scyppend him and his geferum helle wite, and hi ealle adraefde of heofenan rices myrlvSe, and let befeallan on f aet ece fyr, f e him gegearcod waes for heora ofer- mettum. pa sona fa nigon werod, fe ftaer to lafe waeron, bugon to heora Scyppende mid ealre eaiSmodnesse, and betaehton heora reed to his willan. pa getrymde se -<El- mihtiga God fa nigon engla werod, and gestafelfaeste swa f aet lit nae.fre ne niihton ne noldon sy$3an fram his willan gebugan ; ne hi ne magon nu, ne ht nellaft nane synne gewyrcan, ac hi aefre beoft ymbe faet an, hu hi magon Gode gehyrsumian, and him gecweman. Swa mihton eac fa oftre f e ftaer feollon don, gif hi woldon ; forj?i ^e God hi geworhte to wlitegum engla gecynde^ and let hi habban agenne eyre, and hi nsefre ne gebigde ne ne nydde mid nanum ]?ingum to fain yfelan rsede ; ne naefre se yfela reed ne com of Godes gefance, ac com of fees deofles, swa swa we aer cwagdon.
Nu )?enc^ menig man and smea$ hwanon deofol come ; fonne wite he faet God gesceop to maeran engle ]?one )?e nu is deofol : ac God ne gesceop hine na to deofle ; ac ]?a$a he waes mid ealle fordon and forscyldgod furh J>a miclan up- ahefednysse and wi^erweardnysse, )?a wear^ he to deofle awend, se^e eer waes meere engel geworht. Da wolde God gefyllan and geinnian J?one lyre ]?e forloren wees of J?am heofenlicum werode, and cwae^ faet he wolde wyrcan mannan of eorSanj feet se eor^lica man sceolde gefeon and geearnian mid eadmodnysse J>a wununga on heofenan rice, J>e se deofol forwyrhte mid modignysse. And God J>a geworhte aenne mannan of lame, and him on ableow gast, and hine geliffseste, and he wearft fa mann gesceapen on sawle and on lichaman ; and God him sette naman Adam, and he wses fa sume hwile anstandende. God fa hine gebrohte on rieorxna-wange, and hine f ser gelogode, and him to cwaeft, ee Ealra f aera f inga f e on neorxna-wange sindon f u most brucan, and hi ealle beoft f e betaehte, buton anum treowe f e stent on middan neorxna-
SERM. ON THE BEGINNING OF CREATION. 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 forth- with 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, t( Of all the things which are in Paradise thou mayest eat, and they shall all be committed to
14 SERMO DE INITIO CREATURE.
wange : ne hrepa ]?u j?aes treowes waestm, forjmn iSe jm bist deadlic, gif ^u J>ses treowes wsestm geetst." Hwt wolde God swa lytles Binges him forwyrnan, J?e him swa miccle oftre Jring betaehte ? Gyse hu mihte Adam tocnawan hwaet he wsere, buton he wsere gehyrsum on sumuni J?ince his Hlaforde. Swylce God cwsede to him, ee Nast jm na ]?3et ic eom ]?in Hlaford and ]?aet Jm eart min ]?eowa, buton Jm do J?aet ic J?e hate, and forgang J>aet ic j?e forbeode. Hwaet maeg hit J?onne beon J?set Jm forgan sceole : ic $e secge, forgang 'Su anes treowes wsBstin, and mid ]?aere ea^elican gehyrsumnysse ]?u geearnast heofenan rices myrlrSu and )?one stede J?e se deofol of-afeoll J?urh ungehyrsumnesse. Gif ^u ponne ftis lytle bebod to- brecst, )?u scealt dea^Se sweltan." And Jm waes Adam swa wts J>aet God gelaedde to him nytenu, and deorcynn, and fu» gelcynn, *Sa^a he hi gesceapene hsefde; and Adam him eallum naman gesceop ; and swa swa he ht J?a genamode swa hi sindon gyt gehatene. pa cwae$ God, ee Nis na gedafenlic ]?aet )?es man ana beo, and naebbe nsenne fultum ; ac uton ge- wyrcan him gemacan, him to fultume and to frofre." And God ]?a geswefode ]?one Adam, and ]?a]?a he slep ^a gen am he an rib of his sidan, and geworhte of ftam ribbe senne wif- man, and axode Adam hu heo hatan sceolde. pa cwaeft Adam, Cf Heo is ban of minum banum, and flaesc of minum flaesce ; beo hire nama Uirago, J?33t is faemrie ; forgan iSe heo is of hire were genumen/' -Da sette Adam eft hire ofterne naman, Aeua, )?3et is lif ; forftan "Se heo is ealra lybbendra modor.
Ealle gesceafta, heofonas and englas, sunnan and monan, steorran and eorftan, ealle nytenu and fugelas, sse and ealle fixas, and ealle gesceafta God gesceop and geworhte on six dagum ; and on 'Sam seofoiSan dsege he geendode his weorc, and geswac $a and gehalgode ]?one seofo^an dseg, forgan fte he on ^am daege his weorc geendode. And he beheold f>a ealle his weorc iSe he geworhte, and hi waeron ealle swi^e gode. Ealle 3ing he geworhte buton aelcum an timbre. He cwse^, " GeweorSe leoht," and 'Sserrihte waes leoht ge-
SERM. ON THE BEGINNING OF CREATION. 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/3 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, (e It is not fitting that this man be alone, and have no help ; now let us make him a mate for help and comfort/5 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.'3 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,'3 and instantly
i(
16 SERMO DE INITIO CREATURE.
worden. He cwaeft eft, " GeweorSe heofen," and J?aerrihte waes heofen geworht, swa swa he mid his wisdome and mid his willan hit gedihte. He cwaeft eft, and het $a eorSan ]?*et heo sceolde forSlsedan cuce nytenu; and he iSa gesceop of iSaere eorSan call nytencynn, and deorcynn, ealle fta iSe on feower fotum gaft ; ealswa eft of wsetere he gesceop fixas and fugelas, and sealde 'Sam fixum sund, and "Sam fugelum fliht ; ac he ne sealde nanum nytene ne nanum fisce nane sawle ; ac heora blod is heora lif, and swa hrafte swa hi beoiS deade, swa beo$ hi mid ealle geendode. paiSa he worhte iSone mann Adam, he ne cwaeS na, " GeweoriSe man geworht," ac he cwaeiS,
Uton gewyrcan mannan to ure anlicnysse," and he worhte J?one man mid his handum, and him on ableow sawle ; for^i is se man betera, gif he gode ge^ih^, J>onne ealle fta nytenu sindon ; for^an ^e hi ealle gewur^aiS to nahte, and se man is ece on anum da3le, )?aet is on 3aere sawle; heo ne geendaS naefre. Se lichama is deadlic ]?urh Adames gylt^ ac fteah-hwae'Sere God araer^ eft ftone lichaman to ecum "Singum on domes daeg. Nu cweedon gedwolmen )?aet deofol gesceope sume gesceafta, ac ht leoga^ ; ne maeg he nane gesceafta ge- scyppan, for San ^e he nis na Scyppend, ac is atelic sceocca, and mid leasunge he wile beswican and fordon J?one unwaran ; ac he ne maeg nsenne man to nanum leahtre geneadian, buton se mon his agenes willes to his lare gebuge. Swa hwaet swa is on gesceaftum wrSerweardlic gejmht and mannum derige, )?aet is call for urum synnum and yfelum geearnungum.
pa ongeat se deofol J?aet Adam and Eua waeron to 3y ge- sceapene ]?«et hi sceolon mid eadmodnysse and mid gehyrsum- nysse geearnian $a wununge on heofenan rice $e he of-afeoll for his up-ahefednysse, ]?a nam he micelne graman and andan to J?am mannum, and smeade hu he hi fordon mihte. He com $a on naeddran hiwe to J^am twam mannum, aerest to $am wife, and hire to cwaeft, " Hwi forbead God eow )?aes treowes waestm, $e stent on middan neorxna-wange ? " pa cwae^S faet wif, " God us forbead ]?8es treowes waestm, and cwseiS )?3et we
SERM. ON THE BEGINNING OF CREATION. 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 eter- nity on doomsday. Now the heretics say that the devil cre- ated 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 cre- ated, 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
HOM. VOL. I. C
18 SERMO DE INITIO CREATURE.
sceoldon dearie sweltan, gif we his on byrigdon." Da cwaeS se deofol, " Nis hit na svva Su segst, ac God wat genoh geare, gif ge of 3am treowe geetaS, ]?onne beoS eowere eagan ge- openode, and ge magon geseon and tocnawan aegSer ge god ge yfel, and ge beoS englum gelice." Naeron hi blinde ge- sceapene, ac God hi gesceop swa bilewite )?aet ht ne cuSon nan Sing yfeles, naSor ne on gesihSe, ne on spraece, ne on weorce. WearS J?eah |?aet wif Sa forspanen ]?urh Saes deofles lare, and genam of Saes treowes wsestme, and geast, and sealde hire were, and he geaet. Da waeron ht butu deadlice, and cirSon aeg^er ge god ge yfel ; and ht waeron iSa nacode, and him $aes sceamode. pa com God and axode hwi he his bebod tobraece ? and adraefde ht butu of neorxna-wange, and cwaeft, " FbrSan Se Su waere gehyrsum Sines wifes wordum, and min bebod forsawe^ ]?u scealt mid earfoSnyssum ]?e metes tilian^ and seo eorSe ]?e is awyriged on Jrinum weorce, sylS ]>e Sornas and bremblas. pu eart of eorSan genumen, and J?u uwenst to eorSan. pu eart dust, and Su awentst to duste." God him worhte Sa reaf of fellum, and ht waeron mid ]?am fellum gescrydde.
Da deadan fell getacnodon j?aet hi waeron Sa deadlice f>e mihton beon undeadlice, gif hi heoldon J?aet eaSelice Godes bebod. Ne ]?orfte Adam ne eal mancynn ]?e him siSSan of- acom naefre deaSes onbyriari, gif J?aet treow moste standan ungehrepod, and his nan man ne onbyrigde ; ac sceolde Adam and his ofspring tyman on asettum tyman, swa swa nu doS claene nytenu, and siSSan ealle buton deaSe faran to San ecaii life. Naes him gesceapen fram Gode, ne he naes genedd ]?aet he sceolde Godes bebod tobrecan ; ac God hine let frigne, and sealde him agenne eyre, swa he waere gehyrsum, swa he waere ungehyrsum. He wearS )?a deofle gehyrsum, and Gode ungehyrsum, and wearS betaeht, he arid eal mancynn, sefter Sisum life, into helle-wtte, mid )?am deofle Se hine forlaerde. pa wiste God hwaeSere ]?aet he waes forlaered, and smeade hu he mihte his and ealles mancynnes eft gemiltsian.
SERM. ON THE BEGINNING OF CREATION. 19
and said, that we should perish by death, if we tasted its fruit/3 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 command- ment ? and drove them both from Paradise, and said, (e Be- cause thou wast obedient to the words of thy wife, and de- spisedst my commandment, thou shalt get thee food with hardships, and the earth, which is accursed through thy deed, shall give thee thorns and brambles. Tho\i 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 com- mand 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.
c 2
20 SERMO DE INITIO CREATURE.
On twain fingum hrefde God fees iminnes sawle gegodod ; fset is mid undeadlicnysse, and mid gesseliSe. pa furh deofles swicdom and Adames gylt we forluron fa gesaelSae ure sawle, ac we ne forluron na fa undeadlicnyssae ; heo is ece, and naefre ne geendaiS, feah se lichama geendige, fe sceal eft jnirh Godes mihte arisan to ecere wununge. Adam fa wees wunigende on fisum life mid geswince, and he and his wtf fta beam gestryndon, eegfter ge suna ge dohtra 5 and he leofode nigon hund geara and frittig geara, and siftftan swealt, swa swa him eer behaten waes, for fan gylte ; and his sawul gewende to helle.
Nu smeagiaft sume men hwanon him come sawul? hwaefer iSe of )?am feeder, J?e of ]?aere meder ? We cwe^a^ of heora naiSrum ; ac se ylca God J?e gesceop Adam mid his handum, he gescypiS eelces mannes lichaman on his modor inno^e ; and se ylca se$e ableow on Adames lichaman, and him for- geaf sawle', se ylca forgyfS cildum sawle and Kf on heora modor innofte, ]?onne hi gesceapene beoiS ; and he leett In habban agenne eyre, J?onne hi geweaxene beo^, swa swa Adam haefde.
pa weai"S J>a hreedlice micel mermisc geweaxen, and weeron swi'Se manega on yfel awende, and gegremodon God mid mislicum leahtrum, and swi^ost mid forligere. Da wearS God to ]?an swi^e gegremod ]?urh manna mandaeda )?eet he cwae^ J?eet him of]?uhte ]?eet he aefre mancynn gesceop. Da W83S hwaej>ere an man rihtwis aetforan Gode, se wees Noe gehaten. pa cweeft God to him, " Ic wylle fordon eal man- cynn mid waitere, for heora synnum, ac ic wylle gehealdan ]?e eenne, and ]?m wtf, and fine fry suna, Sem, and Cham, and lafeth, and heora freo wtf; forSan J>e ^u eart rihtwis, and me gecweme. Wyrc fe nu eenne arc, freo hund fae^ma lang, and fiftig fae^ma wtd, and fritig fae^ma heah : gehref hit call, and geclaem ealle fa seamas mid tyrwan, and ga inn sy^an mid finum hiwum. Ic gegaderige in to fe of deorcynne, and of fugelcynne symble gemacan, faet hi eft to fostre beon. Ic wille gendan flod ofer ealne middangeard.'J
SERM. ON THE BEGINNING OF CREATION. 21
With two things had God endowed this man's soul ; that is with 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 hun- dred 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 hun- dred 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.'
22 SERMO DE INITIO CREATURE.
He dyde J?a swa him God behead, and God beleac hi byn- nan ]mm arce, and asende ren of heofonum feowertig daga togaedere, and geopenode ]?aer togeanes ealle wyll-springas and W8eter-J>eotan of ]?aere micclan niwelnysse. Daet flod weox i5a and abeer up ]?one arc, and hit oferstah ealle duna. WearS j?a selc )?ing cuces adrenct, buton ]?am iSe binnon J?am arce wseron ; of )?am wearS eft ge-edstai$elod eall middan- geard. Da behet God faet he nolde naefre eft eal mancynn mid waetere acwellan, and cwseft to Noe and to his sunum, " Ic wylle settan mm wedd betwux me and eow to j?isum behate^ ]?aet is, J>onne ic oferteo heofenas mid wolcnum, J>onne bi^ jeteowod min renboga betwux );am wolcnum, j?onne beo ic gemyndig mines weddes, ]?aet ic nelle heonon-forft mancynn mid waetere adrencan/J Noe leofode on eallum his life, ser )?am flode and aefter |?am jflode, nigon hund geara and fiftig geara, and he ]?a for^ferde.
Da wses )?a sume hwile Godes ege on mancynne aefter ]?am flode, and waes an gereord on him eallum. Da cwaedon hi betwux him j?aet hi woldori wyrcan ane burh, and senne stypel binnon j?eere byrig, swa heahne ]?8et his hrof astige up to heofenum : and begunnon )?a to wyrcenne. Da com God ]?aerto, )?a^a hi swrSost worhton, and sealde aelcum men J?e ^ser waes synderlice spraece. pa waeron J?aer swa fela gereord swa iSser manna waeron ; and heora nan nyste hwaet ofter cw89^. And hi ^a geswicon J?aere getimbrunge, and toferdon geond ealne middangeard.
Da si&San wear^ mancynn furh deofol beswicen, and ge- biged fram Godes geleafan, swa feet hi worhton him an- licnyssa, sume of golde, sume of seolfre, sume eac of stanum, sume of treowe, and sceopon him naman ; ]?aera manna naman |?e wasron entas and yfel-daede. Eft ^onne hi deade waeron, j?onne cwaedon J>a cucan )?aet hi wasron godas, and wurSodon hi, and him lac offrodon ; and comon )?a deoflu to heora an- licnyssum, and faeron wunodon, and to mannum spraecon swilce hi godas waeron ; and ]?aet beswicene mennisc feoll on
SERM. ON THE BEGINNING OF CREATION. 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 pro- mised that he would never again destroy all mankind with water, and said to Noah and to his sons : " I will set my co- venant 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 de- parted.
Then for some time after the flood there was fear of God among mankind, arid 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
24 SERMO DE INITIO CREATURJE.
cneowum to ]?am anlicnyssum, and cweedon, " Ge sind ure godas and we besettaiS urne geleafan and urne hiht on eow." Da asprang J>is gedwyld geond ealne middangeard, and wees se softa Scyppend, seSe ana is God, forsewen, and geunwur- J?od. Da wees hweeftere an meegiS ]?e neefre ne abeah to nanum deofolgylde, ac eefre wurSode J?one softan God. Seo meegiS asprang of Noes eltstan suna, se wees gehaten Sera : he leo- fode six hund geara, and his sunu hatte ArfaxaiS, se leofode J?reo hund geara and j?reo and j>rittig, and his sunu hatte Sale, se leofode feower hund geara and XXXIII. ; ]?a gestrynde he sunu se wees gehaten Eber, of j?am asprang j?eet Ebreisce folc, J>e God lufode : and of ")?am cynne comon ealle heah- feederas and witegan, ]?a ^Se cy^5don Cristes to-cyme to )?isum life; J>eet he wolde man beon, fornean on ende Jjyssere worulde, for ure alysednesse, se^e eefre wses God mid j?am healican Feeder. And J?yssere meeg^e God sealde and gesette se, and he hi leedde ofer see mid drium fotum, and he hi afedde feowertig wintra mid heofenlicum hlafe, and fela wundra on )?am folce geworhte ; forj?an ^e he wolde of J?yssere meegi5e him modor geceosan.
Da set nextan, J?a se tima com )?e God foresceawode, j>a asende he his engel Gabrihel to anurn meedene of ]?am cynne, seo wees Maria gehaten. pa com se engel to hire, and hi gegrette mid Godes wordum, and cydde hire, j?eet Godes Sunu sceolde beon acenned of hire, buton weres gemanan. And heo fa gelyfde his wordum, and wearS mid cilde. Dafta hire tima com heo acende, and furhwunode meeden. Deet cild is tuwa acenned : he is acenned of ]> am Feeder on heofonum, buton eelcere meder, and eft J>a^a he man gewear^, J?a wees he acenned of J>am cleenan meedene Marian, buton selcum eorSHcum feeder. God Feeder geworhte mancynn and ealle gesceafta )?urh ^one Sunu, and eft, ^a^a we forwyrhte weeron, ]?a asende he ^one ylcan Sunu to ure alysednesse. Seo halige moder Maria J?a afedde J?eet cild mid micelre arwurSnesse, and hit weox svva swa oftre cild dob, buton synne anum.
SERM. ON THE BEGINNING OF CREATION. 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 de- spised 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 hun- dred 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.
26 SERMO DE INITIO CREATURE.
He wees buton synnum acermed, and his llf waes eal buton synnum. Ne worhte he ]?eah nane wundra openlice aerSan <$e he waes Jmtig wintre on J>aere menniscnysse : )?a siS]?an geceas he him leorning-cnihtas ; aerest twelf, |?a we hataiS apostolas, ]?aet sind aerendracan. SiJ>]?an he geceas twa and hund-seofontig, j?a sind geriemnede discipuli, J?aet sind leorn- ing-cnihtas. Da worhte he fela wundra, j?aet men mihton gelyfan J?set he waes Godes Beam. He awende waeter to wine, and code ofer see mid drium fotum, and he gestilde wiridas mid his hsese, and he forgeaf blindum mannum gesilvSe, and healtum and lamum rihtne gang, and hreoflium smeft- nysse, and haelu heora lichaman ; dumbum he forgeaf geting- nysse, and deafum heorcnunge; deofolseocum andwodum he sealde gewitt, and J?a deoflu todrasfde, and selce untrumnysse he gehaelde; deade men he araerde of heora byrgenum to life ; and laerde j?aet folc ]?e he to com mid micclum wisdome; and cw33^ ]>dst nan man ne mseg beon gehealden, buton he riht- lice on God gelyfe, and he beo gefullod, and his geleafan mid godum weorcum geglenge; he onscunode selc unriht arid ealle leasunga^ and tsehte rihtwisnysse and so^f83stnysse.
pa nam )?33t ludeisce folc micelne andan ongean his lare, and smeadon hu hi mihton nine to deafte gedon. pa wearS an ^aera twelfa Cristes geferena, se waes ludas gehaten, ]?urh deofles tihtinge beswicen, and he code to J>am ludeiscum folce, and smeade wiiS hi, hu he Crist him belaewan mihte. peah ^e eal mennisc waere gegaderod, ne mihton hi ealle hine a- cwellan, gif he sylf nolde ; for'Si he com to us J?aet he wolde for us dea^ |?rowian, and swa eal mancynn }>a %e gelyfa^ mid his agenum dea^e alysan fram helle-wite. He nolde geniman us neadunge of deofles anwealde, buton he hit forwyrhte; J?a he hit forwyrhte genoh swi^Se, ]?a^a he gehwette and tihte 'Saera ludeiscra manna heortan to Cristes siege. Crist fta ge^afode j?aet ^a waelhreowan hine genamon and gebundon, and on rode hengene acwealdon. Hwaet "Sa twegen gelyfede men hine arwurSlice bebyrigdon, and Crist on ftaere hwile to
SERM. ON THE BEGINNING OF CREATION. 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 de- nominated 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 be- lieving men honourably buried him ; and Christ, in that time,
28 SERMO DE NATALE DOMINI.
helle gewende, and \>one deofol gewylde, and him of-anam Adam and Euan, and heora ofspring, )?one da?l fte him ser gecwemdej and gelaedde hi to heora lichaman, and aras of deaiSe mid J?am miccluin werede on ]?am ]?riddan dsege his ]?rowunge. Com ]?a to his apostolum, and hi gefrefrode, and geond feowertigra daga fyrst him mid wunode ; and i$a ylcan lare ]?e he him aer taehte eft ge-edlaehte, and het hi faran geond ealne middangeard, bodigende fulluht and softne geleafan. Drihten i$a on iSam feowerteogoftan daege his aeristes astah to heofenum, setforan heora ealra gesihSe, mid ]?am ylcan licha- man J?e he on ]?rowode, and sitt on i$a swi^ran his Fseder^ and ealra gesceafta gewylt. He hasf^ gerymed rihtwisum mannum infaer to his rice^ and 'Sa ^Se his beboda eallunga forseo^ beo^ on helle besencte. Witodlice he cym^ on ende j?yssere worulde mid micclum mssgen|?rymme on wolcnum, and ealle fta ¥>e asfre sawle underfengon arisaft of dea^e him togeanes ; and he "Sonne iSa manfullan deofle betasc^ into •Sam ecan fyre helle susle ; J?a rihtwisan he last mid him in- to heofonan rice, on )>am hi rixiaiS a on ecnysse.
Men i$a leofestan, smeagaft J?ysiie cwyde, and mid micelre gymene forbugaft unrihtwysnysse, and geearniaft mid godum weorcum J>aet ece lif mid Gode se^Se ana on ecnysse rixaiS. Amen.
VIII. KL. JAN. SERMO DE NATALE DOMINI.
WE wyllaiS to trymminge eowres geleafan eow gereccan J?aes Haslendes acennednysse be ^asre godspellican endebyrdnysse : hC he on iSysum daeg^Serlicum daege on so^re menniscnysse acenned vvaes on godcundnysse.
Lucas se Godspellere awrat on Cristes bee, J>aet on "Sam
SERM. ON THE NATIVITY OF OUR LORD. 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 com- forted 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 re- surrection, 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 king- dom, 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.
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
30 SERMO DE NATALE DOMINI.
timan se Romanisca casere Octauianus sette gebann, ]?aet waere on gewritum asett call ymbbwyrft. peos towritennys weai"S araered fram iSam ealdormen Cyrino, of Sirian lande, J?aet aelc man ofer-heafod sceolde cennan his gebyrde, and his are on 'Saere byrig |?ehe to gehyrde. pa ferde Joseph, Cristes foster-faeder, fram Galileiscum earde, of ftaere byrig NazareS, to ludeiscre byrig, seo waes Dauides, and waes geciged Beth- leem, forSan ^e he waes of Dauides maegfte, and wolde andettan mid Marian hire gebyrde, )?e waes )>a gyt bearn-eaca. Da gelamp hit, Jja'Sa hi on J?aere byrig Bethleem wicodon, j?aet hire tima waes gefylled ]?aet heo cennan sceolde, and acende $a hyre frumcennedan sunu, and mid cild-cla^Sum bewand, and alede ]?aet cild on heora assena binne, for)?an ]?e ^aer naes nan rymet on ]?am gesthuse. pa waeron hyrdas on J?arn earde waciende ofer heora eowede ; and efne i$a Godes engel stod on emn hi, and Godes beorhtnys hi bescean, and ht wurdon micclum afyrhte. Da cwaeiS se Godes engel to 'Sam hyrdum, " Ne ondredaft eow ; efne ic eow bodige micelne gefean, ]>e becymS eallum folce ; for^an ]?e nu to-daeg is eow acenned Haelend Crist on Dauides ceastre. Ge geseoiS ]?is tacen, ge gemetaft J?aet cild mid cild-claiSum bewunden, and on binne geled." pa faerlice, aefter J?aes engles spraece, wear^ gesewen micel menigu heofenlices werodes God herigendra and singendra, (e Gloria in excelsis Deo, et in terra pax hominibus bone uoluntatis," J>aet is on urum gereorde, " Sy wuldor Gode on heannyssum, and on eorSan sibb mannum, j?am 'Se beo^ godes willan." And 'Sa englas ^a gewiton of heora gesikSe to heofonum. Hwaet ^a hyrdas ]?a him betweonan spraecon, " Uton faran to Bethleem, and geseon )?8et word ]?e us God aeteowde/3 Hi comon "Sa hraedlice, and gemetton Marian, and loseph, and J?aet cild geled on anre binne, swa swa him se engel cydde. pa hyrdas so^lice oncneowon be ]?ani worde ]?e him gesaed waes be "Sam cilde, arid ealle wun- drodon ]?e J?aet gehyrdon, and eac be ftam ^e J>a hyrdas him saedon. Marta so^lice heold ealle J?as word araefniende
SERM. ON THE NATIVITY OF OUR LORD. 31
that time the Roman emperor Octavianus made proclamation that all the world should be set down in writing. This en- rolment was set forth from Cyrenms, 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 ful- filled 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 watch- ing 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 bonae vo- luntatis," that is in our tongue, "Glory to God in the highest, and on earth peace to men who are of good will." And the an- gels then withdrew from their sight to heaven. The shepherds then spake among themselves, u 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
32 SERMO DE NATALE DOMINI.
on hire heortari. Da gecyrdon )>a hyrdas ongean wuldri- gende and herigende God on eallum 'Sam iSingum ]?e hi gehyrdon and gesawon, swa swa him fram ]?am engle gesaed waes.
Mine gebroftra ]?a leofostan, ure Haelend, Godes Sunu, euen-ece and gelic his Feeder, se$e mid him waes aefre buton anginne, gemedemode hine sylfne ]?aet he wolde on "Sisum daegiSerlicum daege, for middangeardes alysednysse beon lic- hamlice acenned of )?am maedene Marian. He is Ealdor and Scyppend ealra godnyssa and sibbe, and he foresende his acennednysse ungewunelice sibbe, forSan $e naefre naes swilc sibb aer J?am fyrste on middangearde, swilc swa waes on his gebyrde-tide, swa J?aet call middangeard waes anes mannes rice undei^Seod, and eal mennisc him anum cynelic gafol ageaf. Witodlice on swa micelre sibbe waes Crist acenned, se$e is ure sib, for]?an fte he ge]?eodde englas and men to anum hirede, }?urh his menniscnysse. He waes acenned on J?aes caseres dagum )?e waes Octauianus gehaten, se gerymde Romana rice to 'San swrSe f>aet him eal middangeard to beah, and he waes forSi Augustus geciged, j?aet is geycende his rice. Se nama gedafenaft ]?am heofonlican Cyninge Criste, ]?e on his timan acenned waes, se^e his heofonlice rice geyhte, and $one hryre, )?e se feallenda deofol on engla werode gewanode, mid menniscum gecynde eft gefylde. Na (?aet an J?aet he iSone lyre anfealdlice gefylde, ac eac swylce micclum geihte. So^lice swa micel getel mancynnes becym^ Jmrh Cristes menniscnysse to engla werodum, swa micel swa on heofonum belaf haligra engla aefter ftaes deofles hryre. paes caseres gebann, ]?e het ealne middangeard awritan, getacnode swu- tellice j?aes heofonlican Cyriinges daede, ]?e to i$i com on mid- dangeard j?aet he of eallum ^Seodum his gecorenan gegaderode, and heora naman on ecere eadignysse awrite. peos to- writennys asprang fram iSam ealdormen Cyrino : Cyrinus is gereht Yrfenuma, and he getacnode Crist, seiSe is so^ yrfe- numa ]?aes ecan Feeder ; and he us forgif^ ]?aet we mid him
SERM. ON THE NATIVITY OF OUR LORD. 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.
HOM. VOL. I. D
34 SERMO DE NATALE DOMINI.
beon yrfenuman and efenhlyttari his wuldres. Ealle fteoda J?a ferdon J?set aelc synderlice be him sylfum cennan sceolde, on ftaere byrig f>e he to hyrde. Swa swa on ftam timan be ftaes caseres gebanne gehwilce aenlipige on heora burgum be him sylfum cendon, swa eac nu us cyftaiS lareowas Cristes gebann, )?aet we us gegadrian to his halgan gela^unge, and on ftaere ures geleafan gafol mid estfullum mode him agifan, ]?aet ure naman beon awritene on lifes bee mid his gecorenum. Drihten waes acenned on j?aere byrig iSe is gehaten Beth- leem ; forSan "Se hit waes swa aer gewitegod Jnsum wordum, " pu Bethleem, ludeisc land, ne eart iSu wacost burga on ludeiscum ealdrum : so^lice of fte cymS se latteow J>e gewylt Israhela $eoda." Crist wolde on ytinge beon acenned, to i$i J>83t he wurde his ehterum bedigelod. Bethleem is gereht * Hlaf-hus/ and on hire waes Crist, se so$a hlaf, acenned, ^ be him sylfum cwaeft, " Ic com se lifllica hlaf, J>e of heofenum astah, and seiSe of ^am hlafe geett ne swylt he on ecnysse/3 paes hlafes we onbyria^ )>omie we mid geleafan to husle gaft ; forSan )?e ]?aet halige husel is gastlice Cristes lichama ; and Jmrh ftone we beo$ alysede fram 'Sam ecan deaiSe. Maria acende iSa hire frumcennedan sunu on ^isum andweardan daege, and hine mid cild-claftum bewand, and for rymetleaste on anre binne gelede. Naes J?aet cild fur^i gecweden hire frumcennede cild swilce heo oiSer srSSan acende, ac for^Si J?e Crist is frumcenned of manegum gastlicum gebro^rum. Ealle cristene men sind his gastlican gebro^ra, and he is se frum- cenneda, on gife and on godcundnysse ancenned of ftam ^El- niihtigan Feeder. He waes mid wacum cild-claiSum bewaefed, paet he us forgeafe 'Sa undeadlican tunecan, ]?e we forluron on Saes frumsceapenan mannes forgaegednysse. Se ^Elmihtiga Godes Sunu, i5e heofenas befon ne mihton, waes geled on nearuwre binne, to fti |?8et he us fram hellicum nyrwette alysde. Maria waes 'Sa cuma ^aer, swa swa J?aet godspel us segft; and for 'Sees folces geiSryle waes J>aet gesthus Dearie ge- nyrwed.
SERM. ON THE NATIVITY OF OUR LORD. 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 perse- cutors. Bethlehem is interpreted Bread house, and in it was Christ, the true bread, brought forth, who saith of him- self, " I am the vital bread, which descended from heaven, and he who eateth of this bread shall not die to eternity/3 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 be- cause Christ is the firstborn of many spiritual brothers. All Christian men are his spiritual brothers, and he is the first- born, 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 nar- row 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.
D 2
36 SERMO DE NATALE DOMINI.
Se Godes Sunn waes on his gesthuse genyrwed, J?aet he us rume wununge on heofonan rice forgife, gif we his willan ge- hyrsumiaft. Ne bitt he us nanes tinges to edleane his ge- swinces, buton ure sawle haelo, ]?aet we us sylfe claene and ungewemmede him gegearcian, to blisse and to ecere myrlrSe. pa hyrdas iSe wacodon ofer heora eowode on Cristes acenned- nysse, getacnodon i$a halgan lareowas on Godes gelaftunge, ]?e sind gastlice hyrdas geleaffulra sawla : and se engel cydde Cristes acennednysse hyrdemannum, forSam 'Se 'San gastlicum hyrdum, )?aet sind lareowas, is swrSost geopenod embe Cristes menniscnysse, jnirh boclice lare ; and hi sceolon gecneordlice heora under]?eoddum bodian, J?aet ]?aet him geswutelod is, swa swa $a hyrdas j?a heofenlican gesitrSe gewidmaersodan. pam lareowe gedafenaiS f>8et he symle wacol sy ofer Godes eowode, ]?8et se ungesewenlica wulf Godes seep ne tostence.
Gelome wurdon englas mannum seteowode on ^aere ealdan S3, ac hit nis awi'iten J>8et In mid leohte comon, ac se wurftmynt W83S J?ises daeges maar^Se gehealden, paet hi mid heofenlicum leohte hi geswutelodon, $afta j?aet so^e leoht asprang on 3eo- strum riht ge]?ancodum, se mildheorta and se rihtwisa Drihten. Se engel cwae^ to J?am hyrdum, " Ne beo ge afyrhte ; efne ic bodige eow micelne gefean, $e eallum folce becym^, forSan J?e nu to-daeg is acenned Haelend Crist on Dauides ceastre." So^lice he bodade micelne gefean, se^e naefre ne geenda'S ; for^an J>e Cristes acennednys gegladode heofenwara, and eorS- wara, and helwara. Se engel cwaeft, " Nu to-daeg is eow acenned Haelend Crist on Dauides ceastre : " Rihtlice he cwaeiS on dasge, and na on nihte, for^an "Se Crist is se so^a daeg, se^e todraefde mid his to-cyme ealle nytennysse J?aere ealdan nihte, and ealne middangeard mid his gife onlihte. paet tacen )?e se engel ^5am hyrdum saede we sceolon symle on urum gemynde healdan, and ]?ancian 'Sam Haelende J?aet he gemedemode hine sylfne to ftan J?aet he daelnimend waere ure deadlicnysse, mid menniscum flaesce befangen, and mid wac- licum cild-cla^um bewunden. pa faerlice, aefter j?aes engles spraece, wear^ gesewen micel menigu heofenlices werodes
SERM. ON THE NATIVITY OF OUR LORD. 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, ex- cept 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, be- tokened the holy teachers in God's church, who are the spi- ritual shepherds of faithful souls : and the angel announced Christ's birth to the herdsmen, because to the spiritual shep- herds, 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 angePs speech, was seen a great multitude
38 SERMO DE NATALE DOMINI.
God herigendra and singendra, " Sy wuldor Gode on hean- nyssum, and on eorSan sibb )?am mannum ]?e beo^S godes willan." An engel bodade ]?am hyrdum J?aes heofonlican Cyninges acennednysse, and ~Sa faerlice wurdon aeteowode fela 'Susend engla, J?y laes 'Se waere ge)?uht anes engles ealdordom to hwonlic to swa micelre bodunge : and hi ealle samod mid gedremum sange Godes wuldor hleoftrodon, and godum man- num sibbe bodedon, swutellice aeteowiende )?aet ];urh his acen- nednysse men beo^S gebigede to anes geleafari sibbe, and to wuldre godcundlicere herunge. HI sungon, " Sy wuldor Gode on heannyssum, and on eorSan sibb mannum, iSam $e beoiS godes willan." Das word geswuteliaiS J?aet $aer wunaiS Godes sibb ]?aer se goda willa biiS. Eornostlice mancynn hsefde unge^waernysse to englum aer Drihtnes acennednysse ; for^an fte we waaron ]?urh synna aelfremede fram Gode ; )?a wurde we eac selfremede fram his englum getealde : ac srS- <5an se heofenlica Cyning urne eorftlican lichaman underfeng, si^an gecyrdon his englas to ure sibbe ; and 'Sa 'Se hi serftan untrume forsawon, J?a hi wurSiaft nu him to geferum. Wi- todlice on ^Saere ealdari se, Lo^, and losue, and gehwilce o^re )?e englas gesawon, hi luton wi^ heora, and to him gebsedon, and $a englas J>83t ge^afodon : ac Johannes se Godspellere, on ftsere Niwan Gecy^nysse, wolde hine gebiddan to )>am engle )?e him to spraec, |?a forwyrnde se engel him ftaes, and cwaeiS, "Beheald )?83t 'Su ^as daede ne do; ic eom 'Sin efen- ^eowa, and ^inra gebroiSra ; gebide ^e to Gode anum." Englas gef>afodon asr Drihtnes to- cyme j?aet mennisce men him to feollon, and aefter his to-cyme ]>aes forwyrndon ; for- ^an )?e hi gesawon J?aet heora Scyppend j?aet gecynd under- feng )?e ht aer 'San waclic tealdon, and ne dorston hit forseon on us, ]?onne hi hit wur^iaiS bufon him sylfum on 'Sam heo- fonlican Cyninge. Ne hi manna geferraedene ne forhogia^, J?onne ht feallende hi to )?am menniscum Gode gebiddaft. Nu we sind getealde Godes ceaster-gewaran, and englum ge- lice ; uton for^i hogian )?aet leahtras us ne totwaemon fram
SERM. ON THE NATIVITY OF OUR LORD. 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 hea- venly King's nativity, and suddenly appeared many thousand angels, lest the preeminence of one angel should seem too in- adequate 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.
40 SERMO DE NATALE DOMINI.
ftisum micclum wurSmynte. SoiSlice men syndon godas ge- cigede ; heald forSi, %u mann, jnnne godes wurSscipe wrS leahtras ; forSan J?e God is geworden mann for *Se.
pa hyrdas iSa spraecon him betweonan, aefter iSaera engla fram-faerelde, " Uton gefaran to Bethleem, and geseon j?aet word ]?e geworden is, and God us geswutelode.'; Eala hu rihtlice hi andetton |?one halgan geleafan mid jnsum wordum, " On frym'Se waes word, and j?aet word waes mid Gode, and j?aet word waes God " ! Word brS wisdomes geswutelung, and J?aet Word, )>aet is se Wisdom, is acenned of $am ^Elmiht- igum Feeder, butan anginne ; forSan 'Se he waes aefre God of Gode, Wisdom of ftam wisan Faeder. Nis he na geworht, forSan 'Se he is God, and na gesceaft ; ac se JElmihtiga Faeder gesceop ]?urh iSone Wisdom ealle gesceafta, and hi ealle $urh }>one Halgan Gast geliffaeste. Ne mihte ure mennisce gecynd Crist on ftaere godcundlican acennednysse geseon ; ac J?aet ylce Word waes geworden flaesc, and wunode on us, )?aet we hine geseon mihton. Naes |?aet Word to flaesce awend, ac hit waes mid menniscum flaesce befangen. Swa swa anra gehwilc manna wunaS on sawle and on lichaman an mann, swa eac Crist wunaiS on godcundnysse and menniscnysse, on anum hade an Crist. HI cwaedon, 6i Uton geseon ]?aet word )?e geworden is," forSan iSe hi ne mihton hit geseon aer ^an "Se hit geflaeschamod waes, and to menn geworden. Nis ^eahhwae'Sre seo godcundnys gemenged to ftaere menniscnysse, ne "Saer nan twaeming nys. We mihton eow secgan ane lytle bysne, gif hit to waclic naere \ Sceawa nu on anum aege, hu j?aet hwite ne brS gemenged to iSam geolcan, and bi^ hwae^ere an aeg. Nis eac Cristes godcundnys gerunnen to ^aere menniscnysse, ac he Jmrhwunaft )?eah a on ecnysse on anum hade untotwaemed.
Hraedlice "Sa comon ]?a hyrdas and gemetton Marian and Joseph, and j?aet cild geled on 'Saere binne. Maria waes be Godes dihte j?am rihtwisan losepe beweddod, for micclum gebeorge ; forSan "Se hit waes swa gewunelic on ludeiscre •Seode, aefter Moyses as, faet gif aenig wimman cild haefde
SERM. ON THE NATIVITY OF OUR LORD. 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 de- parture of the angels, " Let us go to Bethlehem, and see the word which is come to pass, and that God hath revealed unto us.'3 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 en- dowed them all with life through the Holy Ghost. Our hu- man 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 in- vested 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 un- divided.
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
42 SERMO DE NATALE DOMINI.
butan be rihtre aewe, ]?set hi man sceolde mid stanum oftor- fian. Ac God asende his engel to losepe, fta Maria eac- nigende waes, and bead ]?aet he hire gymene haefde, and J?aes cildes foster-feeder waere. pa waes ge'Suht 'Sam ludeiscum swilce Joseph ]?aes cildes feeder waere, ac he naes ; forSan j?e hit naes nan neod J?am ./Elmihtigum Scyppende ]?aet he of wife acenned wasre ; ac he genam iSa menniscnysse of Marian innoiSe, and forlet hi maeden na gewemmed, ac gehalgod ]?urh his acennednysse. Ne oncneow heo weres gemanan, and heo acende butan sare, and ]?urhwuna$ on maegiShade. pa hyrdas gesawon, and oncneowon be "Sam cilde, swa swa him gesaed waes. Nis nan eadignys butan Godes oncnawennesse, swa swa Crist sylf cwaeft 'Sa^a he us his Faeder betaehte, " paet is ece Kf, J>aet hi %e oncnawon so'Sne God, and $one ^e ]?u asendest Haelend Crist." Hwaet 'Sa ealle 'Sa ~Se J?aet gehyrdon micclum 'Saes wundrodon, and be 'Sam %e 'Sa hyrdas saedon. Maria softlice heold ealle ^as word araefniende on hire heort- an. Heo nolde widmaersian Cristes digelnesse, ac anbidode o^ )?aet he sylf ]?a$a he wolde ht geopenode. Heo cu^e Godes ee, and on ^aera witegena gesetnysse raedde, J>aet maeden sceolde God acennan. pa blissode heo micclum J?aet heo hit beon moste. Hit waes gewitegod J?aet he on i$aere byrig Beth- leem acenned wurde, and heo dearie wundrode J?aet heo aefter i5aere witegunge 'Saer acende. Heo gemunde hwaet sum witega cwae'S, " Se oxa oncneow his hlaford, and se assa his hlafordes binne." pa geseah heo J?aet cild licgan on binne, ftaer se oxa and se assa gewunelice fodan secaiS. Godes heah-engel Ga- brihel bodode Marian iSaes Haelendes to-cyme on hire innoiSe, and heo geseah 'Sa ]?aet his bodung unleaslice gefylled waes. Dyllice word Maria heold araefnigende on hire heortan. And ]?a hyrdas gecyrdon ongean wuldrigende and herigende God, on eallum "Sam "Singum 'Se hi gehyrdon and gesawon, swa swa him gesaed waes.
pyssera 'Sreora hyrda gemyud is gehaefd be eastan Beth- leem ane mile, on Godes cyrcan geswutelod, ]?am iSe 'Sa stowe
SERM. ON THE NATIVITY OF OUR LORD. 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 di- vulge it. She knew God's law, and in the book of the pro- phets 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
44 PASSIO B. STEPHANI, PROTOM.
geneosiaft. We sceolon geefenlaecan )?ysum hyrdum, and wuldrian and herian urne Drihten on eallum iSam $ingum )?e he for ure lufe gefremode, us to alysednysse and to ecere blisse, 'Sam sy wuldor and lof mid ftam ^Elmihtigum Feeder, on annysse ]?aes Halgan Gastes, on ealra worulda woruld. Amen.
VII. KL. JAN. PASSIO BEATI STEPHANI, PROTOMARTYRIS.
WE raedaft on 'Saere bee J>e is gehaten Actus Apostolorum, J>aet $a apostolas gehadodon seofon diaconas on "Saere gela- ftunge ]?e of ludeiscum folce to Cristes geleafan beah, sefter his "Srowunge, and seriste of deaSe, and upstige to heofenum. paera diacona wses se forma STEPHANUS, J?e we on iSisum dsege wurSia'S. He wass swi^e geleafful, and mid ]?am Hal- gum Gaste afylled. pa o^re six wseron gecigede 'Sisum namum : Stephanus wses se fyrmesta, o^er Philippus, ]?ridda Procorus, feor^a Nicanor, fifta Timotheus, sixta Parmenen, seofo^a Nicolaus. Das seofon hi gecuron and gesetton on "Saera apostola gesihfte, and hi "Sa mid gebedum and bletsun- gum to diaconum gehadode wurdon. Weox 'Sa daeghwonlice Godes bodungj and wsss gemenigfylld ]?set getel cristenra manna ]?earle on Hierusalem. pa wear^ se eadiga Stephanus mid Godes gife, and mid micelre strencfte afylled^ and worhte forebeacena and micele tacna on ftam folce. Da astodon sume "Sa ungeleaffullan ludei, and woldon mid heora ge- dwylde ]?8es eadigan martyres lare oferswrSan; ac hi ne mihton his wisdome wi^standan, ne 'Sam Halgum Gaste, "Se ^urh hine spraec. pa setton hi lease gewitan, ^e hine forlugon, and cwaedon, J?aet he tallice word spraece be Moyse and be Gode. paet folc weariS "Sa micclum astyred, and J?a heafod- menn, and J>a ludeiscan boceras, and gelaehton Stephanum, and tugon to heora gej>eahte ; and $a leasan gewitan him on
THE PASSION OF ST. STEPHEN, PROTOM. 45
to those who visit the place. We should imitate these shep- herds, 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.
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 un- believing 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
46 PASSIO B. STEPHANI, PROTOM.
besaedon, " Ne geswiciS iSes man to sprecenne tallice word ongeaii ]>as halgan stowe and Godes ae. We gehyrdon hine secgan J>aet Crist towyrpiS J?as stowe, and towent iSa geset- nysse i$e us Moyses taehte." pa beheoldon "Sa hine ISe on tarn
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geiSeahte saeton, and gesawon his nebwlite swylce sumes engles ansyne. Da cwaeft se ealdor-biscop to iSam eadigan cyftere, " Is hit swa hi secgaft ? ' Da wolde se halga wer Stephanus heora ungeleaffullan heortan gerihtlaecan mid heora forSfaedera gebysnungae and gemynde, and to soiSfaestnysse wege mid ealre lufe gebigan. Begann i$a him to reccenne be 'Sam heahfaedere Abrahaine, hu se heofenlica God hine geceas him to ge]?oftan, and him behet^ ]?8et ealle ^eoda on his of- springe gebletsode wurdon, for his gehyrsumnesse. Swa eac iSaera oftra heahfaedera gemynd, mid langsumere race, aetforan him geniwode ; and hu Moyses, fturh Godes mihte, heora foregengan ofer 'Sa Readan Sae wundorlice gelaedde, and hu hi si^an feowertig geara on westene waeron, mid heofenlicum bigleofan daeghwonHce gereordode ; and hu God hi laedde to 'Sam ludeiscan earde, and ^a hae^enan 'Seoda aetforan heora gesih^um eallunga adwaescte ; and be Dauides maerSe, ]?aes maeran cyninges, and Salomones wuldre, ^e Gode j?aet maere tempel araerde. CwaeiS pa aet nextan, " Ge wrSstandaiS ]?am Halgum Gaste mid strSum swuran, and ungeleaffulre heort- an ; ge sind meldan and manslagan, and ge 'Sone rihtwisan Crist ni'Sfullice acwealdon ; ge underfengon ae on engla geset- nysse, and ge hit ne heoldon." Hwaet ^a ludeiscan ]?a wur- don J>earle on heora heortan astyrode, and biton heora teft him togeanes. Se halga Stephanus wearS )?a afylled mid ]?am Halgum Gaste, and beheold wr3 heofonas weard, and geseah Godes wuldor, and ]?one Haelend standende aet his Faeder swrSran ; and he cwae^, " Efne ic geseo heofenas opene, and mannes Sunu standende aet Godes swrSran." ludei ^a, mid micelre stemne hrymende, heoldon heora earan, and anmod- lice him to scuton, and hi hine gelaehton, and of ^aere byrig gelaeddon to staenenne. pa leas-gewitan fta ledon heora
THE PASSION OF ST. STEPHEN, PROTOM. 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 Abra- ham, how the God of heaven chose him for associate, arid promised him, that all nations should be blessed in his off- spring, 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
V
forty days in the waste, daily fed with heavenly food ; and how God led them to the Jewish country, and wholly de- stroyed 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 dis- position of angels, and ye have held it riot.'3 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
O *
God, and Jesus standing on the right of his Father; and he said, u 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
48 PASSIO B. STEPHANI, PROTOM.
hacelan aetforan fotum sumes geonges cnihtes, se waes geciged SAULUS. Ongunnon iSaoftorfian mid heardum stanum iSone eadigan Stephanum ; and he clypode, and cwaei5, " Drihten Hseiend, onfoh minne gast." And gebigde his cneowu, mid micelre stemne clypigende, (C Min Drihten, ne sete ^Su $as daeda him to synne." And he mid j?am worde fta gewat to 'San JElmihtigum Haelende, ]?e he on heofenan healicne stand- ende geseah.
Se wisa Augustinus spraec ymbe $as raedinge, and smeade hwi se halga cySere Stephanus cwaede |?aet he gesawe mannes beam standan set Godes swyiSran, and nolde cwe^an Godes beam ; }?onne ^e is ge]?uht wur^licor be Criste to cweftenne Godes Beam "Sonne mannes Beam. Ac hit gedafenode ]?ap,t se Haelend swa geswutelod waere on heofenum, and swa ge- bododonmiddangearde. Eall 'Saera ludeiscra teona aras ]?urh Ipfet, hwi Drihten Crist, se^e gefter flaasce soiSlice is mannes Sunu, eac swilce wsere gecweden Godes Sunu? foriSi gemunde swi^e gedafenlice ]?aet godcunde gewrit, mannes Sunu standan set Godes swiSran to gescyndenne faera ludeiscra ungeleaf- fulnysse. Crist wses aeteowed his eadigan cySere Stepharie on heofenum, se^e fram ungeleaffullum on middangearde acweald waes, and seo heofenlice so^faestnyss be iSam cydde gecySnysse, J>one seo eorSlice arleasnyss huxlice taelde. Hwa maeg beon rihtlice geciged mannes Beam, buton Criste anum, ]?onne aelc man is twegra manna beam, buton him anum ? Se eadiga Stephanus geseah Crist standan, forSan ]?e he waes his gefylsta on "Sam gastlicum gefeohte his martyrdomes. Witodlice we andettaft on urum credan, J?aet Drihten sitt aet his Feeder swrSran. Setl gedafena^ deman, and steall fylstend- um o^e feohtendum. Nu andet ure geleafa Cristes setl, forSan ^Se he is se so$a dema lybbendra and deadra : and se eadiga cyftere Stephanus hine geseah standende, forSan 'Se he waes his gefylsta, swa swa we eer saedon. Ealra gecorenra halgena dea'S is deorwurSe on Godes gesih^5e ; ac iSeah- hwae^ere is gej>uht, gif aenig todal beon maeg betwux mar-
THE PASSION OF ST. STEPHEN, PROTOM. 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.'3 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 stand- ing 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 wicked- ness 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
HOM. VOL. I. E
50 PASSIO B. STEPHANI, PROTOM.
tyrum, ]?aet se is healicost se$e $one martyrdom aefter Gode astealde. Witodlice Stephanus waes to diacone gehadod set ftaera apostola handum ; ac he hi forestop on heofenan rice mid sigefaestum deafte ; and swa se $e waes neoSor on ende- byrdnysse, wearS fyrmest on Srowunge; and se $e waes leorn- ing-cniht on hade, ongann wesan lareow on martyrdome. Done dea$ so^lice ]?e se Haelend gemedemode for mannum J?rowian, ftone ageaf Stephanus fyrmest manna Jmm Hselende. He is gecweden protomartyr, )?aet is se forma cySere, forSan iSe he aefter Cristes ftrowunge serest martyrdom ge^rowode. Stephanus is Grecisc nama, )?8et is on Leden, Coronatus, we cweftaft on Englisc3 Gewuldorbeagod ; forSan 'Se he ]>one ecan wuldorbeah, swa swa his nama him forewitegode. pa leasan gewitan, %e hine forseedon, hine ongunnon aerest to torfienne; for^an ]?e Moyses se taehte, ]?aet swa hwa swa o^erne to deafte forsaede, sceolde wurpan 'Sone forman stan to ^Sam ^e he aer mid his tungan acwealde. Da reftan ludei wedende )?one halgan staendon : and he clypode, and cwae^ c<Drihten3 ne sete ftu 'Sas daeda him to synne."
UnderstandaiS nu, mine gebroiSra, ]?a micclan lufe )?8es eadigan weres. On dea^Se he waes gesett, and "Seah he baed mid so^re lufe for his cwelleras; and betwux ftaera stana hryre, ^a^a gehwa mihte his leofostan frynd forgytan, $a betaehte he his fynd Gode, j?us cwe^ende, " Drihten, ne sete )?u ^as daeda him to synne/3 Swiftor he besorgade ]?a heora symia ]?onne his agene wunda; swi^or heora arleasnysse j?onne his sylfes dea'S ; and rihtlice s\vi^or, forman i$e heora arleasnysse fyligde se eca deaft, and )?8et ece lif fyligde his dea'Se. Saulus heold iSaera leasra gewitena reaf, and heora mod to ]?aere staeninge geornlice tihte. Stephanus so^lice gebigedum cneowum Drihten baed )?aet he Saulum alysde. Wear^ ^a Stephanes ben fram Gode gehyred, and Saulus wear^S alysed. Se arfaesta waes gehyred, and se arleasa wearS gerihtwisod.
On iSyssere daede is geswutelod hu micclum fremige J?aere
THE PASSION OF ST. STEPHEN, PROTOM. 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 martyr- dom. That death verily which Jesus vouchsafed to suffer for men, Stephen gave first of men to Jesus. He is called pro- tomartyr, 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 wit- nesses, who had falsely accused him, begun first to stone him ; because the law of Moses taught, that whosoever accused an- other 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
E 2
52 PASSIO B. STEPHANI, PROTOM.
softan lufe gebed. Witodlice naefde Godes gelaiSung Paul um to lareowe, gif se halga martyr Stephanus swa ne bsede. Efne nu Paulus blissaiS mid Stephane on heofenan rice ; mid Stepbane be briciS Cristes beorhtnysse, and mid him he rixaft. pider $e Stephanus forestop, mid Sanies stanum oftorfod, iSider folgode Paulus gefultumod )nirh Stephanes gebedu.
• Li^w'^X
pier nis Paulus gescynd Jmrh Stephanes siege, ac Stephanus gladaiS on Paules gefaerraedene ; for<5an ]?e seo soiSe lufu on heora aegftrum blissaft. Seo soiSe lufu oferwann ftaera lude- iscra reiSnysse on Stephane, and seo ylce lufu oferwreah synna micelnysse on Paule, and heo on heora aegftrum samod ge- earnode heofenan rice. Eornostlice seo softe lufu is wyl- spring and ordfruma ealra godnyssa and aeftele trumnys, and se weg J?e Iset to heofonum. Se 3e faer^ on so^re lufe ne maeg he dvvelian, ne forhtian : heo gewissa^S, and gescylt, and geleet. purh ]?a softan lufe waes )?es halga martyr swa gebyld ]?aet he bealdlice 'Saera ludeiscra ungeleaffulnysse iSreade, and he orsorh betwux 'Sam greatum hagolstanum )?urhwunode ; and he for 'Sam stsenenduin welwillende gebsed, and )?33r to-eacan ^a heofenlican healle cucu and gewuldor- beagod inn-ferde.
Mine gebroftra, uton geefenlsecan be sumum dasle swa miccles lareowes geleafan, and swa maeres cy^eres lufe. Uton lufian ure gebroftra on Godes gelaiSunge mid swilcum mode swa swa $es cySere )?a lufode his fynd. Beo^ gemyndige hwaet seo sylfe Softfaestnys on 'Sam halgan godspelle behet, and hwilc wedd us gesealde. Se Haelend cwae^, " Gif ge for- gyfa'S ]?am mannum ]?e wi'S eow agyltaft, ]?onne forgyf^ eow eower Faeder eowere synna : gif ge 'Sonne nella'S forgyfan, nele eac eower Faeder eow forgifan eowere gyltas." Ge ge- hyra^ nu, mine gebro^ra, )?aet hit stent |?urh Godes gyfe on urum agenum dihte hu usbi^ aet Gode gedemed. He cwae'S, " Gif ge forgyfa^, eow br3 forgyfen.53 Ne bepaece nan man bine sylfne : witodlice gif hwa furSon aenne man hata^ on "Sisum middangearde, swa hwaet swa he to gode gedeft, eal
THE PASSION OF ST. STEPHEN, PROTOM. 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 pre- ceded, stoned with the stones of Saul, thither Paul followed, aided by the prayers of Stephen. Paul is not there denied through Stephen's murder, but Stephen rejoices in the fel- lowship 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,
54 PASSIO B. STEPHANi, PROTOM.
he hit forlyst ; forSan $e se apostol Paulus ne biS geligenod, J?e cwseiS, " peah $e ic aspende ealle mine aehta on ftearfena bigleofan, and "Sean i$e ic minne agenne lichaman to cwale gesylle, swa $aet ic forbyrne on martyrdome ; gif ic naebbe fta soiSan lufe, ne fremaiS hit me nan iSing." Be iSan ylcaii cwaeft se godspellere Johannes, " Se^e his bnrSor ne lufaiS, he wunaS on deaSe." Eft he cwae;S, " M\c $aera )?e his broker hataS is manslaga." Ealle we sind gebroiSra )?e on God gelyfaft, and we ealle cwe^a^ " Pater noster qui es in celis," j?aet is, " Ure Fseder )?e eart on heofonimi." Ne gedyrstlaece nan man be maeg^hade, butan so^re lufe. Ne truwige nan man be aelmesdaedum o^e on gebedum, butan iSaere foresaedan lufe ; for^an $e swa lange swa he hylt $one sweartan ni^ on his heortan, ne maeg he mid nanum ^inge ]?one mildheortan God gegladian, Ac gif he wille )?33t him God milde sy, )?onne hlyste he godes rsedes, na of minum mu^e, ac of Cristes sylfes : he cwaeft, " Gif 'Su offrast 'Sine lac to Godes weofode, and ]?u )?33r gemyndig bist J?aet 'Sin bro^or haef^ sum 'Sing ongean ^e, forlaet 'Sserrihte 'Sa lac setforan ^am weofode, and gang serest to Rimini brewer, and )?e to him gesibsurna ; and 'Sonne ftu eft cymst to 'Sam weofode, geoffra ^onne ^ine lac/J Gif i5u ^onne )?inum cristenum brewer deredest, ]?onne haef^S he sum "Sing ongean ^e? and j?u scealt be Godes taecunge hine gegladian, 89r 'Su 'Sine lac geoffrige. Gif 'Sonne se cristena ] mann, )?e 'Sin broftor is, 'Se ahwar geyfelode, f>aet 'Su scealt Imiltsigende forgifan. Ure gastlican lac sind ure gebedu, and lofsang, and husel-halgung, and gehwilce o^re lac 'Se we Gode offriaiS, )?a we sceolon mid gesibsumere heortan and brofterlicere lufe Gode betaecan. Nu cwyiS sum man ongean 'Sas raedinge, Ne maeg ic minne feond lufian, ^one 'Se ic daeghwonlice waelhreowne togeanes me geseo. Eala $u mann, }?u sceawast hwaet 'Sin bro^or )?e dyde, and Jm ne scea- wast hwaet 'Su Gode gedydest. ponne 'Su micele swaerran synna wi^ God gefremodest, hwi nelt ^u forgyfan i$a lytlan gyltas anum menn, J>aet se ^Elmihtiga God J>e ^a micclan
THE PASSION OF ST. STEPHEN, PROTOM. 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 lovethnot his brother continueth in death." Again he said, " Every one who hateth his brother is a murderer. " We are all brothers who believe in God, and we all say, "Pater noster qui es in coelis," that is, "Our Father who art in heaven." Let no man presume on kinship without true love. Let no man trust in alms-deeds, or in prayers, without the aforesaid love ; for so long as he holds black malice in his heart, he cannot in any way delight the merci- ful 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 some- thing 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, ty 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 per- petrated against God, why wilt thou not forgive one man little offences, that the Almighty God may forgive thee great
56 PASSIO 13. STEPHANI, PROTOM.
synna forgyfe ? Nu cwyst ftu eft, Micel gedeorf br3 me )>aet ic minne feond lufige, and for iSone gebidde J?e me hearmes c'cpS. Ne wrScwefte we f>aet hit mice! gedeorf ne sy; ac gif hit is hefigtyme on ftyssere worulde, hit becynrS to micelre mede on iSaere toweardau. Witodlice Jnirh "Sines feondes lufe ]m bist Godes freond ; and na j>aet an ]?aet ftu his freond sy, ac eac swilce ]?u bist Godes beam, Jmrh fta raedene j?aet ]?u Jnnne feond lufige ; swa swa Crist sylf cwaeft, " Lufiaft eowere fynd, do$ ]>am tela j?e eow hatiaiS, J>aet ge beon eoweres Faeder cild, se'Se on heofenum is." Menigfealde earfoftnyssa and hospas wolde gehwa eaftelice forberan wi^ J>an )?83t he moste sumum rican men to bearne geteald beon, and his yrfenuma to gewitendlicum 83htum : forberaiS nu ge^yldelice for "Sam ecan wur^mynte, J?set ge Godes beam getealde beon, and his yrfenuman on heofenlicum spedum, foetbaet se o^er for^yldigan wolde for ateorigendlicere edwiste.
We secga^ eow Godes riht ; healda^ gif ge willon. Gif we hit forsuwiaiS, ne bi'S us geborgen. Cristes lufu us neada'S J?aet we simle )?a god an tihton, fast hi on godnysse ]?urhwu- nion ; and 'Sa yfelan we mynegiaft, ]?33t hi fram heora yfel- nessum hrasdlice gecyrron. Ne beo se rihtwisa gymeleas on his anginne, ne se yfela ortruwige 'Surh his unrihtwisnysse. Ondraede se goda )?83t he fealle^ hogige se yfela J?set he astande. Se ^e yfel sy geefenlaece be Paules gecyrrednysse ; se ¥>e god sy Jmrhwunige he on godnysse mid Stephane ; for- ^an ^e ne bi^ nan anginn herigendlic butan godre geend~ unge. ^Elc lof bi^ on ende gesungen.
Mine gebroftra, gyrstan-daeg gemedemode ure Drihten hine sylfne, J?aet he ^ysne middangeard ]>urh so^Se menniscnysse ge- neosode : nu to-daeg se ss'Sela cempa Stephanus, fram licham- licere wununge gewitende, sigefsest to heofenum ferde. Crist nrSer-astah, mid flaesce bewasfed ; Stephanus up-astah, )>urh his blod gewuldorbeagod. Gyrstan-daag sungon englas "Gode wuldofon heannyssum ;J> nu to-daeg hi underfengon Stepha- iium blissigende on heora geferraedene, mid ]?am he wuldra^ and blissaiS a on ecriysse. Amen.
THE PASSION OF ST. STEPHEN, PROTOM. 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, ee 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 ac- counted 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 unrighteous- ness. Let the good man dread lest he fall ; the wicked take care that he stand. Let him who is wicked imitate the con- version 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 as- cended, 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 ASSUMPTIO S. IOHANNIS APOSTOLI.
VI. KA~L. JAN. ASSUMPTIO S"CI IOHANNIS APOSTOLI.
JOHANNES seGodspellere, Cristes dyrling, wearS onftysum daege to heofenan rices myrfrSe, Jmrh Godes neosunge, ge- numen. He waes Cristes moddrian sunu, and he hine lufode synderlice ; na swa micclum for fere maeglican sibbe swa for ftaere claennysse his ansundan maegiShades. He wees on maegft- hade Gode gecoren, and he on ecnysse on ungewemmedum msegfthade Jmrhwunode. Hit is gersed on gewyrdelicum racum f>aet he wolde win an, and Crist wearS to his gyftum gelaiSod. pa gelamp hit ]?eet set 3am gyftum win wearS ateorod. Se Hselend 3a het J?a i$enig-men afyllan six stssnene fatu mid hluttrum wsetere, and he mid his bletsunge }>aet wseter to aeiSelum wine awende. pis is J?aet forme tacn 3e he on his menniscnysse openlice geworhte. pa wearS Johannes swa onbryrd Jmrh J>33t tacn, J7get he ^asrrihte his bryde on msegiShade forlet, and symle sy^^an Drihtne folgode^ and wear^ 3a him inweardlice gelufod, for^an 3e he hine setbrsed ]?am flaesclicum lustum. Witodlice iSisum leofan leorning- cnihte befaeste se Haelend his modor, j?a];a he on rode heng- ene mancynn alysde ; ]?aet his clssne lif ^SBS claenan maederies Marian gymde, and heo 3a on hyre swyster suna ^enungum wunode.
Eft on fyrste, aefter Cristes upstige to heofonum, rixode sum waelhreow casere on Romana rice, esfter Nerone, se wses Domicianus gehaten, cristenra manna ehtere : se het afyllan ane cyfe mid weallendum ele, and }?one maeran godspellere )?8eron het bescufan ; ac he, $urh Godes gescyldnysse, unge- wemmed of 3am hatum bas^e eode. Eft 3a3a se waslreowa lie mihte 3s3S eadigan apostoles bodunge alecgan, ]?a asende he hine on wrsecsrS to anum igeo^e }>e is Pa3mas geciged, J?a3t he 3aer )?urh hungres scearpnysse acwsele. Ac se ^Elmihtiga H89lend ne forlet to gymeleaste his gelufedan apostol, ac ge-
THE ASSUMPTION OF ST. JOHN THE APOSTLE. 5g
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 chas- tity chosen to God, and he ever continued in undefiled chas- tity. 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 com- manded a vat to be filled with boiling oil, and the great evan- gelist to be thrust therein ; but he, through God's protection, went uninjured from that hot bath. Afterwards, when the cruel one might riot 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
60 ASSUMPTIO S. IOHANNIS APOSTOLI.
swutelode him on 3am wraecsrSe ]?a toweardan onwrigenysse, be fere he awrat 3a hoc 3e is gehaten APOCALIPSIS : and se weelhreowa Domicianus on "Sam ylcan geare wearS ac weald aet his witena handum ; and hi ealle anmodlice raeddon )?8et ealle his gesetnyssa aydlode waeron. pa wearS Nerua, swi3e arfeest man, to casere gecoren. Be his ge3aftmge gecyrde se apostol ongean mid miccltim wur3mynte, se3e mid hospe to wraecsrSe asend wees. Him urnon ongean weras and wif faegnigende, and cweiSende, " Gebletsod is se 3e com on Godes naman."
Mid )?am 3e se apostol Johannes stop into fere byrig Ephesum, J?a beer man him togeanes anre wydewan lie to byrigenne ; hire nama wees Drusiana. Heo wees swrSe gely- fed and eelmesgeorn, and )?a 3earfan, 3e heo mid cystigum mode eallunga afedde, dreorige mid wope 3am lice folgodon. Da het se apostol 3a beere settan, and cwee3, "Min Drihten, Heelend Crist ! Araere 3e, Drusiana ; aris, and gecyrr ham, and gearca us gereordunge on ]?inum huse." Drusiana )?a aras swilce of slaepe awreht, and, carfull be iSaes apostoles haese, ham gewende.
On 3am o3rum daege code se apostol be fteere street, J?a ofseah he hweer sum uftwita leedde twegen gebro^ru, j?e heefdon behwyrfed call heora yldrena gestreon on deor- wur^um gymstanum, and woldon 3a tocwysan on ealles )?aes folces gesih^e, to weefersyne, svvylce to forsewennysse woruld- licra aehta. Hit wees gewunelic on 3am timan J?aet 3a 3e woldon woruld-wisdom gecneordlice leornian, J>aet hi be- hwyrfdon heora are on gymstanum, and 3a tobraecon ; o3Se on sumum gyldenum wecge, and 3one on see awurpan ; ]?i- lees 3e seo smeaung J>eera eehta hi eet J?eere lare hremde. pa clypode se apostol 3one u3witan Graton him to, and cwee3, " Dyslic bi3 )?eet hwa woruldlice speda forhogige for manna herunge, and beo on Godes dome geni3erod. Ydel bi3 se leecedom |?e ne maeg 3one untruman gehaelan ; swa bi3 eac ydel seo lar 3e ne gehae!3 3aere sawle leahtras and un3eawas.
THE ASSUMPTION OF ST. JOHN THE APOSTLE. 61
I
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 unani- mously 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, ee Blessed
i
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, (e 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.
62 ASSUMPTIO S. IOHANNIS APOSTOLI.
Softlice min lareow Crist sumne cniht fte gewilnode J?aes ecan lifes j?ysum wordum laerde, paet he sceolde ealle his welan beceapian, and )?aet wurft ftearfum daelan, gif he wolde ful- fremed beon^ and he sy&San haefde his goldhord on heo- fenum, and ftaer to-eacan J?aet ece lif." Graton fta se irSwita him andwyrde, " pas gymstanas synd tocwysede for ydelum gylpej ac gif i5in lareow is soft God, gefeg ftas bricas to ansundnysse, J?aet heora wurS maege J?earfum fremian." lohannes )?a gegaderode fteera gymstana bricas, and beseah to heofonum, )?us cweftende, "Drihten Hsslend^ nis fte nan fting earfofte ; ]?u ge-edstaftelodest ftisne tobrocenan middangeard on [nnum geleaffullum, )?urh tacen )?3ere halgan rode ; ge- edstaftela nu ]?as deorwurftan gymstanas, fturh ftinra engla handa, J?aet ftas nytenan menn ]?ine mihta oncnawon, and on j?e gelyfon." Hwset, fta fasrlice wurdon fta gymstanas swa ansunde, ]/ajt fur (Son nan tiiccn ]?fpre an-ran tocwysednysse ness gesewen. pa se uftwita Graton samod mid ]?am cnihtum feoll to lohannes foturn, gelyfende on God. Se apostol hine fullode mid eallum his hirede, and he ongann Godes geleafan openlice bodian. pa tvvegen gebroftra, Atticus and Eugenius, sealdon heora gymstanas, and ealle heora sehta daeldon waed- lum, and filigdon ]>'dm apostole, and micel menigu geleaffulra him eac to gefteodde.
pa becom se apostol set sumum ssele to )?33re byrig Per- gamum, )?3er fta foressedan cnihtas iu aer eardodon, and ge- sawon heora fteowan mid godewebbe gefreatewode, and on woruldlicum wuldre scinende. Da wurdon hi mid deofles flan )?urhscotene, and dreorige on mode, ]?33t hi wasdligende on anum waclicum wsefelse ferdon, and heora fteowan on woruldlicum wuldre scinende waeron. pa undergeat se apo- stol ftas deoflican facn, and cwaeS, " Ic geseo J>aet eower mod is awend, and eower andwlita, forftan fte ge eowre speda J?earfum daeldon, and mines Drihtnes lare fyligdon : gaft nu forfti to wuda, and heawaft incre byrftene gyrda, and ge- bringaft to me." Hi dydon be his haese, and he on Godes
THE ASSUMPTION OF ST. JOHN THE APOSTLE. 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 havre his treasure in heaven, and, in addition thereto, eternal life." The philoso- pher Graton him answered, e( These jewels are crushed for idle vaunt ; but if thy teacher is the true God, join the frag- ments to soundness, that their value may benefit the poor.'3 John then gathered the fragments of the jewels, and looked to heaven, thus saying, " Lord Jesus, to thee no thing is dif- ficult ; 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 ac- knowledge thy powers, and in thee believe." Lo, then sud- denly 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 them- selves 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
04 ASSUMFHO S. IOHANNIS APOSTOLI.
naman fta grenan gyrda gebletsode, and hi wurdon to readum golde awende. Eft cwaeiS se apostol lohannes, "GaS to ftaere sae-strande, and fecca^S me papolstanas." Hi dydon swa ; and lohannes pa on Godes maegenftrymme hi gebletsode, and hi wurdon gehwyrfede to deorwurSum gymmum. pa cwaeft se apostol, (i GaiS to smr&San, and fandiaS pises goldes and iSisseragymstana." Hi iSaeodon, and eft comon, pus cweft- ende, " Ealle $as goldsmrSas secgaS pset hi naefre aer swa clsene gold, ne swa read ne gesawon : eac iSas gym-wyrhtan secgaiS paet hi nsefre swa deorwurSe gymstanas ne gemetton." pa cwaeiS se apostol him to, " Nima'S pis gold, and ftas gym- stanas, and faraft, and bicga^ eow land-are ; for^an pe ge forluron $a heofenlican speda. Bicga^ eow paellene cyrtlas, pflet ge to lytelre hwile scinon swa swa rose, ]?set ge hraedlice forweornion. BeocS blowende and welige hwilwendlice, J?ret geecelice w«edlion. Hwaet la, ne mseg se ^Elmihtiga Weald- end purhteon paet he do his iSeowan rice for worulde, ge- nihtsume on welan, and unwrSmetenlice scinan ? Ac he sette gecamp geleaffullum sawlum, )?aet hi gelyfon to geagenne ]?a ecan welan, $a ^e for his naman pa hwilwendan speda for- hogiaS. Ge gehaeldon untruman on paes Heelendes naman, ge afligdon deoflu, ge forgeafon blindum gesihiSe, and ge- hwilce unco^e gehaeldon : efne nu is "Seos gifu eow setbroden, and ge sind earmingas gewordene, ge fte waeron msere and strange. Swa micel ege stod deoflum fram eow, paet hi be eowere hsese pa ofsettan deofolseocan forleton ; nu ge on- drsedaft eow deoflu. pa heofenlican aehta sind us eallum gemeene. Nacode we waeron acennede, and nacode we ge- wita^. paere sunnan beorhtnys, and paes monan leoht, and ealra tungla sind gemaene pamrican and ^am heanan. Ren- scuras, and cyrcan duru, fulluht, and synna forgyfenys, huselgang, and Godes neosung, sind eallum gemaene, earm- um and eadigum : ac se ungesaeliga gytsere wile mare hab- ban ponne him genihtsumaiS, ponne he fnr^on orsorh ne bric$ his genihtsumnysse. Se gytsere haefS aenne lichaman, and
THE ASSUMPTION OF ST. JOHN THE APOSTLE. 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.51 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 pre- cious 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 visita- tion, 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
HOM. VOL. I. F
66 ASSUMPTIO S. IOHANNIS APOSTOLI.
menigfealde scrud; he haefS ane wambe, and Jmsend manna bigleofan : witodlice J?aet he for gytsunge uncyste nanum o^rum syllan ne maeg, ]>aet he horda^S, and nat hwam ; swa swa se witega cwaeS, ' On idel brS aelc man gedrefed, se^e hordaft, and nat hwam he hit gegaderaft.' Witodlice ne br<S he J>aera aehta hlaford, ]?onne he hi daelan ne maeg ; ac he br3 ]?aera aehta fteowa, )?onne he him eallunga J>eowa$ ; and J?aer to-eacan him weaxaft untrumnyssa on his lichaman, J>aet he ne maeg aetes o^fte waetes brucan. He cara^ dseges and nihtes }?set his feoh gehealden sy ; he gym^ graedelice his teolunge, his gafoles, his gebytlu ; he beryp^ )?a wannspedigan, he ful- gae^ his lustum and his plegan ; ]?onne faerlice gewitt he of ftissere worulde, nacod and forscyldigod, synna ana mid him ferigende ; foriSan )?e he sceal ece wite ^rovvian."
Efne ^a^a se apostol ]ms lare sprecende wees, fta basr sum wuduwe hire suna lie to bebyrgenne, se haefde gewifod prit- igum nihtum aer. Seo dreorige modor J?a samod mid )?am licmannum rarigende hi astrehte set )?33S halgan apostoles fotum, biddende fset he hire sunu on Godes naman arserde, swa swa he dyde )?a wydewan Drusianam. lohannes $a ofhreow )?39re meder and iSaera licmanna dreorignysse, and astrehte his lichaman to eorSaii on langsumum gebede, and "Sa aet nextan aras, and eft up-ahafeiium handum langlice baed. pa^a he 'Sus ^riwa gedon haefde, ^a het he unwindan J?aes cnihtes lie, and cwaeft, " Eala i$u cniht, ^e }>urh "Sines flaesces lust hraedlice ^Sine sawle forlure j eala );u cniht, J>u ne cutest ^inne Scyppend ; )?u ne cutest manna Haelend; J?u ne cutest ^one so^an freond ; and for^i fu beurne on J?one wyrstan feond. Nu ic ageat mine tearas^ and for ftinre nytennysse geornlice baed, )?aet ]>u of dea^e arise, and Jnsum twam gebro^rum, Attico and Eugenio, cy^e hu micel wuldor hi forluron, and hwilc wite hi geearnodon.'3 Mid iSam }>a aras se cniht Stacteus, and feoll to lohannes fotum, and begann to ^reagenne ]?a gebro^ru J>e miswende waeron^ ]?us cweiSende, " Ic geseah f>a englas5 )?e eower gymdon, dreorige
THE ASSUMPTION OF ST. JOHN THE APOSTLE. 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 pos- sessions, when he wholly serveth them; and in addition thereto, diseases of his body increase, so that he may not en- joy 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.'3
Behold, while the apostle was speaking this lecture, a cer- tain 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 sen- suality, 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 weep-
F 2
68 ASSUMPTIO S. IOHANNIS APOSTOLI.
wepan, and fta awyrigedan sceoccan blissigende on eowerum forwyrde. Eow waes heofenan rice gearo, and scinende ge- bytlu mid wistum afyllede, and mid ecum leohte : ]?a ge for- luron )?urh unwaerscipe, and ge begeaton eow fteosterfulle wununga mid dracum afyllede, and mid brastligendum ligum, mid unasecgendlicum witum afyllede, and mid anftraecum stencum ; on iSam ne ablinft granung and ]?oterung dseges oj>f>e nihtes : biddaft forfti mid inweardre heortan ftysne Godes apostol, eowerne lareow, J?aet he eow fram ftam ecum for- wyrde araere, swa swa he me fram deafte araerde ; and he eowre saula, ]?e nu synd adylegode of J?aere liflican bee, gelaede eft to Godes gife and miltsunge."
Se cniht j?a Stacteus, ^e of dea^e aras5 samod mid ];am gebroiSrum, astrehte hine to Johannes fotswa^um, and J>»et folc for$ mid ealle, anmodlice biddende ]>set he him to Gode gejnngode. Se apostol ]?a bebead $am twam gebroSrum ]?33t hi iSritig daga be hreowsunge dssdbetende Gode geoffrodon. and on fssce geornlice baedon, ]?83t 'Sa gyldenan gyrda eft to )?an aerran gecynde awendon, and )?a gymstanas to heora wac- nysse. JEfter ^ritigra daga faece, J?a]?a hi ne mihton mid heora benum J?aet gold and ]?a gymstanas to heora gecynde awendau, 'Sa comon hi mid wope to )?am apostole, J?us cwe^- ende, " Symle 'Su tsshtest mildheortnysse, and J?set man o^rum miltsode; and gif man 0*8 ruin miltsaiS, hu micele swifter wile God miltsian and arian in annum his hand- geweorce ! past )?33t we mid gitsigendum eagum agylton, ]?aet we nu mid wependum eagum bereowsiaft." Da and- wyrde se apostol, " Beraft fta gyrda to wuda, and ]?a stanas to sse-strande : hi synd gecyrrede to heora gecynde." pafta hi ]?is gedon haefdon, fta underfengon hi eft Godes gife, swa J?aet hi adreefdon deoflu, and blinde, and untrume gehaeldon, and fela tacna on Drihtnes naman gefreinedon, swa swa hi 83r dydon.
Se apostol )?a gebigde to Gode ealne ]?one card Asiam, se is geteald to healfan dsele middan-eardes ; and awrat fta
THE ASSUMPTION OF ST. JOHN THE APOSTLE. 69
ing, and the accursed fiend rejoicing in your destruction. For you was the kingdom of heaven ready, and shining struc- tures 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, there- fore, 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.'5
The youth then, Stacteus, who had risen from death, to- gether 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 handi- work ! 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 allthe country of Asia, which is accounted the half part of the world ; and wrote the
70 ASSUMPTIO S. IOHANNIS APOSTOLI.
x
feorftan Cristes hoc, seo hrepaiS swyftost ymbe Cristes god- cundnysse. Da oSre ]?ry godspelleras, Matheus, Marcus, Lucas, awriton aeror be Cristes menniscnysse. pa asprungon gedwolmenn on Godes gelaSunge, and cwaedon ]?aet Crist naere aer he acenned waes of Marian, pa baedon ealle )?a leod-bisceopas iSone halgan apostol )?aet he ]?a feoriSan boc gesette, and ]?aera gedwolmanna dyrstignesse adwaescte. lo- hannes ]?a bead $reora daga faesten gemaenelice ; and he sefter 'Sam faestene wear<$ swa miclum mid Godes gaste afylled, ]?aet he ealle Godes englas, and ealle gesceafta, mid heahlicum mode oferstah, and mid iSysum wordum }>a god- spellican gesetnysse ongan, " In principio erat uerbum, et uerbum erat apud Deuni, et Deus erat uerbum, et reliqua:' )?aet is on Englisc, " On frymiSe waes word, and J?aet word waes mid Gode, and j?aet word waes God ; J?is waes on frymiSe mid Gode ; ealle iSing sind )?urh hine geworhte, and nis nan ]?ing buton him gesceapen." And swa forS on ealre ]?aere godspellican gesetnysse, he cydde fela be Cristes godcund- nysse, hu he ecelice butan angynne of his Feeder acenned is, and mid him rixaft on annysse ]?aes Halgan Gastes, a butan ende. Feawa he awrat be his menniscnysse, forSan )?e )?a 'Sry oiSre godspelleras genihtsumlice be ];am heora bee setton. Hit gelamp aet sumum saele J?aet f>a deofolgyldan )?e )?a gyt ungeleaffulle waeron, gecwaedon J?aet hi woldon j?one apostol to heora hae^enscipe geneadian. pa cwae'S se apostol to 'Sam haeftengyldum, " Ga^ ealle endemes to Godes cyrcan, and clypiaft ealle to eowerum godum, J?aet seo cyrce afealle fturh heora mihte ; 'Sonne buge ic to eowerum hsefteriscipe. Gif 'Sonne eower godes miht j?a halgan cyrcan towurpan ne maeg, ic towurpe eower tempel )mrh 'Saes ^Elmihtigan Godes mihte, and ic tocwyse eower deofolgyld ; and bi^ )?onne rihtlic ge- ^uht J?aet ge geswycon eoweres gedwyldes, and gelyfon on $one so^an God, se'Se ana is JSlmihtig." pa hae'Sengyldan iSisum cwyde ge^waerlaehton, and lohannes mid geswaesum wordum )?8et folc tihte, J;aet hi ufor eodon fram )?am deofles
THE ASSUMPTION OF ST. JOHN THE APOSTLE. 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 here- tics in God's church, who said that Christ was not before he was born of Mary. Thereupon all the diocesan bishops be- sought the holy apostle to compose the fourth book, and ex- tinguish 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 idol- aters, " 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 pro- posal, and John with kind words exhorted the people to go out from the devil's temple ; and with clear voice cried be-
72 ASSUMPTIO S. IOHANNIS APOSTOLI.
temple ; and mid beorhtre stemne aetforan him eallum cly- pode, "On Godes naman ahreose J?is tempel, mid eallum ]?ain deofolgyldum ]?e him on eardiaS, ]?set )?eos menigu to- cnawe ]?aet 'Sis haeftengyld deofles biggeng is." Hwaet i$a faerlice ahreas J?aet tempel grundlunga, mid eallum his an- licnyssum to duste awende. On iSam ylcan daege wurdon gebigede twelf ftusend haeiSenra manna to Cristes geleafan, and mid fulluhte gehalgode.
pa sceorede i$a gyt se yldesta haeftengylda mid mycelre Jwyrnysse, and cwaeiS ]?aet he nolde gelyfan buton lohannes attor drunce, and ]?urh Godes mihte iSone cwelmbaeran drenc oferswrSde. pa cwaeiS se apostol, " peah J?u me attor sylle, )?urh Godes naman hit me ne dera^." Da cwse^ se haeften- gylda Aristodemus, " pu scealt aerest o^erne geseon drincan, and ^aerrihte cwelan, )?33t hum iSin heorte swa forhtige for iSam deadbasrum drence." lohannes him andwyrde^ "Gif ^u on God gelyfan wylt, ic unforhtmod $335 drences onfo." pa getengde se Aristodemus to 'Sam heahgerefan, and genam on his cwearterne twegen 'Seofas, and sealde him iSone un- lybban aatforan eallum iSam folce, on lohannes gesih^e ; and hi ^asrrihte aefter ]?am drence gewiton. Sy^an se haeften- gylda eac sealde ^one attorbseran drenc )?am apostole, and he mid rodetacne his mu^, and ealne his lichaman gewaepnode, and ftone unlybban on Godes naman halsode, and mid gebildum mode hine ealne gedranc. Aristodemus and |7aet folc beheoldon J?one apostol "Sreo tida daeges, and gesawoii hine habban glaedne andwlitan, buton blacunge and forhtunge; and hi ealle clypodon^ ' ' An so^ God is, se^e lohannes wur^aiS." pa cwae^ se hae^engylda to "Sam apostole, " Gyt me tweona^ ; ac gif iSu ^as deadan sceaftan, on 'Sines Godes naman araerst, )?onne bi^ min heorte geclaensod fram aelcere twynunge." Da cwaeiS lohannes, (f Aristodeme, nim mine tunecan, and lege bufon iSaera deadra manna lie, and cweft, l paes Haelendes Cristes apostol me asende to eow, J?aet ge on his naman of deaiSe arisen, and aelc man oncnawe ]?aet
THE ASSUMPTION OF ST. JOHN THE APOSTLE. 73
fore 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.'1 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.'3 John answered him, " If thou wilt believe in God, I will fearless receive this drink.'3 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.'3 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
74 ASSUMPTIO S. IOHANNIS APOSTOLI.
dea$ and lif fteowiaiS minum Haelende.' He i$a be iSaes apostoles hsese baer his tunecan, and alede uppon iSam twain deadum ; and hi ftaerrihte ansunde arisen. pa<$a se haeiSen- gylda ]?aet geseah, ^a astrehte he hine to lohannes fotum, and sy&5an ferde to iSam heahgerefan, and him i$a wundra mid hluddre stemne cydde. Hi fta begen J>one apostol ge- sohton, his miltsunge biddende. pa bead se apostol him seofon nihta faesten, and hi si&San gefullode ; and hi sefter ftam fulluhte towurpon eall heora deofolgyld, and mid heora maga fultume, and mid eallum craefte araerdon Gode maere cyrcan on ftaes apostoles wurftmynte.
pa^a se apostol waes nigon and hund-nigontig geara, ]?a 83teowode him Drihten Crist mid J;am o^rum apostolum, ]?e he of ^isnm life genumen haefde, and cwt&S, " lohannes, cum to me ; tima is ]?83t J>u mid iSinum gebro^rum wistfullige on minum gebeorscipe. '' lohannes J>a aras, and code wiiS )?33S Haelendes ; ac he him to cwaeft, f( Nu on sunnan-daeg, mines ssristes d83ge, ]?u cymst to me : " and aefter 'Sam worde Drihten gewende to heofenum. Se apostol micclum blissode on ^am behate^ and on ]?am sunnan-uhtan esrwacol to $sere cyrcan com, and )?am folce^ fram hancrede o^ undern, Godes gerihta lasrde, and him maessan gesang, and cwae^ )?aet se Haslend hine on ftam daege to heofonum gela'Sod haefde. Het $a delfan his byrgene wr3 j?aet weofod, and j?aet greot ut- awegan. And he code cucu and gesund into his byrgene, and astrehtum handum to Gode clypode, " Drihten Crist, ic ];ancige ^e f>aet )?u me gela^odest to )?inum wistum : ]?u wast J?aet ic mid ealre heortan )?e gewilnode. Oft ic ^e baed ]7aet ic moste to $e faran, ac %u cwaede j?aet ic anbidode, J^set ic i$e mare folc gestrynde. pu heolde minne lichaman wi^ aelce besmittennysse, and ]>u simle mine sawle onlihtest, and me nahwar ne forlete. pu settest on minum mu$e )?inre so^faestnysse word, and ic awrat i$a lare fte ic of 'Sinum mu^e gehyrde, and 'Sa wundra ^e ic $e wyrcan geseah. Nu ic i$e betasce, Drihten ! |?ine beam, ^a ^5e J^in gelaftung, mseden and
THE ASSUMPTION OF ST. JOHN THE APOSTLE. 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 re- turned to heaven. The apostle greatly rejoiced in that pro- mise, 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 chil-
76 NATALE INNOCENTIUM INFANTUM.
moder, Jnirh waeter and j?one Halgan Gast, fte gestrynde. Onfoh me to minum gebroftrum mid ftam fte ftu come, and me gelaiSodest. Geopena ougean me lifes geat, J?aet ftaera fteostra ealdras me ne gemeton. pu eart Crist, ftaes lifi- gendan Godes Sunu, J?u )?e be ftines Feeder haese middangeard gehaeldest, and us ftone Halgan Gast asendest. pe we heriaft, and J?anciaft jnnra menigfealdra goda geond ungeendode worulde. Amen/'
'Sysum gebede aeteowode heofenlic leoht bufon 'Sam apostole, binnon ^asre byrgene^ ane tid swa beorhte scinende, J?aet nanes mannes gesih^ J?aes leohtes leoman sceawian ne mihte ; and he mid pam leohte his gast ageaf J?am Drihtne }>e hine to his rice gela^ode. He gewat swa freoh fram dea"Ses sarnysse, of ftisum andweardan life, swa swa he waes selfremed fram lichamlicere gewemmednysse. So^lice syiS- 'San waes his byrgen gemet mid mannan afylled. Manna wses gehaten se heofenlica mete, ]>e feowertig geara afedde Israhela folc on westene. Nu waes se bigleofa gemett on lohannes byrgene, and nan Sing elles ; and se mete is weax- ende on hire oft ftisne andweardan daeg. paer beoft fela tacna seteowode, and untrume gehaelde, and fram eallum frecednys- sum alysede, )?urh ftres apostoles ftingunge. paes him ge- tiftaft Drihten Crist, ]?am is wuldor and wurSmynt mid Faeder and Halgum Gaste, a butan ende. Amen.
V. KL. JAN. NATALE INNOCENTIUM INFANTUM.
NU to-daeg Godes gelaftung geond ealne ymbhwyrft maersa'S j?aera eadigra cildra freols-tide, J?e se waelhreowa Herodes for Cristes acennednysse mid arleasre ehtnysse acwealde, swa swa us seo godspellice racu swutellice cyft.
THE NATIVITY OF THE INNOCENTS. 77
dren, 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 earnest and invitedst me. Open towards me the gate of life, that the princes of dark- ness 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.'3
After this prayer a heavenly light appeared above the apostle, within the grave, shining for an hour so bright, that 110 man's sight might look on the rays of light 5 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 inter- cession. 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.
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.
78 NATALE INNOCENTIUM INFANTUM.
Matheus awrat, on pasre forman Cristes bee, iSysurn wordum be 'Sees Haslendes gebyrd-tide, and cwasft, " paiSa se Haslend acenned wass on pasre ludeiscan Bethleem, on Herodes dagum cyninges, efne i$a comon fram east-dasle middangeardes pry tungel-witegan to i5a?re byrig Hierusalem, pus befrinende, Hwaer is ludeiscra leodu Cyning, seiSe acenned is ? We ge- sawon softlice his steorran on east-dasle, and we comon to ISi past we us to him gebiddon. Hwaet <5a Herodes cyning pis gehyrende wearS micclum astyred, and eal seo burhwaru samod mid him. He fta gesamnode ealle pa ealdor-biscopas, and "Sass folces boceras, and befran hwasr Cristes cenn ing- stow wasre. Hi sasdon, on iSasre ludeiscan Bethleem. pus softlice is awriten J?urh iSone witegan Micheam, Eala pu Bethleem, ludeisc land, ne eart ftu nateshwon wacost burga on ludeiscum ealdrum : of ^e cymiS se Heretoga se^e ge- wylt and gewissaft Israhela folc. Da clypode Herodes J?a ^ry tungel-witegan on sunder- spraece, and geornlice hi be- fran to hwilces timan se steorra him aerst aeteowode, and asende hi to Bethleem, $us cwe^ende, Fara^ ardlice, and bef riu aft be ftam cilde, and ]?onne ge hit gemeta^, cy6a^S me, J?aet ic mage me to him gebiddan. pa tungel-witegan ferdon aefter J>83S cyninges sprasce, and efne Sa se steorra, )?e hi on east-dsele gesawon, glad him beforan, oft \>ddt he gestod bufon ^am gesthuse, J>aer past cild on wunode. Hi gesawon iSone steorran, and pearle blissodon. Eodon ^Sa inn, and past cild gemetton mid Marian his meder, and ni^erfeallende hi to him gebasdon. Hi geopenodon heora hordfatu, and him lac geoffrodon, gold, and recels, and myrram. Hwast ^a God on swefne hi gewarnode and behead past hi eft ne cyrdon to ^an retail cyninge Herode, ac purh o^erne weg hine for- cyrdon, and swa to heora eftele becomon. Efne fta Godes engel eeteowode losepe^ iSass cildes foster-fasder, on swefnum, cweftendej ' Aris, and nim pis cild mid pasre meder, and fleoh to Egypta lande, and beo paar o^S past ic pe eft secge : softlice toweard is past Herodes smeaft hu he past cild fordo.' Joseph
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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 Judsean 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 Judaean Bethlehem. Thus verily it is written by the prophet Micah, Ah thou Bethlehem, Judaean 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 con- cerning 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, arid frankin- cense, 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.'
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aras nihtes, and j?aet cild mid j?aere meder samod to Egypta lande ferede, and f>aer wunode o$ j?aet Herodes gewat ; J>aet seo witegung waere gefylled, ]>e be ftaere fare aer ft us cwaeft, Of Egypta lande ic geclypode minne sunu."
Nu secgaft wyrd-writeras ]?aet Herodes betwux ftisum wearS gewreged to J?am Romaniscan casere, J>e ealne middan- geard on j?am timan geweold. pa gewende he to Rome, be "Sees caseres haese, J?aet he hine betealde, gif he mihte. pa betealde he hine swrSe geaplice, swa swa he wses snotor- wyrde to 'San swifte, ]?83t se casere hine mid maran wur^- mynte ongean to ludeiscum rice asende. pa]?a he ham com, J?a gemunde he hwaet he 83i* be 'San cilde gemynte, and geseah ]?aet he wees bepaeht fram $am tungel-witegum, and weairS )?a dearie gegremod. Sende ^a his cvvelleras, and ofsloh ealle 'Sa hyse-cild, ]?e wseron on )?83re by rig Bethleem, and on eallum hyre gemaerum, fram twywintrum cilde to anre nihte^ be 'Sssre tide ]?e he geaxode set ftam tungel-witegum. pa waes gefylled Hieremias witegung, )?e iSus witegode, " Stemn is gehyred on heannysse, micel wop and ^oterung : Rachel beweop hire cildru, and nolde beon gefrefrod, for^an "Se hi ne siiid/3
On 'Sam twelftan drege Cristes acennednysse comon fta ^ry tungel-witegan to Herode, and hine axodon be iSam acennedan cilde ; and }>a]?a hi his cenning-stowe geaxodon, )?a gewendon hi wi^ J?aes cildes, and noldon 'Sone re^an cwel- lere eft gecyrran, swa swa he het. pa ne mihte he forbugan ]?33S caseres haese, and wses 'Sa, )?urh his langsume faer, ]?8era cildra siege geuferod swi^or f>onne he gemynt haefde ; and hi wurdon ^a on ^ysum daeg)?erlicum daege wuldorfullice ge- martyrode ; na swa-]?eah J?aes geares )?e Crist acenned waes, ac aefter twegra geara ymbryne aefter ^aes waelhreowan ham- cyme.
Naes he aeiSelboren, ne him naht to J>am cynecynne ne ge- byrode ; ac mid syrewungum and swicdome he becom to
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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 ac- cused 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 em- peror sent him back with great honour to the Jewish king- dom. When he came home he remembered what he had in- tended concerning the child, and saw that he had been de- ceived 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 Herodj 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 glo- riously 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
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cynelican ge$inc$e ; swa swa Moyses be 'Sain awrat, paet ne sceolde ateorian ]?aet ludeisce cynecynri, o)?J>aet Crist sylf come. Da com Crist on iSam timan j?e seo cynelice maeig'S ateorode, jlind se aelfremeda Herodes )?aes rices ge- weold. pa wear$ he micclum afyrht and aniSracode ]?aet his rice feallan sceolde, jmrh to-cyme ]?ses softan cyninges. pa clypode he i$a tungel-witegan on sunder-spraece, and georn- lice hi befran, on hwilcne timan hi aerest )?one steorran ge- sawon ; forSan ^e he ondred, swa swa hit gelamp, frset hi eft hine ne gecyrdon. pa het he forcSy acwellan ealle 'Sa hyse- cild ]?sere burhscire, fram twywintrum cilde o$ anre nihte : iSohte gif he hi ealle ofsloge, J?aet se an ne setburste |?e he sohte. Ac he wees ungemyndig |?33S halgan gewrites, iSe cwyS, f( Nis nan wisdom, ne nan ned naht ongean God."
Se swicola Herodes cwaeft to ^am tungel-witegum, " FaraiS, and geornlice befrina^ be iSam cilde, and cy^a^ me^ )?33t ic eac mage me to him gebiddan." Ac he cydde sy^an his facen- fullan syrewunge, hu he ymbe wolde, gif he hine gemette, $a$a he ealle his efenealdan adylegode for his anes ehtnysse. pearflses he syrwde ymbe Crist : ne com he forSy J?aet he wolde his eor^lice rice, oJ?J?e aeniges o^res cyninges mid ric- cetere him to geteon ; ac to iSi he com fast he wolde his heofenlice rice geleaffullum mannum forgyfan, Ne com he to $y |?83t he wsere on maerlicum cynesetle ahafen, ac J?33t he wsere mid hospe on rode hengene genseglod. He wolde iSeah )?33S waslhreowan syrewunge mid fleauie forbugan, na for^i ]?33t he dea^ forfluge, se^e sylfwilles to iSrowienne middan- gearde genealsshte ; ac hit wsere to hrsedlic, gif he "Sa on cild-cradole acweald wurde^ swilce "Sonne his to-cyme man- cynne bediglod waere ; |?i forhradode Godes engel ]?aes ar- leasan ge)?eaht, and bebead J?aet se foster-fseder j>one heofen- lican ae]?eling of ftam earde ardlice ferede.
Ne forseah Crist his geongan cempan, fteah 'Se he licham- lice on heora siege andwerd nasre ; ac he asende hi fram Jrisum
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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 de- cayed, 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 there- fore 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 un- mindful 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/3 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 perse- cution 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 belie- ving men. He came not that he might be exalted on a pomp- ous throne, but that he might with contumely be nailed hanging on a cross. Nevertheless, he would avoid the machi- nation 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, pre- vented the impious counsel, and bade the foster-father con- vey 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
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wraecfullum life to his ecan rice. Gesselige hi wurdon ge- borene J?aet hi moston for his intingan deaft J>rowian. Eadig is heora yld, seoiSe J?a gyt ne mihte Crist andettan, and moste for Criste j?rowian. Hi wserori )?aes Haelendes gewitan, iSeah •$e hi hine $a gyt ne cu^on. Naeron hi geripode to siege, ac hi gesaeliglice ]?eah swulton to life. Gesaelig waes heora acennednys, forftan ^e hi gemetton J^aet ece lif on instsepe ]?aes andweardan lifes. Hi wurdon gegripene fram moderlicum breostum, ac hi wurdon betaehte J>aerrihte engellicum bos- mum. Ne mihte se manfulla ehtere mid name ftenunge f>am lytlingum swa micclum fremian, swa micclum swa he him fremode mid 'Ssere re^an ehtnysse hatunge. Hi sind ge- hatene martyra blostman, for^an fte hi wseron swa swa up- aspringende blostman on middeweardan cyle ungeleaffulnysse, swilce mid sumere ehtnysse forste forsodene. Eadige sind j?a innoiSas ];e hi gebaeron^ and $a breost ]>e swylce gesihton. Witodlice fta moddru on heora cildra martyrdome )?rowodon ; j?aet swurd ^e ]?8era cildra lima J?urh-arn becom to 'Ssera moddra heortan ; and neod is J?set hi beon efenhlyttan J?SPS ecan edleanes, )?onne hi waeron geferan ^aere ^rowunge. Hi waeron gehwaede and ungewittige acwealde, ac hi arisaiS on ]?am gemsenelicum dome mid fullum waestme^ and heofen- licere snoternysse. Ealle we cumaft to an re ylde on J>am gemaenelicum 83riste, J>eah i$e we nu on myslicere ylde of ]?yssere worulde gewiton.
paet godspel cwe^S f>set Rachel beweop hire cildra, and nolde beon gefrefrod, for'San ]?e hi ne sind. Rachel hatte lacohes wif, ^aes heahfaederes, and heo getacnode Godes ge- la^unge, ]?e bewypft hire gastlican cild ; ac heo nele swa beon gefrefrod, ]?ae.t hi eft to woruldlicum gecampe gehwyrfon, )?a J?e ssne mid sygefaestum dea^e middangeard oferswrSdon, and his yrmiSa aetwundon to wuldorbeagienne mid Criste.
Eornostlice ne breac se arleasa Herodes his cynerices mid langsumere gesundfulnysse, ac buton yldinge him becom seo
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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 wis- dom. We shall all come to one age at the common resur- rection, 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 health fulness, for without delay the divine vengeance came
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godcundlice wracu, ]?e hine mid menigfealdre yrmfte fordyde, and eac geswutelode on hwilcum suslum he moste aefter for<5- si"3e ecelice cwylmian. Hine gelaehte unasecgendlic adl; his lichama barn wrSutan mid langsumere hsetan, and he eal innan samod forswseled waes, and toborsten. Him wses metes micel lust, ac "Sean mid nanum setum his gyfernysse gefyllan ne mihte. He hrr<5ode, and egeslice hweos, and angsumlice siccetunga teah, swa J?aet he earfoiSlice orftian mihte. Waeter-seocnyss hine ofereode, beneoiSan J?am gyrdle, to iSan swrSe, )?aet his gesceapu maftan weollon, and stincende attor singallice of "Sam toswollenum fotum fleow. Unaber- endlic gyfrSa ofereode ealne iSone lichaman, and ungelyfend- lic toblawennys his innoiS geswencte. Him stod stincende steam of $am rnufte, swa j> set earfo^lice senig laece him mihte genealeecan. Fela iSsera laeca he acwealde ; cwae^ ]?aet hi hine gehaelan mihton and noldon. Hine gedrehte singal slaepleast, swa paet he )?urhwacole niht buton slaepe adreah ; and gif he hwon hnappode, ftaerrihte hine drehton nihtlice gedwimor, swa )?set him ^aes slaepes ofjmhte. pa^a he mid swi^licum luste his lifes gewilnode, ]?a het he hine ferigan ofer $a ea lordanen, "Saer}?8er waeron gehaefde hate ba^u, J>e weeron hal- wende gecwedene adligendum lichaman. WeariS ]?a eac his laecum geftuht ]?aet hi on wlacum ele hine gebeftedon. Ac ^a^a he wses on ^issere beSunge geled, )?a wear^ se lichama eal toslopen, swa ]?aet his eagan wendon on gelicnysse swelt- endra manna, and he laeg cwydeleas butan andgite. Eft 'Sa- he com, ]?a het he hine ferigan to 'Saere byrig Hiericho. pa];a he wear^ his lifes orwene, ]?a gela^ode he him to ealle ludeiscan ealdras of gehwilcum burgum, and het hi on cwearterne beclysan, and gelangode him to his swustur Sa- lome and hire wer Alexandrian, and cwae^, " Ic wat }>azt 'Sis ludeisce folc micclum blissigan wile mines deaiSes ; ac ic mseg habban arwur^fulle lic-'Senunge of heofigendre menigu, gif ge willa^ minum bebodum gehyrsumian. Swa ricene swa ic gewite, ofslea^ ealle ftas ludeiscan ealdras, ^e ic on
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upon him, which afflicted him with manifold misery, and also manifested in what torments he must after death eter- nally suffer. An unspeakable disease seized him ; his body burned without with a lasting heat, and all within he was in- flamed 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. Un- bearable 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 re- laxed, 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 Alex- ander, 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 com- mands. As soon as I depart, slay all the Jewish elders whom
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cwearterne beclysde, ]?onne beoiS heora siblingas to heofunge geneadode, fa fte wyllaft mines forSsrSes fagnian." He iSa his cempan to $am siege genamode, and het heora aelcum fiftig scyllinga to sceatte syllan, fast hi heora handa fram 3am blodes gyte ne wrSbrudon. pafta he mid ormsetre angsum- nysse wees gecwylmed, fa het he his agenne sunu Antipatrem arleaslice acwellan, to-eacan fain twam fe he asr acwealde. JEtt nextan, $ai$a he gefredde his deaiSes nealascunge, fa het he him his seax arascan to screadigenne eenne asppel, and hine sylfne hetelice ftyde, fast him on acwehte. pyllic waes Herodes for$si(S5 ]?e manfullice ymbe ]?aes heofenlican aefel- inges to-cyme syrwde, and his efen-ealdan lytlingas un- arleaslice acwealde.
Efne iSaGodes engel, aefter Herodes dea^e^ 83teovvode losepe on swefnum, on Egypta lande, )?us cwe^ende, u Aris, and mm (?aet cild and his moder samod, and gewend ongean to Israhela lande; so^lice hi sind for^farene, 'Sa^e ymbe )?83S cildes feorh syrwdon." He ^a aras, swa swa se engel him bebead, and ferode }>&t cild mid ]?sere meder to Israhela lande. pa gefran loseph J^et Archelaus rixode on ludea lande, ssfter his feeder Herode, and ne dorste his neawiste geneateean. pa wear^ he eft on swefne gemynegod ]>ast he to Galilea gewende, for- 'San i$e se eard naes ealles swa gehende j?am cyninge, feah fte hit his rice wsere. paet cild ^a eardode on fsere byrig )?e is gehaten Nazareth, j>set seo witegung waere gefylled, )?e cwssiS, J?83t he sceolde beon Nazarenisc geciged. Se erigel cwseiS to losepe, " pa sind for^farene, )?e em be ftaes cildes feorh syrw- don.'; Mid )?am worde he geswutelode fast ma fera lude- iscra ealdra embe Cristes cwale smeadon ; ac him getimode swi^e rihtlice fast hi mid heora arleasan hlaforde ealle for- wurdon.
Nelle we "Sas race na leng teon, f ylass $e hit eow eeftryt fince ; ac biddaiS eow fingunge ast f ysum unscas&Sigum martyrum. Hi sind iSa^e Criste folgiaft on hwitum gyrlum,
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I have confined in prison, then will their relations be com- pelled 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 machi- nated against the child's life/3 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 Judaea 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 king- dom. The child then dwelt in the city which is called Naza- reth, 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 in- nocent martyrs for you. They are those who follow Christ
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swa hwider swa he gseS ; and hi standa^ setforan his 3rym- setle, butan aelcere gewemmednysse, haebbende heora palm- twigu on handa, and singaft ]?one nivvan lofsang, j>am ^Elmiht- igan to wurftmynte, se)?e leofaft and rixaS a butan ende. Amen.
KL. JAN. OCTABAS ET CIRCUMCISIO DOMINI NOSTRI. •
SE Godspellere Lucas beleac ]?is daeg]?erlice godspel mid feawum wordum, ac hit is mid menigfealdre mihte j?aere heo- fenlican gerynu afylled. He cwaeft, e( Postquam consummati sunt dies octo ut circumcideretur puer, uocatum est nomen ejus lesus, quod uocatum est ab angelo, priusquam in utero conciperetur." paet is on ure ge^eode, " JEfter fan^Se waeron gefyllede ehta dagas Drihtnes acennednysse J?8et he ymb- sniden wsere, )?a waes his nama geciged lesus, J>aet is Hselend, 'Sam naman he wees gehaten fram ^am engle, aer^am J?e he on innofte geeacnod waere.'3
Abraham se heahfaeder wass aerest manna ymbsniden, be Godes haese. Abraham waes Codes gespreca, and God to him genam gej?oftraedene aefter Noes flode swiiSost, and him to cwaeiS, " Ic eom ^Elmihtig Drihten, gang beforan me, and beo fulfremed. And ic sette min wed betwux me and i$e ; and ic ^e pearle gemenigfylde, and J?u bist manegra ]?eoda faeder. Cyningas aspringa^ of %e, and ic sette min wed be- twux me and i$e, and )?inum ofspringe aefter ^e, j?aet ic beo ^in God and ftines ofspringes." Abraham hine astrehte eallum limum to eoriSan, and God him to cwseiS, " Heald J?u min wed5 and |?in ofspring aefter i$e on heora maeg^um. Dis is min wed, J?aet ge healdan sceolon betwux me and eow ; j?aet aelc hyse-cild on eowrum cynrene beo ymbsniden : j?aet tacn sy betwux me and eow. ^Elc hyse-cild, ]?oiinehit eahta nihta
THE OCTAVES AND CIRCUMCISION OF OUR LORD. 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.
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 con- ciperetur." 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 exceed- ingly 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
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eald br3, sy ymbsniden, eegiSer ge eefelboren ge ]?eowetling ; and sefte Jris forgaerS his sawul losaiS, foriSan ]?e he min wed aydlode. Ne beo $ti geciged heonori-forS Abram, ac Abra- ham, forSan j?e ic gesette £e manegra feoda feeder. Ne iSin wif ne beo gehaten SaraT, ac beo gehaten Sarra ; and ic hi gebletsige, and of hire ic fte sylle sunu, ]?one iSu gecigest Isaac ; and ic sette min wed to him and to his of springe on ecere faestnunge. And aefter iSaere spraece se ^Elmihtiga up gewende." On ]?am ylcan daege waes Abraham ymbsniden, and eal his hyred, and sy&San his sunu Isaac, on iSam eaht- oSan dsege his acennednysse.
Abrahames nama wees set fruman mid fif stafum gecweden, Abram, ]?aet is, c Healic fasder'; ac God geyhte his naman mid twam stafum, and gehet hine Abraham, )?8etis, e Manegra $eoda feeder'; for^an ]?e God cweeft, feet he hine gesette manegum ^eodum to fasder. Sarai wees his wif gehaten, J>eet is gereht, ' Min ealdor/ ac God hi het syftftan Sarra, feet is, 6 Ealdor,' J?eet heo neere synderlice hire hiredes ealdor geciged, ac for^rihte ' Ealdor'; )?8?,t is to understandenne ealra gelyf- edra wifa moder. Hund-teontig geara wees Abraham, and his gebedda hund-nigontig, aer^an ^e him cild gemeene wsere. pa^a him cild com, ]?a com hit mid Godes foresceawunge and bletsunge to ]?an swii5e, fast God behet eallum mancynne bletsunge }mrh his cynn. Da heold Abrahames cynn symle Godes wed; and se heretoga Moyses, and eal Israhela ealle hi ymbsnidon heora cild on j?am eahto^an deege, and him naman gesceopon, o~S )?eet Crist on menniscnysse acenned wear^, se^e fulluht astealde, and "Seere ealdan ae ge- tacnunge to gastlicere soSfaestnysse awende.
Wen is )?aet eower sum nyte hwaet syymbsnidennys. God behead Abrahame, beet he sceolde and his ofspring his wed
^•*W*^B^M>B|MB^^Hl^MWM^^H^*^^v^^Maa^^HM*M^^^ni^^^^*^^*M^^^JH|
healdan ; j?aet sum tacn waere on heora lichaman to geswute- lunge feet hi on God belyfdon, and het j?eet he name scearp- ecgedne flint, and forcurfe sumne dael J??es felles set foreweard-
THE OCTAVES AND CIRCUMCISION OF OUR LORD. 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 cove- nant. Now be thou henceforth called not Abram, but Abra- ham, 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 under- stood, 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 bless- ing 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 circum- cision is. God commanded Abraham, that he and his off- spring 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
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an his gesceape. And j>aet tacn waes fta swa micel on geleaf- fullum mannum, swa micel swa nu is J?aet halige fulluht, buton •Sam anum f>aet nan man ne mihte Godes rice gefaran, aerSan )?e se come J?e 'Sa ealdan ae sette, and eft on his andwerdnysse hi to gastlicum Jnngum awende : ac gehwylce halgan and- bidodon on Abrahames wununge buton tintregum, J?eah on helle-wite, oityaet se Alysend com, j?e Sone ealdan deofol ge- wylde, and his gecorenan to heofenan rice gelaedde.
Se ylca Haelend, J>e nu egefullice and halwendlice clypaS on his godspelle, ct Buton gehwa beo ge-edcenned of waetere and of J?am Halgum Gaste, ne maeg he faran into heofenan rice," se ylca clypode gefyrn jmrh ft a ealdan ae, " Swa hwylc hyse-cild swa ne bift ymbsniden on |?am fylmene his flaesces his sawul losaft, fortJan )?e he aydlode miiiwed." pis tacen stod on Godes folce o$ )?aet Crist sylf com, and he sylf waes J?aere halgan ae under]?eod )?e he gesette, J?aet he i$a alysde ]?e nead- wislice ftaere ae underf>eodde waeron. He cwaeft J?aet he ne come to fty )?8et he wolde J>a ealdan ae towurpan, ac gefyllan. pa weariJ he on j?am eahto^an daege his gebyrd-tide licham- lice ymbsniden, swa swa he sylf aer taehte ; and mid ];am ge- swutelode J?aet seo ealde se waes halig and god on hire timan, )?ani ^e hire gehyrsume waeron. Hit waes gewunelic ]?aet J>a magas sceoldon )>am cilde naman gescyppan on "Sam eahtoftan daege mid J^aere ymbsnidennysse, ac hi ne dorston naenne oiSerne naman Criste gescyppan ]?onne se heah-engel him gesette, aer^an ]>e he on his modor inno^e geeacnod waere, j?aet is, IBSUS, and on urum gereorde, H^ELEND, for^an %e he gehael^ his folc fram heora synnum.
Nis nu alyfed cristenum mannum j?aet hi ]ms ymbsniden- nysse lichamlice healdan, ac )?eah>h waetere nan man ne br<5 so^lice cristen, buton he $a ymbsnidennysse on gastlicum iSeawum gehealde. Hwaet getacna^S J?aes fylmenes of-cyrf on "Sam gesceape, buton galnysse wanunge ? EaSe mihte ]?es cwyde beon laewedum mannum bediglod, naere seo gastlice getacning. Hit Sinc^ ungelaeredum mannum dyselig to ge-
THE OCTAVES AND CIRCUMCISION OF OUR LORD. 95
part of the foreskin. And that token was then as great among believing men as is ROW 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 pre- sence, 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 circum- cision 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 un- learned men it seems foolish to hear ; but if it seems foolish
96 OCTABAS ET CIRCUMCISIO DOMINI NOSTRI.
hyrenne; ac gif hit him dyslic Jnnce, )?onne cicle he wrS God, }?e hit gesette, na wrS us, J?e hit secga3. Ac wite gehwa to gewissan, buton he his flsesclican lustas and galnysse ge- wanige, J?aet he ne hylt his cristendom mid rihtum biggenge. Be iSysum 3inge ge habbaft oft gehyred, ac us is acumendlicere eower gebelh, fonne J?aes ^Elmihtigan Godes grama, gif we his bebodu forsuwiaiS. Gif ge willaiS aefter menniscum ge- sceade lybban, j?onne sind ge gastlice ymbsnidene ; gif ge )?onne eovvere galnysse underj?eodde beo$, j?onne beo ge swa se witega cwaeft, " Se mann i$a3a he on wurSmynte waes he hit ne understod ; he is forSy wi^meten stuntum nytenum, and is him gelic geworden."
ForiSy sealde God maimum gescead, J>set hi sceoldon on- cnawan heora Scyppend, and mid biggenge his beboda )?aet ece lif geearnian. Witodlice se fyrenfulla bi^ earmra 'Sonne aenig nyten, for^an J>e ]?aet nyten nsefS nane sawle, ne neefre ne ge-edcuca^, ne )?a toweardan wita ne 'Srowa'S. Ac we fte sind to Godes anlicnysse gesceapene, and habba^S unateori- gendlice saule, we sceolon of deafte arisan, and agyldan Gode gescead ealra ura geftohta, and worda, and weorca. Ne sceole we for^y siriderlice on anuin lime beon ymbsnidene, ac we sceolon ^a fulan galnysse symle wanian, and ure eagan fram yfelre gesih^e awendan, and earan from yfelre heorcnunge ; urne mtr$ fram leasum sprsecum, handa fram mandaedum ; ure fotwylmas fram deadbaerum si^faete, ure heortan fram facne. Gif we swa fram leahtrum ymbsnidene beoft, J>onne us geset niwe nama ; swa swa se witega Isaias cwae^,
God gecTgiS his ^Seowan oiSrum naman." Eft seylca witega cwaeft, " pu bist geciged niwum naman, ]?one ^e Godes mu^ genemnode.'; Se mwa nama is ' Cristianus,' )?aet is, Cristen. Ealle we sind of Criste cristene gehatene, ac we sceolon iSone arwurSfullan naman mid ae^elum )?eawum geglengan, ]?aet we ne beon lease cristene. Gif we ftas gastlican ymbsnidennysse on urum fteawum healda^, )?oime sind we Abrahames cynnes, aefter softum geleafan; swa swa se )?eoda lareow Paulus
"
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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 Chris- tianity 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 command- ments. 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, fe Man, when he was in dignity understood it not ; he is, therefore, compared with the foolish beasts, and is become like unto them.'3
Therefore has God given reason to men that they might acknowledge their Creator, and by observance of his com- mandments, 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 punish- ments. But we, who are created after God's likeness, and have an unperishable soul, we shall arise from death, and ren- der 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 libidinous - ness, 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 shalt be called by a new name, which the mouth of God hath named/' That new name is e 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
HOM. VOL. I. H
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cwaeft to geleaffullum, t( Gif ge sind Cristes, ]?onne sind ge Abrahames saed, and aefter behate yrfenuman." Petrus eac se apostol tihte geleaffulle wif to eadmodnysse and gemet- faestnysse, ftus cweftende, " Swa swa Sarra gehyrsumode Abrahame, and hine hlaford het, iSaere dohtra ge sind; wel donde and na ondraedende aenige gedrefednysse."
Se eahtoiSa daeg, f>e J?aet cild on ymbsniden wees, getacnode iSa eahto^an ylde ftyssere worulde, on j?aere we arisaft of deafte ascyrede fram aelcere brosnunge and gewemmednysse ures lichaman. paet staenene sex, f>e J?aet cild ymbsnaft, ge- tacnode ftone stan iSe se apostol cwaeiS, " Se stan softlice waes Crist.'3 He cwae^ waes for iSaere getacnunge^ na for edwiste. purh Cristes geleafan, and hiht, and so^e lufe^ beo$ singallice estfulle heortan mid daeghwonlicere ymbsnidenysse afeormode fram leahtrum, and $urh his gife onlihte.
We habbaft oft gehyred )?8et men hata^ ]?ysne daeg geares daeg, swylce J?es daeg fyrmest sy on geares ymbryne ; ac we ne gemetaft nane geswutelunge on cristenum bocum^ hwi )?es daeg to geares anginne geteald sy. pa ealdan Romani, on hae^enum dagum, ongunnon |?aes geares ymbryne on iSysum daege ; and ^a Ebreiscan leoda on lenctenlicere emnihte; Greciscan on sumerlicum sunstede ; and j?a Egyptiscan ongunnon heora geares getel on haerfeste. Nu onginiS ure gerim, aefter Romaniscre gesetnysse, on ^ysum daege, for nanum godcundlicum gesceade, ac for "Sam ealdan gewunan. Sume ure ftening-bec onginna'S on Aduentum Domini ; nis fteah faer for^y $aes geares ord, ne eac on ftisum daege nis mid nanum gesceade ; J>eah ^e ure gerim-bec on )?issere stowe ge-edlaecon. Rihtlicost bi^ ge^uht ]?aet |?aes geares anginn on "Sam daege sy gehaefd, ]?e se ./Elmihtiga Scyppend sunnan, and monan^ and steorran, and ealra tida anginn gesette ; J?aet is on ]?am daege f>e J?aet Ebreisce folc heora geares getel ongin- na^ ; swa swa se heretoga Moyses on $am aelicum bocum awrat. Witodlice God cwaeiS to Moysen be "Sam mon$e> f( pes mona^ is monSa anginn, and he biiS fyrmest on geares
THE OCTAVES AND CIRCUMCISION OF OUR LORD. 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 afflic- tion."
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 circum- cision, 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 ob- served on the day that the Almighty Creator placed the sun, and the moon, and the stars, and the beginning of all the sea- sons ; 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
H 2
II
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moivSum." Nu heold J?set Ebreisce folc ^one forman genres daeg on lenctenlicere emnihte, forSan 3e on $am dsege wur- don gearlice tida gesette.
Se eahteteofta dseg J?aes monies j?e we hataft Martius, ^one ge hataft Hlyda, wses se forma dseg ftyssere worulde. On "Sam dsege worhte God leoht, and merigen, and sefen. Da eodon )?ry dagas forS buton tida gemetum ; forman ]?e tunglan nseron gesceapene, aer on }>am feorSan daege. On 'Sam feor^- an deege gesette se ^Elmihtiga ealle tungla and gearlice tida, and het J?aet hi wseron to tacne dagum and gearum. Nu 011- gynna'S )?a Ebreiscan heora geares anginn on ]?ani dsege ]?e ealle tida gesette wseron, J?set is on iSam feoriSan dsege woruld- licere gesceapenysse; and se lareow Beda teliS mid micclum gesceade ]?set se dseg is XII. KL Aprilis, ftone dsegwe freol- sia^S J?am halgum were Benedick to wuriSmyntea for his mic- clum geftinciSum. Hwset eac seo eor'Se cy^ mid hire crSum, f>e ^onne ge-edcuciai$, J?set se tima is )?set rihtlicoste geares anginn, "Se hi on gesceapene waeron.
Nu wigliaiS stunte men menigfealde wigelunga on iSisum dsege, mid micclum gedwylde, sefter hseftenum gewunan, on- gean heora cristendom, swylce hi magon heora lif gelengan, o]?)?e heora gesundfulnysse, mid ]?am 'Se hi gremia^S ]?one uElmihtigan Scyppend. Sind eac manega mid swa micclum gedwylde befangene, ]?set hi cepaft be ^am monan heora faer, and heora dseda be dagum, and nellaft heora ^ing wanian on monan-dseg, for anginne ^sere wucan ; ac se monan-daeg nis na fyrmest daga on ]?sere wucan, ac is se oiSer. Se sunnan- dseg is fyrmest on gesceapenysse and on endebyrdnysse, and on wurSmynte. Secgaft eac sume gedwsesmenn );set sum orfcyn sy J?e man bletsigan ne sceole, and cweftaft ]>set hi )?urh bletsunge misfara^, and 'Surh wyrigunge geSeo^S, and bruca'S |?oniie Godes gife him on teonan, buton bletsunge, mid deofles awvrigednysse. JElc bletsung is of Gode, and wyri- gung of deofie. God gesceop ealle gesceafta, and deofol nane
THE OCTAVES AND CIRCUMCISION OF OUR LORD. 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 Chris- tianity, 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 crea- tion, 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
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gesceafta scyppan ne maeff, ac he is yfel tihtend, and leas wyrcend, synna ordfruma, and sawla bepaecend.
pa gesceafta fte sind ]?wyrlice geiSuhte, hi sind to wrace ge- sceapene yfel-daedum. Oft halige men wunedon on westene betwux return wulfum and leonum, betwux eallum deorcynne and wurmcynne, and him nan $ing derian ne mihte ; ac hi totaeron ]?a hyrnedan naeddran mid heora nacedum handum, and )?a micclan dracan eaftelice acwealdon, buton aelcere dare, purh Godes mihte.
Wa $am men ]>e bricft Godes gesceafta, buton his blet- sunge, mid deofellicum wiglungum, )?onne se fteoda lareow cwse$, Paulus, " Swa hweet swa ge doft on worde, oftSe on weorce, do^ symle on Drihtnes naman, J?ancigende J?am JE1- mihtigan Feeder )?urh his Beam." Nis |?3es mannes cristen- dom naht, |?e mid deoflicum wiglungum his lif adrih^ ; he is gehiwod to cristenum men, and is earm haeftengylda ; swa swa se ylca apostol be swylcum cwae^, " Ic wene )?set ic swunce on ydel. ^a^a ic eow to Gode gebigde : nu ge cepaft dagas and mon^as mid ydelum wiglungum. "
Is hwaeftere sefter gecynde on gesceapennysse aelc licham- lice gesceaft ^e eorSe acen^ fulre and msegenfaestre on fullum monan fonne on gewanedum. Swa eac treowa, gif hi beo^ on fullum monan geheawene, hi beo^ heardran and lang- faerran to getimbrunge, and swrSost, gif hi beo^ unsaepige geworhte. Nis 'Sis nan wiglung, ac is gecyndelic $incg J?urh gesceapenysse. Hwaet eac seo sae wunderlice gejnvaerlaeeS J?aes monan ymbrene ; symle hi beoiS geferan on waestme and on wanunge. And swa swa se mona daeghwonlice feower pricon lator arist, swa eac seo see symle feower pricum lator fleowft.
Uton besettan urne hiht and ure gesaeVSa on j?aes ^Elmih- tigan Scyppendes foresceawunge, se^e ealle gesceafta on iSrim •Singum gesette, ]7aet is on gemete, and on getele, and on hefe. Sy him wuldor and lof a on ecnysse. Amen.
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and worker of falsehood, author of sins, and deceiver of souls.
The creatures that are thought monstrous have been cre- ated 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 gen- tiles, 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.'5 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/3
Every bodily creature in the creation which the earth pro- duces, 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.
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VIII. ID. JAN. EPIPHANIA DOMINI.
MEN $a leofostan, nu for feawum dagum we oferrseddon ]?is godspel aetforan eow, |?e belimpft to ftysses daeges ^enunge, for gereccednysse $sere godspellican endebyrdnysse ; ac we ne hrepodon ]?one traht na swrSor ]?oiine to "Saes daeges wuriS- mynte belamp : nu wille we eft oferyrnan ]?a ylcan godspel- lican endebyrdnysse, and be iSyssere andweardan freolstide trahtnian .
Matheus se Godspellere cwaeiS, " Cum natus esset lesus in Bethleem ludae, in diebus Herodis regis, ecce Magi ab oriente uenerunt Hierosolimam, dicentes, Ubi est qui natus est Rex ludeoruni? " et reliqua. " pa$a se Haelend acenned waes on ]?aere ludeiscan Bethleem, on Herodes dagum cyning- es, efne fta comoii fram east-daele middangeardes iSry tungel- witegan to ^aere byrig Hierusalem, )>us befrinende, Hwaer is ludeisera leoda Cyning, se^Se acenned is ? J> etc.
Des daeg is gehaten Epiphania Domini, j?aet is Godes ge- swutelung-daeg. On J>ysum daege Crist waes geswutelod J?am •Srym cyningum, ^e fram east-daele middangeardes hine mid J>rimfealdum lacum gesohton. Eft embe geara ymbrynum he wear^ on his fulluhte on ]?ysum daege middangearde ge- swutelod, $a$a se Halga Gast, on culfran hiwe, uppon him gereste, and J?aes Faeder stemn of heofenum hlude swegde, Jms cwe^ende, " pes is min leofa Sunu, )?e me wel licaiS ; ge- hyra^ him." Eac on ftisum daege he awende waeter to ae^e- lum wine, and mid J?am geswutelode J?aet he is se softa Scyp- pend, |?e ^a gesceafta awendan mihte. For ^isum ]?rym 'Sing- um is 'Ses freols-daeg Godes swutelung gecweden. On iSam forman daege his gebyrd-tide he wearS aeteowed J>rym hyrdum on ludeiscum earde, ]?urh ^aes engles bodunge. On iSam ylcuni daege he wearS gecydd );am $rym tungel-witegum on east-daele, furh $one beorhtan steor^fh ^ ac on j?ysum daege
THE EPIPHANY OF THE LORD. 1'05
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 rim over the same evan- gelical narrative, and expound it with regard to the present festival.
Matthew the Evangelist said, " Cum natus esset Jesus in Bethlehem Judae, in diebus Herodis regis, ecce Magi ab oriente venerunt Hierosolymam, dicentes, Ubi est qui natus est Rex Judaeorum ? ' et reliqua. " When Jesus was born in Bethlehem of Judaea, 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 mani- fested 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
106 EPIPHANIA DOMINI.
hi comon mid heora lacum. Hit waes gedafenlic ]?aet se ge- sceadwisa engel hine cydde )?am gesceadwisum ludeiscum, iSe Godes ae civSon, and iSam haiSenum, J>e 'Saes godcundan gesceades nyston na fturh stemne, ac iSurh tacn waere ge- swutelod.
pa ludeiscan hyrdas getacnodon "Sa gastlican hyrdas, j?aet sind ~Sa apostolas, J?e Crist geceas of ludeiscum folce, us to hyrdum and to lareowum. Da tungel-witegan, i$e waeron on haeftenscipe wunigende, haefdon getacnunge ealles haeftenes folces, ^e wurdon to Gode gebigede )?urh 'Sasra apostola lare, }>e wasron ludeiscre 'Seode. SoiSlice se sealm-sceop awrat be Criste, J?aet he is se hyrn-stan ]>Q gefeg^ J?a twegen weallas togaedere, for^an 'Se he ge)?eodde his gecorenan of ludeiscum folce and ]m geleaffullan of haeftenum, swilce twegen wagas to anre gelaiSunge ; be ^am cwaeft Paulus se apostol, t( Se Haelend bodade on his to-cyme sibbe us ^e feorran waeron, and sibbe J^am 'Se gehende waeron. He is ure sibb, seftedyde aeg'Ser to anum, towurpende $a aerran feondscipas on him sylfum." pa ludeiscan ^e on Crist gelyfdon waeron him ge- hendor stowlice, and eac fturh cy^e J?aere ealdan ae : we waeron swiiSe fyrlyne, aeg'Ser ge stowlice ge 'Surh uncy&5e ; ac he us gegaderode mid anum geleafan to 'Sam healicum hyrn-stane, ]?aet is to annysse his gela^unge.
Da easternan tungel-witegan gesawon niwne steorran beorhtne, na on heofenum betwux oftrum tunglum, ac waes angenga betwux heofenum and eorSan. Da undergeaton hi )?8et se seldcu^a tungel gebicnode J?aes so^an Cyninges acen- nednysse, on 'Sam earde $e he oferglad ; and forSi comon to ludea rice, and ]?one arleasan cyning Herodem mid heora bodunge 'Searle afaerdon ; for^an ^e buton tweon seo eorSlice arleasnys wear^ gescynd, ^a'Sa seo heofenlice healicnyss wear^ geopenod.
Swutol is ]?set ^a tungel-witegan tocneowon Crist so'Sne mann, *SaSa hi befrunon, " Hwaer is se ISe acenned is ? ' Hi oncneowon hine so^ne Cyning, ]?a^a hi cwaedon, " ludea
THE EPIPHANY OF THE LORD. 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 psalm- ist 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 igno- rance ; but he gathered us with one faith to the high corner- stone, that is to the unity of his church.
The eastern astrologers saw anew bright star, not in heaven among other stars, but it was solitary between heaven and earth. Then understood they that the wondrous star indi- cated 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 announce- ment; 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
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Cyning." Hi hine wurftodon softne God, ]?afta hi cwaedon, (t We comon to fty J?aet we us to him gebiddan." Eafte mihte God ht gewissian )?urh ftone steorran to ftaere byrig ]?e ]?aet cild on waeSj swa swa he his aceimednysse ]?urh ftaes steorran up-spring geswutelode ; ac he wolde J?aet fta ludeiscan boceras fta witegunge be ftam raeddon, and swa his cenning-stowe ge- swutelodon, ]?aet hi gehealdene waeron, gif hi woldon mid )>an tungel-witegum hi to Criste gebiddan : gif hi )?onne noldon, J?aet hi wurdon mid ]?aere geswutelunge geni'Serode. pa tung- el-witegan ferdon and hi gebaedon, and ^a ludeiscan boceras baeftan belifon, }>e |?a cenning-stowe ]?urh boclic gescead ge- bicnodon.
Ealle gesceafta oncneowon heora Scyppendes to-cyme, buton ^am arleasum ludeiscum anum. Heofonas oncneowon heora Scyppend, ^a'Sa hi on his aceimednysse niwne steorran seteowdon. Sae oncneow 'Sa'Sa Crist mid drium fot-wylmum ofer hyre y$a mihtelice eode. Sunne oncneow, ]>aj?a heo on his ftrowunge hire leoman fram mid-daege oft non behydde. Stanas oncneowon, iSafta hi on his forftsifte sticmaelum to- burston. Seo eorfte oncneow, ftafta heo on his seriste call byfode. Hell oncneow, ftafta heo hire hseftlingas unftances forlet. And fteah J>a heard-heortan ludei noldon for eallum "Sam tacnum }>one softan Scyppend tocnawan, j?e ]?a dumban gesceafta undergeaton, and mid gebicnungum geswutolodon. Naeron hi swa-fteah ealle endemes ungeleaffulle, ac of heora cynne wseron aegfter ge witegan ge apostolas, and fela ftusenda gelyfedra manna.
pa)?a fta tungel-witegan )?one cyning gecyrdon, )?a wearft se steorra him ungesewen ; and eft, ftafta hi to ftam cilde ge- cyrdon, ]?a gesawon hi eft ftone steorran, and he fta hi ge- laedde to )?am huse, )?aer he inne wunode. Ne glad he ealne weig him aetforan, ac syftftan hi comon to ludeiscum earde, syftftan he waes heora latteow, oft J?aet he bufan Cristes gest- huse aetstod,
Herodes haefde deofles getacnunge 5 and se fte fram Gode
THE EPIPHANY OF THE LORD. 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 pro- phecy 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
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biclrS to deofle he forlyst Godes gife, ]?aet is his modes on- lihtinge, swa swa i5a tungel-witegan 3one steorran forluron, iSafta hi iSone re^an cyning gecyrdon. Gif he ftonne eft ]?one deofol anrsedlice forlset, ftonne gemet he eft f»aes halgan Gastes gife, }>e his heortan onliht. and to Criste gelaet.
Us is eac to witenne, ]?8et waeron sume gedwolmen i5e cweedon, ]?aet selc man beo acenned be steorrena gesetnyssum, and J>urh heora ymbryna him wyrd gelimpe, and namon to fultume heora gedwylde J?aet mwe steorra asprang ]?a]?a Drihten lichamlice acenned wearS, and cwaedon )?aet se steorra his gewyrd weere. Gewite ^is gedwyld fram geleaffullum heortum, )?set aenig gewyrd sy, buton se ^Elmihtiga Scyppend, se^e selcum men foresceawa^ lif be his geearnungum. Nis se man for steorrum gesceapen, ac $a steorran sint mannum to nihtlicere lihtinge gesceapene. pa^a se steorra glad, and J>a tungel-witegan gelaedde, and him "Saes cildes inn gebic- node, 'Sa geswutelode he J>aet he waes Cristes gesceaft, and rihtlice his Scyppende J?enode : ac he naes his gewyrd. Eft we biddaft ]?33t nan geleafful man his geleafan mid ]?isum gedwylde ne befyle. Witodlice Rebecca, Isaaces wif, acende twegen getwysan, Jacob and Esau, on anre tide, swa J>aet lacob heold )?one yldran broker Esau be ^Sam fet on ^asre cenninge, and hi naeron ^eah gel ice on fteawum, ne on lifes geearnungum. Witodlice J?aet halige gewrit cwy^ J?aet God lufode lacob, and hatode Esau ; na for gewyrde, ac for mis- licum geearnungum. Hit gelimpft forwel oft j^aet on anre tide acen^ seo cwen and seo wyln, and $eah ge'Sic'S se 83^el- ing be his gebyrdum to healicum cynesetle, and 'Saere wylne sunu wuna^ eal his lif on iSeowte.
Nu cwe'SaS oft stunte men ]?83t hi be gewyrde lybban sceolon, swylce God hi neadige to yfel-dsedum ! Ac we wyllaft ]?yssera stuntra manna ydele leasunge adwsescan mid deopnysse godcundra gewrita. Se ^Elmihtiga Scyppend ge- sceop englas )?urh his godcundan mihte, and for his micclan rihtwisnysse forgeaf him agenne eyre, ]wt hi moston iSurh-
THE EPIPHANY OF THE LORD. Ill
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 for- sake 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 be- lieving 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 right- eousness gave them their own choice, that they might con-
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wunian on ecere gesaelSe 3urh gehyrsumnysse, and mihton eac fta gesaelfta forleosan, na for gewyrde, ac for ungehyr- sumnysse. His deope rihtwisnys nolde hi neadian to naftrum, ac forgeaf him agenne eyre ; forSan "Se }>aet is rihtwisnys j?aet gehwylcum sy his agen eyre geiSafod. ponne waere seo rihtwisnys awaeged, gif he hi neadunge to his iSeowte ge- bigde, o$$e gif he hi to yfelnysse bescufe. Da miswendon sume j>a englas heora agenne eyre, and ]mrh modignysse hy sylfe to awyrigedum deoflum geworhton.
Eft ftafta se iSrimwealdenda Scyppend mancyn geworhte, J?a forgeaf he Adame and Euan agenne eyre, swa hi, Surh gehyrsumnysse, a on ecnysse, butan deaiSe, on gesaelSe wu- nodon, mid eallum heora ofspringe, swa hi, iSurh ungehyr- sumnysse, deadlice wurdon. Ac Saj?a hi Godes bebod for- gsegdon, and )?8es awyrigedan deofles lare gehyrsumodon, J>a wurdon hi deadlice, and forscyldegode J?urh agenne eyre, hi and call heora ofspring ; and ^eah $e nfefre ne wurde sy^an mancynne gemiltsod, 'Se ma ^e ftam deoflum is, ^eah waere Godes rihtwisnys eallunga untaele. Ac eft seo miccle mild- heortnys ures Drihtnes us alysde J>urh his menniscnysse, gif we his bebodum mid ealre heortan gehyrsumia^. Witodlice $a ^e nu ]?urh agenne eyre and deofles tihtinge God forlaetafi, God forlaet hi eac to $am ecan forwyrde.
Georne wiste se ^Elmihtiga Scyppend, serSan ]?e he J?a gesceafta gesceope, hwast toweard wass. He civ<5e gewislice getel aeg'Ser ge gecorenra engla ge gecorenra manna, and eac ftaera modigra gasta and arleasra marina, j?e Surh heora ar- leasnysse forwur'Sa^ ; ac he ne forestihte naenne to yfel- nysse, forSan ]?e he sylf is call godnyss ; ne he nssnne to forwyrde ne gestihte, foriSan 'Se he is soft lif. He forestihte fta gecorenan to "Sam ecan life, forSan iSe he wiste hi swilce towearde, f>urh his gife and agene gehyrsumnysse. He nolde forestihtan )?a arleasan to his rice, forSan i5e he wiste hi swilce towearde, )nirh heora agene forgssgednysse and ftwyr- nysse.
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tinue 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 right- eousness 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 hap- piness, with all their offspring, or whether, through disobe- dience, they would become mortal. But when they trans- gressed 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 ki- fipite. 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 cer- tainty 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 perdi- tion, 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.
HOM. VOL. I. I
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Healdaft Jns faeste on eowerum heortum, J'set se ^Elmihtiga and se Rihtwisa God naenne maun ne neada'S to syngigenne, ac he wat swa-iSeah on aar hwilce j?urh agenne willan syngian willaft. Hwi ne sceal he ftonne rihtlice wrecan J?aet yfel J?aet he onscunaiS ? He lufaft aelc god and rihtwisnysse, forSan i$e he is gecyndelice god and rihtwis ; and he hata$ ealle 3a i$e unrihtwisnysse wyrcaiS, and J?a forded ]>e leasunge sprecaiS. Witodlice j?a ]?e on God belyfaiS, hi sind j?urh ftone Halgan Gast gewissode. Nis seo gecyrrednys to Gode of us sylfum, ac of Godes gife, swa swa se apostol cwyiS, " purh Godes gife ge sind gehealdene on geleafan."
pa $e ne gelyfa^S iSurh agenne eyre hi scoria^, na iSurh ge- wyrd, forSan ^e gewyrd iiis nan 'Sing buton leas wena ; ne nan fting softlice be gewyrde ne gewyrS, ac ealle ^ing )?urh Godes dom beoft geendebyrde^ se^e cwseS J^urh his witegan, " Ic afandige manna heortan, and heora lendena, and aelcum sylle aefter his ferelde, and aefter his agenre afundennysse." Ne talige nan man his yfelan daeda to Gode, ac taiige aerest to ]?am deofle, ]?e mancyn beswac, and to Adames forg8Bged- nysse ; ac 'Seah swi^ost to him sylfum, )?33t him yfel gelica'S, and ne lica^ god.
BrS )?eah gelome ofsprincg forscyldegod }mrh for^fsedera mandseda, gif he mid yfele him geefenlaelvS. Gif ftonne se ofspring rihtwis br$, )?onne leofa^ he on his rihtwisnysse, and nateshwon his yldrena synna ne aberS. Ne sy nan man to $an arleas )?3et he Adam wyrige oiSfte Euan, ^e nu on heofenum mid Gode rixiaiS, ac geearnige swrSor Godes mild- heortnysse, swa )?aet he wrende his agenne eyre to his Scyp- pendes gehyrsumnysse and bebodum ; forSan ]>e nan man ne brS gehealden buton }?urh gife Hselendes Cristes : |?a gife he gearcode and forestihte on ecum raede ssr middarigeardes gesetnysse.
Mine gebroiSra, ge habba^ nu gehyred be ^an leasan we- nan, J?e ydele men gewyrd hataft : uton nu fon on J?33S god- spelles trahtnunge, J?aer we hit aer forleton.
THE EPIPHANY OF THE LORD. 115
Hold this fast in your hearts, that the Almighty and the Righteous God compels no man to sin, but he knows, never- theless, 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 ima- gination ; for nothing takes place by destiny, but all things are ordered by the doom of God, who said through his pro- phet, " 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 con- demned 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 reigri 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 re- sume the exposition of the gospel, where we previously left it.
i 2
116 EPIPHANIA DOMINI.
pa tungel-witegan eodon into ftaes cildes gesthuse, and hine gemetton mid J?aere meder. Hi fta mid astrehtum lic- haman hi to Criste gebaedon, and geopenodon heora hord- fatu, and him geoffrodon fryfealde lac, gold, and recels, and my r ran. Gold gedafenaft cyninge ; stor gebyraft to Godes ftenunge ; mid my r ran man behwyrfft deadra manna lie, ]?aet hi late rotian. Das ftry tungel-witegan hi to Criste ge- baedon, and him getacnigendlice lac offrodon. paet gold ge- tacnode J?aet he is soft Cyning. Se stor J?aet he is soft God. Seo myrre (?aet he wses fta deadlic ; ac he Jmrhwunaft nu un- deadlic on ecnysse.
Sume gedwolmen waeron j>e gelyfdon f>aet he God waere, ac hi nateshwon ne gelyfdon j?aet he aeghwser rixode : hi of- frodon Criste gastlice recels, and noldon him gold offrian. Eft wseron oftre gedwolmen fte gelyfdon |?£8t he soft Cyning weere, ac hi wiftsocon ]?33t he God weere : ftas, buton twyn, him offrodon gold, and noldon offrian recels. Sume ge- dwolan andetton )?8et he soft God waere and soft Cyning, and wiftsocon ]?8et he deadlic fleesc underfenge : j?as witodlice him brohton gold and stor, and noldon bringan myrran J>aere on- fangenre deadlicnysse.
Mine gebroftra, uton we geoffrian urum Drihtne gold, |?aet we andettan ]?aet he soft Cyning sy, and aeghwaer rixige. Uton him offrian stor, ]?aet we gelyfon f>83t he eefre God waes, sefte on ]?83re tide man seteowde. Uton him bringan myrran, ]?aet we gelyfan )?aet he wsss deadlic on urum flaesce, sefte is unftrowigendlic on his godcundnysse. He wses deadlic on menniscnysse aer his ftrowunge^ ac he bift heonon-forft un- deadlic, swa swa we ealle beoft sefter ftam geinsenelicum aeriste.
We habbaft gesaed embe ftas ]?ryfealdan lac, hu hi to Criste belimpaft : we willaft eac secgan hu hi to us belimpaft aefter fteawlicum andgite. Mid golde witodlice bift wisdom ge- tacnod, swa swa Salomon cwaeft, " Gewilnigendlic gold-hord lift on ftaes witan mufte.>J Mid store bift geswutelod halig
THE EPIPHANY OF THE LORD. 117
The astrologers went into the child's inn, and found him with his mother. They then, with outstretched bodies, wor- shipped 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 acknowledg- ment 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 mdrtal in our flesh, who is impassible in his divine nature. He was mortal in human nature before his passion, but he is henceforth im- mortal, 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 Solo- mon said, "A desirable gold- treasure lieth in the wise man's mouth.'3 With frankincense is manifested holy prayer,
118 EPIPHANIA DOMINI.
gebed, be $am sang se sealm-scop, " Drihten, sy min gebed asend swa swa byrnende stor on iSinre gesilrSe." purh myrran is gehiwod cwelmbaernys ures flaesces ; be iSam cweiS seo halige gelaftung, " Mine handa drypton myrran." pam acennedan Cyninge we bringaft gold, gif we on his gesihfte mid beorhtnysse )?aes upplican wisdomes scinende beoft. Stor we him bringaft, gif we lire ge^ohtas fturh gecnyrdnysse haligra gebeda on weofode ure heortan onaelaft, ]?aet we magon hwaethwega wynsumlice "Surh heofenlice gewilnurige stincan. Myrran we him offriaft, gif we i$a flaesclican lustas jmrh for- haefednysse ewylmia'5. Myrra de^, swa we ser cwaedon, )?8et j?aet deade flassc ea^elice ne rotaiS. Witodlice )?8et deade flassc rotaiS leahtorlice, )?onne se deadlica lichama )?83re flowendan galnysse, swa swa se witega be sumum "Da nytenu forrotedon on heora meoxe." ponne forrotia^ J>a nytenu on heora meoxe, ]>onne flaesclice men on stence heora galnysse geendiaft heora dagas. Ac gif we fta myrran Gode gastlice geoffriaiSj J>onne bi^ ure deadlica lichama fram galnysse stencum 'Surh forhsefednysse gehealden.
Sum iSing miccles gebicnodon )?a tungel-witegan us mid ]?am J>83t hi fturh o'Serne weg to heora earde gecyrdon. Ure eard so^lice is neorxna-wang, to ^am we ne rnagon gecyrran ]?83s weges i$e we comon. Se frumsceapena man and call his ofspring wearS adreefed of neorxena-wanges myrh^e, j?urh ungehyrsumnysse, and for ^igene J>aes forbodenan big- leofan, and fturh modignysse, 'Sa^a he wolde beon betera ^onne hine se ^Elmihtiga Scyppend gesceop. Ac us is micel neod J?33t we fturh oiSerne weg J>one swicolan deofol forbugan, J>83t we moton gesaeliglice to urum e^ele becuman, J>e we to gesceapene waaron.
We sceolon ]?urh gehyrsumnysse, and forhsefednysse, and eadmodnysse, anmodlice to urum eiSele staeppan, and mid halgum maegiium ^one eard ofgan, ]?e we ^urh leahtras for- luron. Rihtlice waes se swicola Herodes fram J?am tungel- witegum bepaeht, and he to Criste ne becom, foriSan iSe he
THE EPIPHANY OF THE LORD. 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 flagi- tiously, when the mortal body is subservient to overflowing lust, as the prophet said by one, " The beasts rotted in their dung/3 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 pre- served through continence from the stenches of lust.
The astrologers pointed out to us something great by re- turning 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 re- quire 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 pur-
120 DOM. III. POST EPIPHANIA.
mid facenfullum mode hine sohte. He getacnode (?a leasan licceteras, *Se mid hiwunge God secaft, and naefre ne gemetaft. He is to secenne mid soiSfaestre heortan, and anraedum mode, se$e leofaiS and rixaft mid Faeder and Halgum Gaste, on ealra worulda woruld. Amen.
DOM. III. POST EPIPHANIA DOMINI.
CUM descendisset lesus de monte secute sunt eum turbe multe : et reliqua.
Matheus, se eadiga Godspellere awrat on Jnssere godspel- lican raedinge, J?aet "se Haelend nrSer-eode of anre dune, and him filigde micel menigu. Efne ^acorn sum hreoflig mann,and aleat wrS J?aes Haelendes, ]?us cweiSende, Drihten, gif ]?u wilt, J?u miht me geclsensian. Se Haelend astrehte his hand, and hine hrepode, and cwseiS, Ic wylle ; and sy ^u geclaensod. pa sona wear^ his hreofla eal geclaensod, and he waes gehasled. Da cwaeiS se Haelend him to, Warna J>aet )?u hit nanum menn ne secge ; ac far to Godes temple, and geswutela fte sylfne 'Sam sacerde, and geoffra 'Sine lac, swa swa Moyses behead him on gewitnysse/'
Se lareow Haegmon cweiS on 'Sissere trahtnunge J^aet seo dun ]?e se Haelend of-astah getacnode heofenan rice, of iSam nrSer-astah se ^Elmihtiga Godes Sunu, ^a^a he underfeng ure gecynd, and to menniscum men geflaeschamod wear^, to 'Sy J?aet he mancynn fram deofles anwealde alysde. He waes ungesewenlic and unftrowigendlic on his gecynde ; j?a wear^ he gesewenlic on uruin gecynde, and ]?rowigendlic. Seo micele menigu 'Se him filigde getacnode $a gelealfullan cris- tenan, ]?e mid heora ]?eawa staepum Drihtne filial. Witod- lice we folgiaft Cristes fotswa^um, gif we his gebisnungum mid godum weorcum geefenlaecaft. " Efne ^a com sum hreoflig man, and aleat wrS j?aes Haelendes, |?us cwe'Sende, Drihten, gif )?u wilt, ^u miht me geclaensian. Se Haelend
THE THIRD SlTNDAY AFFER THE EPIPHANY. 121
pose. 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.
THE THIRD SUNDAY AFTER THE LORD'S EPIPHANY.
CUM descendisset Jesus de monte secutae sunt eum turbae multae : 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.'3
The doctor Hay mo says in exposition of this, that the mountain from which Jesus descended betokened the king- dom 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 pass- ible. 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. 6( Behold, there came a leprous man, and fell down before Jesus, thus saying, Lord, if thou wilt, thou canst cleanse me. Jesus
122 DOM. III. POST EPIPHANIA.
astrehte his hand, and hine hrepode, and cwaeft, Ic wille ; and sjrjfajjeclaenjiod. pa sona weariS his hreofla eal geclaensod, and he waes gehseled."
On iSissere daede is geswutelod Godes miht, and his ead- modnys. Moyses ae forbead to hrepenne aenigrie hreoflan, ac
se eadmoda Crist nolde hine forseon, beah $e he atelic waere.
* ^
and eac geswutelode ]?aet he waes Hlaford J?sere ealdan ae, and na 3eow. Mihtiglice he mihte mid his worde hine gehaelan, buton hrepunge ; ac he geswutelode fset his hrepung is swrSe halwende geleaffullum. Geleafful waes se hreoflia, ftaiSa he cwaeiS, et Drihten, gif }>u wilt, ftu. miht me geclaensian." Se Hsslend andwyrde, " Ic wylle ^ and jm beo geclsensod." Godes haes soiSlice is weorc, swa swa se sealm-wyrhta cwaeft, " He hit gecwaeiS, and J>a gesceafta waeron geworhte. He bebead, and hi waeron gesceapene/3
On gastlicurn andgite getacnode J?es hreoflia man eal man- cyn, ]?e waes atelice hreoflig, mid mislicum leahtrum on J?am inran menn ; ac hit gebeah to Cristes geleafan, and gleawlice undergeat J?aet hit ne mihte J>aere sawle claensunge onfon, buton ]>urh Drihten, J>e nane synne ne worhte, ne nan facn naes on his mufte gemet. La^lic brS J?aes hreoflian lie mid menig- fealdum springum and geswelle, and mid mislicum fagnys- sum; ac se inra mann, |?8et is seo sawul, bi^ micele atelicor, gif heo mid mislicum leahtrum begripen br$. We sceolon rihtlice gelyfan on Crist, ]?aet he ure sawle fram synna fag- nyssum gehaelan maege ; and we sceolon anraedlice his willan to Saere fremminge biddan. His hand getacnaft his mihte and his fleescljcnysse. Swa swa Crist mid his handa hrepunge )?one hreoflian gehaelde, swa eac he alysde us fram ure sawla synnum fturh anfenge ures flaesces ; swa swa se witega Isaias cwaeft, (e So^Slice he sylf aetbraed ure adlunga, and ure sar- nyssa he sylf abaer."
Mid )?am ^e he forbead |?am gehaeledum hreoflian J?aet he hit nanum men ne cydde, mid )?am he sealde us bysne J?aet we ne sceolon na widmaersian ure wel-daeda, ac we sceolon
THE THIRD SUNDAY AFTER THE EPIPHANY. 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.'3
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.'3 Jesus answered, " I will ; and be thou cleansed.'3 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 stead- fastly 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 pro- phet 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
124 DOM. Ill POST EPIPHANIA.
onscunian, mid inweardre heortan, j?one ydelan gylp, gif we hwaet lytles to gode gedoft. Witodlice ne bift us mid nanum oftrum edleane forgolden, gif we good for gylpe doft, buton mid helle susle ; forftan fte gilp is an heofod-leahter.
Seo ealde ae bebead J?aet gehwilc hreoflig man gecome to J?am sacerde, and se sacerd sceolde hine fram mannum asci- rian, gif he softlice hreoflig waere. Gif he naere swutelice hreoflig, waere ftonne be his dome claene geteald. Gif se sacerd hine hreofligne tealde, and Godes mint hine sy&San gehaelde, J>onne sceolde he mid lace his claensunge Gode ftan- cian. Swa sceal eac se fte mid heafod-leahtrum wiftinnan hreoflig bift cuman to Godes sacerde, and geopenian his di- gelnysse ftam gastlican laece, and be his raede and fultume his sawle wunda dfedbetende gelacnian. Sume men wena^ J>aet him genihtsumige to fulfremedum Ifecedome, gif hi heora synna mid onbryrdre heortan Gode anum andettaiS, and ne •Surfon nanum sacerde geandettan, gif hi yfeles geswicaft : ac gif heora wena soft waere, ftonne nolde Drihten asendan }>one fte he sylf gehaelde to J?am sacerde mid senigre lace. For ftsere ylcan gebisnunge eac he asende Paulum, J?one fte he sylf of heoferium gesprsec, to ftam sacerde Annanian, ]?us cweftende, " Ga inn to ftaere ceastre, and ftser )?e bift gesaed hwaet ]?e gedafenaft to donne/3
Ne gedyde se sacerd J?one man hreofligne oftfte unhreofligne, ac he demde J>83t he sceolde beon ascyred fram manna nea- wiste, gif his hreofla wyrsigeride waere ; oftfte betwux man- num wunian, gif his hreofla godigende waere. Swa sccal don se gastlica sacerd : he sceal gerihtlaecan Godes folc, and ftone
^HI^kMp^pBiM^MMMMP'V*
ascyrian, and amansumian fram cristenum mannum, J?e swa hreoflig bift on manfullum fteawum J?aet he oftre mid his yfel- S/\ nysse besmit ; ce ftam cwaeft se apostol Paulus, " Afyrsiaft )?one yfelan fram eow, ftylaes fte an wannhal seep ealle fta eowde besmite." Gif his hreofla bift godigende, J>aet is gif he yfeles geswicft, and his fteawas fturh Godes ege gerihtlaecft,
THE THIRD SUNDAY AFTER THE EPIPHANY. 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 5 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 arid aid, heal by penance the wounds of his soul. Some men imagine that it will suf- fice for a complete cure, if, with compunction of heart, they confess their sins to God alone, and that they need not con- fess to any priest, if they cease from evil : but if their opinion were true, the Lord would not have sent him, whom he him- self 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 wicked- ness ; concerning which the apostle Paul said, " Remove the evil man from you, lest one unsound sheep infect all the flock.'5 If his leprosy be amending, that is, if he cease from evil, and, through dread of God, correct his ways, let him
126 DOM. III. POST EPIPHANIA.
he haebbe wununge betwux cristenum mannum, oft J>aet he full hal sy on his drohtnungum.
Se godspellere cwaeft, J>aet " Drihten ferde asfter ftisum to anre byrig J?e is gehaten Capharnaum ; J>a genealaehte him to sum hundredes ealdor, biddende and cweftende, Drihten, min cniht lift aet ham bedreda, and is yfele geftreatod. Drihten him andwyrde, Ic cume and hine gehsele. pa andwyrde se hundredes ealdor, and cwaeft, Drihten, ne eom ic wyrfte ]?aet J?u innfare under minum hrofe ; ac cweft J?in word, and min cniht bift gehaeled. Ic eom an man geset under anwealde, haebbende under me cempan; and ic cwefte to 'Sisum, Far ftu, and he fser^ ; to oftruin, Cum ^u, and he cym^ ; to mi- nimi "Seowan, Do "Sis, and he de$. pa wundrode se Haelend, he ^is gehyrde, and cwseft to ^aere fyligendan menigu, ic eow secge, ne gemette ic swa micelne geleafan on TsrahelaiSeode. Ic secge eow to softum, J?33t manega cuma'S fram east-daele and west-daele, and geresta^ hi mid Abrahame ^am heahfssdere, and Isaace, and lacobe, on heofenan rice, pa rican beam beoft aworpene into $am yttrum )?eostrum, J?8er bii$ wop and to^a gebitt. Da cwaeft eft se Haslend to J?am hundredes ealdre^ Far i$e ham, and getimige 'Se swa swa ftu gelyfdest. And se cniht wearS gehaeled of ftsere tide."
pes hundredes ealdor genealsehte "Sam Hselende na healf- unga, ac fulfremedlice. He genealsehte mid micclum ge- leafan, and mid so^re eadmodnysse, and snotornysse, and so'Sre lufe. Micelne geleafan he hsefde, J>aJ?a he cwae^, " Drihten, cwe^ ]?in word, and min cniht biiS hal.'"' Softlice he geswutelode micele eadmodnysse, mid J?am ^e he cwas'S, " Drihten, ne eom ic wyrSe )?8st ]?u innfare under mine ^ecene." He hsefde micele snotornysse, J?a]?a he understod J>83t Crist is eeghwaer andweard J?urh godcundnysse, sefte lichamlice betwux mannum gesewenlic code. Nses he be- dseled J?83re so'San lufe, 'Sa^a he baed Drihten for his $eowan haele. Manega o^re men bsedon Drihten^ sume for heora agenre hsele, sume for heora bearna^ sume for leofra freonda ;
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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, arid 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 sol- diers 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 gnash- ing of teeth. Then again said Jesus to the centurion, Go home, and betide thee as thou hast believed. And the ser- vant 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.'3 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
128 DOM. III. POST EPIPHANIA.
ac ftes ftegeri baed for his J?eowan haclSe mid so^re lufe ; forSan $e heo ne toscaet naenne be maeglicere sibbe. Drihten geseah iSises ftegenes menigfealdan godnysse^ and cwaeiS, " Ic cume, and 'Sinne cniht gehaele."
Johannes se Godspellere awrat, J?aet Cf Sum under-cyning com to Criste, and hine baed J?aet he ham mid him srSode, and his sunu gebfelde ; forSan J?e he laeig aet forSsiiSe. pa cwse^ se Haelend to ^am under-cyninge, Gevvend )?e ham, J?in sunu leofa^. He gelyfde )?fes Haelendes spraece, and ham srSode. Da comon his ftegnas him togeanes, and cyddon }?aet his sunu gesund waere. He 'Sa befran on hwilcere tide he gewyrpte. Hi saedon, Gyrstan-daeg ofer midne daeg hine forlet se fefor. pa oncneow se fseder ]?33t hit waes seo tid on e se Haelend him to cwaeft. Far ^e ham, )?in sunu leo- Se cyning gelyfde i$a on God, and eal his hired."
Drihten nolde gelaftod lichamlice simian to J?aes cyninges untruman bearne, ac unandweard mid his worde hine ge- haelde ; and he waes gearo ungela^od to si^igenne lichamlice mid J>am hund redes ealdre. Wei wat gehwa J?aet cyning haef^ maran mihte ]?onne aenig hundredes ealdor, ac se ^Elmihtiga Godes Sunu geswutelode mid ]?aere daede J?aet we ne sceolon 'Sa rican, for heora riccetere wur^ian, ac for menniscum ge- cynde ; ne we ne sceolon $a wannspedigan for heora hafenleaste forseon ; ac we sceolon Godes anlicnysse on him wurSian. Se eadmoda Godes Sunu waes gearo to geneosigenne ]?one ^eowan mid his andwerdnysse, and he gehaelde )?one ae^eling mid haese ; be 'Sam cwaeiS se witega, " Se healica Drihten sceawa^ J>a eadmodan, and J>a modigan feorran oncnaew^."
Drihten wundrode J?aes hundredes ealdres geleafan, na swilce he hine aer ne cu^e, seiSe ealle ^ing wat, ac he geswu- telode mannum his geleafan mid herunge )?am J;e he wundor- lic waes. Hwanori com se geleafa ]?am ]?egene buton of Cristes gife, se^e hine syfrSan ]?isum wordum herede ? " So^S ic eow secge, na gemette ic swa micelne geleafan on Israhela 'Seode.''
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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 ce 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 indi- gence ; 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 j 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 after- wards praised him in these words ? " Verily I say unto you, I have not found so great faith in the people of Israel.''
HOM. VOL. I. K
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Naes ftis gecweden be ftam heahfsederum oftfte wttegum, ac be ftam andwerdan folce, fte fta-gyt naeron swa miccles geleafan .
Maria and Martha waeron twa geswystru swrSe on God belyfede : lit cwaedon to Criste, " Drihten, gif ftu her and- werd waere, naere ure broker forftfaren." pes ftegen cwaeft to Criste, " Cweft J?in word, and min cniht bift hal. Ic eom man under anwealde gesett, haebbende under me cempan j and ic secge ftisum, Far ftu, and he faerft ; to oftrum, Cum ftu, and he cymft ; to minum ]?eowan, Do ]?is, and he deft. Hu miccle swrSor miht ftu, J?e ^Elmihtig God eart, J?urh ftine haese gefremmam swa hwaet swa ftu wilt ! ' Drihten cwseft, "Ic secge eow to softan, )?aet manega cumaft fram east-daele and west-daele, and gercstaft hi mid Abrahame )?am heah- fasdere, and Isaace, and lacobe, on heoferian rice/' pas word sind lustbsere to gehyrenne, and hi micclum ure mod gladiaft, J?83t manega cumaft fram east-dasle middangeardes, and fram west-dsele, to heofenan rice, and mid J>am heahfaederum on ecere myrhfte rixiaft.
purh fta twegen daelas, east-dael and west-dael, sind getac- node fta feower hwemmas ealles middangeardes, of J?am beoft gegaderode Godes gecorenan of aelcere maegfte to ]?aera heah- faedera wununge, and ealra halgena. purh east-dael magon beon getacnode J?a fte on geogofte to Gode bugaft ; forSan fte on east-daele is J?aes daeges angin. purh west-dael sind ge- tacnode ]?a fte on ylde to Godes fteowdome gecyrraft ; forftan fte on west-daele geendaft se daeg.
Des aefterfiligenda cwyde is swifte egefull, fe pa rican beam beoft aworpene into ftam yttrum fteostrum, J?aer br$ wop and tofta gebitt." Da rican beam sind J?a ludeiscan, on ftam rixode God fturh fta ealdan ae ; ac hi awurpon Crist, and his lare forsawon ; and he awyrpft hi on fta yttran J?eostru, ftaer bift wop and tofta gebitt. Fela riccra manna gefteoft Gode, swa-J?eah, gif hi rihtwise beoft, and mildheorte. Rice man waes se heahfaeder Abraham, and Dauid se maera cyning, and Zacheus, sefte healfe his aehta ]?earfum daelde, and mid heal-
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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 be- tokened 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 dark- ness, 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
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fum daele forgeald be feowerfealdum swa hwaet swa he aer on unriht be anfealdum reafode. pas rican and heora gelican becumaft ]?urh gode gecyrrednysse to ftam ecan rice, fte him naefre ne ateoraft.
Da sind Godes beam gecigede, J?e hine lufiaft swiftor J?onne J>isne middangeard ; and fta sind fta rican beam gecwedene, fte heora heortan wyrtruman on ftisum andwerdum life plan- tiaft swiftor J?onne on Criste : swylce beoft on J>eostru awor- pene. paet godspel cwyft, " On J>a yttran J?eostru." Da yttran J?eostru sind J?aes lichaman blindnyssa wi^utan. Da in ran ]?eostru sind }?8es modes blindnyssa wiiSinnan. Se^e on "Sisum andweardum life is wi^innan ablend, swa j?aet he nasf^ nan andgit ne hoga embe Godes beboda, he bi^ J?onne eft wrSutan ablend, and aelces leohtes bedaeled ; for^an 'Se he ser his lif aspende butan Godes gemynde. pa carman forscyl- degodan cwylmia^ on ecum fyre, and swa-^eah J?aet swearte fyr him nane lihtinge ne deft. Wurmas toslitaft heora licha- man mid fyrenum toftum, swa swa Crist on his godspelle cwaeft, " peer nsefre heora wyrm ne swylt, ne heora fyr ne br3 adwsesced." paer beoS )?onne geferlsehte on anre susle, fa ]?e on life on mandaedum gefteodde wseron, swa ]?3et J?a man- slagan togaedere ecelice on tintregum cwylmiaft ; and for- ligras mid forligrum, gitseras mid gytserum, sceaftan mid sceaftum, fta forsworenan mid forsworenum, on ftam bradan fire, butan selcere geendunge forwurftaft. paer bift wop and tofta gebitt, forftan fte fta eagan tyraft on ftam micclum bryne, and fta teft cwaciaft eft on swiftlicum cyle. Gif hwam twy- nige be ftam gemaenelicum aeriste, fonne understaride he fisne drihtenlican cwyde, paet J?aer bift soft aerist, ftaer ftaer beoft wepende eagan and cearcigende teft.
Drihten cwaeft to ]?am hundredes ealdre, " Far fte ham, and getimige fte swa swa ftu gelyfdest ; and his cniht wearft ge- haeled of ftaere tide." Be ftisum is to understandenne hu micclum )?am cristenum men his agen geleafa fremige, fonne oftres mannes swa micclum fremode. Witodlice, for ftses
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poor, arid 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 with- out. 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, per- jurers 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 Chris- tian man's own faith profiteth him, when that of another man profiteth him so greatly. Verily, for the centurion's faith was
134 IN PURIFICATIONS S. MARINE.
hundredes ealdres geleafan wearS se bedreda gehaeled. Ge- leafa is ealra msegena fyrmest ; buton ]?am ne mseg nan man Gode lician ; and se rihtwisa leofaft be his geleafan. Uton gelyfan on )?a Halgan Drynnysse, and on soiSe Annysse, j?set se ^Elmihtiga Feeder, and his Sunu, j?set is his wisdom, and se Halga Gast, se$e is heora begra lufu and willa, fset hi sind fry on hadum and on namum, and an God, on anre godcund- nysse aefre wunigende, butan angynne and ende. Amen.
IHI. NON. FEB. '" IN PURIFICATIONS SCE. MARIE.
POSTQUAM impleti sunt dies purificationis Marine : et reliqua.
God bebead on )?aere ealdan se, and het Moyses, ]?one he- retogan, j?set he hit awrite betwux o^rum bebodum, j?aet aelc wif ^e cild gebaere sceolde gebidan feowertig daga sefter J>aere cenninge^ swa )?aet heo ne come into Godes temple, ne on anum bedde mid hire were, aer $am fyrste )?e we aer cwaedon ; )?aet is feowertig daga, gif hit hyse-cild wsere : gif hit j?onne masden-cild wsere, )?onne sceolde heo forhabban fram ingange Godes buses hund-ehtatig daga, and eac fram hire gebeddan ; and sefter ftam fyrste gan mid lace to Godes huse, and beran j?set cild forS mid J»33re lace, and sy&San, mid Godes blet- sunge, genealsecan hyre gemacan. pis wses geset be wifum.
Nu wses fteah-hwseftere J?set halige mseden MARIA, Cristes moder, Godes beboda gemyndig, and code on iSysum dsege to Godes huse mid lace, and gebrohte fast cild )?e heo acende, Hselend Crist, gelacod to )?am Godes temple, swa swa hit on Godes se geset wses.
Da wses J?aer, binnan )?83re byrig Hierusalem, sum Godes mann, and his iiama wses Symeon ; he wses swyfte rihtwis,
ON THE PURIFICATION OF ST. MARY. 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.
FEBRUARY II. ON THE PURIFICATION OF ST. MARY.
POSTQUAM impleti sunt dies purificationis Marise, 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 regard- ing 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
136 IN PURIFICATIONE S. MARLE.
and haefde micelne Godes ege, and he ge-andbidode 'Sone frofer, i$e behaten waes )>am folce Israhel, )?8et is Cristes to- cyme. Se Halga Gast waes wunigende on iSaem Symeone, and he wiste genoh georne ]?3et se ^Elmihtiga Godes Sunu wolde to mannum cuman, and menniscnysse underfon. pa wses $es man swrSe oflyst iSaes Haelendes to- cymes, and bsed get Gode daeighwamlice on his gebedum, ]?aet he moste Crist geseon aer he deaiSes onbyrigde. pa forSy ]?e he swa micele gewilnunge haefde Cristes to- cymes, 3a com him andswaru fram ]mm Halgan Gaste, )?aet he ne sceolde deaftes onbyrigan aer]?am fte he Crist gesawe. And he waes J?a blrSe )?83S be- hates, and com to Godes temple, Jrnrh myngunge ftaes Halgan Gastes. And seo halige Maria com "Sa to 'Sam temple mid )?am cilde, and se ealda man Symeon code togeanes ]?am cilde, and geseah J>one Haslend, and hine georne wses Godes Sunu, Alysend ealles middan-eardes. He hine genam 'Sa on his earmas mid micelre onbryrdnesse, and hine gebaer into ]?am temple, and ]?ancode georne Gode j?eet he hine geseon moste. He cwseft J?a, *e Min Drihten, 'Su forlaetst me nu mid sibbe of jnsum life, after ]?inum worde ; for^on f>e mine eagan gesawon }>inne Halwendan, JSone ^u gearcodest aetforan ansyne ealles folces ; leoht to onvvrigennysse J?eoda, and wuldor J?inum folce Israhele."
Hit is awriten on Cristes bee, and gehwaer on oj?rum bocum, J?aet fela witegan and rihtwise men woldan geseon Cristes to-cyme, ac hit naes na him getrSod, ac waes getrSod J7isum ealdan men ; forSam J?e hit is be him awriten, j>aet he cwaede daeghwamlice on his gebedum, " Ela, hwaenne cym^ se Haelend ? Hwaenne br$ he acenned ? Hwaenne mot ic hine geseon ? Hwae'Ser ic mote lybban oityaet ic hine geseo ? ' And J?a for "Sysre gewilnunge him com andswaru, )?aet he ne gesawe dea^, aerSam 'Se he Crist gesawe.
Maria, Cristes moder, beer j?aet cild, and se ealda Symeon code hire togeanes, and gecneow j?aet cild $urh onwrigenysse, and hit beclypte and baer into ftam temple. He baer j?aet
ON THE PURIFICATION OF ST. MARY. 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 admo- nition of the Holy Ghost. And the holy Mary came then to the temple with the child, and the old man Simeon went to- wards 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 gen- tiles, 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 de- sire, 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
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cild, and J?aet cild baer hine. Hu baer faet cild hine ? pone baer se ealda Symeon on his earmura, J?e ealle "Sing hylt and gewylt. Lytel he waes ftaer gesewen, ac iSeah-hwae^ere he wees swrSe micel and ormaete. Lytel he wses gesewen, for- $an fte he wolde gefeccan j?a lytlan, and gebringan up to his rice. Hwset synd i$a lytlan i5e he wolde habban up to his rice ? paet synd $a ea^modan. Ne sohte Crist na $a mo- digan, )?a )?a micele beo$ on hyra ge)?ance ; ac $a fte beo^ lytle and eaSmode on heora heortan, ]?a curnaft to Godes rice ; ac ftider ne maeg astigan nan modignys. pser waes se deofol 3e modegode, ac his modignes hine awearp into helle grunde ; forSy ne mseg ure tyddernes iSyder astigan, gif heo modig bi^, )?aj?a se engel ftser beon ne mihte j?a)?a he mode- gode.
God behead, on J>aere ealdan ae, his folce J?set hi sceoldon him offrian aelc frumcenned hyse-cild, o]?J>e alysan hit ut mid fif scyllingum. Eac on heora orfe, swa hwset swa frumcenned waere, bringan J?89t to Godes huse, and hit ^Seer Gode offrian. Gif hit )?onne unclaene nyten wsere, )?onne sceolde se hlaford hit acwellan, oj7j?e syllan Gode o]?er claene nyten. We ne Jmrfon J?as bebodu healdan nu lichamlice, ac gastlice. ponne on urum mode bi<$ acenned sum 'Sing godes, and we J?aet to weorce awenda^, ]?onne sceole we J?set tellan to Godes gyfe, and J?set Gode betaecan. Ure yfelan ge^ohtas o^S^e weorc we sceolan alysan mid fif scyllingum ; J?set is we sceolon ure yfelnysse behreowsian mid urum fif andgitum, ]?aet synd ge- sih)?, and hlyst, and swaec, and stenc, and hrepung. Eac swa ]?a unclasnan nytenu getacniaS ure unclaenan ge)?ohtas and weorc, i$a we sceolon symle acwellan, o^Se behwyrfan mid claenum ; J>83t is )?aet we sceolon ure unclaennysse and ure yfelnesse symle adwaescan, and forlaetan yfel, and don god.
Seo eadige Maria fta geoffrode hire lac Gode mid j?am cilde, swa hit on Godes ae geset waes. Hit waes swa geset on j?aere ealdan ae )?urh Godes haese, J?aet i$a )?e mihton
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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 wicked- ness 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 evii, 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 ap- pointed in the old law, by God's behest, that those who could
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teon sceoldon bringan anes geares lamb mid heora cylde, Gode to lace, and ane culfran, o]?)?e ane turtlan. Gif J?onne hwylc wif to ftam unspedig waere J>aet heo ^as $ing begytan ne mihte, ]?onne sceolde heo bringan twegen culfran-briddas, ofrSe twa turtlan.
pas laessan lac, )?8et sind ]?a ftigelas, ]?e waeron wannspedigra manna lac, waeron for Criste geoffrode. Se ^Elmihtiga Godes Sunu waes swiSe gemyndig ure neoda on eallum ftingum ; nabsBt a.nj?aet he wolde niann beon for us, 'Sa'Sa he God wees, ac eac swylce he wolde beon ]?earfa for us, ^SaiSa he rice waes : to iSy J>aet he us forgeafe dael on his rice, and maensumunge on his godcundnysse. Lamb getacnaiS unscae&Sinysse and ]?a maran godnysse ; gif we ]?onne swa earme beo^ J?set we ne magon ]?a maran godnysse Gode offrian, )?onne sceole we him bringan twa turtlan, o]?]?e twegen culfran- briddas, j?set is twyfealdlic onbryrdnes eges and lufe. On twa wisan biiS se man onbryrd : aerest he him ondraet helle wite, and bewep^ his synna, sy&San he nim^ eft lufe to Gode ; ]?onne ongin^ he to murcnienne, and ^Sinc^ him to lang hwaenne he beo ge- numen of 'Syses lifes earfoftnyssum, and gebroht to ecere reste.
Lytel W83S an lamb, o&5e twa turtlan, Gode to bringenne ; ac he ne sceawa^ na ]?83s mannes lac swa swr<Se swa he scea- wa^ his heortan. Nis Gode nan neod ure sehta; ealle 'Sing sindon his, aeg^er ge heofen, ge eor^e, and see, and ealle $a ^ing 'Se on him wunia^ : ac he forgeaf eorSlice ^ing mannum to brice, and bebead him ]?aet hi sceoldon mid ]?am eor^licum "Singum hine oncnawan ]?e hi aar forgeaf, na for his neode, ac for mancynnes neode. Gif $u oncnaewst ftinne Drihten mid ^inum aehtum, be iSinre mae'Se, hit freme^ j?e sylfum to iSam ecan life : gif $u hine forgitst, hit hearma^ ]?e sylfum and na Gode, and jni iSolast ^aere ecan mede. God gymiS )?a godnysse ^ines modes, and na "Sinra aehta. Gif $u hwaet dest Gode to lofe, mid cystigum mode, )?onne geswtitelast ^u )?a godnysse )>ines modes mid ]?sere daede ; gif J?u ^onne nan
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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 Al- mighty 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 wavs is a man affected : first, he
i
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 af- flictions 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 pos- sessions, 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 j but
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god don nelt, Gode to wurftinynte, ftonne geswutelast ftu mid j?sere uncyste ftine yfelnysse, and seo yfelnys j?e forded wift God.
On ftaere ealdan ae is gehwaer gesett, )?aet God het gelom- lice J>as fugelas offrian on his lace, for ftaere getacnunge ]?e hi getacniaft. Nis nu nanum men alyfed ]?aet he healde ]?a ealdan ae lichomlice, ac gehealde gehwa hi gastlice. Culfran sind swifte unscaeftftige fugelas, and bilewite, and hi lufiaft annysse, and fleoft him floccmaelum. Do eac swa se cristena man ; beo him unsceaftfig, and bilewite, and lunge annysse, and broftorraedene betwux cristenum mannum ; J?onne ge- offraft he gastlice Gode ]>a culfran-briddas. pa turtlan ge- tacnia'S claennysse : hi sind swa geworhte, gif hyra o^er o'Serne forlyst, ]?onne ne sec^ seo cucu naefre hire o'Serne gemacan. Gif iSonne se cristena man swa deft for Godes lufon, ]xmne geoffraft he ft a turtlan on jw betstan wisan. Das twa fugel-cyn ne singaft na, swa swa oft re fugelas, ac hi geo- meriaft, forftan )?e hi getacniaft haligra manna geomerunge on ftisum life, swa swa Crist cwaeft to his apostolum, (f Ge beoft geunrotsode on ]?isum life, ac eower unrotnys bift awend to ecere blisse." And eft he cwseft, <e Eadige beoft )?a }>e heora synna bewepaft, forftan fte hi beoft gefrefrode."
Se ealda man Symeon, )?e we aer embe spraecon, ne gyrnde na )?aet he moste Crist gehyran sprecan, forftan fte he hine gecneow J?aet he God waes, fteah fte he fta-gyt on J?aere men- niscnysse unsprecende waere. Sprecan he mihte, gif he wolde ; and ealswa wis he waes fta, J?a]?a he waes anre nihte, swa swa he waes, f>aj?a he waes ftrittig geara ; ac he wolde abidan his waestma timan on ftaere menniscnysse, swa swa hit gecyndelic is on mancynne. Symeon cwaeft \>SL, "Drihten, )?u forlaetst me nu on sibbe of ftysum life, forfton J>e mine eagan habbaft gesewen ftinne Halwendan." Se Halwenda ]?e he embe spraec is ure Haelend Crist, sefte com to gehaelenne ure wunda, )?aet sindon ure synna. He cwaeft J?a Symeon, " Done ]>u gearcodest aetforan gesihfte ealles folces.'3 Hine
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if thou wilt do no good for the honour of God, then thou, by that offence, manifestest thy wickedness, and that wicked- ness 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 al- lowed 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 Chris- tian 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 be- token 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, de- sired 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
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DC gesa\von na ealle men lichomlice, ac he is gebodod eallum mannum, gelyfe seiSe wylle. Se )?e on hine gelyfiS, he ge- sihft hine nu mid his geleafan, and on )?an ecan life mid his eagum. Symeon cwae$ )>a-gyt, " He is leoht to onwrigen- nysse fteoda, and wuldor Jrinum folce Israhel." Ealle $as word spraec se Symeon be $am cilde to ]?am heofenlican Feeder, J?e hine to mannum sende. He is so3 leoht J?e to- dreefde J?a f>eostra iSises lifes, swa swa he sylf cwaeft on his godspelle, " Ic com leoht ealles middangeardes, se iSe me fyligft, ne cym$ he na on )?ystrum, ac he haefS lifes leoht." Swa swa leoht todraefiS feostra^ swa eac todraefS Cristes lufu and his geleafa ealle leahtras and synna fram ure heortan : and he is wuldor and bliss ealles gelyfedes folces.
pa Maria, J?aet halige maiden, and J>aes cildes fostor- feeder, Joseph, vvaeron ofwundrode );aera worda ]?e se ealda Symeon clypode be ftam cilde. And se Symeon him iSa sealde blet- sunge, and witegode gyt mare be |?am cilde, and cweeft, "pis cild is gesett manegum mannum to hryre, and manegum to aeriste and to tacne, and J?am bi^ wi^Scweden." Swa swa 3a men )?e on Crist gelyfaft beo^ gehealdene ]?urh his to-cyme, swa eac J>a ]?e nella^S gelyfan on Crist beoiS twyfealdlice for- demde. Anfealdlice hi sind scyldige ^urh Adaines synne, and twyfealdlice hi beoiS fordemde, j?onne hi wi'Ssaca^ Cristes to-cymes, and nellaft gelyfan on "Sone softan Haelend. Dam ungeleaifullum mannum com Crist to hryre, and )?am geleaf- fullum to aeriste ; and eac anum gehwilcum gelyfedum men waes Cristes to-cyme aegSer ge hryre ge aerist. Hu ftonne ? He com to ^y J?aet he wolde aelc yfel towurpan, and aelc good araeran. Nu towyrp^ he on us leahtras, and araer^ mihta. He towyrp^ modignysse, and araeriS eadmodnysse. He to- wyrp'S galnysse, and araerS claennysse. And ealle uniSeawas he towyrp^ on his gecorenum mannum, and araer^ on him ealle godnysse. Ne maeg ];aet god beon getymbrod buton J>fEt yfel beo aer toworpen. " To tacne com Crist, and j?am is wiiScweden.'3 His acennednys is wundorlic tacn, foriSan
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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.'3 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 bles- sing, 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/3 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 pre- viously cast down. "Christ came for a sign, and which shall be spoken against." His birth is a wonderful sign, be-
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he waes of maedene acenned, swa swa nan ofter nis ; and ]?aet wrScwaedon ]?a ungeleaffullan men, and noldon gelyfan. And eac his aeriste of deaiSe, and his upstige to heofenum, and ealle $a wundra J?e he worhte, ealle hit waeron tacna, and •Sam wrScwaedon ]?a ungeleaffullan, and )?a geleaffullan ge- lyfdon.
pa cwaeiS se ealda Symeon to iSaere eadigan Marian, "His swurd sceal fturhgan iSine sawle.'3 paet swurd getacnode Cristes ftrowunge. Naes seo eadige Maria na ofslegen ne gemartyrod lichomlice, ac gastlice. Da^a heo geseh niman hyre cild, and adrifan isene naeglas J?urh ]?a handa and Jmrh "Sa fet, and sy^^an mid spere gewundigan on i5a si^an, J?a wees Cristes ftrowung hire iSrowung ; and heo waes mare "Sonne martyr, for^on )?e mare waes hyre modes Jrowung ]?onne wsere hire lichaman, gif heo gemartyrod waere. Ne cwae^ na se Symeon )?aet Cristes swurd sceolde J?urhgan Marian lichaman, ac hyre sawle. Cristes swurd is her ge- sett, swa swa we cwaedon, for his 'Srowunge. peah i$e Maria gelyfde J?aet Crist arisan wolde of deafte, ^eah-jiwas'Sere code liyre cildes |?rowung swi^e J?earle into hire heortan.
pa'Sa se Symeon haefde gewitegod ]?as witegunge be Criste, }>a com ]?aer sum wuduwe, seo waes Anna gehaten. " Seo leofode mid hire were seofon gear, and sy&San heo waes wuduwe feower and hund-eahtatig geara, and J?eowode Gode
•
on faestenum, and on gebedum, and on claennysse ; and waes on eallum J>am fyrste wunigende binnan j?am Godes temple ; and com i$a to ]?am cilde, and witegode be him, and andette Gode." Rihtlice swa halig wtf waes J?aes wyriSe J?aet heo moste witigian ernbe Crist, ftafta heo swa lange on claennesse Gode J?eowode. Behealde, ge wtf, and understandaft hu be hire awriten is. Seofon gear heo leofode mid hire were, and si&San heo waes wunigende on wudewan hade, oft feower and hund-eahtatig geara, swa lybbende swa se apostol taehte. He cwee^, se apostol Paulus, " Seo wuduwe ]?e lyfaft on estmet- turn, heo ne lyfaft na, ac heo is dead." peos Anna, $e we
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cause 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 mar- tyred 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 mar- tyr, 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 fast- ings, 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. Be- hold, ye women, and understand how it is written concern- ing 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,
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embe sprecaft, ne lufude heo na estmettas, ac lufude ftp.stenu. Ne lufude heo ydele spellunge, ac beeode hire gebedu. Ne ferde heo worigende geond land, ac waes wunigende ge)?ylde- lice binnan Godes temple. Gif wife getimige ]>aet heo hire wer forleose, ftonne nime heo bysne be $isre wudewan.
Dry hadas sindon ]?e cyftdon gecyftnysse be Criste ; ]?aet is maeigiS-had, and wudewan-had, and riht sinscype. Maeden is Cristes modor, and on maegft-hade wunude lohannes se Fulluhtere, ]?e embe Crist cydde, and manega o3re to-eacan him. Wide we waes fteos Anna, )?e we gefyrn aer embe spraecon. Zacharias, lohannes feeder, waes wer ; eegiSer ge he ge his wif witegodon embe Crist, pas iSry hadas syndon Gode gecweme, gif hi rihtlice lybbaiS. Maegft-had is aegfer ge on waepmannum ge on wifmannum. pa habba^S rihtne maeg^-had ]^a ]>e fram cild-hade wunia^ on claennysse, and ealle galnysse on him syifum forseo^, aeg^er ge modes ge lichoman, )?urh Godes fultum. ponne habbaft hi aet Gode hundfealde mede on $am ecan life. Widewan beoiS J?a J^e aefter heora gemacaii on claennysse wunia^ for Godes lufon : hi habba^ ]?onne syxtigfealde mede ast Gode hyra geswinces. pa ^>e rihtlice healdaft hyra aevve, and on alyfedum timan, for bearnes gestreone, haemed bega^, hi habba^ frittigfealde mede for hyra gesceadwisnysse. Se $e wile his galnysse ge- fyllan swa oft swa hine lyst, )?onne bi^ he wi^meten nytenum and na mannum. Be J?ysum taehte se apostol Paulus, " pa 'Se wif habba^, beon hi swilce hi nan nabbon ; ' for^an ealle hyra unlustas hi sceolon gebetan sylfwylles on |?yssum life, o^e unj>ances aefter ^yssum life ; and hi curna^ si^an to iSam ecan life mid maran earfo^Snysse. pa men )?e beoS butan rihtre aswe, and yrna^ fram anum to o^rum, nabba^ hi naenne dael ne nane bletsunge mid Criste, buton hi iSaes geswicon and hit gebeton. Uton fon nu on J?aet godspel we hit aer forleton.
Seo eadige Maria, and Joseph, $aes cildes fostor-faeder, ge-
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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 ex- ample 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 chas- tity, 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 chas- tity for love of God : they shall have a sixtyfold meed from God for their tribulation. Those who rightly hold their mar- riage 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 al! their evil lusts voluntarily in this life, or involuntarily after this life ; and they shall come after- wards 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,
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cyrdon to j?sere byrig Nazareth mid ]?am cilde ; " and ]?set cild weox, and wses gestrangod, and mid wisdome afylled, and Godes gifu wses on him wunigende." He weox and wses gestrangod on ]?sere menniscnysse, and he ne behofode nanes wsestmes ne nanre strangunge on ]?sere godcundnysse. He set, and dranc, and slep, and weox on gearum, and wses J>eah-hwse$ere eal his lif butan synnum. He nsere na man geiSuht, gif he manries life ne lyfode. He wses mid wisdome afylled, for]?an $e he is himsylf wisdom, and on him wunaft eal gefyllednys ]?sere godcundnysse : lichomlice Godes gifu wunude on him. Micel gifu wees j?set iSeere menniscnysse, J?set he wses Godes Sunu and God sylf, swa hraiSe swa he on- gann man to beonne. He wses sefre God of ]>am Fseder acenned, and wunigende mid )?am Feeder and mid j?am Halgan Gaste : hi $ry an God untodseledlic ; J?ry on hadum, and an God on anre godcundnysse, and on anum gecynde sefre wu- nigende. Se Sunu ana underfeng )?a menniscnysse, and hsefde anginn, seiSe sefre wses. He wses cild, and weox on j?eere menniscnysse, and j?rowode dea^ sylfwilles, and aras of dea^e mid ]?am lichaman J?e he ser on frowode, and astah to heo- fenum, and wuna^S nu sefre on godcundnysse and on mennisc- nysse, an Crist, segfter ge God ge mann, undeadlic, se'Se per his "Srowunge wses deadlic. He frowade, ac he ne iSrowaiS
«MM^HM«p^^^MMtf%HiMB0VBAM
heonon-for^S nsefre eft, ac bi^ sefre butan ende, eallswa ece on J?sere menniscnysse swa he is on ]?aere godcundnysse.
Wite gehwa eac ]?set geset is on cyrclicum ]?eawum, f»set we sceolon on $isum dsege beran ure leoht to cyrcan, and Isetan hi Sser bletsian : and we sceolon gan siS^an mid ]?am leohte betwux Godes husum, and singan ^one lofsang ^e )?serto geset is. peah 'Se sume men singan ne cunnon, hi beron j?eah-hwse3ere J?set leoht on heora handum ; for^y on ftissum dsege wses J?set so^e Leoht Crist geboren to J?am temple, sefte us alysde fram J?ystrum, and us gebrinc^ to )?am ecan leohte, leofa^ and rixaft a butan ende. Amen.
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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.53 He grew and was strengthened in human nature, but he required no growth and no strengthening in his divine nature. He ate, arid 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, arid 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 bis 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 o 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.
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ADSUMPSIT lesus xn. discipulos suos : et reliqua.
Her is gersed on ]?issum godspelle, ]?e we nu gehyrdon of ftaes diacones muSe, ]?aet " se Haelend gename onsundron his twelf leorning-cnihtas, and cwaeft to him, Efne we sceolon faran to $aere byrig Hierusalem, and J>onne beo^> gefyllede ealle $a $ing ]?e waeron be me awritene f>urh witegan. Ic sceal beon belsewed fteodum, and hi do$ me to bysmore, and beswingaft, and sy$8an ofsleaft, and ic arise of dea^e on )>am iSriddan daege. pa nyston his leorning-cnihtas nan andgit )?yssera worda. Da gelamp hit )?set hi genealaehton anre byrig ]?e is gehaten Hiericho, and iSa sast J?aer sum blind man be $am wege ; and J?aJ?a he gehyrde J^ses folces fasr mid ]?am Haelende, ^a acsode he hvva j?aer ferde. Hi cwssdon him to, j?eet J?33t waere 'Ssss Hselendes faer. pa begann he to hry- menne, and cwaeS, Haelend, Dauides Beam, gemiltsa min. Da men, j?e beforan )?am Haslende ferdon, ciddon ongean blindan, ]?aet he suwian sceolde. He clypode )?a miccle , Heelend, Dauides Beam, gemiltsa min. pa stod se Hselend, and het leedan ]?one blindan to him. pafta he ge- nealashte, ]?a acsode se Haelend hine, Hwset wyit ^u J>33t ic J?e do ? He cwsa^, Drihten, J?33t ic mage geseon. And se Haelend him cwae^ to, Loca nu : J?in geleafa haefS ^e ge- haeled. And he Saerrihte geseah, and fyligde jrarn Haelende, and hine masrsode. pa eal )?aet folc, }>e J?aet wundor geseh, herede God mid micelre onbryrdnysse."
Dyses godspelles anginn hrepode ures Haslendes J^rowimge, J;eah-hwae^ere ne 'Srowacle he na on ^ysne timan ; ac he wolde feorran and lange 83r cy^an his ^rowunge his leorning- cnihtum, ]?aet hi ne sceoldon beon to swi^e afyrhte )?urh ^a J?rowunge, )?onne se tima come J?aet he iSrowian wolde. Heora mod wear^ afyrht ]?urh Ciistes segene, ac he hi_eft gehyrte mid }>am worde J?e he cwae^, " Ic arise of deafte on ]?am *5riddan daege/3 pa wolde he heora geleafari gestrangian
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ADSUMPSIT Jesus xn. 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 dis- ciples 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 5 and when he heard the passing of the peo- ple with Jesus, he asked who was passing there. They said to him that Jesus was passing. Then he began to cry, and said, JesiiSj 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 fol- lowed Jesus, and glorified him. Then all the people who saw that miracle glorified God with great fervour.'3
The beginning of this gospel touched our Saviour's pas- sion, 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
154 DOMINICA IN QUINQUAGESIMA.
and getrymman mid wundrum. And hi i5a comon to iSaere stowe J>aer se blinda man saet be 'Sam wege, and Crist hine gehaelde aetforan gesilrSe ealles J?aes werodes, to fti J>aet he wolde mid ]?am wundre hi to geleafan gebringan. peah- hwaeftere j?a wundra )>e Crist worhte, ofter fting hi aeteowdon Jnirh mihte, and oftre iSing hi getacnodon )?urh geryno. He worhte )?a wundra soiSlice Jnirh godcunde mihte, and mid J?am wundrum faes folces geleafan getrymde ; ac hwaeiSre ]?aer waes o^er Sing digle on $am wundrum, aefter gastlicum andgite. pes an blinda man getacnode call mancynn, )?e wear^ ablend |?urh Adames gylt, and asceofen of myrfrSe neoxena-wanges, and gebroht to $isum life J?e is wi^meten cwearterne. Nu sind we ute belocene fram ^am heofenlican leohte, and we ne magon on ftissum life )?33s ecan leohtes brucan ; ne we his na mare ne cunnon buton swa micel swa we fturh Cristes lare on bocum raedaiS. peos woruld, ]?eah heo myrige hwiltidum ge^uht sy, nis heo hwae^ere geliccre ^aere ecan worulde, f>e is sum cweartern leohtum daege. Eal mancyn waes, swa we aer cwaedon, ablend mid geleaflaeste and gedwylde ; ac J?urh Cristes to-cyme we wurdon abrodene of urum gedwyldum, and onlihte )?urh geleafan. Nu haebbe we J?aet leoht on urum mode, faet is Cristes ge- leafa ; and we habbaft )?one hiht f>aes ecan lifes myrlvSe, J>eah ^Se we gyt lichamlice on urum cwearterne wunian.
Se blinda man saet aet J?aere byrig )?e is gehaten Hiericho. Hiericho is gereht and gehaten ( mona/ Se mona deiS aeg^er ge wycxft ge wana,^ : healfum moiiSe he bi^ weaxende^ healfum he br3 wanigende. Nu getacna^ se mona ure dead- lice lif, and ateorunge ure deadlicnysse. On o'Serne ende men beo^ acennede, on o)?erne ende hi forSfaraft. pa^a Crist com to ^aere byrig Hiericho, f»e ^one monan getacna^, J?a underfeng se blinda man gesikSe. paet is, iSaiSa Crist com to ure deadlicnysse, and ure menniscnysse underfeng, ]?a wear^ mancyn onliht, and gesihSe underfeng. He saet wiS Sone weig ; and Crist cwasft on his godspelle, " Ic com
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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 mi- racles 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 re- ceived 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
156 DOMINICA IN QUINQUAGESIMA.
weig, and soSfaestnys, and lif." Se man )>e nan fting ne cann ftaes ecan leohtes, he is blind ; ac gif he gelyfS on ]?one Haelend, ]?onne sitt he wr3 ]?one weig. Gif he nele biddan J>ses ecan leohtes, he sitt <Soime blind be Sam wege unbid- dende. Se fte rihtlice gelyfS on Crist,, and geornlice bitt his sawle onlih tinge, he sitt be ftam wege bidderide. Swa hwa swa oncneewS )?a blindnysse his modes, clypige he mid in- weardre heortan, swa swa se blinda cleopode, " Haelend, Dauides Beam, gemiltsa mm,"
Seo menigu ]?e code beforan $am Haelende ciddon $am blindan, and heton j?aet he stille waere. Seo menigu getacnaiS ure unlustas and leahtras )?e us hrema^5 and ure heortan ofsittaft, J>aet wre ne magon us swa geornlice gebiddan, swa we behofedon. Hit gelimpS gelomlice, ^pnne se man wile yfeles geswican, and his synna gebetan, and mid eallum mode to Gode gecyrran, iSonne cuma^ )?a ealdan leahtras j?e he ser geworhte, and hi gedrefa^ his mod, and willaft gestillan his stemne, J?aet he to Gode ne clypige. Ac hwaetdyde se blinda, j>a]?a ]?33t folc hine wolde gestyllan ? He hrymde ^aes ^5e swrftor, o^ )?33t se Haelend his stemne gehyrde, and hine gehaelde. Swa we sceolon eac don, gif us deofol drecce mid menigfealdum ge^ohtum and costnungum : we sceolon hryman swi^or and swrSor to ^am Haelende, J??et he todrasfe ^a yfelan costnunga fram ure heortan, and )?8et he onlihte ure mod mid his gife. Gif we iSonne Jmrhwunia'S on urum gebedum, J?onne mage we gedon mid urum hreame ]^83t se Haelend stent, se^e aer eode, and wile gehyran ure clypunge, and ure heortan onlihtan mid godum and mid claenum ge^ohtum. Ne magon fta yfelan ge^ohtas us derian, gif hi us ne lieiaiS ; ac swa us swrSor deofol breg^ mid yfelum ge^ohtum, swa we beteran beo^, and Gode leofran, gif we 3one deofol forseolS and ealle his costnunga, ^Surh Godes fultum.
Hwaet is )?aes Haelendes stede, o&Se hwaet is his faer ? He ferde "Surh his menniscnysse, and he stod Jmrh ]?a godcund- nysse. He ferde ^urh i$a menniscnysse, swa |?8et he waes
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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 fer- vently 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 pray- ing, 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 riot 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
158 DOMINICA IN QUINQUAGESIMA.
acenned, and ferde fram stowe to stowe, and dea$ ]?rowade, and of deaiSe aras, and astah to heofenum. pis is his faer. He stent "Surh i$a godcundnysse ; foriSon ~Se he is "Surh his mihte aeghwaer andweard, and ne "Searf na faran fram stowe to stowe ; forSonfte he is on aelcere stowe )?urh his godcund- nysse. pafta he ferde, J>a gehyrde he ]?aes blindan clypunge ; and )?aj?a he stod, J>a forgeaf he him gesihiSe ; forSan Jmrh $a menniscnysse he besargaft ures modes blindnysse, and iSurh fta godcundnysse he forgifS us leoht, and ure blindnysse onliht. He cwae^S to ftam blindan men, " Hwset wilt $u J?set ic "Se do ? ' Wenst $u J?aet he nyste hwset se blinda wolde, se^5e hine gehselan mihte ? Ac he wolde J^aet se blinda baede ; for^on )?e he tiht selcne swiiSe gemaglice to gebedum : ac hws3^ere he cwyft on oiSre stowe, "Eower heofenlica Faeder wat hwass ge behofiaiS, aer^an 'Se ge hine aeniges binges bid- dan," J?eah-hwae^ere wile se goda God J?aet we hine georne biddon ; forSan |?urh 'Sa gebedu bi^ ure heorte onbryrd and gewend to Gode.
Da cwaeft se blinda, "La leof, do )?aet ic maege geseon." Ne baed se blinda na$or ne goldes, ne seolfres, ne nane woruldlice $ing, ac baed his gesih^e. For nahte he tealde aenig iSing to biddenne buton gesih'Se ; for^an ^eah se blinda f * sum 'Sing haebbe, he ne maeg butan leohte geseon ]?aet he haef^, Uton for'Si geefenlaecan J?isum men, J?e waes gehaeled ^ram Criste, aeg^er ge on lichaman ge on sawle : ne bidde we na lease welan, ne gewitenlice wurSmyntas ; ac uton biddan leoht aet urum Drihtne : na J?aet leoht fte bi^ geendod, J?e biS mid J?aere nihte todraefed, J?aet ^e is gemaene us and nytenum ; ac uton biddan j?aes leohtes ]?e we magon mid englum anum geseon, J?aet ^e naefre nebi^ geendod. Toftam leohte so^lice ure geleafa us sceal gebringan, swa swa Crist cwagiS to blindan menn, " Loca nu, fin geleafa $e gehaelde."
Nu smea^ sum ungeleaiful man, Hu maeg ic gewilnian gastlican leohtes, faet ]?aet ic geseon ne maeg ? Nu cwefte ic to -Sam menn, J>aet iSa fting )?e he understynt and undergytan
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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/3 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 cornpre-
iCO DOMINICA IN QUINQUAGESIMA.
maeg, ne undergyt he na iSa Sing J>urh his lichaman, ac Jnirh his sawle ; ]?eah-hwaei$ere ne gesihS nan man his sawle on iSisum life. Heo is ungesewenlic, ac iSeah-hwaeiSere heo wissaiS ]?one gesewenlican lichaman. Se lichama, ^e is ge- sewenlic, haefS lif of ftaere sawle, ]?e is ungesewenlic. Gewite j?aet ungesewenlice vit, ]>onne fyl'S aclinic ]?aet gesewenlice ; forSan ]>e hit ne stod na aer ^urh hit sylf. paes lichoman lif is seo sawul, and J>aere sawle lif is God. Gewite seo sawul ut, ne mseg se mu$ clypian, J?eah "Se he gynige ; ne eage geseon, J?eah fte hit open sy ; ne nan limn ne de^S nan ^ing, gif se lichama br$ sawulleas. Swa eac seo sawul, gif God hi forlaet for synnum, ne deiS heo nan ^ing to gode. Ne maeg nan man nan fting to gode gedon, butan Godes fultume. Ne br<$ seo synfulle sawul na mid ealle to nahte avvend, fteah 'Se heo gode adeadod sy ; ac heo bi^ dead aelcere dugu^e and gessel^e^ and br<5 gehealden to iSam ecan deafte, J?aer ]?83r heo aefre bi^ on pinungum wunigende, and J?eah-hw8e3ere neefre ne ateora^.
Hu maeg ]?e nu twynian j^aes ecan leohtes, ^eah hit unge- sewenlic sy, J?onne )?u haefst lif of ungesewenlicre sawle, and ]?e ne twyna^ nan $ing j?aet ]?u sawle haebbe^ ^eah ftu hi geseon ne mage ? Se blinda, 'Sa^a he geseon mihte, ]?a fyligde he iSam Haelende. Se man gesih^ and fylrS Gode, se^e cann understandan God, and god weorc wyrcft. Se man gesih^S and nele Gode fylian, se^e understent God, and nele god wyrcan. Ac uton understandan God and god weorc wyrcean : uton behealdan h wider Crist gauge, arid him fylian ; J?aet is ]?3et we sceolon smeagan hwaet he taece, and hwaet him licige, and j>aet mid weorcum gefyllan, swa swa he sylf cwaeiS, " Se iSe me j?enige, fylige he me ; ' ' ]?aet is, geefenlaece he me, and onscunige aelc yfel, and lufige aelc god, swa swa ic do. Ne teah Crist him na to onftisum life land ne welan, swa swa he be him sylfum cwaeft, " Deor habbaiS hola, and fugelas hab- biiiS nest, hwaer hi resta^, and ic naebbe hwicler ic ahylde min
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hend, he understands those tilings 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 in- visible. 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 fol- low 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, fe The beasts have holes, and the birds have nests, where they rest, and I have not where I may lay down
HOM. VOL. I. M
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heafod." Swa micel he haefde swa he rohte, and leofode be oftra manna aehtum, se fte ealle $ing ah.
We raedaft on Cristes bee feet faet folc rsedde be him., faet hi woldon hine gelaeccan, and ahebban to cyninge, faet he waere heora heafod for worulde, swa swa he waes godcundlice. pafa Crist ongeat iSaes folces willan, fta fleah he anstandende to anre dune, and his geferan gewendon to s*e, and se Haelend waes up on lande. Da on niht eode se Haelend up on ftam waetere mid drium fotum, oityaet he com to his leorning- cnihtum, iSaer "Saer hi waeron on rewute. He forfleah j?one woruldlican wurSmynt, J?a]?a he waes to cyninge gecoren ; ac he ne forfleah na ]?set edwit andiSone hosp, ]?a)?a $a ludeiscan hine woldon 011 rode ahon. He nolde his heafod befon mid gyldenum cynehelme, ac mid fyrnenum, swa swa hit gedon wses on his frowunge. He nolde on iSissum life rixian hwil- wendlice, seiSe ecelice rixa^ on heofonum. Nis %eos woruld na ure e$el, ac is ure wraecsrS ; for^i ne sceole we na besettan urne hiht on ]?issum swicelum life, ac sceolon efstan mid godum geearnungum to urum e^ele, )?aer we to gesceapene wseron, faet is to heofenan rice.
SoiSlice hit is awriten, " Swa hwa swa wile beon freond fisre woruldej se bi^ geteald Godes feond." Crist cwse^ on sumere stowe, faet " Se weig is swrSe nearu and sticol, seiSe laet to heofonan rice ; and se is swiiSe rum and smeiSe, se^e laet to helle-wite." Se weig, se^e laet to heofenan rice, is forSi nearu and sticol, forSi fret we sceolon mid earfoftnysse geearnian urne e^el. Gif we hine habban willa^, we sceolon lufian mildheortnysse, and claennysse, and so^faestnysse, and rihtwisnysse, and eadmodnysse, and habban softe lufe to Gode and to m annum, and don aelmessan be ure maeiSe, and habban gemet on urutn bigleofan, and gehwilce o^ere halige "Sing began, pas Sing we ne magon don butan earfo^nyssum ; ac gif we hi doft, J?onne mage we mid Jmm geswincum, Godes fultum, astigan ftone sticolan weg fe us gelaet to ecan life. Se weg seiSe laet to forwyrde is for^i brad and
SHROVE SUNDAY. 163
my head." He had as much as he recked of, and lived on the possessions of other men, he who own^ 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 mode- rate 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
M 2
1
164 DOMINICA IN QUINQUAGESIMA.
forSi ]?e unlustas gebringaft J>one man to forwyrde. Him br3 swrSe softe, and nan geswinc )?set he fylle his gal- nysse, and druncennysse, and gytsunge begange and modig- nysse, and $a unstrangan berype, and don swa hwaet swa hine lyst : ac $as mrSeawas and oftre swilce gelaedaft hine butan geswince to ecum tintregum, buton he aer his ende yfeles geswice and god wyrce. Dysig br3 se wegferenda man seiSe miniS }>one smeftan weg |?e hine mislset, and forlset iSone sticolan j?e hine gebrincS to ftsere byrig. Swa eac we beoft so'Slice ungerade^ gif we lufiaiS )?a sceortan softnysse and $a hwilwendlican lustas to 'San swr$Cj J^eet hi us gebringan to $am ecan pinungum. Ac uton niman J?one earfo^ran weg, j?aet we her sume hwile swincon^ to 'Sy )?aBt we ecelice beon butan geswince. Ea^e mihte Crist, gif he wolde, on j?isum life wunian butan earfcySnyssum, and faran to his ecan rice butan iSrowunge, and butan deafte; ac he nolde. Be iSam cwae'S Petrus se apostol, " Crist Srowode for us, and sealde us bysne5 ]>aet we sceolon fyligan his fotswaftum ;" ]?ae,t is, J?aet we sceolon sum iSing browian for Cristes lufon, and for urum synnum. Wei ^rowa^ se man, and Gode gecweinlice, se'Se
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win^ ongean leahtras, and godnysse gefrema'S, swa swa he fyrmest maeg. Se $e nan ^ing nele on iSissum life Srowian, he sceal browian un)?ances wyrsan ^rowunga on ]?am to- weardan life.
Nu genealseeS claene tid and halig, on J>8ere we sceolon ure gimeleaste gebetan : cume forSi gehwa cristenra manna to his scrifte5 and his diglan gyltas geandette, and be his lareowes tsecunge gebete ; and tihte aelc o^erne to gode mid godre ge- bysnunge, )?»3t eal folc cwefte be us, swa swa be $am blindan gecweden waes, ^aSa his eagan weeron onlihte ; ]?3Bt is, Eall folc j?e )?33t wundor geseah, herede God, se^e leofa'S and rixaft a butan ende. Amen.
SHROVE SUNDAY. 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 way- faring 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 with- out labour. Easily might Christ, had he been willing, have continued in this life without hardships, and gone to his ever- lasting 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 pro- motes 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 Chris- tian man come to his confessor, and confess his secret sins, and amend by the teaching of his instructor ; and let every- one 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.
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DOMINICA PRIMA IN QUADRAGESIMA.
DUCTUS est lesus in desertum a Spiritu : et reliqua.
Ic wolde eow trahtnian Jris godspel, fte mann nu beforan eow rsedde, ac ic ondrsede j>set ge ne magon fta micelan deop- nysse j?ses godspelles swa understandan swa hit gedafenlic sy. Nu bidde ic eow J?set ge beon geftyldige on eowerum geiSance, o'Sfset we iSone traht mid Godes fylste oferrsedan magon.
" Se Hselend wees gelaed fram J?am Halgan Gaste to anum westene, to %y ]?set he wsere gecostnod fram deofle : and he i$a fseste feowertig daga and feowertig nihta, swa j?set he ne onbyrigde setes ne wsetes on eallum j?am fyrste : ac siSftan him hingrode. pa genealsehte se costnere, and him to cwseft, Gif ftu sy Godes Sunu, cweiS to "Sisum stanum J?8et hi beon awende to hlafum. Da andwearde se Hselend, and cwseft, Hit is awriten, ne leofaft se mann na be hlafe anum, ac lyfaiS be eallum 'Sam wordum be sra^ of Godes muSe. pa genam
c_j ^ _ ^— '
se deofol hine, and gesette hine uppan 'Sam scylfe j?aes
-
heagan temples, and cwseft, Gif $u Godes Sunn sy, feall nu adun : hit is awriten, )?33t englum is beboden be i$e, )?aet hi ^e on hira handum ahebbon, )?33t f>u fur^on ne ^urfe ^inne fot aet stane aetspurnan. pa cwseft se Hselend eft him to, Hit is awriten, Ne fanda fines Drihtnes. pa genam se deofol hine eft, and gesette hine uppan anre swiiSe heahre dune, and aeteowde him ealles middangeardes welan, and his wuldor, and cwseiS him to, Ealle ^as ^ing ic forgife Se, gif ^u wilt
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feallan to minum fotum and gebiddan J?e to me. Da cwaeft se Haslend him to, Ga $u underbsecc, sceocca ! Hit is awriten, Gehwa sceal hine gebiddan to his Drihtne anum, and him anum 'Seowian. pa forlet se deofol hine, and him comon englas to, and him $enodon."
Se Halga Gast Isedde J?one Haslend to f>am westene, to 'Sy fast he wsere J?ser gecostnod. Nu wundraiS gehwa hu se deofol dorste genealsecan to 'Sam Hselende, j?set he hine costnode :
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
168 DOMINICA PRIMA IN QUADRAGESIMA.
ac he ne dorste Cristes fandian, gif him alyfed naere. Se Haelend com to mancynne for3i J?aet he wolde ealle ure cost- nunga oferswrSan mid his costnungum, and oferswiSan urne ftone ecan deaft mid his hwilwendlicum dea$e. Nu waes he swa eadmod J?aet he geiSafode ftam deofle ]?aet he his fandode, and he geiSafode lySrum rnannum j?aet hi hine ofslogon. Deofol is ealra unrihtwisra manna heafod, and ]?a yfelan men sind his lima : nu geftafode God ]?aet J?aet heafod hine cost- node, and faet fta limu hine ahengon.
pam deofle waes micel twynung, Hwaet Crist waere ? His lif naes na gelogod swa swa oftra manna lif. Crist ne aet mid gyfernysse, ne he ne dranc mid oferflowendnysse, ne his eagan ne ferdon worigende geond mislice lustas. pa smeade se deofol hwaet he waere ; hwae'Ser he waere Godes Sunu, sefte manncynne behaten waes. CwaeiS ]?a on his geftance, ]?aet he fandian wolde hwaet he waere. Da faeste Crist feowertig daga and feowertig nihta on an, $a on eallum J?am fyrste ne cwaeS se deofol to him J?aet he etan sceolde, forSan J>e he geseh j?aet him nan 'Sing ne hingrode. Eft, fiaiSa Crist hingrode aefter swa langum fyrste, iSa wende se deofol so^lice ]?aet he God naere, and cwaeft to him, " Hwi hingraft ]?e ? Gif 'Su Godes Sunu sy, wend j?as stanas to hlafum, and et."
EaiSe mihte God, se^e awende waeter to wine, and se^e ealle gesceafta of nahte geworhte, eaiSelice he mihte awendan ^a stanas to hlafum : ac he nolde nan fting don be iSaes deofles taecunge ; ac cwaeiS him to andsware, "Ne lifaiS na se man be hlafe anum, ac lifa^ be $am wordum 'Se ga^ of Godes muSe." Swa swa ]?aes mannes lichama leofa^ be hlafe, swa sceal his sawul lybban be Godes wordum, j?aet is, be Godes lare, )?e he Jmrh wise menn on bocum gesette. Gif se lichama naefS mete, oj?)?e n« maeg mete ^icgean, J?onne forweornaiS he, and adeada^S : swa eac seo sawul, gif heo naefS ]?a halgan lare, heo bi^ ]?onne weornigende and maegenleas. purh iSa halgan lare heo bi^S strang and onbryrd to Godes willan.
pa waes se deofol aene oferswi^ed fram Criste. " And he hine genam, and baer upp on J?aet tempi, and hine sette aet
THE FIRST SUNDAY IN LENT. 169
Jesus, if it had not been allowed him. Jesus came to man- kind because he would overcome all our temptations by his temptations, and overcome our eternal death with his tem- porary 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
170 DOMINICA PRIMA IN QUADRAGESIMA.
scylfe, and cwseft to him, Gif i5u Godes Sunu sy, sceot adun ; forSan )?e englum is beboden be $e, J?aet hi fte on hand- um ahebban, j?aet Jm ne fturfe iSinne fot aet stane aetspurnan." Her begann se deofol to reccanne halige gewritu, and he leah mid j?aere race ; forSan 'Se he is leas, and nan soiSfsestnys nis on him ; ac he is fseder aelcere leasunge. Naes J?set na awriten be Criste J?aet he $a saede, ac waes awriten be halgum mannum : hi behofia$ engla fultumes on Jnssum life, ]?aet se deofol hi costnian rie mote swa swHSetwa hewolde. Swa hold is God mancynne, ]?aet he haefS geset his englas us to hyrdum, J?aet hi ne sceolon na geftafian ]?am return deoflum ]?s3t hi us for- don magon. Hi moton ure afandian, ac hi ne moton us nydan to nanuin yfle, buton we hit sylfe agenes willan don, |?urh )?a yfelan tihtinge ^Saes deofles. We ne beoft na fulfre- mede buton we beon afandode : Jmrh $a fandunge we sceolon gefteon, gif we sefre wi^saca'S deofle, and eallum his larum ; and gif we genealeeca^ urum Drihtne mid geleafan, and lufe, and godum weorcum ; gif we hwser aslidon, arisan eft )?8er- rihte, and betan georne l>fet %eer tobrocen bi^.
^~^ ^^fc^^fc^i^^***^"**^^^^****^**^"^'*1*^^/^^^™^^^*'*^^**
Crist cwas^ J?a to ftam deofle, " Ne sceal man fandigan his Drihtnes." past waere swiiSe gilplic deed gif Crist scute $a adun, ]?eah ^e he ea^e mihte butan awyrdnysse his lima nySer asceotan, se$e gebigde )>one heagan heofenlican bigels ; ac he nolde nan ^ing don mid gylpe ; for^on ]?e se gylp is an heafod-leahter ; j?a nolde he adun asceotan, forSon ^e he onscunode )?one gylp ; ac cwaeiS, " Ne sceal man his Drihtnes fandian." Se man fandia^ his Drihtnes, se^e, mid dyslicum truwan and mid gylpe, sum wundorlic fting on Godes naman don wile, o&Se se^e sumes wundres dyslice and butan neode, aet Gode abiddan wile, pa waes se deofol oSere srSe J^urh Cristes geiSyld oferswi^ed.
(i pa genam he hine eft, and abaer nine upp on ane dune, and aetywde him ealles middangeardes welan and his wuldor, and cwaeft to him, Ealle ftas 'Sing ic forgife ^e, gif ^u wilt afeallan to minum fotum, and )?e to me gebiddan/3 Dyrste- lice spraec se deofol her, swa swa he aer spraec, f>a]?a he on
THE FIRST SUNDAY IN LENT. 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 ex- pound 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 man- kind, 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 him- self down5 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 con- fidence 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
172 DOMINICA PRIMA IN QUADRAGESIMA.
heofeimm woes, J?aJ?a he wolde daelan heofonan rice wi3 his Scyppend, and beon Gode gelic; ac his dyrstignys hine awearp "Sa into helle ; and eac mi his dyrstignys hine ge- niSerode, J?ai5a he, fturh Cristes j?rowunge, forlet niancynn of his anwealde. He cwaeft, fe pas fting ic forgife $e." Him ftuhte j?aet he ahte ealne middangeard; forSon $e him ne wrSstod nan man aerSam }>e Crist com J?e hine gewylde.
Hit is awriten on halgum bocum, " Eorfte and call hire gefyllednys, and eal ymbhwyrft and )?a i$e on -Sam wuniaft, ealle hit syndon Godes sehta," and na deofles. peah-hwaeftere Crist cwaeft on his godspelle be ^am deofle, J?a?t he waere middangeardes ealdor^ and he sceolde beon ut-adrsefed. He is fera manna ealdor, J?e lufiaiS J?isne middangeard, and ealne heora hiht on ]?issum life besetta^^ and heora Scyppend for- seoiS. Ealle gesceafta, sunne, and mona, and ealle tunglan, land, and seerand nytenu, ealle hi iSeowiaiS hyra Scyppende; for^ion f>e hi faraiS aefter Godes dihte. Se lyiSra man ana, ]?onne he forsihS Godes beboda, and fullgeeft deofles willan, J?urh gytsunge, of>)?e 'Surh leasunge, o^^e 'Surh graman, ^urh o^re leahtras, ]?onne bi^S he deofles 3eowa, )?onne he deofle gecwem^, and )?one forsih^ ^e hine geworhte.
" Crist cwas^ ^a to 'Sam deofle, Ga $u underbsecc, sceocca ! Hit is awriten, Man sceal hine gebiddan to his Drihtne, and him anum 'Seowian." Quidam dicunt non dixisse Saluato- rem, "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 Xpo, u Uade retro me," id est, Seguere me. Diabolo non dicitur, Uade retro me, sed, " Uade retro/' sicut jam diximus, et sic scripsit beatus Hieronimus, in una epistola. He cwasiS to $am deofle, " Ga $u underbaec." Deofles nama is gereht, 'Ny^er-hreosende.' Ny^er he ahreas, and underbaec he code fram frinTSe his anginnes, J?a^a he waes ascvred fram Saere heofonlican blisse ; on hinder he code
» *
THE FIRST SUNDAY IN LENT. 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 pos- sessions," 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.'3 Quidam dicunt non dixisse Salvatorem, " Satane, vade retro," sed tantum "Vade": sed tamen in rectioribus et vetustiori- bus exemplaribus habetur, "Vade retro Satanas," sicut in- terpretatio 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 hea- venly bliss ; he went behind again through Christ's advent ;
174 DOMINICA PRIMA IN QUADRAGESIMA.
eft ]mrh Cristes to- cyme; on hinder he sceal gan on domes daege, ]7onne he bift belocen on helle-wite on ecum fyre, he and ealle his geferan ; and hi naefre siftftan ut-brecan ne magon.
Hit is awriten on ftaere ealdan ae, ]?aet nan man ne sceal hine gebiddan to nanum deofelgylde, ne to nanum Singe, buton to Gode anuin ; forfton fte nan gesceaft nys wyrfte ]>aes wurftmyntes, buton se ana sefte Scyppend is ealra ftinga : to him anum we sceolon us gebiddan ; he ana is soft Hlaford and soft God. We biddaft J>ingunga set halgum mammm, j?aet hi sceolon us ftingian to heora Drihtne and to urum Drihtne ; ne gebidde we na, fteah-hwaeftere, us to him, swa swa we to Gode doft, ne hi ]?aet geftafian nellaft ; swa swa se engel cwaeft to lohanne ]?am apostole, *ftafta he wolde feallan to his fotum : he cwaeft, " Ne do ]?u hit na, )?aet ]ni to me abuge. Ic eom Godes J^eowa, swa swa ftu and )?ine gebroftra : gebide fte to Gode anum."
" pa forlet se deofol Crist, and him comon englas to, and him ftenodon." He W33S gecostnod swa swa mann, and sefter ftaere costnunge him comon halige englas to, and him ftenodon, swa swa heora Scyppende. Buton se deofol gesawe j?aet Crist man waere, ne gecostnode he hine ; and buton he soft God waere, noldon fta englas him ftenian. Mycel wses ures Haelendes eaftmodnys and his ge]?yld on ftisre daede. He mihte mid anum worde besencan ftone deofol on )?3ere deopan nywelnysse ; ac he ne aeteowde his mihte, ac mid halgum gewritum he andwyrde ftam deofle, and sealde us bysne mid his geftylde, ]?set swa oft swa we fram ftwyrum mannum ffinig fting |?rowiaft, ]?33t we sceolon wendan ure mod to Godes lare swiftor J?onne to senigre wrace.
On ftreo wisan bift deofles costnung : ]?aet is on tihtinge, on lustfullunge, on geftafunge. Deofol tiht us to yfele, ac we sceolon hit onscunian, and ne geniman nane lustfullunge to ftaere tihtinge : gif J>onne ure mod nimft gelustfullunge, J7onne sceole we huru wiftstandan, J?aet ftaer ne beo nan ge- ftafung to ftam yfelan weorce. Seo yfele tinting is of deofle ;
THE FIRST SUNDAY IN LENT. 175
he shall go behind on doomsday, when he shall he 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.'3
" 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 insti- gation, in pleasure, in consent. The devil instigates us to evil, but we should shun it, and take no pleasure in the in- stigation : 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
170 DOMINICA PRIMA IN QUADRAGESIMA.
ftonne brS oft ]?aes mannes mod gebiged to 3aere lustfullunge, hwilon eac aslit to iSaere geSafunge ; forSori ]?e we sind of synfullum flaesce acennede. Naes na se Haelend on $a wisau gecostnod ; forSon i$e he waes of maedene acenned buton synne, and naes nan fting ftwyrlices on him. He mihte beon gecostnod jmrh tihtinge, ac nan lustfullung ne hrepede his mod. paer naes eac nan geiSafung, forSon fte iSaer naes nan lustfullung ; ac waes ftaes deofles costnung for<Sy call wrSutan, and nan fting wi$innan. Ungewiss com se deofol to Criste, and ungewiss he code aweig; forSan ]?e se Haelend ne ge- swutulode na him his mihte, ac oferdraf hine geiSyldelice mid halgum gewritum.
Se ealda deofol gecostnode urne faeder Adam on ftreo wisan : ]?aet is mid gyfernysse, and mid idelum wuldre, and mid gitsunge ; and ]?a wearS he oferswrSed, forSon ]?e he geftafode 'Sam deofle on eallum]?am ^rim costnungum. purh gyfernysse he waes oferswrSed, J?a)?a he "Surh deofles lare aet 'Sone forbodenan aeppel. purh idel wuldor he waes ofer- swiSed, iSafta he gelyfde ^Saes deofles wordum, 'Sa^a he cwae^, " Swa rnaere ge beo^ swa swa englas, gif ge of ]?am treowe etaS." And hi i$a gelyfdon his leasunge, and woldon mid idelum gylpe beon beteran ]?onne hi gesceapene waeron : $a wurdon hi wyrsan. Mid gytsunge he waes oferswi^ed, J>a]?a se deofol cwae^ to him, " And ge habba'S gescead aeg^er ge godes ge yfeles." Nis na gytsung on feo anum, ac is eac on gewilnunge micelre ge^inc'Se.
Mid J?am ylcum ^rim ^ingum |?e se deofol ifone frum- sceapenan maim oferswiftde, mid )?am ylcan Crist oferswiftde hine, and astrehte. purh gyfernysse fand^de se deofol
J Jt - _|J I •! Ull __^^"^ I _ II _ , _ • I • — •^V...!!"*^ ^ •*-.'"'
Cristes, iSa^a he cwae^, " CweS to "Sysum stanum J?aet hi beon to hlafum awende, and et." purh idel wuldor he fand- ode his, J>a)?a he hine tihte j?aet he sceolde sceotan ny$er of "Saes temples scylfe. purh gitsunge he fandode his, 'Sa'Sa he mid leasunge him behet ealles middangeardes welan, gif he wolde feallan to his fotum. Ac se deofol waes ]?a oferswiSed
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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 covetous- ness ; 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, " Arid 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 over- came 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
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178 DOMINICA PRIM A IN QUADRAGESIMA.
iSurh Crist on J?am ylcum gemetum ]?e he aer Adam ofer- swr<5de ; j?aet he gewite fram urum heortum mid ]?am innfaere gehaeft, mid ]?am J?e he inn-afaren waes and us gehaefte.
We gehyrdon on iSisum godspelle ]?aet ure Drihten faeste feowertig daga and feowertig nihta on an. Bafta he swa lange faeste, J>a geswutelode he )?a micelan mihte his god- cundriysse, jmrh $a he mihte on eallum ftisum andweardum life butan eorftlicum mettuin lybban, gif he wolde. Eft, ftaiSa him hingrode, j?a geswutelode he J>aet he waes soft man, and forfti metes behofode. Moyses se heretoga faeste eac feowertig daga and feowertig nihta, to fti ]?8et he moste un- derfon Godes ae ; ac he ne faeste na j?urh his agene mihte, ac J?urh Godes. Eac se witega Elias faeste ealswa lange eac )wrh Godes mihte, and sr&San waes genumen butan deafte of 'Sisum life.
Nu is $is faesten eallum cristenum mannum geset to heal- denne on aelces geares ymbryne ; ac we moton aelce daeg ures metes brucan mid forhaefednysse, iSaera metta )?e alyfede sind. Hwi is ^is faesten |?us geteald Jmrh feowertig daga ? On eallum geare sind getealde $reo hund daga and fif and sixtig daga 5 ]?onne, gif we teoftiaiS J?as gearlican dagas, J?onne beo'S ]?aer six and ftritig teo^ing-dagas ; and fram iSisum daege o'S ]?one halgan Easter- daeg sind twa and feowertig daga : do )?onne fta six sunnan-dagas of ^arn getele, ]?onne beoiS J?a six and iSritig )?9es geares teo^ing-dagas us to forhaefednysse getealde.
Swa swa Godes ae us bebyt J?aet we sceolon ealle )?a $ing J?e \is gesceota^ of ures geares teolunge Gode ]?a teo^unge syllan, swa we sceolon eac on $isum teo^ing-dagum urne lichaman mid forhaefednysse Gode to lofe teo^ian. We sceolon tis gearcian on eallum "Singum swa swa Godes J?enas, aefter J?aes apostoles taecunge, on micclum ge^ylde, and on halgum waeccum, on faestenum, and on claennysse modes and lichaman ; for^i laesse pleoh br$ J?am cristenum men J?aet he flsesces bruce, J?onne he on ftissere halgan tide wifes bruce.
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same means with which he had of yore overcome Adam ; so that he departed from our hearts made captive by the en- trance 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 j but he fasted not through his own power, but through God's. The pro- phet 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 Sun- days 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 pre- pare 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
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180 DOM. IN MEDIA QUADRAGESIMA.
Laetaft aweg ealle saca, and aelc geflitt, and gehealdaft j/as tid mid sibbe and mid softre lufe ; furSon ne bi3 nan faesten Gode andfenge butan sibbe. And doiS swa swa God taehte, tobrec ftinne hlaf, and syle ftone o]?erne dael hungrium men, and laed into Jnnum huse waedlan, and fta carman aelfremedan men, and gefrefra hi mid J>inum godum. ponrie ftu nacodne geseo, scryd hine, and ne forseoh "Sin ageri flaesc. Se mann ]?e fsest buton aelmyssan, he deft swilce he sparige his mete, and eft ett J?aet he aer mid forhaefednysse foreode ; ac }>33t faesten taelft God. Ac gif ftu faestan wille Gode to gecvvem- ednysse, J?onne gehelp i$u earmra manna mid J?am daele "Se iSu )?e sylfum oftihst, and eac mid maran, gif ^e to onhagige. Forbugaft idele spellunge, and dyslice blissa, and bewepaiS eowre synna; forSon "Se Crist cwae^S, " Wa eow ]?e nu hlihga^, ge sceolon heofian and wepan/3 Eft he cwaeiS, (( Eadige beoiS ^a ^e nu wepaiS, foriSon ^e hi sceolon beon gefrefrode."
We lybba^ mislice on twelf mon^um : nu sceole we ure gymeleaste on [?ysne timan geirmian, and lybban Gode, we fte o^rum timan us sylfum leofodon. And swa hwaet swa we do$ to gode, uton don J?aet butan gylpe and idelre herunge. Se mann J?e for gylpe hwaet to gode deft, him sylfum to he- runge, naefft he iSaes nane mede aet Gode, ac haefS his wite. Ac uton don swa swa God taehte, J?aet ure godan weorc beon on fta wisan mannum cufte, j?aet hi magon geseon ure god- nysse, and J?aet hi wuldrian and herigan urne Heofenlican Feeder, God ^Elmihtigne, sefte forgilt mid hundfealdum swa hwaat swa we doft earmum mannum for his lufon, sefte leofaft and rixaft a butan ende on ecnysse. Amen.
DOMINICA IN MEDIA QUADRAGESIMA.
ABUT lesus trans mare Galileae :et reliqua.
" Se Haelend ferde ofer fta Galileiscan sae, )?e is gehaten Tyberiadis, and him filigde micel menigu, forfton )?e hi be-
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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.'3
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.
MIDLENT SUNDAY.
ABUT Jesus trans mare Galileae : et reliqua.
" Jesus went over the sea of Galilee, which is called of Tiberias, and a great multitude followed him, because they
182 DOM. IN MEDIA QUADRAGESIMA.
heoldon fta tacna ]?e he worhte ofer fta imtruman men. pa astah se Haelend up on ane dune, and J?aer saet mid his leorn- ing-cnihtum, and waes fta swifte gehende seo halige Easter- tid. pa beseah se Haelend up, and geseah J?aet ftaer waes mycel mennisc toweard, and cwaeft to anum his leorning- cnihta, se waes gehaten Philippus, Mid hwam mage we bic- gan hlaf ftisum folce ? pis he cwaeft to fandunge j?aes leorn- ing-cnihtes: he sylf wiste hwaet he don wolde. Da and- wyrde Philippus, peah her waeron gebohte twa hund pening- wurft hlafes, ne inihte furfton hyra aelc anne bitan of ftam gelaeccan. pa cwaeft an his leorning-cnihta, se hatte Andreas, Petres broftor, Her byrft an cnapa fif berene hlafas, and twegen fixas, ac to hwan maeg ]?aet to swa micclum werode ? pa cwae'S se Haelend, Doft j?aet j?aet folc sitte. And J>aer waes micel gaers on iSaere stowe myrige on to sittenne. And hi ^a ealle saeton, swa swa mihte beon fif 'Susend wera. Da genam se Haelend ]?a fif hlafas, and bletsode, and tobrsec, and todaelde betwux ^am sittendum : swa gelice eac J>a fixas todaelde; and hi ealle genoh haefdon. pa^a hi ealle fulle waeron, iSa cwae^ se Haelend to his leorning-cnihtum, Gade- ria^S )?a lafe, and hi ne losion. And hi $a gegaderodon ^a bricas, and gefyldon twelf wilian mid ^aere lafe. paet folc, ^a iSe ^is tacen geseah, cwaeiS j?aet Crist waere soft witega, sefte waes toweard to ftisum middangearde."
Seo sae, )?e se Haelend oferferde, getacnaft J?as andweardan woruld, to ftaere com Crist and oferferde ; |?aet is, he com to ftisre worulde on menniscnysse, and ftis lif oferferde ; he com to deafte, and of deafte aras ; and astah up on ane dune, and j?aer saet mid his leorning-cnihtum, forfton fte he astah up to heofenum, and ]?aer sitt nufta mid his halgum. Riht- Uce is seo sss wiftmeten J?isre worulde, forfton fte heo is hwiltidum smylte and myrige on to rowenne, hwilon eac swifte hreoh and egeful on to beonne. Swa is }>eos woruld ; hwiltidum heo is gesundful and myrige on to wunigenne, jiwilon heo is eac swift e styrnlic, and mid mislicum )?ingiim
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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 multi- tude ? 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 as- cended 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 de- sirable and pleasant to dwell in, sometimes also it is very rugged, and mingled with divers things, so that it is too
184 DOM. IN MEDIA QUADRAGESIMA.
gemenged, swa paet heo for oft brS swrSe unwynsum on to eardigenne. Hwilon we beo$ hale, hwilon untrume ; nu blvSe, and eft on micelre unblisse ; forSy is pis lif, swa swa we aer cwsedon, paere sae wvSmeten.
pa se Haelend gesaet up on "Saere dune, iSa ahof be up bis eagan, and geseh paet ftaer waes micel mennisc toweard. Ealle pa "Se him to cumaft, paet is $a 'Se buga^S to rihtum geleafan, pa gesilrS se Haelend, and pam he gemiltsa'S, and hyra mod onliht mid his gife, past hi magon him to cuman butari gedwylde, and ^am he forgif^ ^one gastlican fodan, J?aet hi ne ateorian be wege. pafta he axode Philippum, hwanon hi mihton hlaf ^am folce gebicgan, 'Sa geswutelode he Philippes nytennysse. Wei wiste Crist hwaet he don wolde_, and he wiste paet Philippus ]?aet nyste. Da cwae^ Andreas, J>aet an enapa J?aer baere fif berene hlafas and twegen fixas. pa cwaeft se Haelend, " DoS paet past folc sitte," and swa forSon swa we eow aer rehton. Se Haelend geseh pset hungrige folc, and he hi mildheortlice fedde, aeg'Ser ge jmrh his godnysse ge $urh his mihte. Hwaet mihte seo godnys ana, buton 'Saer waere miht mid paere godnysse ? His discipuli woldon eac J?aet folc fedan, ac hi naefdon mid hwam. Se Haelend haefde pone godan willan to $am fostre, and pa mihte to iSaere frem- minge.
Fela wuudra worhte God, and daeghwamlice wyrc*S ; ac 'Sa wundra sind swrSe awacode on manna gesihfte, for^on 'Se hi sind swrSe gewunelice. Mare wundor is paet God ^Elmihtig aelce daeg fet ealne middangeard, and gewissa^ pa godan, ponne paet wundor waere, paet he pa gefylde fif $usend manna mid fif hlafum : ac 'Saes wundredon men, na for^i paet hit mare wundor waere, ac foriSi paet hit waes ungewunelic. Hwa syliS nu waestm urum aecerum, and gemenigfylt paet gerip of feawum cornum, buton se ^e $a gemaenigfylde 'Sa fif hlafas ? Seo miht waes $a on Cristes handum, and pa fif hlafas waeron swylce hit seed weere, na on eor^an besawen, ac gemenigfyld fram ^Sam 'Se eor^an geworhte.
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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/3 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.
186 DOM. IN MEDIA QUADRAGESIMA.
pis wundor is swrSe micel, and deop ongetacnungum. Oft gehwa gesihft faegre stafas awritene, ]?onne hera$ he ftone writere and ]?a stafas, and nat hwaet hi maenaS. Se iSe carin •Saera stafa gescead, he heraiS heora faegernysse, and raed ]?a stafas, and understent hwaet hi gemaenaft. On o$re wisan we sceawiaS metinge, and on oiSre wisan stafas. Ne gaeiS na mare to metinge buton J>aet J?u hit geseo and herige : nis na genoh J?aet jm stafas sceawige, buton %u hi eac raede, and j?aet andgit understande. Swa is eac on $am wundre J?e God worhte mid ]?am fif hlafum : ne br3 na genoh J?aet we J?aes tacnes wundrian, o)?J;e ]?urh )?8et God herian, buton we eac J?aet gastlice andgit understandon.
pa fif hlafas $e se cnapa baer getacniai5 J>a fif bee ^e Moyses se heretoga sette on ^aere ealdan 83. Se cnapa 'Se hi baer, and heora ne onbyrigde, waes )?33t ludeisce folc, 3e %a fif bee raed- don, and ne cufte )?aeron nan gastlic andgit, aerSan ^e Crist com, and J>a bee geopenode, and hyra gastlice andgit onwreah his leorning-cnihtum, and hi srfrSan eallum cristenum folce. We ne magon nu ealle |?a fif bee areccan, ac we secga'S eow )?aet God sylf hi dihte, and Moyses hi awrat, to steore and to lareiSam ealdan folce Israhel, and eac us on gastlicum andgite. pa bee waeron awritene be Criste, ac J?aet gastlice andgit waes J>am folce digle, o^ }?aet Crist sylf com to mannum, and ge- openede J^aera boca digelnysse, aefter gastlicum andgite.
Alii euarigeliste ferunt,, quia panes et pisces Dominus di- scipulis distribuisset, discipuli autem ministrauerunt turbis. He tobraec ^a fif hlafas and sealde his leorning-cnihtum, and bet beran $am folce ; forSon |?e he taehte him $a gastlican lare : and hi ferdon geond ealne middangeard, and bodedon, swa swa him Crist sylf taehte. Mid ]?am $e he tobraec 'Sa hlafas, j?a waeron hi gernenigfylde, and weoxon him on hand- urn ; foriSon ^e ^a fif bee wurdon gastlice asmeade, and wise
MIDLENT SUNDAY. 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 with- out, 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 spiri- tual 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 him- self 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 evangelistae ferunt, quia panes et pisces Dominus di- scipulis 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 hea- venly 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
188 DOM. IN MEDIA QUADRAGESIMA.
lareowas hi trahtnodon, and setton of iSam bocum manega oiSre bee; and we mid j?aera bocalare beoft daeghwonlice gast- lice gereordode.
pa hlafas waeron berene. Bere is swrSe earfofte to gear- cigenne, and ]?eah-hwae$ere fet ftone mann, ]?onne he gearo blS. Swa waes seo ealde a? swrSe earftrSe and digle to under- standenne ; ac iSeah-lrwaeiSere, J?onne we cuma'S to 'Sam smed- man, j?aet is to iSaere getacnunge, ]?onne gereordaS heo ure mod; and gestrangaS mid faere diglan lare. Fif hlafas iSaer waeron, and fif ^usend marina faer waeron gereordode ; for^an "Se ]?aet ludeisce foic waes underSeodd Godes se, "Se stod on fif bocum awriten. pafta Crist axode Philippum, and he his afandode, swa swa we ser raeddon, ]?a getacnode he mid ]?aere acsunge J>aes folces nytennysse, ]?e wass under ^aere ae, and ne cu^e )>aet gastlice andgit, ^e on 'Saere se bediglod waes.
Da twegen fixas getacnodon sealm-sang and ^aera witegena cwydas. An "Saera gecydde and bodode Cristes to-cyme mid sealm-sange, and oiSer mid witegunge. Nu sind j>a twa ge- setnyssa, J?aet is sealm-sang and witegung, swylce hi syflinge waeron to $am fif berenum hlafum, ]?8et is, to 'Sam fif aelicum bocum. paet folc, )?e iSaer gereordode, saet up on 'Sam gaerse. paet gaers getacnode flaesclice gewilnunge, swa swa se witega cwaeft, " M\c flaesc is gaers, and J>aes flaesces wuldor is swilce wyrta blostm." Nu sceal gehwa, se^e wile sittan aet Godes gereorde, and brucan j?aere gastlican lare, oftredan )?aet gaers and ofsittan, )?aet is, )?aet he sceal ^a flaesclican lustas ge- wyldan, and his lichaman to Godes J?eowdome syrnle gebigan.
pser waeron getealde aet 'Sam gereorde fif 'Susend wera ; for^on )?e ^Sa menn, )?e to "Sam gastlican gereorde belimpa'S, sceolon beon werlice geworhte, swa swa se apostol cwae'S ; he cwae^, " BeoiS wacole, and standa^ on geleafan, and on- ginna^ werlice, and becyS gehyrte." Deah gif wifmann bi^ werlice geworht, and strang to Godes willan, heo brS ponne geteald to 'Sam werum )?e set Godes mysan sittaS. pusend getel biS fulfremed, and ne astihS nan getel ofer J?aet. Mid
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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 pre- pare^ 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 sig- nification, 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 con- cealed 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 pro- phecy, 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 watch- ful, 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 ex- tends beyond it. With that number is betokened the per-
190 DOM. IN MEDIA QUADRAGESIMA.
pam getele bift getacnod seo fulfremednys ftaera manna fte gereordiaft heora sawla mid Godes lare.
"Se Haelend het pa gegadrian pa lafe, paet hi losian ne sceoldon ; and hi fta gefyldon twelf wilion mid pam bricum." Da lafe ftaes gereordes, paet sind fta deopnyssa ftaere lare pe worold-men understandan ne magon, pa sceolon fta lareowas gegaderian, paet hi ne losian, and healdan on heora faetelsum, paet is, on heora heortan, and habban aefre gearo, to teonne forft pone wisdom and fta lare aegfter ge ftaere ealdan ae ge 'Saere niwan. Hi ^Sa gegaderodon twelf wilian fulle mid J?am bricum. past twelffealde getel getacnode J>a twelf apostolas ; for^an J?e hi underfengon pa digelnyssa paere lare, 'Se paet laewede folc undergitan ne mihte.
<c paet folc, i$a ]?e paet wundor geseah, cwaedon be Criste, J?aet he waere so^ witega, ^e toweard waes." SoiS hi saedon^ sumera ^inga : witega he waes, for^an "Se he wiste ealle to- wearde ping, and eac fela 'Sing witegode, %e beoft gefyllede butari twyn. He is witega, and he is ealra witegena wite- gung, forSan Se ealle witegan be him witegodon, and Crist gefylde heora ealra witegunga. paet folc geseah $a paet wun- doi'y and hi 'Saes swiiSe wundredon. paet wundor is awriten, and we hit gehyrdon. paet fte on him heora eagan gedydon, paet deft ure geleafa on us. Hi hit gesawon, and we his ge- lyfaft pe hit ne gesawon ; and we sind forfti beteran getealde, swa swa se Haelend be us on oftre stowe cwaeft, (( Eadige beoft pa pe me ne geseoft, and hi hwaeftere gelyfaft on me, and mine wundra maersiaft."
paet folc cwaeft fta be Criste, paet he waere soft witega. Nu cwefte we be Criste, paet he is ftaes Lifigendan Godes Sunu, sefte waes toweard to alysenne ealne middangeard fram deofles anwealde, and fram helle-wite. paet folc ne cufte ftaera goda, paet hi cwaedon, paet he God waere, ac saedon, paet he witega waere. We cweftaft nu, mid fullum geleafan, paet Crist is soft witega, and ealra witegena Witega, and paet he is softlice ftaes ^Elmihtigan Godes Sunu, ealswa mihtig swa his Faeder,
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fection 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/5 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 pre- serve 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.
ft The people, who saw that miracle, said of Christ, that he was the true prophet who was to come.'3 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.'3
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 pro- phets, and that he is truly Son of the Almighty God, as mighty
192 ANNUNCIATIO S. MARLE.
mid $am he leofaft and rixaft on annysse ^Sses Halgan Gastes, a butan ende on ecnysse. Amen.
VIII. KL. APRIL. ANNUNCIATIO S. MARINE.
MISSUS est Gabrihel Angelas : et reliqua.
Ure se ^Elmihtiga Scyppend, se$e ealle gesceafta, buton selcon antimbre, )mrh his wisdom gesceop, and j?urh his willan geliffaeste, he gesceop mancynn to $i J?aet hi sceoldon mid gehyrsumnysse and eadmodnysse *3a heofenlican geftincfte geearnigan> ]>e se deofol mid ofermettum forwyrhte. pa wearS eac se mann mid deofles lotwrencum bepseht, swa J?aet he tobnec his Scyppendes bebod, and wearS deofle betaeht, and eal his ofspring into helle-wite. Da 'Sea of^uhte ^am ^Elmihtigum Gode ealles mancynn es and smeade hu he mihte his hand-geweorc of deofles an- wealde alysan ; for^i him ofhreow J>ses mannes, for^Son ^e he waes bepaeht mid J?ses deofles searo-crseftum. Ac him ne ofhreow na 3aes deofles hryre ; for^an 'Se he naes ]wrh nane tihtinge foiiaered, ac he sylf asmeade ^a up-ahefednysse ]?e he ^urh ahreas ; and he for<Si a on ecnysse wuna$ on forwyrde waelrsew deofol.
pa fram frymiSe mancynnes cydde se ^Elmihtiga God, hwilon fturh getacnunga, hwilon ^urh witegunga, ]?8et he wolde mancynn ahreddan ]?urh ^one ]?e he ealie gesceafta mid geworhte, ^urh his agen Beam. Nu wseron ^a witegunga swrSe menigfealdlice gesette on halgum gewritum, aer^am iSe se Godes Sun a menniscnysse underfenge. Sume waeron eac be "Ssere eadigan Marian gewitegode. An *Ssera witegunga is Isaiae, se awrat betwux his witegungum, ]?us cwe^ende, " Efne sceal maeden geeacnian on hire innofte, and acennan Sunu, and his nama biS geciged Emmanuhel," Tpast is gereht
THE ANNUNCIATION OF ST. MARY. 193
as his Father, with whom he liveth and reigneth in unity of the Holy Ghost, ever without end to eternity. Amen.
MARCH XXV. THE ANNUNCIATION OF ST. MARY.
MISSUS est Gabrihel Angelus : et reliqua.
Our Almighty Creator, who created all creatures, with- out 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, u Behold, a virgin shall conceive, and bring forth a son, and his name shall be called Emanuel," that is interpreted in our
HOM. VOL. I. O
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on uruin geiSeode, ( God is mid us.' Eft Ezechihel se vvitega geseah on his witegunge an belocen geat on Godes huse, and him cwaeft to sum engel, " pis geat ne br<$ nanum menn ge- openod, ac se Hlaford ana faerS inn ]?urh J?aet geat, and eft ut fserS, and hit bi$ belocen on ecnysse." paet beclysede geat on Godes huse getacnode )?one halgan rnaeigiShad j?aere eadigan Marian. Se Hlaford, ealra hlaforda Hlaford, j?set is Crist, becom on hire innoiS, and fturh hi on menniscnysse wearft acenned, and J?aet geat biS belocen on ecnysse ; J?aet is, J?aet Maria waes maeden aer iSaere cenninge, and maeden on iSaere cenninge, and maeden aefter $aere cenninge.
pa witegunga be Cristes acennednysse and be ftaere eadigan Marian maeg^Shade sindon swrSe menigfealdlice on^aere ealdan ge gesette, and se $e hi asmeagan wile, |?aer he hi afint mid micelre genihtsumnysse. Eac se apostol Paulus cwaeiS, ec pa]?a ^aera tida gefyllednys com, $a sende God Faeder his Sunu to mancynnes alysednysse." Seo wurSfulle sand wear^ on ^isum daege gefylled, swa swa Cristes hoc us gewissaft, J?us cwe^ende, " Godes heah-engel, Gabrihel, waes asend fram Gode to ftaere Galileiscan byrig Nazareth, to ^am maedene ]?e waes Maria gehaten, and heo asprang of Dauides cynne, J?aes maran cyninges, and heo waes beweddod )?am rihtwisan losepe:' et reliqua.
Ure alysednysse anginn we gehyrdon on ^isre daeg)?erlican raedinge, J^urh^a we awurpon J?a derigendlican ealdnysse, and we sind getealde betwux Godes bearnum, J>urh Cristes flaesc- licnysse. Swi^e )?aeslic anginn menniscre alysednysse waes J?aet j?a se engel wear^ asend fram Gode to $am maedene, to cyftenne Godes acennednysse J?urh hi; forSan ^e se forma intinga mennisces forwyrdeswaes, J?aJ?a sedeofol asende ofterne deofol, on naeddrari anlicnysse, to ^am frumsceapenan wife Euan, hi to beswicenne. Us becom $a dea^ and forwyrd )?urh wif, and us becom eft lif and hredding );urh wimman.
Se heah-engel, )?e cydde J>aes Haelendes acennednysse, waes
THE ANNUNCIATION OF ST. MARY. 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, ee 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
o 2
196 ANNUNCIATIO S. MARINE.
•
gehaten Gabrihel, J>aet is gereht, 6 Godes strengft/ )?one he bodode toweardne, J>e se sealm-sceop mid ]?isum wordum herede, " Drihten is strang and mihtig on gefeohte." On $am gefeohte, butan tweon, J?e se Haelend deofol oferwann, and middangeard him aetbraed.
" Maria waes beweddod losepe ftam rihtwisan." Hwi wolde God beon acenned of beweddodan maedene ? For micclum gesceade, and eac for neode. paet ludeisce folc heold Godes ae on J?am timan : seo se taehte, J?aet man sceolde aelcne wim- man j?e cild haefde butan rihtre aewe staenan. Nu iSonne, gif Maria unbeweddod waere, and cild haefde, J?onne wolde J?aet ludeisce folc, aefter Godes ae, mid stanum hi oftorfian. Da waes heo, 'Surh Godes foresceawunge, ]?am rihtwisan were beweddod, and gehwa wende J?aet he ftaes cildes faeder waere, ac he naes. Ac ^a^a loseph undergeat J>aet Maria mid cilde waes, J?a wear^ he dreorig, and nolde hire genealaecan, ac "Sohte }?83t he wolde hi diglice forlaetan. pa^a loseph Jns smeade, J>a com him to Godes engel, and bebead him, J?aet sceolde habban gymene aegfter ge ftazre meder ge J?aes cildes, and cwae'S, J?aet J?aet cild naere of nanum men gestryned, ac waere of j?am Halgan Gaste. Nis na hwae^ere se Halga Gast Cristes Faeder, ac he is genemned to ftaere fremminge Cristes men- niscnysse ; forSan 'Se he is Willa and Lufu )?aes Faeder and J?aes Suna. Nu wearS seo menniscnys J?urh J?one micclan Willan gefremmed, and is "Seah-hwae^ere heora Dreora weorc unto- daeledlic. Hi sind )?ry on hadum, Faeder, and Sunu, and Halig Gast, and an God untodaeledlic on anre godcundnysse. loseph fta, swa swa him se engel bebead, haefde gymene aegiSer ge Marian ge iSaes cildes, and waes hyre gewita ]?aet heo maeden waes, and waes Cristes fostor-faeder, and mid his fultume and frofre on gehwilcum iSingum him "Senode on ^aere menniscnysse.
Se engel grette Marian, and cwaeiS, j?aet heo waere mid Godes gife afylled, and J?aet hyre waes God mid, and heo waes gebletsod betwux wifum. Softlice heo waes mid Godes gife
THE ANNUNCIATION OF ST. MARY. 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, there- fore, 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 accomplish- ment of Christ's humanity j 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 God- head. 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
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afylled, forSon $e hire waes getiSod J?aet heo iSone abaer }>e astealde ealle gifa and ealle softfaestnyssa. God waes mid hire, forSan "Se he waes on hire innoiSe belocen, seiSe belief ealne middangeard on his anre handa. And heo waes geblet- sod betwux wifum, forSan i$e heo, butan wiflicre bysnunge, mid wlite hyre maeg'Shades, waes modor J?aes ^Elmihtigan Godes.
Se engel gehyrte hi mid his wordum, and cwaeft hire to, (e Efne ~Su scealt geeacnian on iSinum inmySe, and }m acenst sunu." Oncnawaft nu, Jmrh )?as word, so'Sne mannan acen- nedne of maedenlicum lichaman. His nama wses Hiesus, J?aet is Hselend, forSan %e he geheel^ ealle fta ]>e on hine riht- lice gelyfaft. " pes biiS maere, and he bi^ geciged Sunu )?aes Hexstan." Gelyfa^ nu, JmrhiSas word, )?aet he is soiS God of soiSum Gode, and efen-ece his Faeder, of $am he waes aefre acenned butan anginne. Crist heold Dauides cynesetl, na lichamlice ac gastlice ; forftan ^e he is ealra cyninga Cyning, and rixaiS ofer his gecorenan menn, aeg^er ge ofer Israhela folc ge ofer ealle o^re leodscipas, ^a fte on rihtum geleafan wuniaiS ; and Crist hi ealle gebrincft to his ecan rice. Israhel is gecweden, s God geseonde,' and lacob is gecweden, ' For- screncend/ Nu ^a men fte God geseo'S mid heora mode )?urh geleafan, and ]?a 'Se leahtras forscrenca^, hi belimpa'S to Godes rice, ]?e naefre ne ateoraiS.
pa cwae^ Maria to ftam engle, " Hu maeg ]?aet beon j?aet ic cild haebbe, for^an 'Se ic nanes weres ne bruce ? Ic ge- teohode min lif on maegfthade to geendigenne : hu maeg hit •Sonne gewurSan )?aet ic, butan weres gemanan, cennan scyle? ' pa andwyrde se engel $am maedene, " Se Halga Gast cynrS ufen on fte, and miht 'Saes Hyhstan ofersceadewaft ^e.'J purh "Saes Halgan Gastes fremminge, swa swa we aer cwaedon, weai"S Crist acenned on 'Saere menniscnysse ; and Maria his modor waes ofersceadewed fturh mihte )?aes Halgan Gastes. Hu waes heo ofersceadewod ? Heo waes swa ofersceadewod ]?aet heo waes geclaensod and gescyld wiS ealle leahtras, J?urh
THE ANNUNCIATION OF ST. MARY. 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, Wither- ing. 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 over- shadow 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 over- shadowed that she was purified from, and shielded against all
200 ANNUNCIATIO S. MARINE.
mihte "Sees Halgan Gastes, and mid heofenlicum gifum ge- fylled and gehalgod.
Se engel cwaeft, " paet Halige, )?e of Se br3 acenned, br$ geciged Godes Sunu." Witodlice ealle menn beoS, swa swa se witega cwaeS, mid unrihtwisnysse geeacnode, and mid syn- mim acennede, ac ure Haelend ana waes geeacnod butan un- rihtwisnysse, and butan synnum acenned ; and he waes halig j?aerrihte swa hraSe swa he mann wses, and fulfremed God, J?ses ^Elmihtigan Godes Sunu, on anum hade mann and God. Da cwaeS Maria to Sam engle, "Ic com Godes Sinen ; ge- timige me aefter iSinum worde." Micel eadmodnys wunode on hyre mode, ]?aj?a heo $us cleopode. Ne cwssft heo na, Ic com Godes modor, o^iSe, Ic eom cwen ealles middangeardes, ac cwseiS, " Ic eom Godes J?inen ; " swa swa us mynega'S )?aet halige gewrit, J?us cwei5ende, " ponne "Su msBre sy, geeadmed }>e sylfne on eallum Singum, and "Su gemetst gife and lean mid Gode." Heo cwaeft to iSam engle, (e Getimige me aefter iSinum worde :" )?33t is, GewuriSe hit swa $u segst, feet "Saes ^Elmihtigan Godes Sunu becume on minne innoiS, and men- nisce edwiste of me genime, and to alysednysse middan- geardes forSstseppe of me, swa swa brydguma of his bryd- bedde.
pus becom ure Hselend on Marian innoft on ]?issum dsege, 'Se is gehaten ANNUNTIATIO SANCTAE MARIAE, ]>aet is, Marian bodung-dseg gecweden ; on J>am dssge bodode se heah-engel Gabrihel 'Sam claenum msedene Godes to-cyme to mannum "Surh hi, and heo gelyfde J?aes engles bodunge, and swa mid geleafan onfeng God on hyre innoS, and hine baer oS midde- wintres massse-daeg, and hine Sa acende mid so'Sre men- niscnysse, seSe sefre W83S wunigende on godcundnysse mid his Fseder, and mid )?am Halgan Gaste, hi iSry an God unto- daeledlic.
Nu seigS se godspellere, ]?38t Maria ferde, aefter )>aes engles bodunge, to hire magan Elisabeth, seo waes Zacharian wif. Hi butu waeron rihtwise, and heoldon Godes beboda untaellice.
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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 with- out 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.'3 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 ac- cording 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 Sanctae Marise, which is inter- preted, 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 an- nouncement, 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
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Da waeron hi butan cilde, o$j?aet hi waeron forwerede menn. Da com se ylca engel Gabrihel to Zacharian syx moniS- um aerSan $e he come to Marian, and cydde J?aet he sceolde be his ealdan wife sunn habban, lohannem ftone Fulluhtere. pa wearS he ungeleafful J?ses engles bodungum. Se engel him cwaeft to, " Nu i$u nylt gelyfan minum wordum, beo dumb offset j?aet cild beo acenned." And he $a adumbode on eallum ftam fyrste, for his ungeleaffulnysse. " Nu com iSa seo eadige Maria to his huse, and grette his wif, hyre magan, Elisabeth. Da mid J?am )?e J>aet wif gehyrde J?aes maedenes gretinge, 'Sa blissode J^aet cild lohannes on his modor inno^e, and seo moder wear^ afylled mid j>am Halgan Gaste, and heo clypode to Marian mid micelre stemne^ and cwae^, pu eart gebletsod betwux wifum, and gebletsod is se wsestm J^ines inno^es. Hu getimode me J?set mines Drihtnes moder wolde cuman to me ? Efne mid ]?ain J?e seo stefn ^inre gretinge swegde on minum earum, fta blissode min cild on minum innofte, and hoppode ongean his Drihten, ]?e )>ii berst on ftinum inno^Se/3
paet cild ne mihte na ^a-gyt mid wordum his Hselend ge- gretan, ac he gegrette hine mid blissigendum mode. Heo cwse$> <e Eadig eart 3u, Maria, for^on fte ]?u gelyfdest )>am wordum fte J>e fram Gode gebodode waeron, and hit bi^ ge- fremined swa swa hit^e gecyddwaes." Da sang Maria J?ser- rihte 'Sone lofsang J?e we singa^ on Godes cyrcan, set selcum aefensange, " Magnificat anima mea Dominum," and for^ o^ ende. paet is, " Min sawul insersaiS Drihten : " et reliqua.
•
Langsum hit bi^ )?aet we ealne ]?isne lofsang ofertrahtnian ; ac we wylla^ scortlice oferyrnan ^a digelystan word. " God awearp $a rican of setle : ' J?set sind i5a modigan ^e hi on- hebbaft ofer heora mae^e. " And he ahof i$a eadmodan ; ' swa swa Crist sylf cwaeiS on his godspelle, " ^Elc ^aera J?e hine onhefS, he sceal beon geeadmet ; and se 'Se hine ge- eadmet, he sceal beon ahafen."
" God gefyl^ )?a hingrigendan mid his godum^' swa swa
THE ANNUNCIATION OF ST. MARY. 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 dis- belief. "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 rne, that the mother of my Lord should come to me ? Lo, when the voice of thy greet- ing sounded in mine ears, my child rejoiced in my womb, and leaped towards his Lord, whom thou bearest in thy womb/3
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, " Every- one who exalteth himself shall be humbled; and he who humbleth himself shall be exalted."
"God filleth the hungry with his good things;" as he
204 ANNUNCIATIO S. MARINE.
he sylf cwi&S, (( Eadige beoft j?a J?e sind ofhingrode and of- lyste rihtwisnysse, forftan i5e hi sceolon beon gefyllede mid rihtwisnysse." ei He forlet fta rican idele." paet sind $a rican, )?a fte mid modignysse J?a eorSlican welan lufiaft swrSor ]?onne $a heofonlican. Fela riccra manna gefteoft Gode, faera iSe swa do3 swa swa hit awriten is, te paes rican mannes welan sind his sawle alysednyss." His welan beo^ his sawle alysednyss, gif he mid fam gewitendlicum gestreonum be- ceapa^ him faet ece lif, and $a heofonlican welan mid Gode. Gif he 3is forgymeleasa^ and besett his hiht on iSam eor'S- licum welan, ]?onne forlaet God hine idelne and semtigne, fram 'Sam ecum godnyssum.
" God underfeng his cnapan Israhel." Mid J?am naman syndon getacnode ealle ^a J?e Gode gehyrsumia^ mid soiSre eadmodnysse, ]?a he underfehS to his werode. "Swa swa he spraec to urum fsederum, Abrahame and his ofspringe on worulda." God behet "Sam heahfaedere Abrahame, j?aet on his cynne sceolde beon gebletsod eal mancynn. Of Abra- hames cynne asprang seo gesselige Maria, and of Marian com Crist, sefter $aere menniscnysse, and ]?urh Crist beoft ealle 'Sa geleaifullan gebletsode. Ne synd we na Abrahames cynnes flsesclice, ac gastlice, swa swa se apostol Paulus cws9^, " Witodlice, gif ge cristene synd, j?onne beo ge Abra- hames ofspring, and yrfenuman ssfter behate." past aefte- myste word is ftises lofsanges, ({ On womlda;* foriSan iSe ure behat, )?e us God behet, fturhwunaiS a on worulda woruld butan ende.
Uton biddan nu f>aet eadige and ]?33t gesaelige maeden Marian, J?aet heo us ge^ingige to hyre agenum Suna and to hire Scyppende, Haelende Criste, se^e gewylt ealra ftinga mid Feeder and mid )?am Halgum Gaste, a on ecnysse. Amen.
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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, con- tinueth 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.
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CUM adpropinquasset lesus Hierosolimis, et uenisset Beth- fage ad montem Oliueti : et reliqua.
Cristes iSrowung wses geraedd nu beforan us, ac we willa'S eow secgan nu serest hu he com to 3aere byrig Hierusalem, and genealaehte his agenum deafte, and nolde iSa J>rowunge mid fleame forbugan.
(e Se Haelend ferde to iSaere byrig Hierusalem, and iSaiSa he genealaehte ftaere dune Oliueti, )?a sende he his twegen leor- ning-cnihtas, jms cweftende, Gaft to ftaere byrig )?e eow on- gean is, and ge gemetaft J?aerrihte getigedrie assan and his folan samod : untygaft hi, and laedaiS to me : ' et reliqua.
pam folce wear^ cu^ ]>ast se Haelend arserde lytle asr Lazarum of dea^e, se^e lasg stincende feower niht on byrg- ene : )?a comon }?a togeanes Criste ]>e geleaffulle waeron, mid J?am wur^mynte, swa we aer cwaedon. Comon eac sunie $a ungeleaffullan, mid nanum wur^mynte, ac mid micclum graman, swa swa lohannes se Godspellere cwae^, pset "%& heafod-menn )?aes folces smeadon betwux him j^aet hi woldon ofslean )?one Lazarum, J^e Crist of deafte awrehte ; forSan 'Se manega ^aes folces menn gelyfdon on ]?one Haelend, ]?urh ^aes deadan mannes aerist/3 We wyllaft nu fon on j?one traht |?issere raedinge.
pa twegen leorning-cnihtas ]?e Crist sende aefter ]?am assan, hi getacnodon )?a lareowas )?e God sende mancynne to laerenne. Twegen hi waeron, for ^aere getacnunge ]?e lareow habban sceal. He sceal habban lare, ]?aet he mage Godes folc mid wisdome laeran to rihtum geleafan, and he sceal mid godum weorcum 'Sam folce wel bysnian, and swa mid J>am twam •Singum, )?aet is mid lare and godre bysnunge, ]?aet laewede folc gebige symle to Godes willan.
Se getigeda assa and his fola getacniaft twa folc, J?aet is ludeisc and hae^en : Ic cwefte, hae^en, for^i J>e eal mennisc waes ^a-gyt wunigende on hae^enscipe, buton )?am anum lu-
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CUM adpropinquasset Jesus Hierosolymis, et venisset Beth- fage 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 ap- proached 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 ex- position 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 in- cline 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 man- kind was yet continuing in heathenism, save only the Jews,
208 IN DOMINICA PALMARUM.
deiscan folce, J?e heold )?a ealdan as on iSam timan. Hi wseron getigede, forSan $e eal mancyn wass mid synnum bebunden, swa swa se witega cwaeft, " Anra gehwilc manna is gewrrSen mid rapum his synna." pa sende God his apostolas and heora aeftergengan to gebundenum mancynne, and het hi un- tigan, and to him laedan. Hu untigdon hi $one assan and ]?one folan ? Hi bodedon ftam folce rihtne geleafan and Godes beboda, and eac mid micclum wundrum heora bodunge getrymdon. pa abeah ]?aet folc fram deofles ]?eowdome to Cristes biggencum, and wseron alysede fram eallum synnum ]?urh j?33t halige fulluht, and to Criste gelaedde.
Assa is stunt nyten, and unclaene, and toforan oiSrum ny- tenum ungesceadwis/and byriSen-strang. Swa wasron men, aer Cristes to-cyme, stunte and uncleene, ^a^a hi ^eowedon deofolgyldum and mislicum leahtrum, and bugon to ]?am an- licnyssum |?e hi sylfe worhton, and him cwasdon to, (e pu eart min God/3 And swa hwilce byrftene swa him deofol on-besette, ]?a hi baeron. Ac iSaSa Crist com to mancynne, j?a awende he ure stuntnysse to gerade, and ure unclasnnysse to claenum ^eawum. Se getemeda assa hsefde getacnunge J?ses ludeiscan folces, J?e waes getemed under }?aere ealdan ae. Se wilda fola hasfde getacnunge ealles oSres folces, }?e waes )?a-gyt hae^en and ungetemed ; ac hi wurdon getemede and geleaffulle )?a]?a Crist sende his leorning-cnihtas geond ealne middangeard, ]ms cweiSende, " Faraft geond ealne middan- geard, and laeraiS ealle i5eoda, and fulliaS hi on naman J?33S Faeder, and ]?83S Suna, and JJ33S Halgan Gastes ; and beodaiS J?aet hi healdon ealle iSa beboda )?e ic eow taehte."
pasra assena hlaford axode, hwi hi untigdon his assan ? Swa eac $a heafod-men gehwilces leodscipes woldon jwyrlice wi'Scwe^an Godes bodunge. Ac ftaiSa hi gesawon J?aet )?a bydelas gehseldon, J?urh Godes mihte, healte and blinde, and dumbum spraece forgeafon, and eac $a deadan to life araerdon, )?a ne mihton hi wrSstandan ]?am wundrum, ac bugon ealle endemes to Gode. Cristes leorning-cnihtas cwaedon, " Se
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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, com- pared 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 com- mand 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 per- versely 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
HOM. VOL. i. p
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Hlaford behofaft j?aera assena, and sent hi eft ongean,' Ne cwaedon hi na Ure Hlaford, ne Din Hlaford, ac forSrihte, Hlaford ; forSon i$e Crist is ealra hlaforda Hlaford, seg^Ser ge manna ge ealra gesceafta. Hi cwsedon, " He sent hi eft ongean/3 We sind gemanode and gelaftode to Godes rice, ac we ne sind na genedde. ponne we sind gelaftode, forme sind we untigede ; and iSonne we beoiS forlaetene to urum agenum eyre, ]?onne br$ hit swilce we beon ongean asende. Godes myldheortnys is J>aet we untigede syndon ; ac gif we rihtlice lybbaft, ]?8st br3 aegfter ge Godes gifu ge eac ure ageii geornfulnyss. We sceolon symle biddan Drihtnes fultum, forftan $e ure agen eyre naefS naenne forSgang, buton he beo gefyrSrod Jmrh ]?one ^Elmihtigan.
Ne het Crist him to leedan modigne stedan mid gyldenum geraedum gefreatewodne, ac ]?one wacan assan he geceas him to byrSre ; for^on fe he taehte symle eadmodnysse, and fturh hine sylfne ]?a bysne sealde, and ftus cw33^, " Leornia^ set me, J?33t ic eom IrSe and swi^e eadmod, and ge gemetaiS reste eowrum sawlum/J pis W83S gewitegod be Criste, and ealle "Sa iSing )?e he dyde, 83ri5an ]?e he to men geboren waere.
Sion is an dun, and heo is gecweden, ( Sceawung-stow;' and Hierusalem, ' Sibbe gesilrS.' Siones dohtor is seo ge- laiSung geleaffulra manna, ]?e belimpft to "Sssre heofenlican Hierusalem, on J?3ere is symle sibbe gesihft, butan aslcere sace, to iSsere us gebrinc^ se Haalend, gif we him gelaestaft.
Cristes leorning-cnihtas ledon hyra reaf uppan )?an assan, for^an )?e he nolde on nacedum assan ridan. Reaf getacniaiS rihtwisnysse weorc, swa swa se witega cwae^, ccDrihten, }>ine sacerdas sind ymbscrydde mid rihtwisnysse." Se nacoda assa br5 mid reafum gesadelod, "Sonne se idela man br$ mid wisra lareowa mynegungum and gebisnungum to Godes handa gefraatwod; and he ftonne byr^ Crist, swa swa se apostol cwaeft, " Ge sind gebohte mid micclum wurSe ; wuldria'S forSi, and bera^S God on eowrum lichamari." God we beraft on urum lichaman, forSan iSe we beoiS tempel and
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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 crea- tures. They said, " He sends for them/3 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 contempla- tion \ and Jerusalem, Sight of peace. The daughter of Sion is the congregation of believing men, who belong to the hea- venly 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, be- cause 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
p 2
212 IN DOMINICA PALMARUM.
fsetels J?aes Halgan Gastes, gif we us wr3 fule leahtras ge- scyldaiS : be ftam cwaeiS se ylca apostol swr<$e egeslice, " Se iSe gewemiS Godes tempel, God hine forded." Se $e ne br<5 Godes tempel, he br$ deofles tempel, and byrS swrSe swaere byrSene on his baece.
We wyllaft secgan eow sum bigspell. Ne mseg nan man hine sylfne to cynge gedon, ac j?aet folc haef<$ eyre to ceosenne j?one to cyninge J>e him sylfum licaft : ac si&San he to cyninge gehalgod br3, ]?onne hsef<$ he anweald ofer )?8et folc, and hi ne magon his geoc of heora swuran asceacan. Swa eac ge- hwilc man hsefiS agenne eyre, seriSam j?e he syngige, hwe^er he wille filian deofles willan, o^^e wrSsacan. ponne gif he mid deofles weorcum hine sylfne bebint, ftonne ne mseg he mid his agenre mihte hine unbindan, buton se ^Elmihtiga God mid strangre handa his mildheortnysse hine unbinde. Agenes willan and agenre gymeleaste he br5 gebunden, ac ]?urh Godes mildheortnysse he bi^ unbunden, gif he ^a alysednysse eft aet Gode geearna^.
past folc 3e heora reaf wurpon under )?aes assan fet, )?aet sind )?a martyras, )?e for Cristes geleafan sealdon heora agenne lichaman to tintregum. Sume hi wseron on fyre forbaernde, sume on sae adrencte, and mid mislicum pinungum acwealde ; and sealdon us bysne )?aet we ne sceolon, for nanum ehtnys- sum o&Se earfo^nyssum, urne geleafan forlsetan, and fram Criste bugan, $e ma ^e hi dydon. Menig man is cristen ge- teald on sibbe, )?e wolde swrSe hra^e wi^sacan Criste, gif him man bude Jjaet man bead J?am martyrurn : ac his cris- tendom nis na herigendlic. Ac 'Sees mannes cristendom is
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herigendlic, se^e nele, for nanre ehtnysse, bugan fram Criste, ne for swurde, ne for fyre, ne for wsetere, ne for hungre, ne for bendum ; ac sefre hylt his geleafan mid Godes herungum, o^ his lifes ende.
pa i5e ^asra treowa bogas heowon, and mid ]?am Cristes weig gedeefton, J>33t sind ]?a lareowas on Godes cyrcan, J?e pluccia$ J?a cwydas ^aBra apostola and heora asftergengena,
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guard ourselves against foul sins : of which the same apostle said very awfully, " He who denies 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 him- self 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 hard- ships, 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 sen- tenced to that to which the martyrs were sentenced : but his Christianity is not praiseworthy. But that man's Christi- anity is praiseworthy, who will not, for any persecution, in- cline 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 pre- pared Christ's way, are the teachers in God's church, who cull the sayings of the apostles and their successors, and with
214 IN DOMINICA PALMARUM.
and mid J?am Godes folce gewisiaft to Cristes geleafan, J?aet hi beon gearwe to his faerelde.
paet folc fte Criste beforan stop, and ]?aet fte him fyligde, ealle hi sungon, " Osanna Filio Dauid," ]?aet is on urum ge- Seode, " Sy haelo Dauides Bearne." pa $e Criste beforan stopon, ]?a sind "Sa heahfaederas and J?a witegan, "Se waeron aer Cristes flaesclicnysse ; and "Sa $e him bseftan eodon, J?aet sind $a *Se aefter Cristes acennednysse to him gebugon, and dseghwamlice buga$ : and ealle hi singaS aenne lofsang ; for^an i$e we and hi ealle healdaft aenne geleafan, swa swa Petrus se apostol cwae^, ^a^a he spraec be 'Sam heahfaederum, " We gelyfa^ J?aet we beon gehealdene J?urh Cristes gife, swa swa hi"
Hi cwaedon <( Dauides Beam," for^an j?e Crist is j?aes maeran cyne-cynnes Dauides, aefter )>aere menniscnysse. Of $am cynne waes seo eadige Maria his modor. Hi sungon, " Gebletsod is se ^e com on Godes naman." Se Haelend com on Godes naman, forSan ]?e se Heofenlica Feeder hine asende us to alysednysse ; and ealle ^a wundra ]?e he worhte, on eallum he herede and wuldrode his Faeder naman. " Sy haelo Dauides Bearne on heahnyssum." paes Haelendes to- cyme and his iSrowung waes halwendlic aeg^er ge mannum ge englum ; forSan 'Se we geeacnia^ heora werod, J?e se feallenda deofol gewanode ; be 'Sam cwae'S se apostol Paulus, " paet sceoldon ealle heofenlice fting and eor^lice beon ge-edsta'Se- lode on Criste."
Se Haelend waes wunigende binnan 'Sam temple of 'Sisum daege o'S nu on ftunres-daeg, and aegfter ge mid lare ge mid wundrum J?aet folc tihte to so^faestnysse and to rihtum ge- leafan. pa namon ^a heafod-men andan ongean his lare, and syrwedon mid micelre smeaunge, hu hi mihton hine to deaSe gebringan. Ne mihte se deaS him genealaecan, gif he sylf nolde, ac he com to mannum to "Si J?aet he wolde beon gehyrsum his Faeder o$ dea^, and mancynn alysan fram 'Sam ecan dea^e mid his hwilwendlicum dea^Se. peah-hwaeiSere
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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 fol- lowed 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 redemp- tion ; 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 stimu- lated 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
216 IN DOMINICA PALMARUM.
ne nydde he na ]?aet ludeisce folc to his cwale, ac deofol hi tihte to 'Sam weorce, and God J?aet ge^afode, to alysednysse ealles geleaffulles mancynnes.
We habbaS oft gesaed, and git secgaft, J?aet Cristes riht- wisnys is swa micel, j?aet he nolde niman mancyn neadunga of Sam deofle, buton he hit forwyrhte. He hit forwyrhte "Safta he tihte ]?aet folc to Cristes cwale, J?aes ^Elmihtigan Godes } and "Sa )?urh his unscaeft'Sigan dea'S wurdon we aly- sede fram "Sam ecan deafte, gif we us sylfe ne forpaera'S. pa getimode 'Sam re'San deofle swa swa deft J?am graedigan fisce, J?e gesifrS )?aet aes, and ne gesihS "Sone angel ^e on 'Sam aese stica^ ; bi'S )?onne grsedig J?3es aeses, and forswylc^ ]?one angel for^ mid ]?am aese. Swa waes J>am deofle : he geseh 'Sa men- niscnysse on Criste, and na $a godcundnysse : ^a sprytte he J?set ludeisce folc to his siege, and gefredde 'Sa )?one angel Cristes godcundnysse, |?urh fta he waes to deaiSe aceocod, and benaemed ealles mancynnes ]?ara 'Se on God belyfa^.
Naes na Cristes ^rowung gefremmed on j?isum daege, ac 'Sa feower godspelleras awriton his "Srowunga on feower geset- nyssum ; ]?a ane we raeda^ nu to-daeg, and ^a o'Sre on ftisre wucan. pa ludei genamon hine on frige-aefen, and heoldon hine 'Sa niht, and "Saes on merigen hi hine gefaestnodon on rode mid feower naegelum, and mid spere gewundedon. And "Sa embe non-tid, )?a|7a he forSferde, J>a comon twegen gelyfede men, loseph and Nichodemus, and bebyrigdon his lie aer aefene, on niwere "Sryh, mid deorwyr'Sum reafum bewunden. And his lie laeg on byrgene J?a saeter-niht and sunnan-niht ; and seo godcundnys waes on 'Saere hwile on helle, and gewraft ]?one ealdan deofol, and him of-anam Adam, bone frumscea-
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penan man, and his wif Euan, and ealle ^a 'Se of heora cynne Gode ser gecwemdon. pa gefredde se deofol ]?one angel ]>e he aer graedelice forswealh, And Crist aras of dea^e on j?one easterlican sunnan-daeg, ]>e nu bi'S on seofon nihtum.; be ftam is gelimplicor )?onne mare to reccenne |?onne nu sy : ac uton nu sprecan be ftyses daeges wur^Smynte.
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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 our- selves. 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 insti- gated 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 Ei&day 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 swal- lowed. 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.
218 IN DOMINICA PALMARUM.
Se gewuna stent on Godes cyrcan, ]?urh lareowas geset, )?aet gehwser on Godes gelaSunge se sacerd bletsian sceole palm-twigu on ftisum dsege, and hi swa gebletsode $am folce dselan ; and sceolon i$a Godes feowas singan iSone lofsang, J?e ]?aet ludeisce folc sang togeanes Criste, ]?a)7a he genealaehte his ftrowunge. We geeuenlaeca^S )?am geleaffullum of iSam folce mid ]?isre daede, forftan i$e hi baeron palm-twigu mid lofsange togeanes J?am Haelende. Nu sceole we healdan urne palm, oityaet se sangere onginne ftone offring-sang, and ge- offrian ]?onne Gode 'Sone palm, for ^aere getacnunge. Palm getacnaiS syge. Sygefasst wses Crist J?a)?a he "Sone micclan deofol oferwann, and us generede : and we sceolon beon eac sygefseste J?urh Godes mihte, swa J^set we ure mvSeawas, and ealle leahtras, and $one deofol oferwinnan, and us mid godum weorcum geglencgan, and onendeures lifes betsecan Gode ^one palm, J?aet is, ure sige, and iSancian him georne, feet we, fturh his fultum, deoful oferwunnon, ]?83t he us beswican ne mihte.
Synfulra manna dea^ is yfel and earmlic, for'San $e hi fara'S of ^isum scortan life to ecum pinungum : and rihtwisra manna deaft is deorwyrSe, forSi 'Sonne hi geendia$ ^is ge- swincfulle lif, fonne beo^ hi gebrohte to $am ecan life, and bi^ J?onne swylce heora ende beo anginn ; for^an 'Se hi ne beoft na deade, ac beoft awende of deaiSe to life. Se lichama, i5e is J?aere sawle reaf, anbida^ )?3es micclan domes ; and ^eah he beo to duste formolsnod, God nine arserS, and gebrincft togaedere sawle and lichaman to iSam ecan life ; and br3 )?onne gefylled Cristes behat, "Se 'Sus CWBB^, " ponne scinaS ^a riht- wisan swa swa sunne on heora Fseder rice," seiSe leofa^ and rixa'S a butan ende on ecnysse. Amen.
Circlice iSeawas forbeoda'S to secgenne aenig spel on )?am )?rym swig-dagum.
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The custom exists in God's church, by its doctors esta- blished, 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 SCE PASCE.
OFT ge gehyrdon embe 3aes Haelendes aerist, hu he on 3isum daege of dea3e aras \ ac we willa3 eow myngian, j?aet hit ne gange eow of geraynde.
66 pa3a Crist bebyrged waes, J?a cwaedon J?a ludeiscan to heora ealdormenn Pilate, La leof, se swica 3e her ofslegen is, cwae3 gelomlice, J>a]?a he on life waes, J?set he wolde arisan of dea3e on J?am 3riddan daege :" et reliqua.
We cwe3a3 mi, gif hwa his lie forstsele, nolde he hine un-
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scrydan^ forftan ^e stalu ne lufa^ nane yldinge. Crist wear's seteowed on 3am ylcan dsege Petre, and oftrum twam his leorning-cnihtum, and hi gefrefrode. " pa eat nextan com se Hsalend to his leorning-cnihtum, }>aer hi gegaderode wseron, and CW333 him to, Sy sibb betwux eow ; ic hit com, ne beo ge na afyrhte. pa wurdon hi afserede, and wendon j?set hit sum gast waere. Da cwaeft he him to, Hwt sind ge afasrede, and mislice 3enca3 be me ? Sceawiaft mine handa and mine fet, }?e wasron mid naaglum Jmrhdrifene. Grapia^ and sceawia^ : gif ic^ast wasre, 'Sonne ..jn^d^ijcJG^^c^andJb^ : *' et reliqua.
Se Haalend wear^ ]>& gelomlice aetiwed his leorning-cnih- tum, and hi gewissode to iSaere lare and to 3am geleafan, hu hi eallum mancynne taacan sceoldon ; and on 3am feower- tigo3an daege his aeristes he astah lichamlice to heofonum to his Feeder. Ac we habba3 nu micele maran endebyrdnysse J?aere Cristes bee gesaed J?onne 3is daeg3erlice godspel behaefS, for trymminge eowres geleafan. Nu wylle we eow gereccan J?aes daegj^erlican godspelles traht, aefter 3aes halgan papan Gregories trahtnunge.
Mine gebro3ra ]?a leofostan, ge gehyrdon J?aet ]?a halgan wif, fe Drihtne on life filigdon, comon to his byrgene mid J?aere deorwyr3an sealfe, and J?one 3e hi lufedon on life J?am hi woldon deadum mid menniscre gecneordnysse3enian. Ac
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 stiupt 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 man- kind; 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, ac- cording 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
222 DOMINICA S. PASCLE.
fteos daed getacnaft sum $ing to donne on Godes gelaftunge. We fte gelyfaiS Cristes aeristes, we cumaiS gewislice to his byrgene mid deorwyrSre sealfe, gif we beoiS gefyllede mid brae^e haligra mihta, and gif we mid hlysan godra weorca urne Drihten secaiS. pa wif fte fta sealfe brohton, hi gesawon englas; forSaii $e fta geseoiS ]?a heofonlican englas, ]?a j?e mid braeiSum godra weorca gewilniat) j?aes upplican faereldes. Se engel awylte |?aet hlid of ftaere iSryh ; nabaet he Criste
•••tEfiM**
utganges rymde, ac he geswutelode mannum ]?8et he arisen waes. Se $e com dea'Slic to ^isum middangearde, acenned J>urh beclysedne innoiS J?aes msedenes, se ylca, butan tweon, ^a^a he aras undeaftlic, mihte belocenre SrTh faran of mid- dangearde. Se engel sset on $a swi^ran healfe ftaere byrgene. Seo swi^re hand getacnaft {/eet ece lif, and seo wynstre iSis andwearde lif. Rihtlice sset se engel on $a swiiSran hand, for^on )>e he cydde J?aet se Haelend haefde "Sa oferfaren 'Sa brosnunga iSises andweardan lifes, and wees $a wunigende on ecum ^ingum undeaftlic. Se bydel W33S ymbscryd mid sci- nendum reafe, forSan fte he bodade |?a blisse J?isre freols-tide, and ure mesr^a. Hwsefter cweSe we, ^e ure iSe iSyera engla ? We cweiSa^ softlice, aeg^er ge ure ge heora. paes Haelendes serist is ure freols-tid and bliss, for^an $e he gelaedde us mid his aeriste to 'Saere undeadlicnysse J?e we to gesceapene W33ron. His aerist W33S J?aera engla bliss, forSon ^e God gefyl^ heora getel, j?onne he us to heofonum gebrinc^.
Se engel gehyrte £a wif, ]?us cwe^ende, "Ne beo ge afyrhte:" swilce he swa cwaede, Forhtian ^a $e ne lufia^ engla to-cyme; beon $a ofdraedde J»a J?e sint ofsette mid flaesclicum lustum, and nabbaft naenne hiht to engla werode. Hwi forhtige ge, ge $e geseo^ eowre geferan ? " His wlite waes swilce liget, and his reaf swa hwit swa snaw." So^lice on ligette is oga, and on snawe li^nys J?aere beorhtnysse. Rihtlice waes se bydel Cristes aeristes swa gehiwod ; for^an j?onne he sylf cym^ to iSam micclan dome, J?onne bi^ he swrSe egeful iSam synfullum, and swrSe li^e J?am rihtwisum.
EASTER SUNDAY. 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 eter- nity. 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 im- mortality 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 110 joy in the host of angels. Why fear ye, ye who see your companions ? " His counte- nance was like lightning, and his raiment as white as snow.'3 Verily in lightning is terror, and in snow the mildness of brightness. Rightly was the messenger of Christ's resur- rection so figured ; for when he himself shall come to the great doom, he will be very awful to the sinful, and very mild
224 DOMINICA S. PASC^E.
He cwseft, " Ge secaft J?one Hselend : he aras : nis he her." He nses fta lichamlice on iSsere byrgene, sefte seghwser brS Jmrh his godcundan mihte. pser laeig ]?set reaf beef tan jbehe mid bewunden wseSj forSon $e he ne rohte J?ses eorSHcan reafes, sySSan he of deaSe aras. peah man deadne mannan mid reafe bewinde, ne arist j?set reaf na fte hraftor eft mid ]?am men, ac he br3 mid J?am heofenlicum reafe gescryd sefter his seriste.
Wei is gecweden be "Sam Hselende, faet he wolde cuman togeanes his geferon on Galilea. Galilea is gecweden ' Ofer- fsereld/ Se Haslend wses 'Sa afaren fram 'Srowunge to seriste, fram deafte to life, fram wite to wuldre. And gif we faraft fram leahtrum to halgum maegnum, ]?onne mote we geseon ftone Haslend sefter urum fserelde of ^isum life. Twa lif sind so'Slice : ]?aet an we cunnon^ J?aet o^er us wses uncu^ ser Cristes to-cyme. pset an lif is deadlic, fset o^er undeadlic. Ac se Hselend com and underfeng J>set an lif, and geswute- lode J>set o^er. pset an lif he seteowde mid his deafte, and ]?set ofter mid his seriste. Gif he us deadlicum mannum serist and )?set ece lif behete, and feah-hwse^ere nolde hit )?urh hine sylfrie geswutelian, hwa wolde )?onne his behatum gelyfan ? Ac fta^a he man beon wolde, $a gemedemode he hine sylfne eac to deafte agenes willan, and he aras of deaiSe ]?urh his godcundan mihte, and geswutelode Jnirh hine sylfne J>set he us behet.
Nu cwyiS sum man on his geftance, f Ea^e mihte he arisan of dea^e, for^an $e he is God : ne mihte se deaft hine ge- hseftan/ Gehyre se mann J?e )?is smea^ andsware his smea- gunge. Crist for^ferde ana on 'Sam timan, ac he ne aras na ana of deaiSe, ac aras mid micclum werede. Se godspel- lere Matheus awrat on Cristes bee, )?aet manega halige menn, 'Se wseron on "Ssere ealdan se for^farene, feset hi arisen mid Criste ; and fset ssedon gehwilce wise lareowas, )?8et hi hab- baft gefremod heora serist to item ecan life, swa swa we ealle don sceolon on ende j?isre worulde. pa lareowas cwsedon,
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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 gar- ment 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 riot 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 iii 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 an- swer 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
HOM. VOL. I, Q
226 DOMINICA S. PASC^E.
J?aet fta arseredan menu naeron softlice gewitan Cristes seristes, gif hi naeron ecelice arserde. Nu sind adwaescede ealle ge- leaflystu, J?eet nan man ne sceal ortruwian be his agenum aeriste, )?onne se godspellere awrat ]?aet fela arisen mid Criste, fte waeron anfealde men, fteah fte Crist God sy.
Nu cwaeft Gregorius se trahtnere, jjset him come to ge- mynde, hu fta ludeiscan clypodon be Criste, J?afta he wses on ftaere rode gefaestnod. Hi cwaedon, " Gif he sy Israhela cyning, J?onne astige he nu of ftaere rode, and we gel yf aft on hine." Gif he fta of ftsere rode astige, and nolde heora hosp forberan, )?onne, butan tweon,ne sealde he us nane bysne his geftyldes : ac he abad hwon, and forbear heora hosp, and hsefde geftyld. Ac se fte nolde of ^83re rode abrecan, se aras of fere byrgene. Mare wundor W33S, ]?aet he of deafte aras, )?onne he cucu of ftaare rode abrsece. Mare miht wess, ]?aet he ftone deaft mid his seriste tobrasc, ]?onne he his lif ge- heolde, of ftssre rode astigende. Ac ftafta ht gesawon J?8et he ne astah of fteere rode for heora hospum, ac ftseron deaftes gebad, ]?a gejyfdon hi |?8et he oferswrSed waare, and his nama adwaesced : ac hit gelamp swa, ]?83t of ftam deafte asprang his nama geond ealne middangeard. pa wearft hyra bliss awend to ftam msastan sare ; forftan fte heora sorh bift endeleas.
pas fting getacnode se stranga Samson, se haefde fsshfte to ftam folce fte is gehaten Philistei. Da getimode hit ]?aet he becom to heora byrig J?e wees Gaza gehaten : ]?a wasron fta Philistei swift e blifte, and ymbsaston ft a burh. Ac se stranga Samson aras on midre nihte, and gelsehte fta burh-geatu, and abaer hi uppon ane dune, to bismere his gefaan. Se stranga Samson getacnode Crist, seo burh Gaza getacnode helle, and fta Philistei haefdon ludeisces folces getacnunge, ]?e besaaton Cristes byrgene. Ac se Samson nolde gan ydel of ftaere byrig, ac he abaer fta gatu up to ftsere dune ; forfton )?e
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not truly have been witnesses of Christ's resurrection, if they had not been raised for ever. Now are extinguished all in- fidelities, 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 de- scended 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 end- less.
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
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228 DOMINICA S. PASCLE.
ure Haelend Crist tobraec helle-gatu, and generode Adam, and Euan, and his gecorenan of heora cynne, and freolice of deafte aras, and hi samod, and astah to heofonum. pa man- fullan he let baeftan to "Sam ecum witum. And is nu helle- geat belocen rihtwisum mannum, and aefre open unriht- wisum.
Ungesaelig waes )?aet ludeisce folc, j?aet hi swa ungeleafFulle waeron. Ealle gesceafta oncneowon heora Scyppend, buton 'Sam ludeiscum anum. Heofonas oncneowon Cristes acen- nednysse ; forSan 'Sa'Sa he acenned waes, J?a wear$ gesewen mwe steorra. Sae oncneow Crist, fta^Sa he code mid drium fotum uppon hire yiSum. EorSe oncneow, j?a)?a heo eal bifode on Cristes aeriste. Seo sunne oncneow, |?a^a heo wearS a'Systrod on Cristes iSrowunge fram mid-dsege o^ non. Stanas oncneowon, J?a]?a hi toburston on heora Scyp- pendes for^si^e. Hell oncneow Crist, $a3a heo forlet liyre haeftlingas ut, )?urh iSaes Haelendes hergunge. And ^a heard- heortan ludei ^eah jnirh ealle 'Sa tacna noldon gebugan mid geleafan to 'Sam mildheortan Hselende, seiSe wile eallurn inannum gehelpan on hine gelyfendum. Ac uton we gely-
• " " ~ i - '» n~«ii L_ -ii I mq
fan J?33t God Faeder waes aefre butan anginrie, and aefre wies se Sunu of "Sam Feeder acenned ; for^an 'Se he is se Wisdom and Miht 'Se se Faeder ealle gesceafta ]?urh gesceop ; and hi ealle wurdon geliffaeste J?urh ^one Halgan Gast, se^e is Willa and Lufu }>ees Faeder and )?aes Suna; hi "Sry an God unto- daeledlic, on anre godcundnysse wunigende, hi ealle gelice mihtige ; for^an swa hwaet swa laesse bi^ and unmihtigre, J?aet ne bi^ na God. Ac se Faeder sende "Sone Sunu to ure alysednysse, and he ana underfeng fta menniscnysse, and J?rowode dea'S be his agenum willan, and aras of dea^e on "Sisum daege, and astah to heofonum on ftam feowertige^an daege his aeristes, aetforan manegra manna gesih^e, and rixa'S mid J>am ^Elmihtigan Faeder and ftam Halgum Gaste, nu and a on ecnysse. Amen.
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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 un- believing. 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 ac- knowledged 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 Wis- dom 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 power- ful, that is not God. But the Father sent the Son for our redemption, and he alone assumed human nature, and suf- fered death of his own will, and arose from death on this day, and ascended to heaven on the fortieth day after his resur- rection, before the sight of many men, and ruleth with the Almighty Father and the Holy Ghost, now and ever to eter nity. Amen.
230
DOMINICA PRIMA POST PASCA.
CUM esset sero die illo una sabbatorum : et reliqua.
" ./Efter ftaes Haelendes seriste waeron his discipuli belocene on anum huse for *Saes ludeiscan folces ogan :" et reliqua.
Nu cwyS se godspellere Johannes, J?aet se Haelend worhte fela o^re tacna on gesilrSe his leorning-cnihta, ]?e nasron ge- sette on Cristes bee. pas wundra sind awritene to 3i J?aet ge sceolon gelyfan J?aet se Haelend is Godes Sunu, and ge sceolon habban J?aet ece lif Jwrh $one geleafan.
Nu trahtnaiS se papa Gregorius 'Sis godspel, and cwyiS, J?aet gehwa wundraft hu se Haelend become in to his aposto- lum, and waeron 'Seah-hwae^ere 'Sa dura belocene. Nu cwy^ eft se halga Gregorius, ]?aet Cristes lichama com inn, becly- sedum durum, se^e wear^ acenned of ^am maedene Marian
Jj^ffRfHH^Btf^^^
beclysedum inno'Se. Hwilc wiindor is J?set se Haelend mid ecum lichaman come inn, belocenum durum, se^e mid dead- licum lichaman wear^ acenned of beclysedum innofte )?aes maedenes ?
We raedaft on ^aere bee $e is gehaten Actus Apostolorum, J?aet J?a heafod-men Indeisces folces gebrohton Cristes apo- stolas on cwearterne : J?a on niht com him to Godes engel, and laedde hi ut of $am cwearterne, and stod on merigen J?aet cweartern faeste belocen. God maeig don ealle "Sing : nu sceole we wundrian his mihte, and eac gelyfan. pone lichaman he aeteowde to grapigenne, J?one 'Se he inn-brohte beclysedum durum. His lichama wses grapigendlic, and 'Seah-hwae^ere unbrosnigendlic ; he aeteowde hine grapigendlicne and im- brosnigendlicne, for^an 'Se his lichama wses J?aes ylcan ge- cyndes ^e he aer waes, ac waes hwaeftere ]?eah oSres wuldres.
Se Haelend cwae^ to him, " Beo sibb betwux eow." For sibbe com Crist to mannum, and sibbe he bead and taehte, and nis nan Sing him gecvveme J?e biiS butan sibbe gedon.
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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, never- theless, incorruptible ; he showed himself tangible and in- corruptible, 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.'3 For peace Christ came to men, and peace he enjoined and taught, and nothing is to him acceptable which is done without peace.
232 DOMINICA PRIMA POST PASCA.
u Swa swa min Faeder sende me swa sende ic eow. Se Feeder lufaft ]?one Sunu, ac "Seah-hwaeftere he sende hine to ftrowunge for manna alysednysse." Crist lufode eac his apo- stolas, and "Seah-hwaeftere ne sette he hi to cyriegum, ne to ealdormannum, ne to woruldlicere blisse; ac tosende hi geond ealne middangeard, to bodigenne fulluht and ftone geleafan fte he sylf tsehte. pa bododon hi swa lange oft J>aet )?a ftweo- ran hi ofslogon, and hi ferdon sigefaeste to heora Drihtne.
Crist bleow on £a apostolas, and cwaeft, " Onfo'S Haligne Gast." Tuwa com se Halga Gast ofer fta apostolas; nu aene, and eft oftre srSe aefter Cristes upstige. Crist ableow ]?one Halgan Gast ofer $a apostolas, fta-gyt wunigende on eorSan, for 'Sae re getacnunge, J?33t aalc cristen mann sceal lufian his nextan swa swa hine sylfne. Eft si$$an he to heofenum astah, he sende J>one ylcan Gast on fyres hiwe ofer $a apo- stolas, to ^i J?aet we sceolon lufian God ofer ealle o'Sre 'Sing, An is se Halga Gast, J?eah i$e he tuwa become ofer i$a apo- stolas. Swa is eac an lufu, and twa bebodu, \>a?,t we sceolon lufian God and men. Ac we sceolon geleornian on mannum hu we magon becuman to Godes lufe, swa swa Johannes se apostol cweeiS, "Sefte nelufaft his broftor, )?one "Se he gesih'S, hu mseg he lufian God, J>one Se he ne gesih^ lichamlice ? ' JEtr ^am fyrste waes se Halga Gast wunigende on 'Sam apo- stolum, ac hi naeron to 'San swrSe onbryrde, );33t hi mihton swa bealdlice Godes geleafan bodian, swa swa hi si^an mihton, ]?urh gife ^83S Halgan Gastes. Hi saeton beclysede, for ogan ludeisces folces, on anum huse ; ac sy^an hi waeron gefyllede mid J?am Halgum Gaste, hi wurdon swa gehyrte, and swa cene, J?aet hi bodedon freolice Godes naman return cynegum and waelreowum.
Crist cwae'S to $am apostolum, (e paera manna synna J^e ge forgyfaiS, besra beo$ forgifene ; and ^am $e ge ofteo^ )?a for- gifenysse, "Sam bi^ oftogen.'J pisne an weald forgeaf Crist
*-'»•• •«
)?am apostolum and eallum bisceopum, gif hi hit on riht heal- daS. Ac gif se bisceop deft be his agenum willan, and wile
THE FIRST SUNDAY AFTER EASTER. 233
" As my Father sent me so I send you. The Father loveth the Son, but yet he sendeth him to suffering for the redemp- tion of men." Christ also loved his apostles, and yet he esta- blished 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 con- tinuing 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 command- ments, 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 Jew- ish 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 with- draw 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,
234 DOMINICA PR1MA POST PASCA.
bindan J?one unscyldigan, and J>one scyldigan alysan, J?oime forlyst he fta mihte $e him God forgeaf. pain mannum he sceal don synna forgifenysse, )?e he gesilrS J?aet beo3 onbryrde •Surli Godes gife, and J?am he sceal aheardian f>e nane be- hreowsunge nabba$ heora misdseda. Crist araerde of deaite ]?one stincendan Lazarunr, and ]?aj>a he cucu wees, ]?a cwaeft he to his leorning-cnihtum, " TolysaiS his bendas, )?aet he gaii maege." pa alysdon hi J?aes ge-edcucedan mannes bendas, J?e Crist araerde to life. ForSi sceolon ^a lareowas 'Sa unbindan fram heora synnum )?a ^e Crist geltffisest J?urh onbryrdnysse. ^Elc synful man f»e his synna bedigla'S, he Ir3 dead on byr- gene ; ac gif he his synna geandett )?urh onbryrdnysse, J?onne gseiS he of ]?83re byrgene^ swa swa Lazarus dyde, )?a^a Crist hine arisan het : J?onne sceal se lareow hine unbindan fram ^am ecum wite^ swa swa 3a apostoli lichamlice Lazarum alysdon. Ac se laevveda maim sceal him ondnedan Tpses bi- sceopes cwyde, ]?eah he unscyldig sy ; ]?yl33s 'Se he fturh mo- dignysse scyldig weorSe.
Ne getimode ]?am apostole Thome unforsceawodlice, J;a3t he ungeleafful wses Cristes aaristes, ac hit getimode J?urh Godes forsceawunge ; forSan iSurh his grapunge we sind ge- lealfulle. Mare us fremode his tweonung )?onne ^/era oiSra apostola geleaffulnys ; for^an iSa^a he wses gebroht to geleafan mid ^sere grapunge, J?a wear's seo twynung ];urh J?aet us setbroden. Ea^e mihte Crist arisan of deafte butan dolh- swa'Sum, ac to "Si he heold ]?a dolhswa^u, J?set he wolde mid j?am )?a twynigendan getrymman. He cwae^ to Thoman, " pu gelyfst, forSan 'Se 'Su me gesawe." He geseah ftone lichaman and )?a dolhswa'Su, and he gelyfde Jjaet he waes God, se^e araerde )?one lichaman of deaiSe. Swi^e blissia'S J?as word us J?e her sefterfilia'S, u Gesaslige beo^ ]?a J?e me ne ge- sawon, and ]?eah on me gelyfa^." Mid 'Sam cwyde sind ]?a ealle getacnode )?e Crist on lichaman ne gesawon, and 'Seah- hwaeiSere hine healda^ on heora mode )mrh geleafan. Se gelyf^ soSlice on God, se'Se mid weorcum begae^ ]?aet J^aet he
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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 wTas 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 punish- ment, as the apostles bodily unbound Lazarus. But the lay- man 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 hap- pened 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.'3 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.'1 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
236 DOMINICA PRIMA POST PASCA.
gelyfS. Se $e andet {jaet he God cunne, and yfele weorc begaeft, J?onne wrSsaec^ he God mid ]?am weorcum. Se ge- leafa ]?e bift butan godum weorcum, se is dead, pis sind ftaera apostola word, undernimaft hi mid carfullutn mode.
We spreca^ embe aerist. Nu sind sume men ]>e habbaS twynunge be aeriste, and "Sonne hi geseoft deadra manna ban, J?onne cweftaft hi, Hu magon 3as ban beon ge-edcucode ? Swilce hi wislice sprecon ! Ac we cweftaft ]?aer-togeanes, j?set God is ./Elmihtig, arid maeg eal J?aet he wile. He ge- worhte heofonas and eorftan and ealle gesceafta butan an- timbre. Nu is geftuht ]?aet him sy sumera ftinga eaftelicor to arserenne iSone deadan of "Sam duste, J?oime him waere to wyrcenne ealle gesceafta of nahte : ac so^lice him sind ealle fting gelice ea^e, and nan "Sing earfofte. He worhte Adam of lame. Nu ne mage we asmeagan hu he of ^am lame flsesc worhte, and blod ban and fell, fex and naeglas. Men geseoft oft )?set of anum lytlum cyrnele cym^ micel treow, ac we ne magon geseon on J?am cyrnele na^or ne wyrtruman, ne rinde, ne bogas, ne leaf : ac se God J>e forStilrS of ^am cyrnele treow, and waestmas, and leaf, se ylca myeg of duste arseran flaesc and ban, sin a and fex, swa swa he cwaeiS on his godspelle, " Ne sceal eow beon forloren an haer of eowrum heafde."
Se apostol Paulus cwae^, J?aet we sceolon arisan of dea<5e on ^aere ylde )?e Crist waes )?a^a he 'Srowade, j?aet is embe ]?reo and ftritig geara. peah cild foriSfare, o$3e forwerod man, J>eah-hw33^ere hi cumaiS to ]>azre ylde "Se we aer cwasdon ; hasf^ ]?eah gehwa his agenne wsestm, ]?e he on ]?issum life haefde, oiSiSe habban sceolde, gif he his gebide. Gif hwa alefed waere, o&Se limleas on ]?issum life, he bi'S J>onne swa hit awriten is, J?aet " Ealle "Sa )?e to Godes rice gebyrigaiS, nabba^ na^or ne womm ne awyrdnysse on heora lichaman." Hwaet sceole we smeagan embe ^a o^re J?e gewitaiS to iSam ecum forwyrde, hwaefter hi alefede beon o^e limlease, ]?onne hi beo^ on ecere susle wunigende ?
Hit bift )?onne swa swa Crist cwaeS, )?aet " Nan wer ne
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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
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wifaiS, ne wif ne ceorkdS, ne team ne br$ getymed, ne hi deaftes ne abyrigaiS Br&San, ac beoft englum gelice, J?onne hi mid englum wuniaS." Ne him ne lyst nanre galnysse, ne hi naefre si&San synna ne gewyrceaft. Ne br$ J?aer sorh, ne sar, ne nan gedreccednys, ac biiS fulfremed sib and singal bliss, and beoiS cuiSe ge $a ]?e aer cu<5e waeron ge fta ]?e uncuiSe waeron, wunigende on broUorlicre lufe mid Gode a on ecnysse. Amen.
DOMINICA II. POST PASCA.
DIXIT lesus discipulis suis, Ego sum pastor bonus : et re- liqua.
pis godspel, ]?e nu gersed wses, cwyS, )?8et se Haelend cwsede be him sylfum, (C Ic com god hyrde : se goda hyrde syl$ his agen lif for his sceapum. Se hyra, se^e nis riht hyrde, lie gesih^ ]?one wulf cuman, and he forlaet ^a seep and flylrS ; and se wulf sum gelseciS and 'Sa oftre tostenc^,>J et reliqua.
Crist is good gecyndelice, and so^lice nis nan $ing god butaii Gode anum. Gif senig gesceaft is god, ]?omie is seo godnys of 'Sam Scyppende, se'Se is healice god. He cwse'S, te Se goda hyrde syl^ his agen lif for his sceapum." Ure Alysend is se goda hyrde, and we cristene men sind his seep, and he sealde his agen lif for ure alysednysse. He dyde swa swa he manede, and mid |?am he geswutelode hwset he bebead. God hyrde wses Petrus, and god wses Paulus, and gode waeron 'Sa apostoli, i5e hyra lif sealdon for Godes folce and for rihtum geleafan ; ac heora godnys wses of iSam heafde, |?sst is Crist, i$e is heora heafod, and hi sind his lima.
^Elc bisceop and eelc lareow is to hyrde gesett Godes folce, ]?aet hi sceolon )?set folc wi'S ^one wulf gescyldan. Se wulf
THE SECOND SUNDAY AFTER EASTER. 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 plea- sure, 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.
THE SECOND SUNDAY AFTER EASTER.
DIXIT Jesus discipulis suis, Ego sum pastor bonus : et re- liqua.
This gospel, which has now been read, says, that Jesus said of himself, " I am the good shepherd : the good shep- herd giveth his own life for his sheep. The hireling, who is not the right shepherd, seeth the wolf coming, and he for- saketh 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/3 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 en- joined. 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
240 DOMINICA II. POST PASCA.
is deofol, J>e syrwS ymbe Godes gelaiSunge, and cep$ hu he mage cristenra manna sawla mid leahtrum fordon. ponne sceal se hyrde, )?aet is se bisceop o&Se o^Ser lareow, wrS- standan J>am reiSan wulfe mid lare and mid gebedum. Mid lare he sceal him taecan, )?aet hi cunnon hwset deofol taechiS mannum to forvvyrde, and hwset God bebyt to gehealdenne, for begeate }>fes ecan lifes. He sceal him fore-gebiddan, ]?agt God gehealde }>a strangan, and gehaele i5a imtruman. Se bi<$ to strangum geteald, se]?e wrSstent deofles lare ; se brS untrum, seiSe on leahtrum fyl^. Ac se lareow bi^ unscyldig, gif he )?8et folc mid lare gewissaiS, and him wi^ God ge- iSinga^. pa twa iSing he sceal 'Sam folce don, and eac mid his agenum oi5rum gehelpan ; and gif hit swa getimaft, his agen lif syllan for 'Sees folces hreddinge.
" Se hyra flihiS )?onne he ^one wulf gesilvS." Se is hyra and na hyrde, seSe bi^ begripen on woruld-'Singum, and |?one wurSmynt and 'Sa ateorigendlican edlean, and inweardlice lufe to Gobies sceapum. He cep^ J?sera sceatta, and blissa^ on ^am wurSmynte, and haef^ his mede for iSisum life, and bi^S bescyred J?aere ecan mede. Nast i$u hwa bi^ hyra, hwa hyrde, eerftam ^e se wulf cume ; ac se wulf geswutelaft mid hwilcum mode he gymde J?aera sceapa. Se wulf cynrS to ^am sceapum, and sume he abitt, sume he tostencS, J?onne se re^a deofol tih^ ]?a cristenan men, sume to forligre, sume he ontent to gytsunge, sume he arseriS to modignysse, sume he J?urh graman totwsem^ and mid mis- licum costnungum gastlice ofslihiS. Ac se hyra ne br3 na^or ne mid ware ne mid lufe astyred, ac flyh^, for^an ]?e he smea^ embe %a, woruldlicaii hy^^a, and laet to gymeleaste J?aere sceapa lyre. Ne flyhft he na mid lichaman, ac mid mode. He flyhS, forSan )?e he geseh unrihtwisnysse and su- wade. He flyh'S forSan %e he is hyra, and na hyrde, swilce hit swa gecweden sy, Ne mseg se standan ongean frseced- nyssa J>«era sceapa, seiSe ne gym^ ]?aera sceapa mid lufe. ac
THE SECOND SUNDAY AFfER EASTER. 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, arid 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 me- diate 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 hire- ling 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
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tylaft his sylfes ; J>set is J>aet he lufa^ J?a eorftlican gestreon, and na Godes folc.
Wulf br5 eac se unrihtwisa rica, ^e bereafa^ J>a cristenan, and $a eadmodan mid his riccetere ofsitt : ac se hyra, o&Se se medgylda ne gedyrstlsecft J?aet he his unrihtvvisnysse wr<$- stande, J>aet he ne forleose his wurSmynt, and $a woruldlican gestreon i$e he lufaiS swiftor ftonue ]?a cristenan menn. Be iSisum awrat se witega Ezechiel, )ms cweftende, " Ge hyrdas, gehyraft Godes word : Mine seep sint tostencte fturh eowre gymeleaste, and sind abitene. Ge caria^S embe eowerne bigleofan, and na embe )?aera sceapa ; for^i ic wille ofgan ^a seep set eowrum handum ; and ic do J?eet ge geswica^ J>aere wican, and ic wylle ahreddan mine eowde wr$ eow. Ic sylf wylle gadrian mine seep )?e weeron tostencte, and ic wylle hi healdan on genihtsumere laese : J?set )?8et losode fast ic wylle secan and ongean laedan ; J>set J>aet alefed waes, j?aet ic ge- haele ; J?set untrume ic wylle getrymuian, and |?ait strange gehealdan, and ic hi Isaswige on dome and on rihtwisnysse."
pas word spraec God |?urh 'Sone witegan Ezechiel, be lar- eowum and be his folce. Ge sceolon beon geornfulle to eower agenre iSearfe, J?eah hit swa getimige j?set se lareow gimeleas beo, and do^ swa swa Crist taehte, " Gif se lareow wel teece and yfele bysnige, do^ swa swa he tsecft, and na be "Sam ]?e he bysna^." Se Hselend cwaeiS be him^ (f Ic com god hyrde, and ic oncnawe mine seep, and hi oncnawaft me." past is, ic lufige hi, and hi lufia^ me. Se $e ne lufa^ soft- fssstnysse, ne oncneow he na gyt God. Ac behealde ge hweeiSer ge sind Godes seep, hwae^er ge hine gyt oncneowon, hwaefter ge mid so^faestnysse hine lufiaft. He cwae'S, " Swa swa min Feeder oncnaewft me, and ic oncnawe hine, and ic sylle min agen lif for min um sceapum." He oncnseVS his Fssder ^urh hine sylfne, and we oncnawa'S ]?urh hine. Mid )?83re lufe ]?e he wolde for mancynne sweltan, mid J?sere he cy^de 1m micclan he lufa^ his Faader. He cwseft, " Ic hssbbe pftre seep |?e ne sind na of $isre eowde, and $a ic sceal Issdan,
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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 unright- eousness lest he lose his dignity, and the worldly gain which he loves more than Christian men. Concerning this the pro- phet Ezechiel wrote, thus saying, " Ye shepherds, hear the word of God : My sheep are scattered through your heed- lessness, and are devoured. Ye care for your own suste- nance, and not for that of the sheep ; therefore I will require the sheep at your hands, and 1 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/1 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
R 2
244 IN LETANIA MAIORE.
and hi gehyraiS mine stemne, and sceal beon an eowd, and an hyrde."
pis he sprsec on ludea-lande : iSaer waes an eowd of 3am mannum ]?e on God belyfdon on $am leodscipe. pa oftre seep syndon ]?a J>e of ealluni oiSrum eardum to Gode bugaiS ; and Crist hi gebrinc'S ealle on anre eowde on ftam ecan life. Manega sind hyrdas under Criste, and iSeah-hwaeftere he is ana heora ealra Hyrde, sefte leofaft and rixaft mid Feeder and mid Halgum Gaste, a on ecnysse. Amen.
IN LETANIA MAIORE.
DAS dagas synd gehatene LKTANIAE, J?aet sint, GE BED- DAG AS. On ftisum dagum we sceolon gebiddan ure eorS- licra wsestma genihtsumnysse, and us sylfum gesundfulnysse and sibbe, and, )?aet gyt mare is, ure synna forgyfenysse.
We rseda^S on bocum, faet 'Seos gehealdsumnys wurde araered on ^one timan ^e gelamp on anre byrig, "Se Uigenna is gecweden, micel eoi"S-styrung, and feollon cyrcan and hus, and comon wilde beran and wulfas, and abiton iSees folces micelne dael, and J?ses cynges botl wear^ mid heofonlicmn fyre forbserned. pa bead se biscop Mamertus ^reora daga fsesten, and seo gedreccednys 'Sa geswac ; and se gewuna "Sees faestenes 'Surhwuna^ gehweer on geleaffulre gela^unge.
Hi namon )?a bysne 'Sees fesstenys aet $am Niniueiscan folce. pset folc waes swi^e fyrenful : ]?a wolde God hi for- don, ac hi gegladodon hine mid heora behreowsunge. God spraec to anum witegan, se woes lonas gehaten, " Far to 'Saere byrig Niniuen, and boda ^aer "Sa word J?e ic J?e secge. pa wear^ se witega afyrht, and wolde forfleon Godes gesihfte, ac he ne mihte. Ferde ^a to sae, and stah on scip. BaiSa )?a scypmen comon ut on sae, j?a sende him God to micelne
ON THE GREATER LITANY. 245
shall bring, and they will hear my voice, and there shall be one fold and one shepherd/3
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.
ON THE GREATER LITANY.
THESE days are called LITANI^E, 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 de- stroy 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
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wind and hreohnysse, svva j?aet hi waeron orwene heora lifes. Hi fta wurpon heora warn oforbord, and se witega laeg and slep. Hi wurpon fta tan betweox him, and bsedon j?aet God sceolde geswutuliari hwanon him J?aet ungelimp become, pa com ftaes witegan ta upp. Hi axodon hine, Hwaet he waere, hu he faran wolde ? He cwaeft, J?aet he waere Godes , sefte gesceop sae and land, and j>aet he fleon wolde of Godes gesihfte. Hi cweedon, Hu do we ymbe fte ? He and- wyrde, Weorpaft me oforbord, )?onne geswicft J>eos gedrec- cednys. Hi fta swa dydon, and seo hreohnys wearS gestilled, and hi offrodon Gode heora lac, and tugon forft."
God ^a gegearcode aenne hwael, and he forswealh J?one witegan, and abaer hine to 'Sam lande ]?e he to sceolde, and hine iSaer ut-aspaw. pa com eft Godes word to iSam witegan, and cwaeft, " Aris nu, and gato ftaere mycelan byrig Niniuen, and boda swa swa ic fte asr saede." He ferde, and bodode, f>aet him waes Godes grama onsigende, gif hi to Gode bugan noldon. Da aras se cyning of his cynesetJe, and awearp his deorwyrSe reaf, and dyde haeran to his lice, and axan uppan his heafod, and bead J?aet aelc man swa don sceolde ; and aeg- •Ser ge men ge ft a sucendan cild and eac fta nytenu ne on- byrigdon nanes ftinges binnan ftrim dagum. pa, fturh ]?a ge- cyrrednysse, ]?aet hi yfeles geswicon, and fturh ]?aet strange faesten, him gemildsode God, and nolde hi fordon, swa swa he aer )?a twa burhwara Sodomam and Gomorram, for heora leahtrum, mid heofonlicum fyre forbaernde.
We sceolon eac on ftissum dagum began ure gebedu, and fyligan urum haligdome ut and inn, and ftone ^Elmihtigan God mid geornfulnysse herian. We wyllaft nu ]?is godspel eow gereccan, ]?e her nu geraed waes : e( Quis uestrum habe- bit amicum :' et reliqua. " Se Haelend cwaeft to his leorn- ing-cnihtum, Hwilc eower is )?e haefft sumne freond, and gaeft him to on middere nihte, arid cwyft": et reliqua.
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sent to them a great wind and tempest, so that they were hopeless of their lives. They therefore cast their wares over- board, 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 pro- phet, 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 Ni- neveh, 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 be- fore, 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.
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Se halga Augustinus trahtnode ]?is godspel, and cwaeS, )?set seo niht getacnode ]?a nytennysse jnsre worulde. peos woruld is afylled mid nytennysse. Nu sceal forfti gehwa arisan of •Saere nytennysse, and gan to his frynd, ]?aet is, j?aet he sceal gebugan to Criste mid ealre geornfulnysse, and biddan ]?aera "Sreora hlafa, J?aet is, geleafan J>aere Halgan Drynnysse. Se ^Elmihtiga Faeder is God, and his Sunu is ^Elmihtig God, and se Halga Gast is ^Elmihtig God ; na $ry Godas, ac hi ealle an ^Elmihtig God untodaeledlic. ponne $u becymst to •Sisum 3rym hlafum, j?aet is, to andgite ftaere Halgan Dryn- nysse, j?onne haefst 'Su on 'Sam geleafan lif and fodan ^inre sawle, and mint ofterne cuman eac mid ftam fedan, J>set is, "Su miht teecan ^one geleafan oSrvun frynd ]?e ]?e ^aes bitt. He cwae.^, ' cuma,' for^an i$e we ealle sind cuman on ftisum life, and ure card nis na her ; ac we sind her swilce wegfe- rende menu ; an cym$, oSer faerS ; se bi^ acenned, se o^er for^faerS and rymft him setl. Nu sceal gehwa for^i gewil- nian }>aes geleafan )?aere Halgan Drynnysse, forSan ^e se ge- leafa hine gebrincS to "6am ecan life.
We wyllaiS eft embe iSone geleafan swi^or sprecan, for^an 'Se ^ises godspelles traht haef^ godne tige. Se hiredes ealdor, J?e waes on his reste gebroht mid his cildum, is Crist, j?e sitt on heofonum mid his apostolum, and mid martyrum, and mid eallum J>am halgum, J?e he on ^isum life gefette. We sceolon clypigan to Criste, and biddan ^aera "Sreora hlafa. peah he us )?aerrihte ne geti^ige, ne sceole we forSi paere bene ge- swican. He elcaft, and wyle hwae^ere forgyfan. pi he elca^, J?aet we sceolon beon oflyste, and deorwyrSlice healdan Godes gife. Swa hwaet swa man ea^elice begyt, );aet ne bi^ na swa deorwyrSe swa }>aet J?aet earfoSlice bi^ begyten. Se Haelend cwaeiS, uGif he ^urhvvuna^ cnucigeiide, J?onne arist se hiredes ealdor, foriSaes oSres onhrope, and him getiSaiS J>aes 'Se he bitt, na for freondraedene, ac for his unstilnysse." pi he cwae^, "Na for freondraedene," forSari ^e nan man naere wyr^e ne J733S geleafan ne iSaes ecan lifes, gif Godes rnildheortnys naere
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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 way- faring 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 mar- tyrs, 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 pre- cious 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
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mare ofer nianncynne. Nu sceole we cnucian, and hry- man to Criste, forSan fte he wile us trSian, swa swa he sylf cwaeft, " Biddaft, and eow brS forgifen ; secaft, and ge ge- meta"S ; cnuciaiS, and eow brS geopenod." JEAc iSaera i$e geornlice bitt, and paere bene ne geswieS, j?am getrSaft God J?aes ecan lifes.
He cwa&S ]?a ofter bigspel. " Hwilc feeder wile syllan his cilde stan, gif hit hine hlafes bitt ? o)?]?e naeddran, gif hit fisces bitt? ofrSe J?one wyrrn Srowend, gif hit aeges bitt?' God is ure Faeder ]?urh his mildheortnysse, and se fisc ge- tacna^ geleafan, and }?3et seig ^one halgan hiht, se hlaf 'Sa so^San lufe. pas ftreo ^ing forgif^ God his gecorenum ; for^an ^e nan man ne maeg habban Godes rice, butan he haebbe ^as iSreo 'Sing. He sceal rihtlice gelyfari, and habban hiht to Gode, and so^e lufe to Gode and to mannum, gif he wile to Godes rice becuman. Se fisc getacna^ geleafan, forSan Se his gecynd is, swa hine swrSor ^a y^Sa wealcaft, swa he strengra bi^, and swrSor bata^. Swa eac se geleaf- fulla man, swa he swrSor bi^ geswenct for his geleafan, swa se geleafa strengra bi$, J?aer ^ser he seltaewe bi^. Gif he abryS on iSsere ehtnysse, he ne bijS J?onne geleafa, ac bi.^ hi- wung. psst seig getacna^ hiht, forSi 'Se fugelas ne tyinaiS swa swa o^re nytenu, ac aerest hit bi^ ssig, and seo modor siftSan mid hihte bret )?aet aeig to bridde. Swa eac ure hiht ne becom na gyt to 'Sam fte he hopaft, ac is swilce he sy aeig. ponne he haefS }?8et him behaten is, he biiS fugel. Hlaf ge- tacna^ }>a so^5an lufe, seo is ealra maegna maest, swa swa se hlaf brS ealra metta fyrmest. Micel maegen is geleafa, and micel is se softa hiht ; ]?eah-hw8ei5ere seo lufu hi oferswi^, forSan ^e heo bi^ a on ecnysse, and fta o^re twa geendiaft. We gelyfa^ nu on God, and we hopiaiS to him : eft )?onne we becurnaS to his rice, swa swa he us behet, J?onne brS se ge- leafa geendod, forSan ^e we geseo^ ponne ]>aet we nu gelyfa^. Ure hiht biS eac geendod, forSan $e we beo^ haebbende ftaes "Se we ser hopedon ; ac seo lufu ne ateoraS naefre : nu is heo forSi heora selest.
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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 mere 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 vir- tues 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.
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Seo naeddre is geset on ftam godspelle ongean iSone fisc. On naeddran hiwe beswac se deofol Adam ; and aefre he winiS nu ongean urne geleafan : ac seo gescyldnys is set urum Faeder gelang. Se wyrm "Srowend, )?e is geset ongean ];aet aeig, is aettren, and slilrS mid ]?am taegle to deaiSe. pa iSing fte we geseoiS on iSisum life, i5a sind ateorigendlice ; J?a i$e we ne geseoft, and us sind behatene, hi sind ece: strece iSaerto J?inne hiht, and anbida oityaet ftu hi haebbe. Ne loca ^u un- derbaec ; ondrasd J?e ^one iSrowend )?e geaettra^ mid ]?am tsegle. Se man loca^ underbaec, J?e geortruwa^ Godes mild- heortnysse ; ]?onne bi^ his hiht geaettrod mid faes iSrowendes taegle. Ac we sceolon aeigfter ge on earfoiSnyssunr, ge on ge- limpe and on ungelimpe, cwe^an, swa swa se witega cwaeft, " Ic herige minne Drihten on aelcne timan." Getimige us tela on lichaman, getimige us untela, symle we sceolon J?aes Gode ^ancian, and his naman bletsian ; J?onne bi^ ure hiht gehealden wr3 J?aes wyrmes siege.
Stan is gesett ongean ftone hlaf, forSan ^e heard modnys is wi^erraede softre lufe. Heardheort bi^ se mann, 'Se nele )?iirh lufe oiSrum fremigan, )?aer "Saer he maeg. paet godspel cwae^, " Gif ge cunnpn. ba JSe yfele sind, syllan ^a godnysse eowrum bearnum, hu micele swi^or wile eower Heofonlica Faeder forgyfan godne gast him biddendum." Hwaet sind $a god J>e men syllaiS heora cildum ? Hwilwendlice godnyssa, swylce swa )?aet godspel hrepode, hlaf, and fisc, and aeig. Gode sind J?as ^ing be heora mae^e, for^an ^e se eorSliea lichama behofa^ )?8es fodan. Nu ge, gleawe men, nellaft syllan eowrum cildum naeddran for fisce, nele eac ure Heo- fonlica Faeder us syllan J?aes deofles geieaflaeste, gif we hine bidda^ ]?aet he us sylle so^ne geleafan. And ^u nelt syllan ^Sinum bearne J>rowend for 8%e, nele eac God us syllan or- wenysse for hihte. And 'Su nelt iSinum bearne syllan stan for hlafe, nele eac God us syllan heardheortnysse for softre lufe. Ac se goda Heofonlica Faeder forgifS us geleafan, and
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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 perish- able ; 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 scor- pion's tail. But we should both in difficulties, and in chances and in mischances, say as the prophet said, u 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 Hea- venly 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, be- cause the earthly body requires food. Now ye, prudent men, will not give your children a secpent 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 hardheartedriess for true love. But the good Heavenly Father will give us faith, and hope, and
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hiht, and 3a softan lufe, and de$ faet we habbaft godne gast, ]?aet is, godne willan.
Us is to smeagenne J?aet word ]?e he cwaeiS, " Ge 3e sind yfele." Yfele we sind, ac we habbaiS godne Feeder. We habbaft gehyred urne naman, " Ge $e synt yfele." Ac hwa is ure Feeder ? Se ^Elmihtiga God. And hwilcera manna Feeder is he ? Swuteiice hit is gesaed, yfelra manna. And hwilc is se Feeder ? Be 3am )?e is gecweden, " Nis nan man god butan Gode anum." Se $e aefre is god, he brined us yfele to godum m annum, gif we buga3 fram yfele, and do$ god. God waes se man gesceapen Adam, ac 3urh his agenne eyre, and deofles tihtinge, he wearS yfel, and eal his ofspring. Se i$e synful biiS, he bi^ yfel, and nan man nis on life butan sumere synne. Ac ure goda Feeder us gecleensa^ and ge- haeliS, swa swa se witega cwee^, " Drihten, gehsel me5 and ic beo gehaeled; geheald )?u me, and ic beo gehealden.'''
Se $e god beon wile, clypige to iSam ]?e aefre is god, feet he hine godne gewyrce. Se man haefS gold, J?set is god be his meefte : he heef^ land and welan, ]?a sint gode. Ac ne brcS se man god j?urh 3as 3ing, butan he mid ]?am god wyrce, swa swa se witega cwseiS, a He aspende his 3ing, and to- daelde ^earfum, and his rihtwisnys wuna^S a on worulde." He gewanode his feoh and geihte his rihtwisnysse. He ge- wanode ]?8et he forlaetan sceal, and |?3et bi3 geiht frset ]?3et he habban sceal on ecnysse. pu herast 3one mancgere ^e be- gytt gold mid leade, and nelt herigan iSone 3e begytt riht- wisnysse and heofonan rice mid brosnigendlicum feo. Se rica and se iSearfa sind wegferende on 3isre worulde. Nu beriS se rica sweere byr^ene his gestreona, and se iSearfa gseiS aemtig. Se rica ber$ mare )?onne he behofige to his formet- tum, se ofter ber^ aemtigne pusan. ForiSi sceal se rica daelan his byrSene wi3 )>one ^earfan, J?onne wana^ he 3a byr^ene his synna, and 3am ]?earfan gehelp3. Ealle we sind Godes J?earfan ; uton for3i oncnawan )?a 3earfan )?e us bidda3, J?aet
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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.'3 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, te 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 be- came 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.'3
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 con- tinueth 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
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God oncnawe us, j?onne we hine biddaiS ure neoda. Hwset sind J?a fte us biddaft ? Earaie men, and tiddre, and dead- lice. JEt hwam biddaft hi ? ^Et ear mum mannum, and tiddrum, and deadlicum. Butan J>am aehtum, gelice sind J?a J?e ftaer biddaS, and ftafte hi aetbiddaft. Hu mihtu for sceame aeniges binges aet Gode biddau, gif ftu forwyrnst ftinum ge- lican J>aes fte ftu foreaftelice him getiSian miht ? Ac se rica besih^ on his prellenum gyrlum, and cwy^, •' Nis se loddere mid his taettecon min gelica.' Ac se apostol Paulus hine nebba^ mid ]?isum wordum, " Ne brohte we nan iSing to "Sisuni middangearde, ne we nan ^ing heonon mid us laedan ne magon."
Gif rice wif, and earm acenna^ togasdere, gangon hi aweig/ nast "Su hwae^er bi^ ]?aes rican wffan cild, hwae^er j?aes earm- an. Eft, gif man openaiS deaddra manna byrgynu, nast $u hwae^Ser beo^ J?aes rican marines ban, hwaefter J?aps ftearfan. Ac seo gytsung is ealra yfelra iSinga wyrtruma ; and J?a 'Se fy- liga^ J?aere gytsunge, hi dwelia^ fram Godes geleafan, and hi befeallaiS on mislice costnunga and derigendlice lustas, 'Se hi besenca^ on forwyrd. OSer is J?aet hwa rice beo, gif his yldran him aehta becwaedon ; o^er is, gif hwa Jmrh gytsunge rice gewurSe. pises mannes gytsung is gewreht wr$ God, na $aes o^res aeht, gif his heorte ne brS ontend mid j?aere gyt- sunge. Swilcum mannum bebead se apostol Paulus, " Be- beoda^ )?am ricum ]?aet hi ne modigan, ne hi ne hopian on heora ungewissum welan; ac beon hi rice on goduin weorcum, and syllan Godes ftearfum mid cystigum mode, and God him forgylt mid hundfealdum swa hwaet swa he deft ]?ani earman for his lufon."
Se rica and se J?earfa sind him betwynan nyd-behefe. Se welega is gevvorht for ftan ftearfan, and se ftearfa for ]>an we- legan. pam spedigum gedafenaft J?aet he spende and daele ; ftam waedlan gedafenaft ]?aet he gebidde for ftane daelere. Se earma is se weg j?e last us to Godes rice. Mare sylft se
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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 gar- ments, 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 any- thing 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 per- nicious 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 be- fore 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/3
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 distri- bute ; on the indigent it is incumbent, that he pray for the distributor. The poor is the way that leads us to the king- dom of God. The poor gives to the rich more than he re-
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ftearfa j?am ricari )?onne he aet him nime. Se rica him j>one hlaf $e br3 to meoxe awend, and se iSearfa sylS J?am rican ]?aet ece lif : na he swa-fteah, ac Crist, se$e J>us cwasft, (f paet J>aet ge doft anum iSearfan on niinuin naman, J?aet ge doft me sylfum," se$e leofa*3 and rixaft mid Faeder and mid Halgum Gaste a butan ende. Amen.
FERIA III. DE DOMINICA ORATIONE.
SE Haelend Crist, syftSan he to ^isum life com, and man wearft geweaxen, J>a^a he waes ^ritig wintra eald on J>aere menniscnysse, J?a begann he wundra to wyrcenne, and geceas $a twelf leorning-cnihtas, )?a i$e we apostolas hata^S. pa waeron mid him aefre sy^^an, and he him taehte ealne ]?one wisdom ^e on halgum bocum stent, and Jmrh hi ealne cris tendom astealde. pa cwsedon hi to ^am Hselende, " Leof, taece us hu we magon us gebiddan.'3 Da andwyrde se Hae- lend, and Jms cwee^, " Gebidda^ eow mid Jnsum wordum to minum Faeder and to eowrum Feeder, Gode ^Elmihtigum : Pater noster, ]?aet is on Englisc, pu, ure Faeder, ]?e eart on heofonum, Sy Ipin nama gehalgod. Cume ftin rice. Sy iSm wylla on eor^an swa swa on heofonum. Syle us to-daeg urne daaghwamlican hlaf. And forgyf us ure gyltas, swa swa we forgyfaft 'Sam ]?e wi^ us agyltaft. And ne laed $u na us on costnnnge. Ac alys us fram yfele. Sy hit swa."
God Faeder ^Elmihtig haefS aenne Sunu gecyndelice and menise ffewiscendlice. Crist is Godes Sunu, swa baet se
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Faeder hine gestrynde of him sylfum, butan aelcere meder. NaefS se Faeder naenne lichaman, ne he on ^a wisan his Beam ne gestrynde ]?e menn do^S : ac his Wisdom, J>e he mid ealle gesceafta geworhte, se is his Sunu, se is aefre of -Sam Faeder, and mid )?am Faeder, God of Gode, ealswa mihtig swa se Faeder. We men sind Godes beam, foriSon j?e he us ge-
ON THE LORD'S PRAYER. 259
ceives 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.
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.'3 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,
s 2
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worhte ; and eft, ftaiSa we forwyrhte wseron, he sende his agen Beam us to alysednysse. Nu sind we Godes beam, and Crist is ure broker, gif we 'Sam Feeder onriht gehyr- sumiaft, and mid eallum mode hine weorSiaft, Crist is ure heafod, and we sind his lima : he is mid ure menniscnysse befangen, and he hsefS urne lichaman, ]?one $e he of ftam halgan maedene Marian genam ; for<$i we magon cuftlice to him clypian, swa swa to urum brewer, gif we i$a broiSer- raedene swa healdaiS swa swa he us tsehte ; J?aet is, ]?aet we ne sceolon na geftafian J?set deofol mid aenigum unfteawum us geweme fram Cristes broftorrsedene.
Witodlice se man )?e deofle geefenlseciS, se br<$ deofles beam, na j?urh gecynd oftfte jmrh gesceapenysse, ac fturh J?a geefenlaecunge and yfele geearnunga. And se man iSe Gode gecwem^, he br3 Godes beam, na gecyndelice, ac J?urh ge- sceapenysse and fturh gode geearnunga, swa swa Crist cwseiS on his godspelle, " Se ^Se wyrc'S mines Feeder willan seiSe is
«ftB*^*^^^M*MWMOTMpB*** ' " '
on heofonum, he bi'S min broker, and min moder, and min sweoster." ForiSi nu ealle cristene men, segfter ge rice ge heane, ge aeftelborene ge unss^elborene, and se hlaford, and se $eowa, ealle hi sind gebroftra, and ealle hi habbaft asnne Feeder on heofonum. Nis se welega na betera on ftisum naman J?onne se ftearfa. Eallswa bealdlice mot se iSeowa clypigan God him to Feeder ealswa se cyning. Ealle we sind gelice setforan Gode, buton hwa oiSerne mid godum weorcum forSeo. Ne sceal se rica for his welan ]?one carman forseon ; for^San oft bi^5 se earma betera setforan Gode )?onne se rica. God is ure Feeder, ]>i we sceolon ealle beon gebroiSru on Gode, and healdan J?one broiSerlican bend unforedne j J?aet is, iSa so^an sibbe, swa J?aet ure selc ofterne lufige swa swa hine sylfne, and nanum ne gebeode ]? set )?aet he nelle J?33t man him gebeode. Se $e ^is hylt, he biiS Godes beam, and Crist, and ealle halige men $e Gode gefteofl, beoiS his gebro^ru and his gesweostru.
We cweftaS, "Pater noster qui es in celis/' J?set is, " Ure
ON THE LORD'S PRAYER. 261
he sent his own Son for our redemption. Now are we chil- dren 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 crelis/' that is, " Our
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Faeder $e eart on heofonum ;' forSan J?e God Feeder is on heofonum, and he is aeghwar, swa swa he sylf cwaeft, " Ic ge- fylle mid me sylf um heofonas and eorSan/' And eft J?tet halige godspel be him Jnis cwyft, " Heofon is his j?rymsetl, and eorSe is his fot-aceamuL" We wendaft us eastweard j?onne we us gebiddaft, foriSan Se ftanon arist seo heofen : na swilce on east-daele synderlice sy his wunung, and forlaete west-dael, o&Se oftre daelas, se J?e aeghwar is andweard, na •Surh rymyt j?aere stowe, ac )?urh his maBgen^Srymmes and- weardnysse. ponne we wenda^ ure neb to east-dsele, )?8er seo heofen arist, seofte is ealra lichomlicra ftinga oferstigende,
i
J?onne sceal ure mod beon mid J?am gemyngod, J?set hit beo gewend to ftam hehstan and |?am fyrmestan gecynde, )?83t is, GOD. We sceolon eac witan, ]?3et se synfulla is eor^e ge- haten, and se rihtwisa is heofen gehaten ; for^an J?e on riht- wisum mannuni is Godes wunung, and se goda man br<$ J?aes Halgan Gastes tempi. Swa eac ftser-togeanes se fordona man bi^ deofles tempi, and deofles wunung : foi*Si ]?orine swa micel is betwux godum mannum and yfelum, swa micel swa bi^ betwux heofenan and eorSan.
Seofon gebedu sint on J?am Pater noster. On ]?am twam formum wordum ne synd nane gebedu, ac sind herunga : J?aet is, " Ure Feeder ]?e eart on heofonum." psst forme gebed is, <c Sanctificetur nomen tuum :' |?33t is, " Sy 'Sin nama gehal- god.'3 Nis J?83t na swa to understandenne, swylce Godes nama ne sy genoh halig, se'Se sefre waes halig, and sefre bi^, and he us ealle gebletsa^ and gehalga'S : ac Jns word is swa to understandenne, ]?aet his nama sy on us gehalgod, and he us j?ses getrSige, )?33t we moton his naman mid urum mu^e gebletsian, and he us sylle J?»3t ge^anc, ]?88t we magon under- standan ]7aet nan iSing nis swa halig swa his nama.
pset o^er gebed is, " Adueniat regnum tuum :" fast is, on urum gereorde, " Cume ^in rice." JEfre wsss Godes rice, and aefre bi^ : ac hit is swa to understandenne, J?aet his rice beo ofer us, and he on us rixige, and we him mid ealre ge-
ON THE LORD'S PRAYER. 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.33 We turn eastward when we pray, because from thence the heaven rises : not as though his dwelling he par- ticularly 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 : there- fore 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 suffi- ciently 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
2C4 DE DOMINICA ORATIONE.
hyrsumnysse under];eodde syn, and J?aet ure rice beo us gelaest and gefylled, swa swa Crist us behet, J?*et he wolde us ece rice forgyfan, Jms cweftende, " Cuma$, ge gebletsode mines Fseder, and gehabbaft )?aet rice j?aet eow gegearcod waes fram anginne middangeardes." pis br<$ ure rice, gif we hit nu geearniaiS ; and we beoft Godes rice, J>onne Crist us betaeeS his Feeder on domes dsege, swa swa j>set halige gewrit cwyft, "Cum tradiderit regnum Patri suo:' j?aet is, "ponne he betaecft rice his Fseder." Hwset is J?aet rice ]?set he betaecft his Fseder, buton fta halgan menn, aegfter ge weras ge wif, ]>a ]?e he alysde fram helle-wite mid his agenum dea^Se ? pa he betsecS his agenum Feeder on ende )?isre worulde, and hi beoft )?onne Godes rice, and mid Gode on ecnysse rixiaft, aegfter ge mid sawle ge mid lichaman, and beo^ J^onne gelice englum.
pset ^ridde gebed is, " Fiat uoluntas tua sicut in celo et in terra :" J?set is, " GeweorSe )?in willa on eorSan swa swa on heofonum." pset is, Swa swa englas on heofonum ]>& ge- hyrsumia^, and mid eallum gemete to %e ge$eodai$, swa eac menn J?e on eorftan sind, and of eorftan geworhte, beon hi ^inum willan gehyrsume, and to "Se mid ealre geornfulnysse geiSeodan. On ]?am mannum so^lice gewyrS Godes willa, ]?e to Godes willan gewyrceaft. Ure sawul is heofonlic, and ure lichama is eor'Slic. Nu bidde we eac mid J?isum wordum, J?set Godes willa geweorcSe, seg^er ge on ure sawle ge on urum lichaman, )?8et segSer him gehyrsumige, and he aegfter ge- healde and gescylde, ge ure sawle ge urne lichaman, fram deofles costnungum.
paet feor^e gebed is, "Panem nostrum cotidianumda nobis hodie :' J?33t is, on urum gereorde, " Syle us nu to-daegurne daeghwamlican hlaf." paet is on ^rim andgitum to under- standenne : j?aet he us sylle fodan urum lichaman, and sylle eac ure sawle J?one gastlican hlaf. Se gastlica hlaf is Godes bebod, ]?aet we sceolon smeagan daeghwamlice, and mid weorce
ON THE LORD'S PRAYER. 265
with all obedience be subject to him, and that our kingdom be realized and fulfilled to us, as Christ has promised to us, that he would give us an eternal kingdom, thus saying, " Come, ye blessed of my Father, and possess the kingdom that was prepared for you from the beginning of the world." This will be our kingdom, if we now will merit it ; and we shall be God's kingdom, when Christ delivers us to his Father on doomsday, as the holy writ says, " Cum tradiderit regnum Patri suo : ' that is, " When he shall deliver the kingdom to his Father." What is the kingdom that he shall deliver to his Father, but those holy persons, both men and women, which he redeemed from hell-torment by his own death ? These he will deliver to his own Father at the end of this world, and they will then be God's kingdom, and will reign with God for ever, both with soul and with body, and will then be like unto angels.
The third prayer is, " Fiat voluntas tua sicut in coelo et in terra :' that is, " Thy will be done on earth as in heaven.'3 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 fer- vour 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
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gefyllan ; forftan swa swa se lichama leofaft be lichamlicum mettum, swa sceal seo sawul lybban be Godes lare, and be gastlicum smeagungum. Hrafte se lichama aswint and for- weornaiS, gif him br3 oftogen his bigleofa : swa eac seo sawul forwyriS, gif heo nsefS J?one gastlican bigleofan, j?aet sind Godes beboda, on j?am heo sceal gefteon and beon ge- godad. Eac se gastlica hlaf is J?aet halige husel, mid ]?am we getrymmaS urne geleafan ; and fturh ftaes halgan husles ]?y- gene us beoft ure synna forgyfene, and we beoft gestrangode ongean deofles costnunge. pi we sceolon gelomlice mid jmm gastlican gereorde ure sawle geclaensian and getrymman. Ne sceal )?eah se fte br$ mid healicum synnum fordon, ge- dyrstlaecan J?aet he Godes husel ficge, buton he his synna aer gebete : gif he elles de$, hit bi3 him sylfum to bealowe ge- 'Syged. Se hlaf getacnaft ^reo ^ing, swa swa we cwaedon. An is J?83s lichaman bigleofa ; ofter is $aere sawle ; "Sridde is fees halgan husles "Sygen. pyssera iSreora iSinga we sceolon dseghwamlice set urum Drihtne biddan.
past fifte gebed is, " Et dimitte nobis debita nostra, sicut et nos dimittimus debitoribus nostris :' )?83t is, (l Forgif us ure gyltas, swa swa we forgifaft )?am mannum J>e wr3 us agylta^." We sceolon don swa swa we on ftisum wordum behataiS ; J>83t is, J?aet we beon mildheorte us betwynan, and, for ^83re micclan lufe Godes, forgyfan 'Sam mannum )?e wi^ us agylta^, fast God ^Elmihtig forgyfe us ure synna. Gif we iSonne nellaft forgyfan ]?a lytlan gyltas iSaera manna )?e us gegremedon, j?ohe nele eac God us forgyfan ure synna mycele and manega : swa swa Crist sylf cwaeiS, "porine ge standaiS on eowrum gebedum, forgyfa^ swa hwaet swa ge habba'S on eowrum mode to aenigum men, and eower Faeder, )?e on heo- fonum is, forgyf^ eow eowre synna. Gif ge j>onne nellaft forgyfan mid inweardre heortan J?am 'Se eow gremia^, J>onne eac eower Faeder, ^e on heofonum is, nele eow forgyfan eowre synna ; ac he haet eow gebindan, and on cwearterne settan, faet is on helle-wite ; and eow ^aer deofol getintre- , oiS)?aet ge habban ealle eowre gyltas ge^rowade, o$j?aet
ON THE LORD'S PRAYER. 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 with- drawn 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 pol- luted 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.93 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 what- ever 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
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ge cumon to anum feorftlincge." Is hwaeftere getaeht, aefter Godes gesetnysse, J?aet wise men sceolon settan steore dysigum mannum, swa j?aet hi ]?aet dysig and $a unfteawas alecgan, arid J?eah 3one man lufigan swa swa agenne broftor.
paet sixte gebed is, " Et ne nos inducas in temptationem : ' )?aet is, " Ne geftafa, $u God, )?8et we beon gelaedde on cost- nunge." OSer is costnung, oiSer is fandung. God ne costnaS naenne mannari ; ac hwaeftere nan man ne cym<$ to Godes rice, buton he sy afandod : forSi ne sceole we na biddan J?aet God ure ne afandige, ac we sceolon biddan )?aet God us ge- scylde, ]?aet we ne abreofton on iSaere fandunge. Deofol mot aelces mannes afandigan, hwaefter he aht sy, oiSiSe naht ; hwae'Ser he God mid inweardlicre heortan lufige, o&Se he mid hiwnnge fare. Swa swa man afandaiS gold on fyre, swa afanda^ God j>ses mannes mod on mislicum fandungum, h waefter he anraede sy. Genoh wel wat God hn hit getimaiS on ]?8ere fandunge ; ac hwss^ere se man naefS iia mycele ge^inc^e, buton he afandod sy. purh fta fandunge he sceal ge'Seon, gif he j>am costnungum wi^stent. Gif he fealle, he eft astande : J?set is, gif he agylte, he hit georne gebete, and syftftan geswice ; forfti ne bi^ nan bot naht, buton J?aer beo geswicenes. Se man ]?e gelomlice wile syngian, and gelom- lice betan, he gremaS God ; and swa he swiiSor synga^ swa he deofle gewyldra bi^, and hine J?onne God forlast, and he fserS swa him deofol wissaiS, swa swa tobrocen scip on sae, J?e swa faer^ swa hit se wind drifS. Se goda man swa he swrSor afandod bift swa he rotra br3, and near Gode, o$J?aet he mid fulre ge^inciSe faeriS of 'Sisum life to iSam ecan life. And se yfela swa he oftor on iSaere fandunge abryft, swa he forcuftra bi^, and deofle near, oityaet he faer^ of ^isum life to ftam ecan wite, gif he aer geswican riolde, J?a]?a he mihte and moste. ForiSi anbida^ God oft )?aes yfelan mannes, and laet him fyrst, )?aet he his mandaeda geswice, and his mod to Gode gecyrre aer his ende, gif he wile. Gif he J?onne nele, )>aet
ON THE LORD'S PRAYER. 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 tempt- ation/3 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 ces- sation. The man who frequently sins and frequently atones, angers God ; and the more he sins the more he will be sub- ject 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
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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,
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he beo butan aelcere ladunge swrSe rihtlice to deofles handa asceofen. ForSi is nu selre cristenum mannum, J?aet hi mid earfcySnyssum and mid geswince geearnian J?set ece rice and i$a ecan blisse mid Gode and mid eallum his halgum, ftonne hi mid softnysse and mid yfelum lustum geearnian J>a ecari tintrega mid eallum deoflum on helle-wite.
paet seoftrSe gebed is, ee Set libera nos a malo :' ]?aet is, " Ac alys us fram yfele : ' alys us fram deofle and fram eal- lum his syrwungum. God lufaft us, and deofol us hataS. God us fett and gefrefraS, and deofol us wile ofslean, gif he mot; ac him brS forwyrned Jmrh Godes gescyldnysse, gif we us sylfe nellaft fordon mid unfteawum. ForSi we sceolon forbugari and forseon j?one lySran deoful mid eallum his lot- wrencum, forftan Se him ne gebyra^ naht to us, and we sceolon lufian and filigan urum Drihtne. se^e us laet to 'Sam ecan life.
Seofon gebedu, swa swa we ser saedon, beoft on ^am Pater noster. pa ftreo forman gebedu beo^ us ongunnene on 'Sysre worulde, ac hi beoiS a ungeendode on ]?aere toweardan worulde. Seo halgung J?aes mseran naman Godes ongann us mannum J7a)?a Crist wearS gefleeschamod mid ure menniscnysse ; ac seo ylce halgung wunaiS on ecnysse, forman ^e we on ftani ecan life bletsia^S and heriga^) sefre Godes naman. And God rixaiS nu, and his rice stent aefre butan ende, and Godes willa biiS gefremod on ^isum life fturh gode menn : se ylca willa wuna^ a on ecnysse. pa o$re feower gebedu belimpaft to •Sisum life, and mid jnsum life geendia^.
On ftisum life we behofiaiS hlafes, arid lare, and husel-gang- es. On J?am toweardan life we ne behofiaS nanes eor^lices bigleofan^ forSan 'Se we )?onne mid ]>am heofonlicum mettum beo^ gereordode. Her we behofia^ lare and wisdomes. On "Sam heofonlican life beoiS ealle ful wise, and on gastlicre lare full gerade, )?a ^e nu, J?urh wtsra manna lare, beoiS Godes be- boduin under]?eodde. And her we behofiaft ^ses halgan husles
ON THE LORD'S PRAYER. 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 king- dom 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. OTW »ito
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 com- mandments of God. And here we require to partake of the
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iSygene for ure beterunge, softlice on 3aere heofonlican wu- nunge we habbaS mid us Cristes lichaman, mid )?am he rixaft on ecnysse.
On )?y ssere worulde we biddaft ure synna forgyfenysse, and na on J?eere toweardan. Se man 3e nele his synna behreow- sian on his life, ne begyt he nane forgyfenysse on 3am to- weardan. And on 3isum life we bidda3 J?set God us ge- scylde wi3 deofles costnunga, and us alyse fram yfele. On 3am ecan life ne bi3 nan costnung ne nan yfel ; for3i 3aer ne cym3 nan deofol ne nan yfel mann,3eus maege dreccan o33e derian. peer beo3 gej?waere sawul and lichama, ]?e nu on 3isum life him betweonan winna3. Baer ne br<$ nan untrumnys, ne geswinc, ne wana nanre godnysse^ ac Crist br3 mid us eal- lum, and us ealle "Sing deiS, butan edwite, mid ealre blisse.
Crist gesette ]?is gebed, and swa beleac mid feawum wor- dum, J>8et ealle ure neoda, asg'Ser ge gastlice ge lichamli* e, iSaBron sind belocene ; and pis gebed he gesette eallum criste- num mannum gemaenelice. Ne cwy^ na on 'Sam gebede, ' Min Fasder, Jm ^e eart on heofonum,5 ac ewyiS, ee Ure Fasder ; *' and swa for^ ealle $a word ^e J?83r-aefter fyligaft spreca^ gem83iielice be eallum cristenum mannum. On 3am is geswutelod hu swrSe God lufaft annysse and ge)?w89rnysse on his folce. ^Efter Godes gesetnysse ealle cristene men sceoldon beon swa geftwaere swilce hit an man waere : for^i wa 3am men J>e 3a annysse tobryciS. Swa swa we habba3 on anum lichaman manega lima, and hi ealle anum heafde gehyrsumia3, swa eac we sceolon manega cristene men Criste on annysse gehyrsumian ; for^on ]>e he is ure heafod, and we synd his lima. We magon geseon on urum agenum lichaman hu aelc lim o3rum )?ena3. pa fet bera3 ealne 3one lichaman, and 3a eagan Iaeda3 3a fet, and )?a handa gearciaiS 3one bigleofan. Hra3e Ii3 )?aet heafod adtine, gif )?a fet hit ne feriaft ; and hrafte ealle 3a lima togsedere forweor3a3, gif J?a handa ne doiS |?one bigleofan J>am mu3e. Swa eac se rtca man, )?e sitt on his heahsetle, hra3e geswic3 he his gebeor-
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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 Chris- tian 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 dis-
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scipes, gif $a fteowan geswicaft ftaera teolunga. Beo se rica gemyndig J?aet he sceal ealra ftaera goda J?e him God alsende agyldan ges*cead hiiie fta atuge.
Se br3 "Sin hand oftfte ftin fot, sefte j?e 'Sine neoda deft. Se bift jnn cage, sefte j?e wisdom taecft, and on rihtne weg }>e gebrincft. Se fte }>e mundaft swa swa faeder, he bift swylce he ^in heafod sy. Ealswa wel behofa^ J^set heafod j?*era oiSera lima, swa swa i$a lima behofia^ J>ses heafdes. Gif an lim bi^ untrum^ ealle 'Sa o'Sre ]?rowia^ mid j?am anum. Swa we sceolon eac, gif bi^ an ure geferena on sumre earfo^nysse, ealle we sceolon his yfel besargian, and hogian embe 'Sa bote^ gif we hit gebetan magon. And on eallum ^ingum we sceo- lon healdan sibbe and annysse5 gif we willaS habban J?a micclan ge^inc^e ]?8et we beon Godes beam, se^e on heofo- num is, on ^aere he rixaft mid eallum his halgum on ealra worulda woruld on ecnysse. Amen.
FERIA IIII. DE FIDE CATHOLICA.
JELC cristen man sceal aefter rihte cunnan aegiSer ge his Pater noster ge his Credan. Mid J?am Pater nostre he sceal hine gebiddan, mid 3am Credan he sceal his geleafan ge- trymman. We habbaft gessed embe J?set Pater noster, nu we wyllaft secgan eow J?one geleafan J?e on $am Credan stent, swa swa se wisa Augustinus be ftaere Halgan prynnysse traht- node.
An Scyppend is ealra ftinga, gesewenlicra and ungesewen- licra ; and we sceolon on hine gelyfan, forSon 3e he is soft God and ana ^Elmihtig, sefte naefre ne ongami ne anginn nsefde ; ac he sylf is anginn, and he eallum gesceaftum an- ginn and ordfruman forgeaf, ]?83t hi beon mihton, and }?83t hi haefdon agen gecynd, swa swa hit J?sere godcundlican fadunge
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continue their toils. Let the rich be mindful that of all the good things which God has lent him, he shall render an ac- count 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.
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 Au- gustine'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.
r 2
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gelicode. Englas he worhte, )?a sind gastas, and nabbaft naenne lichaman. Menn he gesceop mid gaste and mid lic- haman. Nytenu and deor, fixas and fugelas he gesceop on flaesce butan sawle. Mannum he gesealde uprihtne gang ; fta nytenu he let gan alotene. Mannum he forgeaf hlaf to big- leofan, and J?am nytenum gaers.
Nu mage ge, gebroftru, understandan, gif ge wyllaft, J?aet twa $ing syndon : an is Scyppend, o^Ser is gesceaft. He is Scyppend sefte gesceop and geworhte ealle fting of nahte. paet is gesceaft J?aet se soiSa Scyppend gesceop. paet sind seres t heofonas, and englas ]?e on heofonum wuniaiS, and sy3- ftan }?eos eor^e mid eallum ^am 'Se hire on eardia^S, and sae mid eallum ^am J>e hyre on swymmaft. Nu ealle $as ^ing synd mid anum uaman genemnode, gesceaft. Hi natron asfre wunigende, ac God hi gesceop. pa gesceafta sind fela. An is se Scyppend J>e hi ealle gesceop, se ana is ^Elmihtig God. He waes aefre, and sefre he bi^ J>urhwunigende on him sylfum and "Surh hine sylfne. Gif he ongunne and anginn haefde, butan tweon ne mihte he beon ^Elmihtig God ; so^lice J>8Bt gesceaft fte ongann and gesceapen is, nsefS nane godcund- nysse ; for^i aelc edwist )?3ette God nys, )?33t is gesceaft ; and ]?33t )?e gesceaft nis, )?8et is God.
Se God wunaft on Drynnysse untodaeledlic, and on an- nysse anre Godcundnysse, so'Slice o^er is se Faeder, o^er is se Sunu, o$er is se Halga Gast ; ac )?eah-hwae^ere ^aara "Sreora is an Godcundnys, and gelic wuldor, and efen-ece m33gen^rymnys. ^Elmihtig God is se Faeder, ^Elmihtig God is se Sunu, ^Elmihtig God is se Halga Gast ; ac J?eah- hwae^Sere ne sind ftry ^Elmihtige Godas, ac an ^Elmihtig God. Dry hi sind on hadum and on naman, and an on God- cundnysse. pry, forSi J;e se Feeder biiS aefre Faeder, and se Sunu br3 aefre Sunu, and se Halga Gast bift aefre Halig Gast ; and hyra nan ne awent naefre of ftam "Se he is, Nu habbaiS ge gehyred )?a Halgan prynnysse; ge sceolon eac gehyran Annysse.
OF THE CATHOLIC FAITH. 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 him- self. 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 God- head, 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.
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ScrSlice se Feeder, and se Sunu, and se Halga Gast, hab- baft ane Godcundnysse, and an gecynd, and an weorc. Ne worhte se Fseder nan 'Sing ne ne wyrcS, butan "Sam Suna, ofrSe butan J?am Halgan Gaste. Ne lieora nan ne wyrcft nan fting butan oftrum ; ac him eallum is an weorc, and an reed, and an willa. ^Efre wses se Feeder, and sefre wses se Sunu, and sefre waes se Halga Gast an ^Elmihtig God. Se is Fseder, se$e nis naiSer ne geboren ne gesceapen fram nanum o'Srum. Se is Feeder gehaten, forSan "Se he hsefS Sunu, ftone $e he of him sylfum gestrynde, butan selcre meder. Se Fseder is God of nanum Gode. Se Sunu is God of Fseder Gode. Se Halga Gast is God forSstseppende of Fseder and of ftani Suna. pas word sind sceortlice gessede, and eow is neod j?set we hi swutelicor eow onwreon.
Hwset is se Fseder ? ^Elmihtig Scyppend, na geworht ne acenned, ac he sylf gestrynde Beam him sylfum efen-ece. Hwset is se Sunu ? He is $ses Fseder Wisdom, and his Word, and his Miht, Jnirh ftone se Fseder gesceop ealle 'Sing and gefadode. Nis se Sunu na geworht ne gesceapen, ac he is acenned. Acenned he is, and ]?eah-hwsej?ere he is efen- eald and efen-ece his Fseder. Nis na swa on his acenned- nysse swa swa brS on ure acennednysse. ponne se mann sunu gestryirS, and his cild acenned bift, J?onne bi^ se fseder mara, and se sunu Isessa. Hwi swa ? For^i J?onne se sunu wyx'S, )?onne ealdaS se fseder. Ne fintst ]?u na gelice on mannum fseder and sunu. Ac ic "Se sylle bysne, hu Godes acennednysse ]?y bet understandan mint. Fyr of him beorhtnysse, and seo beorhtnys is efen-eald )?am fyre. Nis na j?set fyr of 'Ssere beorhtnysse, ac seo beorhtnys is of "Sam fyre. pset fyr acen^ )?a beorhtnysse, ac hit ne brS nsefre butan ^sere beorhtnysse. Nu i$u gehyrst )?8et seo beorhtnys is ealswa eald swa j?set fyr )>e heo of cymS ; ge^5afa nu forSi j?set God mihte gestrynan ealswa eald Beam, and ealswa ece swa he sylf is. Se $e mseg understandan ]?3et ure Hselend Crist is on ^sere Godcundnysse ealswa eald swa his Fseder,
OF THE CATHOLIC FAITH. 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 ? Be- cause 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 nearest 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 under- stand that our Saviour Christ is in the Godhead as old as his
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he 3ancige )?aes Gode, and blissige. Se3e understandan ne maeg, he hit sceal gelyfan, ]?aet he hit understandan maege ; for3an j?ses witegan word ne maeg beon aidlod, 3e )nis cwae3, " Buton ge hit gelyfan, ne mage ge hit understandan/' Nu habba3 ge gehyred J>set se Sunu is of 'Sam Faeder butan aelcum anginne ; for3an 3e he is J?aes Feeder Wisdom, and he waes sefre mid j?am Feeder, and aefre bi3.
Uton nu gehyran be 3an Halgan Gaste, hwaet he sy. He is se Willa and seo so3e Lufu J>aes Faeder and ]?aes Suna, Surh 3one sind ealle 3ing geliffaeste and gehealdene, be 'Sam is ]?us gecweden, " Godes Gast gefyl3 ealne ymbhwyrft mid- dangeardes, and he hylt ealle 'Sing, and he haefS ingehyd selces gereordes.53 Nis he geworht, ne gesceapen, ne acenned, ac he is foriSstaeppende, )?aet is ofgangende, of $am Faeder and of iSam Suna, J>am he is gelic and efen-ece. Nis se Halga Gast na Sunu, forSan 'Se he nis na acenned, ac he gaej^ of 3am Faeder and of 3am Suna gelice ; forSan 3e he is heora beigra Willa and Lufu. Crist cwaeft )?us be him on his god- speUe, a Se Frofor-gast, ]?e ic eow asendan wille, Gast ftaere so^faestnysse, 3e of minum Faeder gaeft, he cy3 gecy^nysse be me." paet is, He is min gewita ]?8et ic com Godes Sunu. And eac se rihta geleafa us taec3, j?aet we sceolon gelyfan on 3one Halgan Gast : he is se liffaestenda God, se gaeiS of 3am Faeder and of 3am Suna.. Hu gae3 he of him ? Se Sunu is J>aes Faeder Wisdom, aefre of 3am Faeder ; and se Halga Gast is heora beigra Willa, aefre of him bam. Is for3i J?onne an Faeder, se3e aefre is Faeder, and an Sunu, se3e aefre bi3 Sunu, and an Halig Gast, se3e aefre is Halig Gast.
waes se Faeder, butan anginne ; and aefre waes se Sunu mid |?am Faeder, for3an 3e he is J?aes Faeder Wisdom ; aefre waes se Halga Gast, se3e is heora beigra Willa and Lufu, Nis se Faeder of nanuin o3rum, ac he waes aefre. Se Sunu is acenned of 3am Faeder, ac he waes aefre on 3aes Faeder
OF THE CATHOLIC FAITH. 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
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bosme, forftan fte he is his Wisdom, and he is of ftam Faeder eal J?aet he is. Mfre waes se Halga Gast, forftan fte he is, swa we aer cweedon, Willa and soft Lufu j?ses Faeder and ftaes Suna ; softlice willa and lufu getacniaft an fting : J?a3t ]?aet f>u wylt, ]?aet ftu lufast ; and J>aet ]?aet ftu nelt, J?aet ftu ne lufast.
Seo sunne fte ofer us scinft is lichamlic gesceaft, and haefft swa-fteah ftreo agennyssa on hire : an is seo lichatnlice ed- wist, j?aet is ftaere sunnan trendel ; ofter is se leoma ovSfte beorhtnys asfre of ftsere sunnan, seofte onliht ealne middan- geard; J?ridde is seo haetu, ]?e mid J?am leoman cynrS to us. Se leoma is sefre of iSssre sunnan, and sefre mid hire 5 and &es ^Elmihtigan Godes Sunu is aefre of ftam Fseder acenned, and 8sfre mid him wunigende ; be ftam cwseft se apostol, |?89t he waere his Fseder wuldres beorhtnys. Dsere sunnan haetu geeft of hire and of hire leoman ; and se Halga Gast gaeft sefre of "Sam Faeder and of j?am Suna gelice; be iSam is )?us awriten, t( Nis nan ]?e hine behydan inaege fram his haetan.'3
Faeder, and Sunu, and Halig Gast ne magon beon to- gaedere genamode, ac hi ne beoiS swa-J?eah nahwar totwae- mede. Nis se JElmihtiga God na ftryfeald, ac is Drynnys. God is se Faeder, and se Sunu is God, and se Halga Gast is God : na ftry Godas, ac hi ealle ftry an ^Elmihtig God. Se Faeder is eac wisdom of nanum oftrum wisdome. Se Sunu is wisdom of ftam wisan Faeder. Se Halga Gast is wisdom. Ac fteah-hwaeftere hi sind ealle aetgaedere an wisdom. Eft se Faeder is soft lufu, and se Sunu is soft lufu, and se Halga Gast is soft lufu ; and hi ealle aetgaedere an God and an soft lufu. Eac swilce is se Faeder gast and halig, and se Sunu is gast and halig untwylice ; feah-hwaeftere se Halga Gast is synderlice gehaten Halig Gast, )?aet ]?aet hi ealle ftry sind ge- maenelice.
Swa micel gelicnys is on ftyssere Halgan Drynnysse, ]?aet se Fseder nis na mare ]?onne se Sunu on ftasre Godcundnysse ;
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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 be- fore 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 j nor is the
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ne se Sunu nis na mare J?onne se Halgan Gast ; ne nan heora an nis na laesse J>onne call seo Drynnys. Swa hwaer swa heora an br3, j?aer hi beoiS ealle ftry, aefre an God untodaeledlic. Nis heora nan mare )?onne o$er, ne nan Isessa $onne ofter ; ne nan beforan oftrum, ne nan baeftan o'Srum ; forftan swa hwaet swa laesse br3 J?onne God, J?aet ne br3 na God ; f>aet j?aet lator bl3, J?aet haefS anginn, ac God nsefS nan anginn. Nis na se Faeder ana Drynnys, o^e se Sunu Drynnys, o&Se se Halga Gast Drynnys, ac J?as iSry hadas sindon an God on anre Godcundnysse. ponne 'Su gehyrst nemnan ]?one Fasder, J>onne understenst ^u )?set he hasf^ Sunu. Eft, ]?onne ]>u cwyst Sunu, }m wast, butan tweon, ]?aet he haefS Fasder. Eft, we gelyfaft J?aet se Halga Gast is aegiSer ge "Sees Faeder ge $aes Suna Gast.
Ne bepaece nan man hine sylfne, swa J7aet he secge oiSiSe gelyfe )?8et ^Sry Godas syndon; o^e aenig had on faere Halgan prynnysse sy unmihtigra J?onne o^Ser. ^Elc iSaera J?reora is God, J?eah-hwae$ere hi ealle an God ; for^an iSe hi ealle hab- ba^ an gecynd, and ane godcundnysse, and ane edwiste, and an ge^eaht, and an weorc, and ane maegen'Srymnysse, and gelic wuldor, and efen-ece rice. Is hwaeiSere se Sunu ana geflaeschamod and geboren to men, of iSam halgan magdene Marian. Ne wear^ se Faeder mid menniscnysse befangen, ac hwaeiSere he asende his Sunu to ure alysednysse, and him aefre mid waes, aeg'Ser ge on life ge on iSrowunge, and on his aeriste, and on his upstige. Eac eal Godes gelaftung andet, on ^arn rihtum geleafan, J?aet Crist is acenned of ftam claenan maedene Marian, and of $am Halgan Gaste. Nis se Halga Gast Jjeah-hwaeftere Cristes Faeder ; ne nan cristen man ]?aet naefre ne sceal gelyfan : ac se Halga Gast is Willa j?aes Faeder and "Saes Suna ; forfti J?onne swi^e rihtlice is awriten on urum geleafan, ]?aet Cristes menniscnys wear8 gefremmed Jmrh ^one Halgan Willan.
Beheald Jms sunnan mid gleawnysse, on ftaere is, swa we aer cwaedon, haetu and beorhtnys ; ac seo haetu drygi5, and
OF THE CATHOLIC FAITH. 235
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 resurrec- tion, and at his ascension. Also all the church of God con- fesses, 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
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seo beorhtnys onlyht. OSer 'Sing de$ seo haetu, and ofter seo beorhtnys ; and "Sean $e hi ne magon beon totwaemde : belimpft, hwae'Sere $eah, seo haeiSung to ftaere haetan, and seo onlihting belimpiS to iSaere beorhtnysse. Swa eac Crist ana underfeng $a menniscnysse, and na se Faeder, ne se Halga Gast : feah-hwaeftere hi waeron aefre mid him on eallum his weorcum and on ealre his fare.
We spreca^S ymbe God, deaiSlice be Undeaftlicum, tyddre be ./Elmihtigum, earmingas be Mildheortum ; ac hwa mseg weorSfullice sprecan be 'Sam iSe is unasecgendlic ? He is butan gemete, forSy "Se he is aeghwaer. He is butan getele, forSon 'Se he is sefre. He is butan hefe, for^on }?e he hylt ealle gesceafta butan geswince ; and he hi ealle gelogode on J?am "Srim ^ingum, )?83t is on gemete, and on getele, and on hefe. Ac wite ge j?aet nan man ne mseg fullice embe God sprecan, ]?onne we furSon )?a gesceafta )?e he gesceop ne magon asmeagan, ne areccan. Hwa maeg mid wordum ^aere heofenan freatewunge asecgan ? OfrSe hwa ^aere eor^an wsestmbaernysse ? O^e hwa hera^ genihtsumlice ealra tida ymbhwyrft ? OSfte hwa ealle o^5re 'Sing, j?onne we furiSon )?a lichomlican $ing, )?e we onlocia^S, ne magon fullice befon mid ure gesih'Se ? Efne ^u gesihst 'Sone mannan beforan "Se, ac on ftaere tide J>e 'Su his neb gesihst, ]?u ne gesihst na his hricg. Ealswa, gif $u sumne cla^ sceawast, ne mint "Su hine ealne togaedere geseon, ac wenst abutan, J>aet "Su ealne hine geseo. Hwylc wundor is, gif se ^Elmihtiga God is un- asecgendlic and unbefangenlic, seiSe aeghwaer is call, and nahwar todaeled ?
Nu smea'S sum undeop^ancol man, hu God maege beon aeghwaer aetgaedere, and nahwar todaeled. Beheald ]?as sunnan, hu heage heo astih'S, and hu heo asent hyre leoman geond ealne middangeard, and hu heo onliht ealle iSas eorSan J?e mancynn on-eardaS. Swa hra'Se swa heo up-asprinc^ on aerne merigen, heo scin^S on Hierusalem, and on Romebyrig, and on 'Sisum earde, and on eallum eardum aetgaedere ; and
OF THE CATHOLIC FAITH. 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 as- sumed 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 with- out measure, because he is everywhere. He is without num- ber, 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 orna- ments of heaven ? Or who the fruitfulness of eartli ? Or who shall adequately praise the circuit of all the seasons ? Or who all other things, when we cannot even fully compre- hend 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 look- est 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
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hwaeftere heo is gesceaft, and gaeft be Godes dihte. Hvvaet wenst "Su hu miccle swrSor is Godes aridweardnys, and his miht, and his neosung aeghwaer. Him ne wrSstent nan fting, naSer ne staenen weall ne bryden wah, swa swa hi wrSstandaft psere sunnan. Him is nan iSing digle ne uncuS. pu ge- sceawast ftaes mannes neb, and God sceawaft his heortan. Godes gast afandaft ealra manna heortan ; and $a $e on hine gelyfaft and hine lufiaft, pa he claensaiS and gegladaiS mid his neosunge, and fera ungeleaffulra manna heortan he forbylrS and onscunaft.
Wite eac gehwa, paet aelc man haefS J?reo $ing on him sylfum untodaeledlice and togaedere wyrcende, swa swa God cwaeiS, J>aJ>a he aerest mann gesceop. He cwae$, " Uton ge- wyrcean mannan to lire gelicnysse." And he worhte $a Adam to his anlicnysse. On hwilcum daele haef^ se man Godes anlicnysse on him ? On ]?aere sawle, na on Sam licha- man. paes mannes sawl haef^S on hire gecynde J?aere Halgan prynnysse anlicnysse ; for^an )?e heo haef$ on hire iSreo $ing, ]?aet is gemynd^ and aridgit, and willa. purh j?aet ge- mynd se man geftencft J>a $ing i$e he gehyrde, op|?e geseah, o)?J?e geleornode. purh J?aet andgit he understent ealle $a $ing Se he gehyrS o^e gesih^. Of 'Sam willan curna^ ge- ftohtas, and word, and weorc, aegiSer ge yfele ge gode. An sawul is, and an lif, and an edwist, seo^e haefS J?as $reo 'Sing on hire togaedere wyrcende untodaeledlice ; for'Si )?8er J?aet ge- mynd bi^ paer biS paet andgit and se willa, and aefre hi beo$ togaedere. peah-hwae'Sere nis nan ftaera iSreora seo sawul, ac seo sawul Jrnrh J?aet gemynd geman^, purh )?aet andgit heo understent, purh "Sone willan heo wile swa hwaet swa hire licaS ; and heo is hwaeftere an sawl and an llf . Nu haefiS heo forSi Godes anlicnysse on hire, forSan ^e heo haef$ preo fting on hire untodaeledlice wyrcende. Is hwaeiSere se man an man, and na ftrynnys : God soiSlice, Faeder and Sunu and Halig Gast, purhwuna^ on ftrynnysse hada, and on annysse anre godcundnysse. Nis na se man on ftrynnysse wuni-
OF THE CATHOLIC FAITH. 289
by God's direction. How much ampler then is God's pre- sence, 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 un- known. 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.'3 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 tilings 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, never- theless, one soul and one life. It has therefore God's like- ness 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
HOM. VOL. T. U
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gende, swa swa God, ac he haefS hweeftere Godes anlicnysse on his sawle j?urh $a ftreo iSing }>e we aer cwaedon.
Arrius hatte an gedwolman, se flat wiiS aenne bisceop j?e wses genemned Alexander, wis and riht-gelyfed. pa cweeft se gedwolman ];aet Crist, Godes Sunu, ne mihte na beon his Feeder gelic, ne swa mihtig swa he; and cwaeft, ]?eet se Feeder waere aer se Sunn, and nam bysne be mannum, hu aelc suiiu br3 gingra ]?onne se feeder on ftisum life, pa cwaeiS se halga bisceop Alexander him togeanes, (e God waes aefre, and aefre wses his Wisdom of him acenned, and se Wisdom is his Sunu, ealswa mihtig swa se Feeder/3 pa begeat se gedwola J?ses caseres fultum to his gedwylde, and cwseiS gemot ongean ftone bisceop, and wolde gebigan eal feet folc to his gedwyl- dum. pa wacode se bisceop ane niht on Godes cyrcan, and clypode to his Drihtne, and ^us cwae^, " Du ^Elmihtiga God, dem rihtne dom betwux me and Arrium." Hi comon ^a j?aes on mergen to $am gemote. pa cwseft se gedwola to his geferum, j?aet he wolde gan embe his neode for^. pafta he to gange com and he gesaet, J?a gewand him ut call his inne- wearde set his setle, and he saet ]?8er dead, pa geswutulode God J?set he waes swa gesemtogod on his innoiSe swa swa he waes aer on his geleafan. He wolde don Crist laessan f>onne he is, and his godcundnysse wurSmynt wanian ; ]>a wearS him swa bysmorlic deaiS geseald swa swa he wel wyrfte waes.
OSer gedwolman waes se hatte Sabellius. He cwaeft, fset se Feeder wsere, j>aj?a he wolde, Feeder ; and eft, ftaSa he wolde, he waere Sunu ; and eft, "Sa^a he wolde, wsere Halig Gast ; and weere forSi an God. pa forwearS eac J^es gedwola mid his gedwylde.
Nu eft ]?eet ludeisce folc i5e Crist ofslogon, swa swa he sylf wolde and geftafode, secgaiS J>set hi willa^ gelyfan on Jx>ne Feeder, and na on ftone Sunu fte hyra magas ofslogon. Heora geleafa is naht, and hi forSi losiaft. For ure alysed- nysse Crist geiSafode J?aet hi hine ofslogon. Hit ne mihte
OF THE CATHOLIC FAITH. 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.'5 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 ma- nifested 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 him- self 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
u 2
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eal mancynn gedon, gif he sylf nolde ; ac se Halga Feeder gesceop arid geworhte mancyn jnirh his Sunn, and he wolde eft Jnirh ^one ylcan us alysan fram helle-wite, ftafta we for- wyrhte waeron. Buton aelcere ftrowunge he mihte us habban, ac him "Suhte fset unrihtlic. Ac se deofol forwyrhte hine sylfne, fta'Sa he tihte fset ludeisce folc to 'Sses Haelendes siege, and we wurdon alysede, Jnirh his unscyldigan dea$, fram 'Sam ecan deaSe.
We habbaft J?one geleafan fte Crist sylf taehte his apostolum, and hi eallum mancynne ; and *Sone geleafan God haefS mid manegum wundrum getrymmed and gefaestnod. ^Erest Crist iSurh hine sylfne dumbe and deafe, healte and blinde, wode and hreoflige gehselde, and fta deadan to life arserde : sySftan, Jmrh his apostolas and oftre halige men, fas ylcan wundra geworhte. Nu eac on urum timan, gehwaer faer halige men hi restaiS, sst heora deadum banum God wyrc^S fela wundra, to i$i fset he wile folces geleafan mid J?am wundrum getrym- man. Ne wyrcft God na fas wundra set nanes ludeisces mannes byrgene, ne set nanes oftres gedwolan, ac set riht- gelyfedra marina byrgenum, iSa 'Se gelyfdon on i5a Halgan Drynnysse, and on soft Annysse anre Godcundnysse.
Wite gehwa eac, faet nan man ne mot beon tuwa gefullod ; ac gif se man sefter his fulluhte aslide, we gelyfaft J?aet he maege beon gehealden, gif he his synna mid wope behreow- sia'S, and be lareowa taecunge hi gebet. We sceolon gelyfan j?aet aelces mannes sawul biiS J?urh God gesceapen, ac hwse- 'Sere heo ne biS na of Godes agenum gecynde. pass mannes lichaman an timber br3 of ^am f seder and of ftsere meder, ac God gescypiS )?one lichaman of iSam antimbre, and asent on )?one lichaman sawle. Ne bi^ seo sawl nahwar wunigende seror, ac God hi gescyp^ fasrrihte, and beset on 'Sone licha- man, and laet hi habban agenne eyre, swa heo syngige swa heo synna forbuge. peah-hwaeSere heo behofaft sefre Godes fultumes, j?aet heo maege synna forbugan, and eft to hyre Scyppende gecuman furh gode geearnunga ; forSon 'Se nan man ne de$ butan Gode nan iSing to gode.
OF THE CATHOLIC FAITH. 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 Tri- nity, and in the true Unity of one Godhead.
Let everyone know also, that no man may be twice bap- tized ; 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 de- serts ; for no man doeth anything good without God.
294 SERMO IN ASCENSIONE DOMINI.
Eac we sceolon gelyfan )?Het aelc lichama 'Se sawle under- feng sceal arisan on domes daege mid J?am ylcum lichaman )?e he nu haefSj and sceal onfon edlean ealra his daeda : j?onne habbaft $a godan ece lif mid Gode, and he sylfi ]?a mede aelcum be his geearnungum. pa synfullan beoft on helle- wite a ftrowigende, and heora wite bi$ eac gemetegod aelcum be his ge-earnungum. Uton forSi geearnian ]?8et ece lif mid Gode J>urh ftisne geleafan, and fturh gode geearnunga, sefte Jmrhwunaft on Drynnysse a*n ^Elmihtig God aa on ecnysse. Amen.
SERMO IN ASCENSIONE DOMINI.
PRIMUM quidem sermonem feci : et reliqua.
Lucas se Godspellere us manode on ftisre pistol-raedinge, J?us cwe^ende^ "Se Haelend3 middangeardes Alysend, seteow- de hine sylfne cucenne his gingrum, eefter his frowunge and his seriste, on manegum 'Srafungum, geond feowertig daga, and him to spraec ymbe Godes rice, samod mid him reordigende : and behead him fset hi of ftaere byrig Hieru- salem ne gewiton, ac J?aet hi ^aer aribidedon his Faeder be- hates, he cwae'S, be ge of minum mu^e gehyrdon. For^an ^e Johannes se Fulluhtere gefullode on wsetere, and ge beoiS gefullode on 'Sam Halgan Gaste nu aefter feawum dagum. Eornostlice seo gegaderung his leorning-cnihta cwaa^ ^5a an- modlice_, Drihten leof, wilt $u nu gesettan ende )?ysre worulde ? He him andwyrde, Nis na eow to gewitenne fta tid o^e ^a hand-hwile )?e min Faader gesette J^urh his mihte : ac ge un- derfo^ )?83S Halgan Gastes mihte, and ge beoiS mine gewitan on ludea lande, and on eallum middangearde, o^ ]?33t ende- nexte land. And he laedde hi ^a ut of $eere byrig up to anre dune $e is gecweden mons Oliueti, and hi gebletsode up-ahafenum handum. pa mid l?83re bletsun^e ferde he to
' ' O
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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.
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
296 SERMO IN ASCENSIONE DOMINI.
heofonum, him on locigendum ; and J?aet heofonlice wolcn leat wr3 his, and bine genam fram heora gesihftum."
" BaSa hi up to heofonum starigende stodon, i5a gesawon hi "Seer twegen englas on hwitum gerelan, jms cweftende, Ge Galileisce weras, hwi stande ge ftus starigende wift heofenas weard ? Se Haelend, j?e is nu genumen of eowrum gesihSum to heofonum, swa he cymft eft swa swa ge gesawon j?aet he to heofonum astah. Hi fta gecyrdon to ftaere by rig Hieru- salem mid micelre blisse, and astigon upp on ane upfleringe, and )?aer wunedon oft Pentecosten on gebedum and on Godes herungum, oftj?aet se Halga Gast him to com, swa swa se aeftela Cyning him aer behet.';
" On ftyssere geferraedene wseron Petrus and lohannes, lacob and Andreas, Philippus and Thomas, Bartholomeus and Matheus, se oiSer lacob and Simon, se ofter ludas and Maria ]?8es Haeleiides modor, and gehwilce o$re, seg'Ser ge weras ge wtf. Eal seo menigu waes an hund manna and twentig, anmodlice on gebedum wunigende."
Se Hselend tsshte ^a halgan lare his leorning-cnihtum ear his ftrowunge, and aefter his seriste he wsss wunigende be- twux him J?as feowertig daga, fram ftaere halgan Easter-tide o^ ]?isne daegiSerlican daeg, and on manegum wisum 3rafode and afandode his gingran, and ge-edlsshte ]?88t J>aet he aer taehte, to fulre lare and rihtum geleafan. He gereordode hine aefter his aeriste, na forfti j?aet he sy&San eor^lices big- leofan behofode, ac to fti ]>&t ne geswutelode his soiSan lic- haman. He aet J?urh mihte, na for neode. Swa swa fyr forninrS waeteres dropan, swa fornam Cristes godcundlice miht ^one ge^igedan mete. Softlice sefter 'Sam gemaenelicum aeriste ne behofiaS ure lichaman nanre strangunge eorSlicra metta, ac se Haelend us deft ealle ure neoda mid heofenlicum ftingum, and we beoft mid wuldre gewelgode, and mihtige to gefremmenne swa hwaet swa us licaft, and we beoft ful swyfte to farenne geond ealle widgylnyssa Godes rices.
SERMON ON THE LORD'S ASCENSION. 297
that blessing he went to heaven, they looking on ; and a heavenly cloud descended towards him, and took him from their sight/3
" 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 An- drew, 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/3
Jesus taught the holy lore to his disciples before his pas- sion, 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 dis- ciples, 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 immen- sities of the kingdom of God.
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He behet his gingrum nu and gelpine J?aet he wolde him sendan ]?one Halgan Gast, and ]?us cwaeiS, " ponne he cynvS he eow tiht and gewissaiS to eallum 3am 'Singum fte ic eow saede." pa com se Halga Gast on fyres hiwe to 'Sam halgum hyrede on )?am endleoftan daege Cristes upstiges, and hi ealle onaelde mid undergendlicum fyre, and hi wurdon afyllede mid ];sere heofonlican lare, and cuSon ealle woruldlice ge- reord, and bodedon unforhtlice geleafan and fulluht ricum and return .
Se halga heap befran Crist, hwae'Ser he wolde on 'Sam timan Jrisne middangeard geendian. He "Sa cwaeiS him to andsware, " Nis na eower mas$ to witenne j?one timan, )?e min Faeder Jmrh his mihte gesette.'; He cwaeiS eac on o'Sre stowe, " Nat nan man ^one daag ne iSone timan 'Sysre worulde geendunge, ne englas, ne nan halga, buton Gode anum." peah-hwse^ere, be ^am tacnum )?e Crist ssede, we geseoi5 faet seo geendung is swi'Se gehende, J>eah 'Se heo us uncu^ sy.
pa apostoli waeron gewitan Cristes weorca, forSan 'Se hi bodedon his Srowunge, and his aerist, and upstige, serst Tu- deiscre 'Seode, and sySSan becom heora stemn to aelcum lande, and heora word to gemserum ealles ymbhwyrftes ; for^an 'Se hi awriton Cristes wundra, and 'Sa bee J?urhwunia^ on cristenre 'Seode, geg^er ge ^ser )?ser 'Sa apostoli lichamlice bodedon, ge ]?8er ^ser hi na ne becomoii.
Ealle gesceafta 'Senia'S heora Scyppende. paj?a Crist aceri- ned waes, )?a sende seo heofen niwne steorran, ^e bodade Godes accennednysse. Eft, ftafta he to heofonum astah, )?a abeah J>83t heofonlice wolcn wi^ his, and hine underfeng : na )?3et )?aet wolcn hine ferede, fqrSan %e he hylt heofona 'Srym- setl, ac he srSode mid ]?am wolcne of manna gesih^um. paer wseron ^Sa gesewene twegen englas on hwitum gyrelum. Eac swilce on his acennednysse waeron englas gesewene ; ac J?33t halige godspel ne ascyrde hu hi gefreatwode waeron ; for^an iSe God com to us swiSe eadmod. On his upstige waeron gesewene englas mid hwitum gyrlum geglengede. Bliss is
SERMON ON THE LORD'S ASCENSION. 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 ex- plained 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
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getacnod on hwitmn reafe, forSon $e Crist ferde heonon mid micelre blisse and mid micclum ftrymme. On his acenned- nysse waes geftuht swilce seo Godcundnys wsere geeadmet, and on his upstige waes seo menniscnys ahafen and gemaer- sod. Mid his upstige is adylegod )>aet cyrographum ure ge- nrSerunge, and se cwyde ure brosnunge is awend.
pafta Adam agylt haefde, J?a cwaeft se ^Elmihtiga Wealdend him to, " pu eart eorfte, and Ipu gewenst to eorSan. Du eart dust, and Jm gewenst to duste." Nu to-daeg (?aet ylce gecynd ferde uribrosnigendlic into heofenan rice, pa twegen englas saedon faet Crist cymS swa swa he uppferde, forSan fte he brS gesewen on $am micclum dome on menniscum hiwe, }?aet his slagan hine magon oncnawan, j?e hine azr to deafte gedydon, and eac fta %e his lare forsawon, J>set hi "Sonne riht- lice onfon J?33t ece wite mid deofle. past halige gewrit cwy^, "Tollatur impius ne uideat gloriam Dei:" " Sy 'Sam ar- leasan aetbroden seo gesih^ Godes wuldres." Ne geseo^ J?a arleasan Cristes wuldor, 'Se hine ssr on life forsawon, ac hi geseoft }?onne egefulne forie %e hi eadmodne forhyedon.
Recumbentibus undecim discipulis : et reliqua. We hab- nu geraed Lucas gesetnysse embe Cristes upstige; nu wende we ure smeagunge to ^am o^rum godspellere Marcum, )?e cweeft on ^isum daegfterlicum godspelle, J?pet se Haalend aeteowde hine sylfne his apostolum and cidde him, forftan 'Se hi noldon aet fruman gelyfan his aeristes of dea^e, ^a^a hit him gecydd wass. pa cwaeft se Wealdend to his gingrum, " Fara^ geond ealne middangeard, and bodiaiS godspel eallum gesceafte : sefte gelyfS and brS gefullod, se bi^ gehealden ; se ^e ne gelyf^, he brS geny^erod. Das tacnu fyligaft )?am mannum J?e gelyfa'S," etc. pis godspel is nu anfealdlice ge- saed, ac we willaiS nu, aefter Gregories trahtnunge, J>a digel- nysse eow onwreon.
Daera apostola tweonung be Cristes aeriste uses na swa swi^e heora ungeleaffulnys, ac waes ure trumnys. Laes us
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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, be- cause 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.'3 The impious will not see the glory of Christ, whom they had before de- spised 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 ap- peared 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 crea- ture : 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
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fremodon J?a 3e hraSe gelyfdon, ftonne fta )?e twynigende waeron ; forSan $e hi sceawedon and grapodon fta dolhswaSu Cristes wunda, and swa adraefdon ealle twyimnga fram ure heortan. pa Arcade se Hselend his leorning-cnihta twy- nunge, ftafta he lichamlice hi forlaetan wolde, to $i J?aet hi gemyndige waeron "Saera worda j?e he on his srSe him saede. He cwaeft Jm, ee FaraiS geond ealne rniddangeard, and bodiaft godspel eallum gesceafte." Godspel is us to gehyrenne, and dearie lufigendlic, J?aet we moton forbugan helle-wite and fta hreowlican tintrega ]?urh ^aes Haelendes menniscnysse, and becuman to engla werode J?urh his eadmodnysse. He cwseiS, " BodiaiS eallum gesceafte : ' ac mid ]?am naman is se mann ana getacnod. Stanas sind gesceafta, ac hi nabba^ nan lif, ne hi ne gefredaft. Gs9rs and treowa lybba^ butan felnysse ; hi ne lybbaiS na iSurh sawle, ac ^urh heora gren- nysse. Nytenu lybba^ and habbaS felnysse, butan gesceade : hi nabbaft nan gescead, for^an 3e hi sind sawullease. Englas lybbaft, and gefreda^, and tosceada^S. Nu haefS se mann ealra gesceafta sum 'Sing. Him is gemaene mid stanum, J?set he beo wunigende ; him is gemaene mid treowum^ J?aet he lybbe ; mid nytenum, ]?8et he gefrede ; mid englum, j?aet he understande. Nu is se mann gecweden e call gesceaft/ for- "San 'Se he haefS sum ^ing gemaene mid eallum gesceafte. paet godspel bi^ gebodad eallum gesceafte, )?onne hit br3 'Sam menn aiium gebodad, forSan ^e ealle eor^lice ]?ing sind ge- sceapene for 'Sam men anum, and hi ealle habbaft sume ge- licnysse to 'Sam men, swa swa we ser saedon.
" Se ^e gelyfS, and bi^ gefullod, he brS gehealden ; and se $e ne gelyf^, he bi^ genrSerod." Se geleafa bi'S so^ se3e ne wi^cwy^ mid J?weorum 'Seawum J?aet J?aet he gelyf^ ; be "Sam cwaeiS Johannes se apostol, " Se ^e cwyS J?aet he God cunne, and his beboda ne hylt, he is leas/3 Eft cwyS se apostol lacobus, " Se geleafa $e bi'S butan godum weorcum, se MS dead." Eft he cwaeft, " Hwaet frema'S j?e J?aet 'Su haebbe geleafan, gif i$u naefst ^a godan weorc ? Ne maeg
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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 011 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 in- carnation 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 un- derstands. 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.JJ Again, he said, " What profiteth it thee that thou have faith, if thou hast not good works ? Faith
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se geleafa $e gehealdan butan ftam weorcum. Deoflu ge- lyfaft, ac hi forhtiaft." pa deoflu gesawon Crist on ftisum life on iSaere menniscnysse, ac hi feollon to his fotum, and hrym- don, and cwsedon, " pu eart Godes Sunu, forSi i$u come J?eet $u woldest us fordon." Se man $e nele gelyfan on God, ne naenne Godes ege iiaefS, he br3 wyrsa )?onne deofol. Se fte gelyfS, and hsefS ege, and nele fteah-hwseftere god wyrcan, se br3 J?onne deoflum gelic.
In quodam tractu, qui estimatur Sci Hilarii fuisse, sic in- uenimus scrip turn, sicut Anglice hie interpretauimus, et ad testimonium ipsam Latinitatem posuimus : " Demones cre- dunt et contremescunt \ qui autem non credit, et non contre- mescit demonibus deterior est : qui autem credit, et contre- mescit, et ueritatem operibus non agit demonibus similis est." Se $e rihtlice gelyfiS, and rihtlice his lif leofaS, and mid Godes ege god weorc begaeiS oi$ ende his lifes, se br3 ge- healden, and he hsefS ece lif mid Gode, and mid eallum his halgum. Drihten cwaa^, |?a $e gelyfa^, him fyliga'S |?as tacnu, "On minum naman hi adraefaft deoflu; hi spreca^ mid niwum gereordum ; hi afyrsia^ naeddran j and i5eah ^e hi unlybban drincan, hit him ne deraft ; hi settaiS heora handa ofer adlige men, and him br3 tela."
pas wundra waeron nyd-behefe on anginne cristendomes, for^an ^urh ^a tacna wearS J?83t has^Sene folc gebiged to ge- leafan. Se man i$e planta^ treowa o^e wyrta, swa lange he hi wsetera^ o$j?set hi beo'S ci^fasste ; sy&San hi growende beo^ he geswydS )?83re wssterunge : swa eac se ^Elmihtiga God, swa lange he seteowde his wundra 'Sam heeiSenum folce, offset hi geleaffulle wasron : sjrS^an se geleafa sprang geond ealne middangeard, si&San geswicon iSa wundra. Ac $eah- hwss^Sere Godes gela^ung wyrc^ gyt deeghwamlice )?a ylcan wundra gastlice ]?e ^a apostoli ^a worhton lichamlice. ponne se preost cristna^ )?83t cild, ]?onne adr&sf^ he ftone deofol of cilde ; for^an ^Se aelc hseften man bi^ deofles, ac J>urh
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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 be- lieves, and has awe, and, nevertheless, will not do good, is like unto a devil.
In quodam tractu, qui sestimatur Sancti Hilarii fuisse, sic invenimus scriptum, sicut Anglice hie interpretavimus, et ad testimonium ipsam Latinitatem posuimus : " Dsemones cre- dunt et contremescunt ; qui autem non credit, et non contre- mescit dsemonibus deterior est : qui autem credit, et contre- mescit, et veritatem operibus non agit, daemonibus 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 Chris- tianity, 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 be- lieving : 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,
HOM. VOL. I. X
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)?ifit halige fulluht he br<$ Godes, gif he hit gehylt. Se forlaet bysmorlice spellunga, and talu, and derigendlice gaf- fetunga, and gebysegaft his nmft mid Godes herungum and gebedum, he sprecS J?onne mid niwum gereordum. Se fte ungeradum o3$e ungeftyldigum styrS, and J?a biternysse his heortan gestilft, he afyrsaiS )?a naeddran, forSan i$e he adwaeseS J?a yfelnyssa his modes. Se fte bi3 forspanen to for- ligre, and iSeah-hwee^ere ne bift gebiged to fere fremminge, he drincft unlybban, ac hit him ne dera<$, gif he raid gebedum to Gode flihft. Gif hwa br<$ geuntrumod on his anginne, and asolcen fram godre drohtnunge, gif hine hwa iSonne mid tihtinge and gebisnungum godra weorca getrynrS and araerS, ]?onne bi^ hit swilce he sette his handa ofer untrumne and hine gehsele.
pa gastlican wundra sind niaran ]?onne J>a lichamlican
waeron^ for^an ^e ^as wundra gehaela'S J>aes mannes sawle,
i$e is ece, and ^a aerran tacna gehseldon ]?one deadlican lic-
haman. pa serran wundra worhton segfter ge gode men ge
yfele. Yfel wses ludas, $e Crist belaewde, J?eah he worhte
wundra aeror ^urh Godes naman. Be swylcum mannum
cwse^ Crist on oiSre stowe, (e Ic secge eow, manega cwe'Sa'S
to me on "Sam micclan dsege, Drihten, Drihten, la hu ne
witegode we on ftinum naman, and we adrsefdon deoflo of
wodum mannum, and we micele mihta on J?inum naman ge-
fremedon ? ponne andette ic him, Ne can ic eow : gewitaft
fram me, ge unrihtwise wyrhtan." Mine gebro'Sru, ne lufige
ge 'Sa wundra J?e magon beon gemaene godum and yfelum, ac
lufiaft ]>a tacna ]?e sind sinderlice godra manna, J?aeit synd so^re
lufe and arfsestnysse tacna. NaefS se yfela $a so^an lufe, ne
se goda nys hyre bedaeled. pas tacna sind digle and un-
pleolice, and hi habba^ swa micele niaran edlean set Gode,
swa micclum swa heora wuldor is laesse mid mannum. Se
Wealdenda Drihten, aefter ^isum wordum, wass genumen to
heofonum, and sitt on 3a swi'Sran hand his Faeder.
We raeda^ on $aere ealdan ae, }?aet twegen Godes men,
SERMON ON THE LORD'S ASCENSION. 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 accom- plishment, 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, " 1 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 un- righteous doers/3 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
x 2
308 SERMO IN ASCENSIONE DOMINI.
Enoh and Helias, waeron ahafene to heofonum butan deaiSe : ac hi elciaft ongean $one deaiS, and mid ealle ne forfleoiS. Hi sind genumene to lyftenre heofenan na to rodorlicere, and drohtniaft on sumum diglan earde mid micelre streneSe lic- haman and sawle, oityaet hi eft ongean cyrron, on ende J>isre worulde, togeanes Antecriste, and deaiSes onfo^. Ure ^El- mihtiga Alysend ne elcode na ongean J?one deaft, ac he hine oferswrSde mid his aeriste, and geswutulode his wuldor Jnirh his upstige to $am yfemystan J?rymsetle.
We raedaft be "Sam witegan Heliam, ]?aet englas hine fere- don on heofonlicum craete, forSan iSe seo untrumnys his ge- cyndes behofode sumes byrSres. Ure Alysend Crist naes geferod mid craete ne ^urh engla fultum ; forSan se i5e ealle "Sing geworhte, he waes geferod mid his agenre mihte ofer ealle gesceafta. Se gerra man Enoh waes geferod to lyftenre heofonan, and Helias waes mid craete up-awegen ; ac se JE1- mihtiga Haelend naes gefered ne awegen, ac he iSurhferde 'Sa roderlican heofonan ]?urh his agene mihte.
Us is to smeagenne hu seo claennys waes fteonde geond ]?a geferedan ^enas, and )mrh ^one astigendan Haelend. Enoh waes geferodj se^e waes mid haemede gestryned, and mid haemede waes strynende. Helias waes on craete geferod, sefte waes )?urh haemed gestryned, ac he ne strynde na ]?urh haemed, forSan ^e he wunade on his life butan wife. Se Haelend astah to heofonum, sefte naes mid haemede gestryned, ne he sylf strynende naes ; forSan $e he is ord and anginn ealra claennyssa, and him is seo claennys swrSe lufigendlic maegen, J?aet he geswutulode iSafta he geceas him maeden-mann to meder. And call se halga heap fte him fyligde waes on claen- nysse wunigende, swa swa he cwaeiS on sumum godspelle, (( Se ^e to me cymiS, ne maeg he beon min leorning-cniht, buton he his wif hatige."
Se godspellere Marcus awrat on iSisum godspelle, )?aet ure Drihten, aefter his upstige, saete on his Faeder swiiSran hand ; and se forma martyr Stephanus cwae^, J?aet he gesawre heo-
SERMON ON THE LORD'S ASCENSION. 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 aerial 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 Al- mighty Redeemer waited not for death, but he overcame it with his resurrection, and manifested his glory by his ascen- sion to the highest throne.
We read of the prophet Elijah, that angels conveyed him in a heavenly chariot, because the infirmity of his nature re- quired some supporter. Our Redeemer Christ was not con- veyed 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 aerial heaven, and Elijah was borne up in a chariot ; but the Al- mighty 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/3
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,
310 IN DIE SCO PENTECOSTEN.
fonas opene, and $one Haelend standan on his Faeder swrSran. Nu cwy$ se trahtnere, " paet rihtlice is gecweden, J?aet he saete aefter his upstige, forSan 3e deman gedafnaiS setl." Crist is se soiSa dema, J?e demiS and toscaet ealle 'Sing, nu and eac on iSam endenextan daege. Se martyr hine geseah standan, forSan fte he wsss his gefylsta on 'Saere ftrowunge his martyrdornes, and fturh his gife he waes gebyld ongean $a reiSan ehteras, iSe hine waelhreowlice stasndon.
Se ende is ftises godspelles, past Cristes apostoli " ferdon and bodedon gehwaer, Drihtne samod wyrcendum, and 3Sa spraece getrymmendum mid aefterfyligendum tacnurn." pa apostoli, ]?8et sind Godes bydelas, toferdon geond ealne mid- dangeard. Petrus bodade on ludea-lande, Paulus on hae^en- um folce, Andreas on Scithia, Johannes on Asia, Bartholo- meus on India, Matheus on Ethiopia, and swa heora gehwilc on his daele, and Godes miht him waes mid, to gefremminge heora bodunga and ungerimra tacna ; for^an i5e Crist cwae^, " Ne mage ge nan 'Sing don butan me." Eft he cwaeft, " Ic beo mid eow eallum dagum, o^S Jnsre worulde geendunge," se^e lyfa^ and rixaiS mid ]?am ^Elmihtigan Faeder and 'Sam Halgum Gaste a on ecnysse. Amen.
IN DIE SCO PENTECOSTEN.
FRAM 'Sam halgan easterlican daege sind getealde fiftig daga to J?ysum daege, and )?es daeg is gehateri Pentecostes, J>s3t is, se fifteogo^a daeg iSaere easterlican tide, pes daeg waes on iSaere ealdan ae gesett and gehalgod. God bebead Moyse, on Egypta-lande, ]?aet he and call Israhela folc sceoldon offrian aet sslcum hiwisce Gode an lamb anes geares, and mearcian mid ]?am blode rode-tacn on heora gedyrum and oferslegum, •Sa on 'Saere nihte ferde Godes engel, and acwealde on aelcum huse iSses Egyptiscan folces J?aet frumcennyde cild and j?aet
FOR THE HOLY DAY OF PENTECOST. 311
and Jesus standing on his Father's right. Now says the ex- pounder, " That is rightly said, that he sat after his ascen- sion, because a seat is befitting a judge/3 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 con- firming 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 number- less 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 Al- mighty Father and the Holy Ghost ever to eternity. 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
312 IN DIE SCO PENTECOSTEN.
t leofoste. And Israhela folc ferde on ftaere ylcan nihte of
iSam leodscipe, and God hi laedde ofer iSa Readan see mid driuin fotum. pa tengde se Pharao aefter mid mycelre fyrde. Da$a he com on middan iSaere see, J?a waes )?8et Godes folc up-agan, and God $a besencte ^Sone Pharao and eal his werod. Da behead God Moyse and pam folce J?aet hi heoldon iSa tid mid micelre arwurSnysse, on aelces geares ymbrene. pa waes seo tid J?am folce geset to Easter- tide, forSan i5e God hi hredde wr3 heora fynd, and heora ehteras fordyde. pa )?ses ymbe fiftig daga sette God ]?am folce se, and waes ge- sewen Godes wuldor upp on anre dune J>e is gehaten Synay. paer com micel leoht, and egeslic sweg, and blawende byman. pa clypode God j?one Moysen him to, and he waes mid Gode feowertig daga, and awrat $a ealdan ae be Godes dihte. pa waes se daeg PENTECOSTES gehaten on ^aere Ealdan Geset- nysse.
paet geoffrode lamb getacnode Cristes siege, se'Se unscaeiS- ^ig waes his Faeder geoffrod for ure alysednysse. Nu is his Growling and his aerist ure Easter- tid, forSan ^e he us alysde fram deofles J?eowdome, and ure ehteras beo$ besencte )?urh J?aet halige fulluht, swa swa waes Pharao mid his leode on ftaere Readan sae. pas fiftig daga fram ftam easterlican daege sind ealle gehalgode to ai\re maersunge, and J?es daeg^erlica daeg is ure Pentecostes, J?aet is, se fifteogofta daeg fram iSam Easter- daege. On ftam ealdan Pentecosten sette God ae ^am Israhela folce, and on ftisum daege com se Halga Gast on fyres hiwe to Godes hirede ; forSi ealswa J?aet lamb getac- node Cristes ftrowunge, swa eac seo ealde se getacnode god- spel-bodunge under Godes gife. preo tida sind on "Sysre worulde : an is seo fte waes butan £e ; ofter is seo "Se waes under £e ; seo 'Sridde is nu aefter Cristes to-cyme. peos tid is gecweden ( under Godes gife.' We ne sind na butan se, ne we ne inoton healdan Moyses se lichamlice, ac Godes gifu us gewissa^ to his willan, gif we gemyndige beoiS Cristes bebodum and i5aera apostola lare.
FOR THE HOLY DAY OF PENTECOST. 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 mid- dle 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 perse- cutors. 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 per- secutors 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 be- tokened 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 with- out law ; the second is that which was under the law ; the third is now after the advent of Christ. This period is called f 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.
314 IN DIE SCO PENTECOSTEN.
Hit is gereht on iSyssere pistol-reedinge, hu se Halga Gast on iSisum daege com to 'Sam geleaffullan heape Cristes hy- redes. Lucas se Godspellere awrat on ^Saere bee 'Actus Apo- stolorum,' J?aet " se halga hyred waes wunigende anmodlice on gebedum on anre upflora, aefter Cristes upstige, anbidigende his behates ; J?a on ftisum daege, J>e is Pentecostes gecweden, com faerlice micel sweg of heofonum and gefylde ealle "Sa up- fleringe mid fyre ; and waes aeteowed bufon heora aelcum swylce fyrene ttingan, and hi wurdon fta ealle gefyllede mid J?am Halgum Gaste, and ongunnon to sprecenne mid mislicum gereordum, be $am J?e se Halga Gast him taehte. pa weeron gegaderode binnan iSaere byrig Hierusalem eawfseste weras of selcere ^eode ^Se under heofonum eardiaiS \ and J?a apostoli spraecon to ^aes folces gegaderunge^ and heora aelc oncneow his agen gereord."
" Da wear^ seo menigu swi^e ablicged^ and mid wundrunge cwaedon, La hu, ne sind J?as ^e her sprecaft Galileisce ? And ure aelc gehyrde hu hi spraecon urum gereordum, on "Sam fte we acennede waeron ! We gehyrdon hi sprecan Godes maer- $a mid urum gereordum. La hvvaet J?is beon sceole ? pa cwaedon $a ludeiscan mid hospe, pas men sindon mid muste fordrencte. pa andwyrde Petrus,, Hit is undern-tid ; hu mihte we on ftysre tide beon fordrencte ? Ac ftaes witegan cwyde loheles is nu gefylled. God cwae^ j^urh ^aes witegan mu$, j?aet he wolde his Gast asendan ofer mennisc flaesc ; and manna beam sceolon witigian, and ic sylle mine forebeacn ufan of heofonum, and mine tacna ni^er on eoriSan. Wite ge so^lice j?aet Crist aras of dea^e, and on ure gewitnysse astah to heofonum, and sitt aet his Faeder swrSran, swa swa Dauid be him witegode, ]?us cwe^ende, Drihten cwaeiS to minum Drihtne, Site to minre swrSran, o^J?aet ic alecge "Sine fynd under ]?inum fot-scamele. pa J?aet folc 'Sis gehyrde, i$a wurdon hi onbryrde, and cwaedon to ^am apostolon, La leof, hwaet is us to donne ? pa andwyrde Petrus, Behreowsiaft eowre synna, and underfoft fulluht on Cristes naman, and eowre synna beoiS
FOR THE HOLY DAY OF PENTECOST. 315
It is related in this epistolary lesson, how the Holy Ghost on this day came to the faithful company of Christ's follow- ers. Luke the Evangelist wrote in the book 'The Acts of the Apostles/ that "the holy company was living unani- mously in prayers on an upper floor, after Christ's ascension, awaiting his behest ; when, on this day, which is called Pen- tecost, 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 recog- nized his own tongue/3
"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 pro- phesied concerning him, thus saying, The Lord said unto my Lord, Sit on my right until I lay thy foes under thy foot- stool. 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
316 IN DIE SCO PENTECOSTEN.
adylegode, and ge underfoiS J?one Halgan Gast. pa under- fengon hi his lare, and bugon to fulluhte on ftam daege ftreo ftusend manna, pa waeron ealle on annysse mid ]?am apo- stolum, and beceapodon heora aehta, and J?aet feoh betaehton iSam apostolum, and hi daeldon aelcum be his neode."
" Eft on oftre bodunge gelyfdon fif ftusend wera on Crist, and wearS call seo geleaffulle menigu swa anmod swilce hi ealle hsefdon ane heortan and ane savvle ; ne heora nan n*efde synderlice aehta, ac him eallum waes gemaene heora fting, ne $aer nass nan waedla betwux him. pa $e land-are hsefdon hi hit beceapodon, and ]?aet wur<$ brohton to ftsera apostola fotum : hi i$a daeldon aelcum be his neode."
a pa worhte God fela tacna on iSam folce fturh ^aera apo- stola handa, swa J?aet hi gelogodon ^a untruman be 'Saere straet ]?8er Petrus for$ eode, and swa hraiSe swa his sceadu hi hreopode, hi wurdon gehaelede fram eallum untrumnyssum. t)a arn micel menigu to of gehendum burgum, and brohton
y o f-> c*
heora untruman and 'Sa deofol-seocan, and hi ealle wurdon gehaelede set ftaera apostola handum. Hi setton heora handa ofer gelyfede men, and hi underfengon )?one Halgan Gast/3 "pa waes sum ^egen,Annanias gehaten, and his wif Saphira : hi cwaedori him between an, j?aet hi woldon bugan to ftaera apostola geferraedene. Namon iSa to raede, |?aet him waerlicor waere, ]?aet hi sumne dael heora landes wur^es aethaefdon, weald him getimode. Com $a se ftegen mid feo to iSam apostolum. pa cwae^ Petrus, Annania, deofol bepaehte ^ine heortan, and •Su haefst alogen ]?am Halgan Gaste. Hwi woldest i$u swician on iSinum agenum ? Ne luge $u na m annum, ac Gode. pa he |?as word gehyrde, J?a feol he adune and gewat. pa^a he bebyrged waes, j?a com his wif Saphira, and nyste hu hire were gelumpen waes. Da cwaeft Petrus, Sege me, beceapode ge $us micel landes ? Heo andwyrde, Gea, leof, swa micel. Eft $a cwaeft Petrus, Hwi gewearft inc swa, J?aet gyt dorston fandian Godes ? Heo feoll ftaerrihte and gewat, and hi man
FOR THE HOLY DAY OF PENTECOST. 317
shall receive the Holy Ghost. They then received his doc- trine, and there submitted to baptism on that day three thou- sand men. And they were all in unity with the apostles, and sold their possessions, and delivered the money to the apo- stles, 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 Sap- phira : 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 straight-
318 IN DIE SCO PENTECOSTEN.
bebyrigde to hyre were, pa wearS micel ege on Godes ge- laftunge and on call urn j?e J?aet geaxodon."
pa apostoli srSSan, aerftam fte hi toferdon, gesetton laco- bum, J>e waes gehaten Rihtwis, on Cristes setle, and eai seo geleaffulle gelaftung him gehyrsumode, aefter Godes taecunge. He fta gesaet ]?aet setl ftritig geara, and aefter him Symeon, J?aes Haelendes maeg. ^Efter ftaere gebysnunge wurdon araerede munec-lif mid J?aere gehealdsurnnysse, ]?aet hi drohtnian on mynstre, be heora ealdres dihte, on clsennesse, and him beon heora aehta eallum gemaene, swa ^a apostoli hit astealdon.
Ge gehyrdon lytle aer, on iSisre raedinge^ J?aet se Halga Gast com ofer i$a apostolas on fyrenum tungum, and him forgeaf ingehyd ealra gereorda ; for^an ^e se eadmoda heap geearnode aet Gode ]?aet iu aer J>aet inodige werod forleas. Hit getimode aefter Noes flode, f>aet entas woldon araeran ane burh, and aenne stypel swa heahne, J?aet his hrof astige oft heofon. pa waes an gereord on eallum mancynne, and j?aet weorc waes begunnen ongean Godes willan. God eac forfti hi tostencte, swa ]?aet he forgeaf aelcum ftaera wyrhtena seltcuft gereord, and heora nan ne cirSe oftres spraece tocnawan. Hi fta ge- swicon ftaere getimbrunge, and toferdon geond ealne middan- geard \ and waeron siftftan swa fela gereord swa ftaera wyrh- tena waes. Nu eft on ftisum daege, J>urh ftaes Halgan Gastes to-cyme, wurdon ealle gereord ge-anlaehte and geftwaere ; for- ftan fte eal se halga heap Cristes hyredes waes sprecende mid eallum gereordum ; and eac ]?aet wunderlicor waes, ftafta heora an bodade mid anre spraece, aelcum waes geftuht, fte fta bo- dunge gehyrde, swilce he spraece mid his gereorde, waeron hi Ebreisce, o&Se Grecisce, oftfte Romanisce, oftfte Egyptisce, oftfte swa hwilcere fteode swa hi waeron J>e fta lare gehyrdon. On ftysre geferraedene geearnode heora eadmodnys J>as mihte, and ftaera enta modignys geearnode gescyndnysse.
Se Halga Gast waes aeteowod ofer fta apostolas on fyres
FOR THE HOLY DAY OF PENTECOST. 319
ways 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 know- ledge 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 after- wards 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 preach- ing as though he spake in his language, whether they were Hebrews, or Greeks, or Romans, or Egyptians, or of whatso- ever 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
320 IN DIE SCO PENTECOSTEN.
hiwe, and ofer Criste, on his fulluhte, on anre culfran anlic- nysse. Hwi ofer Criste on culfran hiwe ? Hwi ofer Cristes hirede on fyres gelicnysse ? On bocum is geraedd be iSam fugelcynne f>aet his gecynd is swiSe bilewite, and unscae&Sig, and gesibsum. Se Haelend is ealles mancynnes dema, ac he ne com na to demenne mancynn, swa swa he sylf cwaeiS, ac to gehaelenne. Gif he fta wolde deman mancynn, 'Safta he serest to middangearde com, hwa wurde ]?onne gehealden ? Ac he nolde mid his to-cyme fta synfullan fordeman, ac wolde to his rice gegaderian. ^Erest he wolde us mid IrSnysse sty- ran, J?aet he srSiSan mihte on his dome us gehealdan. ForSi waes se Halga Gast on culfran anlicnysse gesewen bufan Criste, forSan 'Se he waes drohtnigende on ftisre worulde mid bilewitnysse, and unscaeftftignysse, and gesibsumnysse. He ne hrymde, ne he biterwyrde naes, ne he sace ne astyrede, ac forbaer manna yfelnysse )?urh his liSnysse. Ac se $e on ftam aerran to-cyme IrSegode, )?am synfullum to gecyrrednysse, se denvS sti^ne dom ]>am receleasum tet ^am aefteran to-cyme.
Se Halga Gast wses gesewen on fyrenum tungum bufon ftam apostolon, forSan ^Se he dyde J>8et hi waeron byrnende on Godes willan, and bodigende ymbe Godes rice. Fyrene tungan hi hasfdon, ^Sa^a hi mid lufe Godes maeriSa bodedon, )?aet iSaera has^enra manna heortan, ^e cealde waeron )?urh ge- leaflaeste and flaesclice gewilnunga, mihton beon ontende to iSam heofenlicum bebodum. Gif se Halga Gast ne laerS J>aes mannes mod wiiSinnan, on idel beoft ]?83S bydeles word wr$- utan geclypode. Fyres gecynd is J>set hit fornim^ swa hwaet swa him gehende br3 : swa sceal se lareow don, se^Se bi^S mid j?am Halgan Gaste onbryrd, asrest on him sylfum aelcne leahter adwsescan, and si^an on his underSeoddum.
On culfran anlicnysse and on fyres hiwe waes Godes Gast aeteowod ; for^an iSe he de^ J?aet ^a beo^5 bilewite on uri- scae^ignysse, and byrnende on Godes willan, }>e he mid his gife gefyliS. Ne br3 seo bilewitnys Gode gecweme butan
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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 judge- ment. 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 apo- stles ; 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 com- mands. 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 inno- cence, and burning in the will of God, whom he fills with his grace. Meekness is not pleasing to God without wisdom,
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snoternysse, ne seo snoternys butan bilewitnysse ; swa swa gecweden is be ftam eadigan lob, J?aet he waes bilewite and rihtwis. Hwaet br3 rihtvvisnys butan bilewitnysse ? O&Se hwaet br3 bilewitnys butan rihtwisnysse ? Ac se Halga Gast, fte taehft rihtwisnysse and bilewitnysse, sceolde beon aeteowod aegfter ge on fyre ge on culfran, forftan fte he deft )>aera manna heortan fte he onliht mid his gife, J?aet hi beoft lifte ]?urh im- scaeftftignysse, and onaelede fturh lufe and snoternysse. God is, swa swa Paulus cwaeft, fornymende fyr. He is unasec- gendlic fyr, and ungesewenlic. Be iSam fyre cwse^ se Hselend, " Ic com to iSi J>aet ic wolde sendan fyr on eorSan, and ic wylle j?aet hit byrne." He sende iSone Halgan Gast to eor^an, and he mid his blsede onaelde eor^licra manna heortan. ponne byrnft seo eor^e, |?onne iSaes eorSlican man- nes heorte bi^ ontend to Godes lufe, seo^e aer wass ceald )?urh flsssclice lustas.
Nis na se Halga Gast wunigende on his gecynde, swa swa he gesewen wass, forSan ¥>e he is ungesewenlic ; ac for ^asre getacnunge, swa we aer cwaedon, he waes aeteowod on culfran, and on fyre. He is gehaten on Greciscum gereorde, Para- clitus, J?aet is, Frofor-gast, for^i 'Se he frefraiS )?a dreorian, )?e heora synna behreowsia^, and syl^ him forgyfenysse hiht, and heora unrotan mod gelrSegaft. He forgyf^ synna, and he is se weg to forgyfenysse ealra synna. He syliS his gife •Sam i5e he wile. Sumum men he forgifS wisdom and spraece, snmum god ingehyd, sumum micelne geleafan, sumum mihte to gehaelenne untruman, sumum witegunge, sumum toscead godra gasta and yfelra j sumum he forgifS mislice gereord, sumum gereccednysse mislicra spraeca. Ealle 'Sas 'Sing deft se Halga Gast, todaelende aeghwilcum be ftam fte him gewyrft ; forftam fte he is ./Elmihtig Wyrhta, and swa hrafte swa he J?aes mannes mod onliht, he hit awent fram yfele to gode. He onlihte Dauides heortan, ftafta he on iugofte hearpan lufode, and worhte nine to psalm-wyrhtan. Amos hatte sum hryfter-hyrde, J?one awende se Halga Gast to maerum wite-
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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 righteous- ness ? 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 enlight- ens 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 Hapdic\riTo<;, 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
Y 2
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gan. Petrus wses fiscere, j?one awende se ylca Godes Gast to apostole. Paulus ehte cristenra manna, ]?one he geceas to lareowe eallum iSeodum. Matheus waes tollere, )?one he awende to godspellere. pa apostoli ne dorston bodian ]?one softan geleafan, for ogan ludeisces folces; ac srSSan hi wseron onselede fmrh ftone Halgan Gast, hi forsawon ealle licham- lice pinunga, and orsorhlice Godes maerSa bodedon.
pyses daeges wurSmynt is to msersigenne, forSan fte se ^Elmihtiga God, J?aet is se Halga Gast, gemedemode hine sylfne J?aet he wolde manna beam on ftisre tide geneosian. On Cristes acennednysse wearft se ^Elmihtiga Godes Sunu to menniscum men gedon, and on ftisum dsege wurdon ge- leaffulle men godas, swa swa Crist cwae^, " Ic cwse$, Ge sind godas, and ge ealle sind beam J?aes Hehstan." pa ge- corenan sind Godes beam, and eac godas, na gecyndelice, ac "Surh gife J?ses Halgan Gastes. An God is gecyndelice on $rim hadum, Fseder, and his Sunu, ]?8et is his Wisdom, and se Halga Gast, sefte is heora begra Lufu and Willa. Heora gecynd is untodaeledlic, aefre wunigende on anre Godcund- nysse. Se ylca cwseft )?eah-hwse^ere be his gecorenum, " Ge sint godas." purh Cristes menniscnysse wurdon menu alysede fram deofles 'Seowte, and fturh to-cyme )?3es Halgan Gastes, mennisce men wurdon gedone to godum. Crist un- derfeng menniscnysse on his to-cyme, and men under fengon God Jnirh neosunge J?8es Halgan Gastes. Se man "Se nsefS Godes Gast on him nis he Godes. ^Elces mannes weorc cy^a^ hwilc gast hine wissa'S, Godes Gast wissa^S symble to halignysse and godnysse ; deofles gast wissaft to leahtrum and to mandaedum.
Se Halga Gast becom tuwa ofer $a apostolas. Crist ableow ^one Halgan Gast upon $a apostolas eer his upstige, jnis cwe^ende, "Onfo'S Haligne Gast." Eft, on ftisum daege, asende se ^Elmihtiga Fasder and se Sunu heora begra Gast to •Sam geleaffullan heape, on ftysre worulde wunigende. Se Hselend ableow his Gast on his gingran, for ftsere getacnunge
FOR THE HOLY DAY OF PENTECOST. 325
same Spirit of God turned to an apostle. Paul persecuted Christian men, whom he chose for instructor of all nations. Matthew was atoll-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 Al- mighty 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 God- head. 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 di- rects 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
326 IN DIE SCO PENTECOSTEN.
f>aet hi and ealle cristene men sceolon lufigan heora nehstan swa swa hi sylfe. He sende eft, swa svva he rer behet, $one ylcan Gast of heofonum, to $i J?set we sceolon lufian God ofer ealle oiSre $ing. An is se Halga Gast, J?eah 3e he tuwa be- come ofer $a apostolas. Swa is eac an lufu and twa bebodu, pset we sceolon lufian God and menn. Ac we sceolon leor- nian on mannum hu we magon becuman to Godes lufe, swa swa lohannes se apostol cwseiS, (( Se $e ne lufaft his broiSor, $one $e he gesihS, hu mseg he lufian God, )?one )?e he ne gesihS lichamlice ? '
We wurSia'S J>aes Halgan Gastes to- cyme mid lofsangum seofon dagas, forSan $e he onbryrt ure mod mid seofon- fealdre gife, J?aet is, mid wisdome and andgyte, mid ge^eahte and strencBe, mid ingehyde and arfeestnysse, and he us gefyl^ mid Godes ege. Se i5e )?urh gode geearnunga becym^ to •Sissum seofonfealdum gifum )?aes Halgan Gastes, he hsefS j?onne ealle ge^inc^e. Ac se fte wile to iSisre ge^inc^e be- cuman, he sceal gelyfan on $a Halgan Drynnysse, and on So^Se Annysse, J?set se Faeder, and his Sunu5 and heora begra Gast syndon ^ry on hadum, and an God untodeeledlic, on anre Godcundnysse wunigende. pysne geleafan getacnodon •Sa ^reo^usend }>e aerest gebugon to geleafan, sefterftges Hal- gan Gastes to- cyme. Swa swa $a iSreo )?usend wasron an werod, swa is seo Halige Brynnys an God. And )?aet werod wses swa anmod swilce him eallum waere an heorte and an sawul ; for^an 'Se )?8ere Halgan prynnysse is an godcundnyss, and an gecynd, and an willa, and an weorc unascyrigendlice.
pa geleaffullan brohton heora feoh, and ledon hit aet ^sera apostola foton. Mid )?am is geswutelod ]?set cristene men ne sceolon heora hiht besettan on woroldlice gestreon, ac on Gode anum. Se gitsere 'Se beset his hiht on his goldhord, he br3 swa swa se apostol cwse$, " )?am gelic }?e deofolgyld
Hi heoldon j?aet gold unwurSlice, forftan $e seo gitsung naefde n«enne stede on heora heortan : forSi hi dydon heora
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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 command- ments, 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 ? '
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We celebrate the advent of the Holy Ghost with hymns for seven days, because he stimulates our mind with a seven- fold gift, that is, with wisdom and understanding, with coun- sel 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 inse- parable.
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/3
They held the gold as worthless, because covetousness had no place in their hearts : they made their goods in common,
328 DOMINICA SECUNDA POST PENTECOSTEN.
'Sing him gemsene, J?aet hi on softre sibbe butan gytsunge beon mihton. Hi setton heora handa ofer geleaffulle men, and him com to se Halga Gast fturh heora biscepunge. Biscopas sind ]?ses ylcan hades on Godes gelaftunge, and healdaS f>a geset- nysse on heora biscepunge^ swa ]?aet hi settaft heora handa ofer gefullude menu, and biddaft J?aet se ^Eimihtiga Wealdend him sende fta seofonfealdan gife his Gastes, seiSe leofa^ and rixaft a butan ende. Amen.
DOMINICA SECUNDA POST PENTECOSTEN.
HOMO quidam erat diues : et reliqua.
Se Wealdenda Drihten ssede "Sis bigspell his gingrum, cweftende, " Sum welig man wses mid purpuran arid gode- webbe geglenged, and daeghwamlice maerlice leofode. pa leeg sum wsedla at his geate, and his nama waes Lazarus, se wses lic-^rowere :" et reliqua.
pis godspel is nu anfealdlice gesaed. Se halga papa Gre- gorius us onwreah iSa digelnysse 'Sisre raedinge. He cwae^, tf Ne saede J?aet halige godspel J?aet se rica reafere wssre, ac waes uncystigand modegode on his welum." BeiSisum is to smeagenne, hu se beo gewitnod J?e oiSerne beryp^, );onne se bi"S to helle fordemed se his agen nolde for Godes lufon syllan. Discs mannes uncyst and up-ahefednys hinebesencte on cwyc- susle, forftan ^e he nssfde nane mildheortnysse, ]?33t he mid his gestreone his agene sawle alysde. Nu wena$ sume inenn }?83t nan pleoh ne sy on deorwurSum gyrlum ; ac gif hitgylt nsere, }>onne ne geswutulode J?aet halige godspel swa gewislice be 'Sam ricau, fsst he wsere mid purpuran and mid godewebbe geglencged. Ne cepft nan man deorwyriSra reafa buton for ydelum gylpe, so^lice |?3et he sy toforan oftrum mannuni furh his glencge geteald. Drihten on o$re stowe herede lohan-
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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.
THE SECOND SUNDAY AFTER PENTECOST.
HOMO quidam erat dives : et reliqua.
The Sovereign Lord spake this parable to his disciples, thus saying, u 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 com- passion, 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
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nemftone Fulluhtere foriSaere teartnysse his reafes, forSaniSe he waes mid olfendes baerum gescryd, waclice and strSlice.
pa^Sa se Haelend spraec be 'Sam rican, ]?a cwaeft he_, " Sum rice man waes." Eft be 'Sam waedlan, " Sum ftearfa waes gehaten Lazarus." Cu^S is eow J?aet se rica biS namcoSre on his leode )?onne se J?earfa ; j?eah-hwae$ere ne nemde se Haelend J>one welegan, ac 3one waedlan ; forSan "Se him is cuft )?aera eadmodra manna naman 3urh gecorennysse, ac he ne cann ^5a modigan 'Surh heora aworpennysse. Sume beladunge mihte se rica habban his uncyste^ gif se reoflia vvasdla ne Isege aetforan his gesih^e : eac waere ^am carman leohtre on mode, gif he 3aes rican mannes welan ne gesavve. Mislice angsumnyssa he forbaer, ^a^a he naet'de ne bigleofan, ne haeliSe, ne haetera, and geseah 'Sone rican halne and deorweor^Slice geglencgedne brucanhis estmettas. Genoh waere ]?am waedlan his untrumnys, ]?eah %e he wiste haefde ; and eft him waere genoh his hafenleast, "Seah 'Se he gesundful waere. Ac seo menigfealde earfo^nys waes his sawle claensung, and ftaes rican uncyst and up-ahefednys waes his genrSerung ; for'Son "Se he geseah ^Saes o^res yrmiSe, and hine mid to'Sundeniim mode forseah. Ac ftafta he waes fram mannum forsewen, ^5a genealaehton ^a hundas, and his wunda geliccedon. Hundes liccung gehael^ wunda.
pa gelamp hit J?aet se waedla gewat, and englas ferodon his sawle to "Saes heahfaederes wununge Abrahames ; and ftaes rican gast aefter for^si^e wearS on helle besenct ; and he fta "Sone wolde habban him to mundboran, )?am $e he nolde aer his cruman syllan. He baed J?a Abraham mid earmlicre stemne faet Lazarus moste his tungan drypan ; ac him naes geti^cd ftaere lytlan lisse, for^an ^e Lazarus ne moste aer on liie hedan iSaera crumena his mysan. His tungan he maende swrSost, for^an 'Se hit is gewunelic j>aet ^a welegan on heora gebeorscipe bega$ derigendlice gafetunge ; )?a waes seo tunge, $urh rihtvvisnysse edlean, teartlicor gewitnod for his gegaf-
THE SECOND SUNDAY AFTER PENTECOST. 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.'3 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 riot 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 com- plained 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
332 DOMINICA SECUNDA POST PENTECOSTEN.
spraece. Se heahfaeder Abraham him cwaeft to, " Du, mm beam, beo fte gemyndig ]?aet i$u underfenge welan on 'Sinum life, and Lazarus yrmSe." pes cwyde is swrSor to ondrae- denne }>onne to trahtnigenne. Dam rican wses forgolden mid iSam hwilwendlicum spedum, gif he hwaet to gode gefremode ; and 'Sam ftearfan wses forgolden mid ftaere yrmSe, gif he hwaet to yfle gefremode. pa underfeng se welega his gesaelSe to edleane to sceortum brice, and J?aes ftearfan hafenleast aclaen- sode his lytlan gyltas. Hine geswencte seo waedlung, and afeormode; j?one ofterne gewelgode his genihtsumnys, and bepaehte.
Ic bidde eow, men 'Sa leofostan, ne forseo ge Godes iSear- fan^ ^eah ^e hi tallice hwaet gefremman ; forSan 'Se heora yrmiS afeorma'S J?aet )?3et seo gehwaede oferflowendnys gewemft. Hawia^ be gehwilcum, for^an Se oft getima^ yfelum teala for life. Se heahfaeder cwae^ to 'Sam welegan, " Betwux us and eow is gefaestnod micel 'Srosm ; ]?eah hwa wille fram us to eow, he ne maeg ; ne eac fram eow to us." Mid micelre geornfulnysse gewilnia'S J?a wrSercoran J?aet hi moton of "Saere susle 'Se hi on cwylmia^, ac seo faestnung "Sasre hellican cly- singe ne ge^afa^ J?aet hi aefre ut-abrecon. Eac "Sa halgan beo^5 mid heora Scyppendes rihtwisnysse swa afyllede, J?aet hi nateshwon ne besargia^ "Saera wrSercorenra yrm'Se ; for^an ^e hi geseoiS ]?a fordonan swa micclnm fram him geaelfre- mode, swa micclum swa hi beo^ fram heora leofan Drihtne ascofene.
SiftSan se rica wear^ orwene his agenre alysednysse, 'Sa beam him on mod his gebmSra gemynd ; forSan 'Se "Saera wrSercorenra wite tiht for wel oft heora mod unnytwurSlice to lufe, swilce hi |?onne lufian heora siblingas^ ^e eer on life ne hi sylfe ne heora magas ne lufedon. Ne lufa'S se nine sylfne sefte hine mid synnum bebint. He oncneow Lazarum, "Sone ^e he aer forseah, and he gemunde his gebro'Sra, 'Sa 'Se he baeftan forlet ; for^an 'Se se ftearfa naere fullice gewrecen on $am rican, gif he on his wite hine ne oncneowe ; and eft
THE SECOND SUNDAY AFTER PENTECOST. 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/3 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, i( 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 eager- ness 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 deliver- ance, the remembrance of his brothers entered into his mind ; for the punishment of the wicked very often uselessly stimu- lates 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 re- cognized 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
334 DOMINICA SECUNDA POST PENTECOSTEN.
naere his wite fulfremed on $am fyre, buton he $a ylcan pinuriga his siblingum gewende.
pa synfullari geseoft nu hwiltidum $a gecorenan on wuldre, i$e hi forsavvon on worulde, j?aet seo angsumnys heora modes fte mare sy : and i$a rihtwisan symle geseo^ iSa unrihtwisaii on heora tintregum cwylmigende, ]>aet heora bliss $e mare sy, and lufu to heora Drihtne, )?e hi ahredde fram deofles an- wealde, and fram iSam manfullum heape. Ne astyra^ |?3era rihtwisragesilrS him naenne ogan, ne heora wuldor ne wanaiS ; forftan 'Se $aer ne bi^ nan besargung ^aera manfulra yrmiSe, ac heora tintrega becynvS J?am gecorenum to maran blisse, svva swa on metinge bi^ forsewen seo blace anlicnys, J?set seo hwite sy beorhtre gesewen. pa gecorenan geseoiS symle heora Scyppendes beorhtnysse, and for^i nis nan 3ing on gesceaftum him bediglod.
Se welega nolde on life gehyran ^one lareow Moysen, ne Godes witegan : $a wende he eac J?aet his gebro^ra hi woldon forseon, swa swa he dyde, and gyrnde for'Si ]?set Lazarus hi moste warnigan, J?aet ht ne becomon to his susle. Se heah- faeder him andwyrde, " Gif hi forseoft Moyses ge and ^aera witegenabodunga, nella^S hi gelyfan, )?eah hwa of dea^e arise.'3 pa i$e forgimeleasia^ f>a ea^elican beboda )>aere ealdan se, hu willa^ hi 'Sonne gehyrsumian ]>am healicum bebodum Cristes lare,, %e of dea'Se aras ?
Ic bidde eow, mine gebroftra, |?83t ge beon gemyndige 'Saes Lazares reste and ftaes rican wite, and doft swa swra Crist sylf taehte, " Tilia^ eow freonda on Godes iSearfum, ]?aet hi on eowrum geendungum onfon eow into ecum eardung-stowum/3 Manega Lazaras ge habbaft nu licgende aet eowrum gatum, biddende eowre oferflowendnysse. Deah ^e hi syn waclice ge'Suhte, J?eah-hwae^ere hi beo^ eft eowre ^ingeras wi^ 'Sone jElmihtigan. So'Slice we sceoldon beodan J?am iSearfum };aet hi us biddaft, for^an "Se hi beo^ ure mundboran, ]>a ^e nu waedligende 33t us bigleofan wilnia'S. Ne sceole we forseon
THE SECOND SUNDAY AFTER PENTECOST. 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 him- self 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 vile-
336 DOMINICA SECUNDA POST PENTECOSTEN.
heora wacnysse, forSan $e Criste biS geSenod Jnirh Searfena anfenge, swa swa he sylf cwaeft, " Me hingrode, and ge me gereordodon ; me i5yrste, and ge me scencton ; ic wees nacod, and ge me scryddon."
Nu cweiS se halga Gregorius, J>aet sum arvvurSe muiiuc waes on $am earde Licaonia, swrSe eawfaest, his naina waes Mar- tirius. Se ferde, be his abbudes haese, to surnum o^rum mynstre, on his serende : i$a gemette he be wege sumne lie-
^••^•MBHMi^MBBH'^
ftrowere licgende eal tocinen, and nahte his fe^es geweald : cwaeft ]?33t he wolde genealsecan his hulce, gif he mihte. pa ofhreow 'Sam munece j?ses hreoflian m^egenleast^ and bewand hine mid his caeppan and basr to mynstreweard. pa wearS his abbude geswutelod hwsene he bser, and hrymde mid micelre stemne, and cwseiS, <cYrna^, yrna'S, and undoiS ]?aes mynstres geat ardlice, forSan ^e ure bro^or Martyrius ]?one Haslend on his bsece/3 pa'Sa se munuc genealaahte mynstres geate, J?a wand se of his swuran J?e waes hreoflig ge^uht, and wear^ gesewen on Cristes gelicnysse. Da beseah se munuc up, and beheold hu he to heofonum astah. pa cwseiS se Haelend midftam upstige, "Martiri, ne sceamode ^e mm ofer eor^an, ne me ne sceamaft J>in on heofonum/' pa efste se abbud wiiS J?aes muneces, and neodlice cwae^
"BroiSor min, hwaer is se 'Se ^u feredest? " He cwae$, " Gif
*
ic wiste hwaet he wsere, ic wolde licgan aet his fotum. pafta ic hine baer ne gefredde ic nanre byr^ene swssrnysse." Hu mihte he gefredan aeniges hefes swaernysse, ^a^5a he ^one ferode $e hine baer ? Nu cweiS se halga Gregorius, J?aet se Haelend ^a gese^de ftone cwyde )>e he sylf cwaeft, fe paet ^et ge do$ ]?earfum on rninum naman, J?aet ge do^ me sylfum."
Hwaet is on menniscum gecynde swa maerlic swa Cristes menniscnys ? and hwaet is atelicor geiSuht on menniscum ge- cynde J?onne is 3aes hreoflian lie, mid toftundennesse, and springum, and reocendum stence ? Ac se $e is arwurSful ofer ealle gesceafta, he gemedemode hine sylfne J?aet he waere gesewen on $am atelican hi we, to ^i J?aet we sceolon besargian
THE SECOND SUNDAY AFTER PENTECOST. 337
ness, 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 mona- stery quickly, for our brother Martyrius bears Jesus on his back." When the monk had reached the gate of the mona- stery, 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?'3 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.'3 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 accord-
HOM. VOL. I. Z
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menniscra manna yrnrSe, and be ure mihte gefrefrian, for lufe ftaes mildheortan and $aes eadmodan Haeleiides ; j?aet he us getrSige wununge on his rice to ecum life, seiSe us ahredde fram deofles hseftnydum ; seSe rixaft on ecnysse mid ]?am ^Elmihtigan Faeder and ]?am Halgan Gaste, hi iSry on anre Godcundnysse wunigende, butan anginne and ende, a on worulde. Amen.
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halige godspel us segiS, J?aet ce gerefan and synfulle men genealsehton ftam Haelende, and woldon his lare gehyran. pa ceorodon $a sunder-halgan and fta boceras ludeiscre fteode, for'San fte se Hselend underfeng 'Sa synfullan^ and him mid gereordode. pa saede se Hselend $am ludeiscum bocerum ftis bigspel, Hwilc eower haefS hund-teontig sceapa : ' et reliqua.
Pas word sind digle, ac se trahtnere Gregorius us geope- node J?aet gastlice andgit. Mine gebroftra J?a leofostan, ge gehyrdon on ftyssere godspellican rsedinge, J^ast "Sa synfullan genealaahton to ftaes Haelendes spraece, and eac to his gereorde; and *Sa ludeiscan boceras mid hete J?aet taeldon : ac heora tal naes na of rihtwisnysse, ac of nr$e, Hi waeron untrume, ^eah "Se hi ^Saes ne gymdon. pa wolde se heofenlica laece mid geswaesum bigspelle J?aet geswell heora heortan welwyllendlice gelacnian^ and ^us cwaeiS, " Hwilc eower haefS hund-teontig sceapa, and gif he forlysft an ftaera sceapa, Sonne forlaet he fta nigon and hund-nigontig on westene, and gae^ secende J?aet an iSe him losode ? ' Hundfeald getel is fulfremed, and se ^Elmihtiga haefde hund-teontig sceapa, ftaiSa engla werod and mancynn waeron his aehta : ac him losode an sceap, iSafta se frumsceapena maim Adam syngigende forleas neorxena- wanges bigwiste. pa forlet se ^Elmihtiga Godes Sunu eal engla werod on heofonum, and ferde to eoriSan, and sohte |?aet
THE FOURTH SUNDAY AFTER PENTECOST. 339
ing 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.
THE FOURTH SUNDAY AFTER PENTECOST.
THE holy gospel tells us, that " publicans and sinners ap- proached 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 ap- proached 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 Para- dise. Then the Almighty Son of God left all the host of angels in heaven, and went to earth, and sought that one
z 2
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an sceap $e him aetwunden waes. Da$a he hit gemette, he hit baer on his exlum to $aere eowde blissigende. pafta he underfeng ure mennisce gecynd, and ure synna abaer, ];a waes ]?33t dweligende sceap ongean fered on his halgum exlum. Daera sceapa hlaford com ham, afundenum sceape ; forSan fte
' * - -- .... • ! •
Crist, aefter ftaere ftrowunge, i$e he mancyn mid alysde, aras of deafte, and astah to heofonum blissigende.
He gela^ode his frynd and his nehgeburas. His frynd sind erigla heapas, forSan i$e hi healdaft on heora staiSelfaest- nysse singallice his willan. Hi sind eac his nehgeburas, for- iSan $e hi bruca$ j?aere wulderfullan beorhtnysse his gesihiSe on heora andweardnysse. He cwaeft, " Blissiaft mid me, for- 'Se ic gemette min forlorene sceap." Ne cwaeft he, e Blis- mid J>am sceape/ ac ' mid me,' for^an ^e ure alysednys softlice is his bliss ; and 'Sonne we beoiS to ^aere heofonlican eardung-stowe gelaedde, j?onne gefylle we ^a micclan maer- sunge his gefean. He cwaeft, " Ic secge eow, mare bliss br<5 on heofonum be anum synfullan men, gif he his synria mid daedbote behreowsa^, 'Sonne sy be nigon and hund-nigontig rihtwisum ^e nanre behreowsunge ne behofia^.'3 pis is to smeagenne, hwi sy mare bliss be gecyrredum synfullum, ]>onne be unscyldigum rihtwisum.
We habbaiS gelomlice gesewen, J?aet gehwylce gebroftra, "Se ne befeollon on healicegyltas,J>aet hi ne beo^S ealles swa carfulle to beganne "Sa earfo^lican drohtnunge, swilce hi orsorge beon, forftan ^e hi 'Sa healican leahtras ne gefremedon ; and ge- hwilce o^re ^e oncnawaiS )?a swaeran gyltas fcSe hi on geogofte adrugon, beo^ mid micelre sarnysse onbryrde. Hi forseoft alyfedlice ^ing and gesewenlice, and mid wope gewilniaft J>a ungesewenlican and ^a heofonlican. Hi forseoft hi sylfe, and geeadmetta^ on eallum ^Singum ; and forSi ^e hi dweligende fram heora Scyppende gewitori, hi willa^ geinnian ^a aeftran hin^e mid j?am uferan gestreonum. Mare bliss br<5 on heofo- num be ftam gecyrredum synfullum, 'Surh swilce drohtnunga, )?onne sy be ^5am asolcenum J?e truwaiS be him sylfum }>&t he
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sheep that had escaped from him. When he had found it, he bare it on his shoulders to the flock rejoicing. When he as- sumed 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 con- stantly observe his will. They are also his neighbours, be- cause they enjoy the glorious brightness of his sight in their presence. He said, (f Rejoice with me, for I have found my lost sheep." He said not, { Rejoice with the sheep/ but 6 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 right- eous, who need no repentance.'3 This is to bejnvestigated, 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 acknow- ledge 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
I
342 DOMINICA IIII. POST PENTECOSTEN.
lytle and feawa gyltas gefremode, and eac hwonlice caraiS ymbe Godes beboda and his sawle ftearfe. Martin lufe ninrS se heretoga on gefeohte to $am cempan, 1?e aefter fleame his
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wrSerwinnan 'Segenlice oferwiniS. J?onne to 'Sam J?e mid fleame ne aetwand, ne 'Seah on nanum gecampe naht tSegenlices ne gefremode. Ealswa se yrSling lufaS "Sone aecer, 'Se aefter •Sornum and bremelum genihtsume waestmas agifS, swrSor f>onne he lufige 'Sone i5e ftornig naes, ne waestmbsere ne brS. Sind 'Seah-hwse'Sere forwel msenige rihtwise unscyldige wi^ heafod-leahtras^ and habbaiS hwae^ere ealswa sti^e drohtnunge swylce hi mid eallum synnum geancsumede wasron. pam ne maeg nan deedbetabeon geefenlseht, forSan iSe hi sind rihtwise and behreowsigende. Be iSam is to smeagenne hu micclum se rihtwisa mid eadmodre heofunge God gegladige, gif se un- rihtwisa mid so^re deedbote hine gegladian meeg.
Drihten rehte i$a-gyt o'Ser bigspel be tyn scyllingum, and •Saera ^tn losode and wearS gemet. paet bigspel getacnaft eft nigon engla werod. To ftam teo^San werode wses mancyn gesceapen ; for^an 'Se J?set teoiSe wear^ mid modignysse for- scyldigod, and hi ealle to awyrgedum deoflum wurdon awende, and of ^33re heofonlican blisse to helle suslum bescofene. Nu sind 'Sa nigon heapas genemnede, angeli, archangeli^ uirtutes, potestates^ principatus, dominationes5 throng cherubin, sera- phin. pset teo^e forwear^. pa wass mancynn gesceapen to ge-edsta^elunge ^Saes forlorenan heapes.
Angeli sind gecwedene Godes bodan ; archangel!, healice bodan ; uirtutes, mihta^ iSurh i5a wyrc^ God fela wundra. Potestates sind anwealdu, 'Se habba'S anweald ofer ^a awyr- gedan gastas, J?aet hi ne magon geleaffulra manna heortan swa micclum costnian swa hi willa'S. Principatus sind ealdor- scipas, 'Se ftaera godra engla gyma'S, and hi be heora dihte ^a godcundlican gerynu gefyllaS. Dominationes sind hlaford- scypas gecwedene, for^an ^e him gehyrsumiaiS o^ra engla werod mid micelre underSeodnysse. Throni sind J?rymsetl, |>a beoiS gefyllede mid swa micelre gife iSaere ^Elmihtigan
THE FOURTH SUNDAY AFTER PENTECOST. 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 man- ner 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, neverthe- less, very many righteous guiltless of deadly sins, and yet practise as severe a course of life as though they were trou- bled with all sins. With these can no penitent sinner be com- pared, because they are righteous and repentant. By this is to be judged how greatly the righteous with humble lamenta- tion 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, sera- phim. 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 au- thorities 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
344 DOMINICA IIII. POST PENTECOSTEN.
Godcundnysse, J?aet se Eallwealdenda God on him wunaS, and 'Surh hi his domas tosceat. Cherubin is gecweden ge- fyllednys ingehydes, o$3e gewittes : hi sind afyllede mid gewitte swa miccle swrSor, swa hi gehendran beoiS heora Scyppende, 'Surh wurSscipe heora geearnunga. Seraphim sind gecwedene byrnende, oftSe, onaelende : hi sind swa miccle swrSor byrnende on Godes lufe, swa inicclum swa hi sind to him ge^eodde ; forSan 'Se nane oiSre englas ne sind betweonan him and 'Sam JElmihtigan Gode. Hi sind byr- nende na on fyres wisan, ac mid micelre lufe J?aes Wealdendan Cyninges. Godes rice brS gelogod mid engla weredum and geftungenum mannum, and we gelyfaiS J?aet of mancynne swa micel getel astige ]?8et uplice rice, swa micel swa on heofonum belaf haligra gasta aefter $am hryre $aera awyrgedra gasta.
Nigon engla werod j;aer waeron to lafe, and j?aet teo^e for- ferde. Nu bi^ eft seo micelnys ge^ungenra manna swa micel swa iSsera sta^elfsestra engla wees ; and we beoiS geendebyrde to heora weredum, aefter urum geearnungum. Menige ge- leaffulle men sind )?e habba^ lytel andgit to uriderstandenne "Sa deopnysse Godes lare, and willa^ j?eah-hwfei$ere o^rum mannum mid arfaestnysse cyftan ymbe Godes maar^a^ be heora andgites mse^e : )?as beo$ geendebyrde to englum, J?83t is, to Godes bydelum. pa gecorenan $e magon asmeagan Godes digelnysse, and o^rum bodian mid gastlicre lare, hi beoiS getealde to heah-englum, ]?89t is to healicum bodum. pa hal- gan, i$e on life wundra wyrcea^, beoiS geendebyrde betwux 'Sam heofenlicum mihtum )?e Godes tacna gefremma'S. Sind eac sume gecorene menn 3e aflyaft J>a awyrgedan gastas fram ofsettum mannum, 'Surh mihte heora bena : hwserto beo^ j?as geendebyrde buton to ^am heofenlicum anwealdum, )?e ge- wylda^S )?a feondlican costneras ? pa gecorenan 'Se iSurh healice geearnunga }>a laessan gebro^ru oferstiga^ mid ealdorscipe, J?a habba^ eac heora das! betwux "Sam heofenlicum ealderdomum. Sume beo$ swa ge^ungene J?aet hi wealda^ mid heora hlaford- scipe ealle uncysta and leahtras on him sylfum, swa ]?aet hi
THE FOURTH SUNDAY AFTER PENTECOST. 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 un- derstanding as they are nearer to their Creator through the worthiness of their deserts. Seraphim are interpreted burn- ing, 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 Power- ful 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 mes- sengers. The holy, who work wonders in life, will be dis- posed 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 author- ity, 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
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beoS godas getealde $urh "Sa healican claennysse : be "Sam cwae'S se ^Elmihtiga to Moysen, ie Ic $e gesette, J?aet jm waere Pharaones god." pas Godes iSegnas, J?e beofton swa micelre ge'Sinc'Se on gesifrSe )?8es ^Elmihtigan {?aet hi sind godas ge- tealde, hwider gescyt ftonne heora endebyrdnysse, buton to 'Sam werode "Se sind hlafordscipas gecwedene ? forSan fte him oftre englas underSeodde beo
On sumum gecorenum mannum, "Se mid micelre gimene on andweardum life drohtniaft, brS Godes Gastes gifu swa micel, f>set he on heora heortan swilce on iSrimsetle sittende toscaet and denvS wundorlice o^ra manna deeda. Hwset sind J?as buton ftrymsetl heora Scyppendes^ on 'Sam fte he wuni- gende mannum demS ? Seo so^5e lufu is gefyllednys Godes ae, and se fte on his ^eawum hylt Godes lufe and manna, he biS ]?onne cherubim rihtlice gehaten ; for^an ^e eal gewitt and ingehyd is belocen on twain wordum, J>aet is Godes lufu and manna. Sume Godes iSeowan sind onselede mid swa micelre gewilnunge heora Scyppendes neawiste, J?set hi for- seoiS ealle woruldlice ymbhydignysse, and mid byrnendum mode ealle "Sa ateorigendlican geftinc'Su oferstiga^, and mid "Sam micclan bryne ^Saere heofenlican lufe o$re ontenda^, and mid larlicre spraece getrymma^. Hu magon ^as beon gecigede buton seraphim, J>onne hi fturh "Sone micclan bryne Godes lufe sind toforan oftrum eorSlicum his neawiste gehendost ?
Nu cweiS se eadiga Gregorius^ "Wa'Saere sawle "Se orhlyte hyre lif adrifrS J?83ra haligra n^ihta," j?e we nu sceortlice eow gerehton. Ac seo 'Se bedssled is ]?am godnyssum, heo geom- rige and gewilnige J?aet se cystiga Wealdend J?urh his gife hi ge^eode ]?am hlyte his gecorenra. NabbaiS ealle menn gelice gife set Gode, for^an 'Se he forgifS ^a gastlican ge^inc'Su selcum be his gecneordnyssum. Se $e laessan gife haebbe, ne andige he on ^am fore'Seondum, forSan ^e ^a halgan ^reatas $aera eadigra engla sind swa geendebyrde, )?aet hi sume mid underJ7eodnysse o^rum hyrsumia^, and sume mid ofersti- gendre wur^fulnysse ^Sam oftrum sind foresette.
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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 needfulness 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.
348 DOMINICA IIII. POST PENTECOSTEN.
Micel getel is "Saera haligra gasta, ]?e on Godes rice eardiaS, be "Sam cwaeS se witega Daniel, " pusend 'Susenda Senodon J?am Heofonlican Wealdende, and ten ftusend siSan hund- fealde Susenda him mid wunodon." OSer is iteming, oSer is mid-wunung. pa englas iSeniaiS Gode J?e bodiaS his willan middangearde, and $a Sing gefyllaS )?e him liciaiS. Da oSre werod, j?e him mid wuniaS, brucaS ]?aere incundan embwla- tunge his godcundnysse, swa J?aet hi nateshwon fram his and- weardnysse asende ne gewitaft. So^iice fta, ^Se to us asende becuma^, swa hi gefremmaS heora Scyppendes haese wi^utan, J?aet hi ^eah-hwae^ere naefre ne gewitaft fram his godcundan myrh^e ; for^am ^e God is aeghwser, J>eah ^e se engel stowlic sy. Nis se ^ElmihtigaWealdend stowlic, foriSaniSe he is on aelcere stowe, and swa hwider swa se stowlica engel flihiS, he br3 befangen mid his andwerdnysse.
Hi habbaft sume synderlice gife fram heora Scyppende, and fteah-hwaeftere heora wur^scipe him bi^ eallum gemaene, and )?83t J?83t gehwilc on him sylfum be daele hsef^, ]?aet he haefS on o$rum werode fulfremodlice ; be ^am cwae^ se sealm- wyrhta, " Drihten, %u. 'Se sitst ofer cherubin, geswutela "Se sylfne." . . V intfrttt^ r**fc *'i
We ssedon litle 83r on 'Sisre rasdinge, J?3?-t J?8BS JElmihtigan ^rymsetl waere betwux 'Sam werode $e sind throni gecigede : ac hwa mseg beon eadig, buton he his Scyppendes wununge on him sylfum haebbe ? Seraphim sind ^a gastas gecigede, 'Se beo^ on Drihtnes lufe byrnende, and 'Seah-hwss^ere eal J?set heofonlice maegen samod beo^ onaelede mid his lufe. Cherubim is gecweden gefyllednys ingehydes oiSiSe gewittes, and 'Seah hwilc engel is on Godes andwerdnysse 'Se ealle 'Sing nyte ? Ac forSi is gehwilc "Sasra weroda J>am naman geciged, •Se ^a gife getacna'S }?e he fulfremedlicor underfeng.
Ac uton suwian hwasthwega be 'Sam digelnyssum "Saera heofenlicra ceastergewarena, and smeagan be us sylfum, and geomrian mid behreowsunge ure synna, J?aet we, 'Surh Drihtnes mildheortnysse, ^a heofonlican wununge, swa swa he us behet,
THE FOURTH SUNDAY AFTER PENTECOST. 349
Great is the number of the holy spirits which dwell in God's kingdom, of whom the prophet Daniel said, " Thousand thou- sands ministered to the Heavenly Ruler, and ten thousand times hundredfold thousands dwelt with him.'3 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 God- head, 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 sur- rounded 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 burn- ing 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 be- tokens 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
350 NAT1UITAS SCI IOHANNIS BAPTISTAE.
habban moton. He cwseiS on sumere stowe, " On mines Faeder huse sind fela wununga;3 forSan gif sume beoS strengran on geearnungum, sume rihtwisran, sume mid maran halignysse geglengede, j?set heora nan ne beo geselfremod fram "Sam micclan huse, J?aer 'Seer gehwilc onfehft wununge be his geearnungum.
Se miltsienda Drihten cwse'S, J?set micel blis waere on heo- fonum be anum daedbetan ; ac se ylca cwaeft J?urh his witegan, ee Gif se rihtwisa gecyrS fram his rihtwisnysse, and begae^S unrihtwisnysse arleaslice, ealle his rihtwisnysse ic forgyte ; and gif se arleasa behreowsaiS his arleasnysse, and begseft rihtwisnysse, ne gemune ic nanra his synna/3 Behreowsigen- dum mannum he miltsaiS, ac he ne behet J?am elcigendum gewiss lif oi5 merigen. Nis for^i nanum synfullum to yldi- genne agenre gecyrrednysse, iSylass iSe he mid sleacnysse forleose fta tid Godes fyrstes. Smeage gehwilc man his serran dasda, and eac his andweardan drohtnunge, and fleo to $am mildheortan Deman mid wope, ^a hwile 'Se he anbidaiS ure betrunge, se^e is rihtwis and mildheort. Softlice be- hreowsaft his gedwyld se^Se ne ge-edlseh3 J?a serran dssda ; be "Sam cwae^ se Haelend to 'Sam gehaeledan bedredan, ee Efne nu ftu eart gehasled, ne synga ftu heonoii-for^, J?ylaes 'Se ^e sum "Sing wyrse gelimpe."
Geleaffullum mannum ni83g beon micel truwa and hopa to "Sam menniscum Gode Criste, se^e is ure Mundbora and Dema, se'Se leofa^ and rixa^ mid Feeder, on annysse J»aes Halgan Gastes, on ealra worulda woruld. Amen.
VIII. KL. JUL. NATIUITAS SCl IOHANNIS BAPTISTAE.
SE godspellere Lucas awrat on Cristes bee be acennednysse lohannes $ses Fulluhteres, Jms cwe^ende, "Sum eawfsest
THE NATIVITY OF ST. JOHN THE BAPTIST. 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 righteous- ness, 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, ec 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.
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, u There was a
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352 NATIUITAS SCI IOHANNIS BAPTISTAE.
Godes ftegen waes gehaten Zacharias,, his gebedda waes ge- ciged Elisabeth. HI butu waeron rihtwise aetforan Gode, on his bebodum and rihtwisnyssum forSstaeppende butan tale. Naes him cild gemaene : ' et reliqua.
" Eal his reaf waes awefen of olfendes haerum, his bigleofa waes strSlic ; ne dranc he wines drenc, ne nanes gemencgedes waetan, ne gebrowenes : ofet hine fedde, and wude-hunig, and oftre waclice ftigena."
" On ftam fifteoiSan geare ftaes caseres rices Tyberii com Godes word ofer lohannem, on 'Sam westene ; and he ferde to folces neawiste, and bodade ludeiscum folce fulluht on synna forgyfenysse, swa swa hit awriten is on Isaies wite- gunge." .,:•;,.
Cristes fulluht he bodade toweard eallum geleaffullum, on $am is synna forgyfenys J>urh ftone Halgan Gast. lohannes eac be Godes dihte fullode iSa fte him to comon ^aera lude- iscra fteoda, ac his fulluht ne dyde nanre synne forgyfenysse_, for'San fte he waes Godes bydel^ and na God. He bodade mannum )?aes Haelendes to-cyme mid wordum^ and his halige fulluht mid his agenum fulluhte, on 'Sam he gefullode ^one un- synnian Godes Sunu,'Se nanre synne forgyfenysse ne behofade.
Rihtlice weor^a^ Godes gela^ung 'Sisne daeg J?aes maeran Fulluhteres gebyrd-tide, for "Sam manegum wundrum 'Se ge- lumpon on his acennednysse. Godes heah-engel Gabrihel bodade $am faeder Zacharian his acennednysse^ and his hea- lican geiSineSu, and his maerlican drohtnunge. paet cild on his modor innofte oncneow Marian stemne, Godes cynne-
MN
stran ; and on inno^e ^a-gyt beclysed, mid witigendlicre faegnunge getacnode ]?one halwendan to-cyme ures Alysen- des. On his acennednysse he aetbraed )?aere meder hire un- waestmbaernysse, and )?aes faeder tungan his nama unhand, )?e mid his agenre geleafleaste adumbod waes.
Dreora manna gebyrd-tide freolsaft seo halige gela^ung : 'Saes Haelendes, se^e is God and mann, and lohannes his by- deles, and ftaere eadigan Marian his moder. Oftra gecorenra
THE NATIVITY OF ST. JOHN THE BAPTIST. 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 pre- pared 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 illus- trious 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 per-
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354 NATIUITAS SCI IOHANNIS BAPTISTAE.
manna, iSe 'Surh martyrdom, o'SiSe Jmrh oiSre halige geear- nunga, Godes rice geferdon, heora endenextan daeg, seiSe hi aefter gefyllednysse ealra earfcySnyssa sigefaeste to "Sam ecan life acende, we wurSiaft him to gebyrd-tide ; and $one daeg, "Se hi to $isum andweardan life acennede waeron, we laetaft to gymeleaste, forSan $e hi comoii hider to earfoSnyssum, and costnungurn, and mislicum fraecednyssum. Se daeg brS ge- myndig Godes fteowum Se -Sa halgan, aefter gewunnenum sige, asende to ecere myrhfte fram eallum gedreccednyssum, and se is heora soiSe acennednys ; na woplic, swa swa seo aerre, ac blissigendlic to 'Sam ecum life. Ac us is to wurSigenne mid micelre gecnyrdnysse Cristes gebyrd-tide, 'Surh "Sa us com alysednys.
Johannes is geendung ftaere ealdan ae and anginn 'Saere inwan, swa swa se Haelend be him cwae'S, " Seo ealde ae and witegan waeron o^ lohannes to-cyme." Si^an ongann god- spel-bodung. Nu for his micclan halignysse is gewurSod his acennednys, swa swa se heah-engel behet his faeder mid "Sisum wordum, " Manega blissia^ on his gebyrd-tide.'; Maria, Godes cynnestre, nis nanum o^rum gelic, for^an %e heo is maeden and modor, and iSone ab?er ^e hi and ealle gesceafta gesceop : is heo forSi wel wyr^e J?aet hire acennednys arwurS- lice gefreolsod sy.
pa magas setton iSam cilde naman, Zacharias, ac seo modor him wrScwaeft mid wordum, and se dumba faeder mid ge write ; for^an 'Se se engel, 'Se hine cydde toweardne, him gesceop naman be Godes dihte, JOHANNES. Ne mihte se dumba faeder cyiSan his wife hu se engel his cilde naman gesette, ac, •Surh Godes Gastes onwrigenysse, se nama hire wearS cirS. Zacharias is gereht, ' Gemindig Godes ; ' and lohannes, ( Godes gifu;' forSan ^e he bodade mannum Godes gife, and Crist toweardne, J?e ealne middangeard mid his gife ge- wissaS. He waes asend toforan Drihtne, swa swa se daeg- steorra gaeft beforan 'Saere sunnan, swa swa bydel aetforan deman, swa swa seo Ealde GecySnys aetforan iSaere Niwan ;
THE NATIVITY OF ST. JOHN THE BAPTIST. 355
sons, 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 un- heeded, because they came hither to hardships, and tempta- tions, 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.'3 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 honour- ably 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, e 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
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356 NATIUITAS SCI IOHANNIS BAPTISTAE.
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forSan $e seo ealde ae waes swilce sceadu, and seo Niwe Ge- cySnys is softfaestnys iSurh ftaes Haelendes gife.
Anes geares cild hi waeron, Crist and lohannes. On "Sisum daege acende seo unwaestmbaere nioder ftone maeran witegan lohannem, se is geherod mid )?isum wordum, ^Surh Cristes mirSj "Betwux wifa beariium ne aras nan maerra man ftonne is lohannes se Fulluhtere."
On middes wintres maesse-daege acende ]?aet halige maeden Maria J?one Heofenlican ^E^eling, se nis geteald to wifa bearnum,forSon fte he is Godes Sunu on iSaere Godcundnysse, and Godes and maedenes Beam "Surh menniscnysse. lohannes forfleah folces neawiste on geogofte, and on westene mid strSre drohtnunge synna forbeah. Se Haelend betwux syn- fullum unwemme fram aelcere synne iSurhwunode. Se bydel gebigde on ftam timan micelne heap Israhela fteode to heora Scyppende mid his bodunge. Drihten daeghwamlice of eallum iSeodum to his geleafan, ^urh onlihtinge "Saes Halgan Gastes, ungerim sawla gebigft.
paet halige godspel cwyft be "Sam Fulluhtere, J?aet he fore- stope ^am Haelende on gaste and on mihte J?aes witegan Helian 5 foriSan fte he waes his forrynel aet ^am asrran to- cyme5 swa swa Helias br<$ aefSam aeftran togeanes Antecriste. Nis butan getacnunge j?aet ^aes bydeles acennednys on Saere tide waes gefremod fre se woruldlica daeg wanigende br<5, and on Drihtnes gebyrd-tide weaxende br<$. pas getacnunge onwreah se ylca lohannes mid ftisum wordum, " Criste ge- dafenaiS J?aet he weaxe, and me J>aet ic wanigende beo/3 lohannes waes hraftor mannum cu^ ]?urh his maerlican droht- nunga, ]?onne Crist waere, for^an 'Se he ne aeteowde his god- cundan mihte, aer^am 'Se he waes "Sritig geara on 'Saere men- niscnysse. pa waes he ge'Suht ftam folce ]?aet he witega waere, and lohannes Crist. H waet 'Sa Crist geswutelode hine sylfne "Sum miccle tacna, and his hlisa weox geond ealne middan- geard, )?a3t he so^ God wees, seiSe waes aer^an witega geftuht. lohannes so^lice wses wanigende on his hlisan, foriSan i5e he
THE NATIVITY OF ST. JOHN THE BAPTIST. 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 pro- phet 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 en- lightening 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 ac-
358 NATIUITAS SCI IOHANNIS BAPTISTAE.
wear"S oncnawen witega, and bydel "Sees Heofonlican linges, sefte waes lytle aer Crist geteald mid ungewissum wenan. pas wanunge getucnaft se wanigeuda daeg his ge- byrd-tide, and se fteonda daeg ftaes Haelendes acennednysse gebicnaft his "Seondan mihte aefter iSaere menniscnysse.
Fela witegan mid heora witegunge bodedon Drihten to- weardne, sume feorran sume nean, ac Johannes his to-cyme mid wordum bodade, and eac mid fingre gebicnode, *Sus cweiSende, " Loca nu ! Efne her ga?;S Godes Lamb, sefte aet- bret middangeardes synna." Crist is manegum naman ge- nemned. He is Wisdom gehaten, forSan 'Se se Feeder ealle gesceafta jmrh hine geworhte. He is Word gecweden, forSan J>e word is wisdomes geswutelung. Be ^am Worde onganii se godspellere Johannes J?a godspellican gesetnysse, 'Sus cwe'S- ende^ (e On frymiSe wses Word, and j?aet Word wees mid Gode, and J?aet Word waes God." He is Lamb gehaten, for •Saere unscse^ignysse lambes gecyndes ; and waes unscyldig, for ure alysednysse, his Faeder liflic onsaegednys, on lambes wisan geoffrod. He is Leo geciged of ludan maegfte, Dauides wyrtruma, for'San 'Se he, ~Surh his godcundlican strenc^e, ]?one miclan deofol mid sige his iSrowunge oferswi^de.
Se halga Fulluhtere, 'Se we ymbe spreca'S, astealde sti^lice drohtuunge, aeg^er ge on scrude ge on bigwiste, swa swa we hwene aeror rehton; for'San ^e se Wealdenda Haelend )?us be him cwe^ende waes, " Fram Johannes dagum Godes rice "SolaiS neadunge, and fta strecan-mod hit gegripa^.'1 Cu^ is gehwilcum snoterum mannum, J?aet seo ealde ae waes ea^elicre j?onne Cristes Gesetnys sy, for^an i$e on ^aere naes micel forhaefednys, ne "Sa gastlican drohtnunga J?e Crist si^S- "San gesette, and his apostoli. OSer is seo gesetnys 'Se se cyning bytt 'Surh his ealdormenn o^iSe gerefan, o'Ser bi^ his agen gebann on his andweardnysse. Godes rice is gecweden on ^isre stowe aeo halige gela'Sung, )?aet is eal cristen folc, ]?e sceal mid neadunge and strecum mode j?aet heofonlice rice geearniao.
THE NATIVITY OF ST. JOHN THE BAPTIST. 359
knowledged 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 sig- nifies 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 after- wards 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.
360 NATIUITAS SCI IOHANNIS BAPTISTAE.
Hu maeg beon butan strece and neadunge, J?set gehwa mid claennysse ]?8et gale gecynd Jmrh Godes gife gewylde ? O&Se hwa gestilS hatheortnysse his modes mid gewylde, butan earfoiSnysse ? o&Se hwa awent modignysse mid soiSre ead- modriysse ? o&Se hwa druncennysse mid syfernysse ? hwa gitsunge mid rumgifulnysse, butan strece ? Ac se his iSeawas mid anmodnysse, }mrh Godes fultum, swa awent, he br3 iSonne to oiSrum menn geworht ; oiSer he brS Jmrh godnysse, and se ylca "Burn edwiste, and he gelaeeS ftonne iSurh strece J?aet heofenlice rice.
Twa forhsefednysse cynn syndon, an lichamlic, oiSer gast- lic. An is, |>aet gehwa hine sylfne getemprige mid gemete on sete and on waete, and werlice i5a oferflowendlican 'Sygene him sylfum aetbrede. OiSer forhaefednysse cynn is deor- wur^re and healicre, fteah seo o^er god sy : styran his modes styrunge mid singalre gemetfsestnysse, and campian dseg- hwamlice wi^ leahtras, and hine sylfne iSreagian mid styr- nysse ^Ssere gastlican steore, swa j?8et he ^a re^an deor eahta heafod-leahtra swilce mid isenum midlum gewylde. Deor- wyr^Se is ]?eos forhaefednys, and wulderfull ftrowung on Godes gesih^e, ^a yfelan geftohtas and unlustas mid agenre cyne- gyrde gestyran, and fram derigendlicere sprssce, and pleo- licum weorce hine sylfne forhabban, swa swa fram cwylin- baerum mettum. Se i$e 'Sas 'Sing gecneordlice beg83^, he grip^S untweolice ]?8et behatene rice mid Gode and eallum his halgum. Micel strec biiS, )?83t mennisce menn mid eadmodum geearnungum 'Sa heofenlican myrfrSe begytan, ^e ^a heofen- lican englas "Surh modignysse forluron.
Us gelustfullaS gyt furSur to sprecenne be "San halgan were lohanne, him to wurSmynte and us to beterunge. Be him awrat se witega Isaias, )?83t he is " stemn clypigendes on westene, Gearcia^ Godes weig, doiS rihte his pa^as. JElc dene bi<S gefylled, and aelc dun br<$ geeadmet, and ealle woh- nyssa beo^5 gerihte, and scearpnyssagesmeftode." Se witega hine het stemn, forSan iSe he forestop Criste, ^e is Word ge-
THE NATIVITY OF ST. JOHN THE BAPTIST. 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 pa- tience, 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 steadfast- ness, 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 mode- ration in food and in drink, and manfully remove from him- self 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 sedu- lously 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 Bvoice 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 crook- ednesses shall be straightened, and sharpnesses smoothed." The prophet called himself a voice, because he preceded
362 NATIUITAS SCI IOHANNIS BAPTISTAE.
haten : na swilc word swa menu sprecaft, ac he is iSaes Faeder Wisdom, and word br5 wisdomes geswutelung. paet Word is .^Elmihtig God, Sunu mid his Feeder. On aelcum worde bii5 stemn gehyred, aer ]?aet word fullice gecweden sy. Swa swa stemn forestaepft worde, swa forestop Johannes 'Sam Haelende on middangearde ; forSan fte God Feeder hine sende aetforan gesihiSe his Bearnes, ]?aet he sceolde gearcian and daeftan his weig. Hwaet $a Johannes to mannum clypode ]?as ylcan word, " Gearciaft Godes weig." Se bydel 15e bodaiS rihtne geleafan and gode weorc, he gearcaft J?one weig cumendum Gode to ftaera heorcnigendra heortan.
^•••'•••BHiW'WS'''''*'** "*
Godes weg br3 gegearcod on manna heortan, J?onne hi "Saere So^fasstnysse spraece eadmodlice gehyra^S, and gearuwe beoft to Lifes bebodum ; be "Sam cwas^ se Haslend, " Se "Se me lufa^, he hylt min bebod, and min Feeder hine lufa^S, and wit cuma'S to him, and mid him wuniaft.*' His pa^as beoiS gerihte, J?onne 'Surh gode bodunge aspringaiS cleene ge^ohtas on mode ftsera hlystendra. Den a getacnia^ ]?a eadmodan, and duna ^a modigan. On Drihtnes to-cyme wurdon dena afyllede, and duna geeadmette, swa swa he sylf cwae^, " ^Elc "Sasra ^e hine onheftS biiS geeadmet, and se i$e hine geeadmet bi^ geuferod." Swa swa waeter scyt of ftaere dune, and aet- stent on dene, swa forfluVS se Halga Gast modigra manna heortan, and nimS wununge on ^am eadmodan, swa swa se witega cwae'S, " On hwam gerest Godes Gast baton on iSam eadmodan?' Dwyrnyssa beo^ gerihte, )?onne 'Swyrlicra manna heortan, )?e beo^ iSurh unrihtwisnysse hiocas awegde, eft iSurh regol-sticcan ^aere so'San rihtwisnysse beo'S ffeem-
%Arf|Hll^^H0riHM«N»«tf>
node. Scearpnyssa beoi5 awende to sme^um wegum, "Sonne 'Sa yrsigendan mod, and unlike gecyrra^ to man^waernysse, }>urh ongyte ^iaere upplican gife.
Langsumlic br3 us to gereccenne, and eow to gehyrenne ealle 'Sa deopnyssa iSaes maeran Fulluhteres bodunge : hu he heardheortan ludeiscre ^eode mid stearcre Sreale and
THE NATIVITY OF ST. JOHN THE BAPTIST. 363
Christ, who is called the Word : riot 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 bight 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 ad- vent valleys shall be filled, and hills lowered, as he himself said, " Everyone of them who exalteth himself shall be hum- bled, 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 hard-
364 PASSIO APOSTOLORUM PETRI ET PAULI.
strSre myngunge to lifes wege gebigde, and aefter his iSrow- unge hellwarum Cristes to-cyme cydde, swa swa he on life mancynne agene alysednysse mid hludre stemrie bealdlice bodade.
Uton nu biddan Sone Wealdendan Haelend, J?set he, fturh his Saes mseran Forryneles and Fulluhteres Singunge, us ge- miltsige on andweardum life, and to $am ecan gelaede, ftam sy wuldor and lof mid Faeder and Halguin Gaste a on ec- nysse. Amen.
III. KAL. IUL. PASSIO APOSTOLORUM PETRI ET PAULI.
VENIT lesus in partes Caesareae Philippi : et reliqua.
Matheus se Godspellere awrat on "Saere godspellican geset- nysse, ftus cwe^Sende, ee Drihteu com to anre burhscire, 'Se is geciged Cesarea Philippi, and befran his gingran hu menu be him cwyddedon. Hi andwyrdon, Sume menn cweSa^ J?aet "Su sy lohannes se Fulluhtere, sume secga^ J^aet iSu sy Helms, sume Hieremias, o'S'Se sum ofter witega. Se Haelend ^a cwaeiS, Hwaet secge ge j?aet ic sy ? Petrus him andwyrde, pu eart Crist, ^aes lifigendan Godes Sunu. Drihten him cwaeft to andsware, Eadig eart i$u, Simon, culfran beam, for^5an i$e flaesc and blod J?e ne onwreah ^isne geleafan, ac min Faeder se^Se on heofonum is. Ic $e secge, J?aet Jm eart staenen, and ofer ftysne stan ic timbrige mine cyrcan, and helle gatu naht ne magon ongean hi. Ic betaece ^e heofonan rices caege ;• and swa hwaet swa ftu bintst on eoriSan, ]?aet brS gebunden on heofonum ; and swa hwaet swa ftu unbintst ofer eorSan, J?83t bi^S unbunden on heofonum."
Beda se trahtnere us onwrihS )?a deopnysse ftysre raedinge, and cwyiS, J?aet Philippus se fyfterrica ^a buruh Cesarea ge- timbrode, and on wurSmynte )?aes caseres Tiberii, iSe he under
THE PASSION OF THE APOSTLES PETER AND PAUL. 365
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 mer- ciful 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.
JUNE XXIX. THE PASSION OF THE APOSTLES PETER AND PAUL.
VENIT Jesus in partes Caesareae Philippi : et reliqua.
Matthew the Evangelist wrote in the evangelical Testa- ment, thus saying, " The Lord came to a district, which is called Caesarea 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 read- ing, and says, that Philip the tetrarch built the city of Cee- sarea, and, in honour of the emperor Tiberius, under whom
366 PASSIO APOSTOLORUM PETRI ET PAULI.
rixpde, ftaere byrig naman gesceop, ' Cesaream/ and for his agenum gemynde to ftam naman geyhte, 'Philippi,' frus cweftende, ( Cesarea Philippi/ swilce seo burh him bam to wuriSmynte swa genemned waere.
pa$a se Haelend to ftaere burliscire genealaehte, j?a befran he, hu woruld-menn be him cwyddedon : na swilce he nyste manna cwyddunga be him, ac he wolde, mid so'Sre andetnysse •Saes rihtan geleafan, adwaescan iSone leasan wenan dvveli- gendra manna. His apostoli him andwyrdon, " Surne men cwyddiaft ]?aet $u sy Johannes se Fulluhtere, sume secga$ J?aet iSu sy Helias, sume Hieremias, o&Se an ftaera witegena." Drihten i$a befran, " Hwaet secge ge past ic sy ? ' swylce he swa cwaede, ' Nu woruld-menn $us dwollice me oncnawa'S, ge "Se godas sind, hu oncnawe ge me ?' Se trahtnere cwaeiS cgodas,' forSan iSe se softa God, se^e ana is^Elmihtig, haefS geunnen 'Sone wur^mynt his gecorenum, pset he hi godas gecigiS. Him andwyrde se gehyrsuma Petrus, " Du eart Crist, fees lifigendan Godes Sunn." He cwseiS C)>33S lifi- gendan Godes/ for twaeminge ^Saera leasra goda, fta $e hae- "Sene iSeoda, mid mislicum gedwylde bepaehte, wur^odon.
Sume hi gelyfdon on deade entas, and him deorwur^lice anlicnyssa araerdon, and cwaedon )?aet ht godas waeron, for •Saere micelan strencfte ^e hi haefdon : waes 'Seah heora lif swi^e marifullic and bysmurfull ; be iSam cwae^ se witega, (e Daera haeiSenra anlicnyssa sind gyldene and sylfrene, manna handgeweorc : hi habbaft dumne mu$ and blinde eagan, deafe earan and ungrapigende handa, fet butan fefte, bodig butan life/' Sume hi gelyfdon on iSa sunnan, sume on iSone monan, sume on fyr, and on manega oiSre gesceafta : cwaedon J?aet hi for heora faegernysse godas waeron.
Nu todaelde Petrus swutelice "Sone so$an geleafan, iSa'Sa he cwae^, "pu eart Crist, $aes lifigendan Godes Sunu." Se is lybbende God J?e haefiS lif and wununge fturh hine sylfne, butan anginne, and se'Se ealle gesceafta )mrh his agen Beam, J?aet is, his Wisdom, gesceop, and him eallum lif forgeaf iSurh
THE PASSION OF THE APOSTLES PETER AND PAUL. 367
he governed, devised for the city the name of Caesarea, and in memorial of himself added to the name, ' Philippi,' thus saying, f C«esarea 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/5 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.'3 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 crimi- nal 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 un- handling 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.'3 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
368 PASSIO APOSTOLORUM PETRI ET PAULI.
ftone Halgan Gast. On ftissum "Srym hadum is an God- cundnys, and an gecynd, and an weorc untodaeledlice.
Drihten cwaeft to Petre, " Eadig eart $u, culfran sunu." Se Halga Gast waes gesewen ofer Criste on culfran anlic- iiysse. Nu gecigde se Haelend Petrum culfran beam, foi"San i5e he wses afylled mid bilewitnysse and gife iSaes Halgan Gastes. He cwa&S, " Ne onwreah i5e flaesc ne blod J?isne ge- leafan, ac min Faeder seSe on heofenuin is." Flaesc and blod is gecweden, his flaesclice maerS. Naefde he |?aet andgit "Surh maeglice lare, ac se Heofenlica Faeder, iSurh 'Sone Halgan Gast, iSisne geleafan on Petres heortan forgeaf.
Drihten cwae'S to Petre, upu eart staenen." For iSaere strenc^Se his geleafan, and for anraednysse his andetnysse he underfencg 'Sone naman, for^an 'Se he gefteodde hine sylfne mid faestum mode to Criste, se^e is 'stan' gecvveden fram apostole Paule. te And ic timbrige mine cyrcan uppon stane:' J?aet is, ofer 'Sone geleafan 'Se 'Su andetst. Eal Godes gelaftung is ofer ^am stane gebytlod, J?aet is ofer Criste; forSan ^e he is se grundweall ealra 'Saera getimbrunga his agenre cyrcan. Ealle Godes cyrcan sind getealde to anre gelaftunge, and seo is mid gecorenum mannum getimbrod, na mid deadum stanum ; and eal seo bytlung 'Saera liflicra stana is ofer Criste gelogod ; forSan 'Se we beoS, )?urh ftone geleafan, his lima getealde, and he ure ealra heafod. Se $e ne bytla^ of ftam grundwealle, his weorc hryst to micclum lyre.
Se Haelend cwae'S, " Ne magon helle gatu naht togeanes minre cyrcan/3 Leahtras and dwollic lar sindon helle gatu, forSan iSehi laeda^ ]?one synfullan swilce 'Surh geat into helle wite. Manega sind "Sa gatu, ac heora nan ne maeg ongean ^a halgan gelaftunge, 'Se is getimbrod uppon 'Sam faestan stane, Criste ; forSan 'Se se gelyfeda, }>urh Cristes gescyld- nysse, aetwint "Sam frecednyssum ^aera deoflicra costnunga.
He cwaeiS, " Ic ^e betaece heofonan rices caege.'J Nis seo caeig gylden, ne sylfren, ne of nanum an timbre gesmi^od, ac is se anweald ]>e him Crist forgeaf, J?aet nan man ne cynv$
THE PASSION OF THE APOSTLES PETER AND PAUL. 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/3 His fleshly condition is called flesh and blood. He had not that intelli- gence through parental lo/e, 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 pro- fession he received that name, because he had attached him- self with firm mind to Christ, who is called e 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 founda- tion, 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,
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into Godes rice, buton se halga Petrus him geopenige )?aet infaer. " And swa hwaet swa ftu bintst ofer eorSan, J?aet bv$ gebunden on heofonum ; and swa hwaet swa $u unbintst ofer eorSan, )?aet br$ unbunden on heofenan." pisne anweald he forgeaf nu Petre, and eac syftftan, ger his npstige, ealluni his apostolum, fta'Sa he him on-ableow, i5us cwaeftende, " OnfoiS Haligne Gast : ftae ra manna synna J?e ge forgyfaft, beoft for- gyfene ; and iSam 3e ge forgifenysse ofunnon, him bi<$ of- togen seo forgyfenys."
Nellaft ^a apostoli naenne rihtwisne mid heora mansumunge gebindan, ne eac ftone marifullan miltsigeride unbindan, butan he mid so'Sre daedbote gecyrre to lifes wege. pone ylcan andweald haef^ se ^Elmihtiga getrSod biscopum and halgum maesse-preostum, gif hi hit aefter 'Saere godspellican geset- nysse carfullice healda^. Ac forSi is seo caeig Petre sinder- lice betaeht, J?aet eal fteodscipe gleawlice tocnawe, ]?aet swa hwa swa o^scyt fram annysse iSaes geleafan ^e Petrus i$a andette Criste, J>aet him ne brS geti^od na'Sor ne synna for- gyfenys ne infaer J?aes heofenlican rices.
DE PASSIONE APOSTOLORUM PETRI ET PAULI.
WE wyllaiS aefter ftisum godspelle eow gereccan 'Saera apo- stola drohtnunga and geendunge, mid scortre race ; for^an iSe heora 'Srowung is gehwaer on Engliscum gereorde fullice geendebyrd.
^Efter Drihtnes upstige waes Petrus bodigende geleafan "Sam leodscipum ^e sind gecwedene Galatia, Cappadocia, Bithinia, Asia, Italia. Sy^an, ymbe tyn geara fyrst, he gewende to Romebyrig, bodigende godspel ; and on ftaere byrig he gesette his biscop-setl, and ftaer gesaet fif and twentig geara, laerende iSa Romauiscan ceastregewaran Godes maerSa, mid micclum tacnum. His wlSerwinna waes on eallum his faerelde sum dry, se waes Simon gehaten. pes dry waes mid
OF THE PASSION OF THE APOSTLES PETER AND PAUL. 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 what- soever thou shalt unbind on earth, that shall be unbound in heaven.'3 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 de- viates 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 re- turned 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 ma- gician, who was called Simon. This magician was filled
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"Sam awyrgedum gaste to 'Sam swyfte afylled, J?aet he cwseiS J?a3t he waere Crist, Godes Sunu, and mid his drycraefte ftaes folces geleafan amyrde.
pa gelamp hit ]?aet man ferede anre wuduwan suna lie 'Seer Petrus bodigende waes. He *Sa cwaeft to ftam folce and to "Sam dry, " GenealaecaiS ftaere baere, and gelyfaft J?aet ftaes bodung soft sy, fte ftone deadan to life araerft." Hwast fta Simon wearft gebyld* ]?urh deofles gast, and cwaeft, " Swa hra'Se swa ic $one deadan araere, acwellaft minne vvi^erwin- nan Petmm/J past folc him andwyrde, " Cucenne we hine forbaerna'cS." Simon $a mid deofles craefte dyde J?set 'Ssss deadan lie styrigende waes. pa wende ]?eet fole ]?aet he ge- edcucod wsere. Petrus i$a ofer call clypode, " Gif he ge- edcucod sy, sprece to us, and astande ; onbyrige metes, and ham gecyrre." past folc 'Sa hrymde hluddre stemne, (i Gif Simon 'Sis ne deft, he sceal ]?aet wite ftolian fte he fte gemynte.JJ Simon to ftisum wordum hine gebealh and fleonde wass, ac )>3?t folc mid ormsetum edwite hine gehasfte.
Se Godes apostol fta genealashte ftam lice mid aftenedum earmum, ftus biddende, ei Du, leofa Drihten, "Se us sendest to bodigenne ftinne geleafan, and us behete Ipazt we mihton, 'Surh "Sinne naman, deoflu todraafan, and untrume gehaslan, and "Sa deadan arasran, arser nu ftisne cnapan, ]?33t ftis folc oncnawe past nan God nys butoii "Su ana, mid ftinum Feeder, and ftam Halgan Gaste. " ^Efterftisum gebede aras se deada, and gebigedum cneowum to Petre cwasft, " Icgeseah Haelend Crist, and he sende his englas forft for ftinre bene, J>33t ht me to life gelasddon." past folc fta mid anre stemne clypigende cwaaft, "An God is fte Petrus bodaft : ' and woldon forbasr- nan ftone dry, ac Petrus him forvvyrnde ; cwasft, )?33t se Haslend him tashte ftone regol, |?a3t hi sceoldon yfel mid gode forgyldan.
Simon, "Safta he ftam folce astwunden waes, getigde aenne ormaetne rySftan innan ftam geate ]>aer Petrus inn haefde, J?ast
OF THE PASSION OF THE APOSTLES PETER AND PAUL. 3/3
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 re- proach seized on him.
The apostle of God then drew near to the corpse with out- stretched 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
374 DE PASSIONE APOSTOLORUM PETRI ET PAULI.
he fserlice hine abitan sceolde. Hwset fta Petrus com, and "Sone ry&5an untigde mid ftisum bebode, " Yrn, and sege Simone, J?aethe leng mid his drycrsefte Godes folc ne bepaece, $e he mid his agenum blode gebohte." And he sona getengde wr3 J?aes drys, and hine on fleame gebrohte. Petrus wearS sefterweard j?us cweftende, " On Godes naman ic $e bebeode, ]?aet ftu naenne to$ on his lice ne gefaestnige." Se hund, iSafta he ne moste his lichaman derian, totser his haeteru sticmaelum of his baece, and hine draf geond $a weallas, ^eotende swa swa wulf, on 'Sses folces gesih^e. He $a eetbserst ^am hunde, and to langum fyrste si^an, for iSsere sceame, nass gesewen on Romana-byrig.
n eft on fyrste he begeat sumne ^e hine besprasc to casere Nerone, and gelamp 'Sa fast se awyrgeda ehtere J?one deofles ^en his freondscipum gefteodde. Mid 'Sam $e hit 'Sus gedon W83S, $a aeteowde Crist hine sylfne Petre on gastlicere gesihSe, and mid iSyssere tihtinge hine gehyrte, " Se dry Simon and se waelhreowa Nero sind mid deofles gaste afyllede, and syrwia^ ongean i$e ; ac ne beo i$u afyrht ; ic beo mid ]>e, and ic sende minne iSeowan Paulum ^e to frofre, se stasp^ to merigen into Romana-byrig, and gyt mid gastlicum gecampe winna'S ongean ftone dry, and hine awur- pa3 into helle grunde : and gyt si&San samod to minum rice becumaiS mid sige martyrdomes."
Non passus est Paulus, quando uinctus Romam perductus est, sed post aliquot annos, quando sponte illuc iterum re- uersus est. pis gelamp swa so^lice. On $one o^erne daeg com Paulus into iSaere byrig, and heora aegfter o^erne mid micelre blisse underfeng, and waeron togaedere bodigende bin- nan "Saere byrig seofon mon^as ]?am folce lifes weig. Beah ^a ungerim folces to cristendome J?urh Petres lare ; and eac ftaes caseres gebedda Libia, and his heah-gerefari wif Agrippina wurdon swa gelyfede J?aet hi forbugon heora wera neawiste. purh Panics bodunge gelyfdon $aes caseres iSegnas and hired-
OF THE PASSION OF THE APOSTLES PETER AND PAUL. 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 nought with his own blood." And he forthwith hastened cowards the magician, and put him to flight. Peter after- wards 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 Rom am perductus est, sed post aliquot annos, quando sponte illuc iterum rever- sus 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 with- out 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 em-
376 DE PASSIONE APOSTOLORUM PETRI ET PAULI.
cnihtas, and aefter heora fulluhte noldon gecyrran to his
hirede.
Simon se dry worhte i$a aerene naeddran, styrigende swylce heo cucu waere ; and dyde J>aet iSa anlicnyssa iSaera haeftenra hlihhende waeron and styrigende ; and he sylf wearS faerlice tipp on ftaere lyfte gesewen. paer-to-geanes gehaelde Petrus blinde, and healte, and deofol-seoce, and 3a deadan araerde, and cwaeft to $am folce J?aet hi sceoldon forfleon j?aes deofles drycraeft, ftylaes $e hi mid his lotwrencum bepaehte wurdon. pa wearS 'Sis ftam casere gecydd, and he het ftone dry him to gefeccan, and eac 'Sa apostolas. Simon braed his hiw aetforan iSam casere, swa J?aet he wear^ faerlice ge'Suht cnapa, and eft harwenge ; hwiltidum on wimmannes hade, and eft ^aerrihte on cnihthade.
pa Nero ]?aet geseah, "Sa wende he )?aet he Godes Sunu waere. Petrus cwae'S ]7aet he Godes wrSersaca wsere, and mid leasum drycraefte forscyldigod, and cwae^ )?aet he waere gewiss deofol on menniscre edwiste. Simon cwae^5 " Nis na ge- dafenlic ]?aet "Su, cyning, hlyste anes leases fisceres wordum ; ac ic ftisne hosp leng ne forbere : nu ic beode minum englum )?aet hi me on ftisum fiscere gewrecon.1' Petrus cwaeft, " Ne ondrasde ic ftine awyrgedan gastas, ac hi weorfta'S afyrhte )?urh mines Drihtnes geleafan." Nero cwae^S^ cc Ne ondraetst "Su 'Se, Petrus, Simones mihta, ^e mid wundrum his godcund- nysse geswutela^ ? ' Petrus cwae^, " Gif he godcundnysse haebbe, iSonne secge he hwaet ic "Sence, o^^e hwaet ic don wylle." Nero cwaeiS, " Sege me, Petrus, on sun dor-spruce hwaet 3u ^ence." He ^a leat to 'Saes caseres eare, and het him beran diglice berenne hlaf ; and he bletsode ftone hlaf, and tobraec, and be wand on his twam slyfum, "Sus cwe^ende, " Sege nu, Simon, hwaet iciSohte, o'S'Se cwaede, oj?]?egedyde." He ^a gebealh hine, forSan J?e he ne mihte geopenian Petres digelnysse, and dyde j?a mid drycraefte ]?aet iSaer comon micele hundas, and raesdon wr$ Petres weard ; ac Petrus aeteowde •Sone gebletsodan hlaf "Sam hundum, arid hi iSaerrihte of heora
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peror 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.'3 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
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gesihfte fordwinon. He $a cwaeft to ftam casere, " Simon me mid his engluni geiSiwde, nu sende he hundas to me ; for- $an fte he naefS godcundlice englas, ac hsefS hundlice." Nero cwaeft, " Hwaet is nu, Simon ? Ic wene wit sind oferswiftde." Simon andwyrde, " pu goda cyning, nat nan man manna ge- iSohtas buton Gode anum." Petrus andwyrde, fe Untwylice Jm lihst j?aet jm God sy, nu $u nast manna geiSohtas."
•
pa bewende Nero hine to Paulum, and cwaeft, " Hwi ne cwest ftu nan word ? QfrSe hwa teah i$e ? o^^e hwaet laerdest ^u mid finre bodunge ? ' Paulus him andwyrde^ " La leof, hwset wille ic iSisum forlorenum wi^ersacan geand- wyrdan ? Gif %u wilt his wordum gehyrsumian^ J?u amyrst •Sine sawle and eac $iniie cynedom. Be minre lare, ]>e ^u axast, ic ^e andwyrde. Se Haelend, ]>e Petrum laerde on his andweardnysse, se ylca me laerde mid onwrigenysse ; and ic gefylde mid Godes lare fram Hierusalem, otityast ic com to Iliricum. Ic laerde )?8et men him betweonari lufodon and ge- arwur^edon. Ic taehte ^arn rican, )?aet hi ne onhofon hi, ne heora hiht on leasum welan ne besetton, ac on Gode anum. Ic taehte $am medeman mannum, J>set hi gehealdene weeron on heora bigwiste and scrude. Ic behead j?earfum, J?aet hi blissodon on heora hafenleaste. Fsederas ic manode, ]?aet hi mid steore Godes eges heora cild gefteawodon. pam cildum ic bead, )?83t hi gehyrsume waeron feeder and meder to hal- wendum mynegungum. Ic laerde weras, ]?aet hi heora aewe heoldon, for^an ]?set se wer gewitnaft on aewbrsecum wife, J?set wrec^ God on sewbrsecum were. Ic manode sewfaeste wif, )?set hi heora weras inweardlicelufodon, and him mid ege gehyrsumodon, swa swa hlafordum. Ic lasrde hlafordas, J>aet hi heora ^eowum liiSe waeron ; for^an i5e hi sind gebroSru for Gode, se hlaford and se iSeowa. Ic bebead iSeowum mannum, )?8et hi getreowlice, and swa swa Gode heora hlafordum feowdon. Ic tsehte eallum geleaffullum mannum, ]?aet hi wurSian 83nne God JElmihtigne and ungesewenlicne. Ne leornode ic $as lare aet nanum eoriSlicum menn, ac Haelend
OF THE PASSION OF THE APOSTLES PETER AND PAUL. 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, 66 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 Jeru- salem 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 adul- terous 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
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Crist of heofonum me spraec to, and sende me to bodigenne his lare eallum iSeodum, ftus cweiSende, ( Far ¥>u geond ]?as woruld, and ic beo mid J?e ; and swa hwaet swa ftu cwyst oj?)?e dest, ic hit gerihtwisige.' Se casere weariS J?a ablicged mid )?isum wordum.
Simon cwaeiS, "Dugoda cyning, ne understenst ftu ftisra twegra manna gereonunge ongean me. Ic com SoiSfaestnys, ac iSas ftweorigaS wift me. Hat nu araeran aenne heahne torr, )?aet ic ftone astige ; forftari iSe mine englas nella'S cuman to me on eorSan betwux synfullum mannum : and ic wylle astigan to minum feeder, and ic bebeode minum englum, ]?aet hi i$e to minum rice gefeccan." Nero iSa cwss^, " Ic wylle geseoa gif ftu ^as behat mid weorcum gefylst;" and het ^Sa ^one torr mid micclum ofste on smeiSum felda arasran, and bebead eall- um his folce J?aet hi to iSyssere waefersyne samod comon. Se dry astah ftone torr aetforan eallum 'Sam folce, and astrehtum earmum ongann fleogan on ^a lyft.
Paulus cwseft to Petre, " Broker, jm wsere Gode gecoren aer ic, fte gedafna^ ]?aet ]>n Sisne deofles ^en mid 'Sinum benum afylle ; and ic eac mine cneowu gebige to iSaere bene." pa beseah Petrus to $am fleondan dry, J?us cweiSende, " Ic hal- sige eow awirigede gastas, on Cristes naman, J>aet ge forlaeton "Sone dry $e ge betwux eow ferial ;' and ^a deoflu ]?aerrihte hine forleton, and he feallende tobaerst on feower sticca. pa feower sticca clifodon to feower stanum, fta sind to gewitnysse apostolican siges o^ ]?isne andweardan daeg. Petres ge- ge^afode J?aet 'Sa hellican fynd hine up geond ]?a lyft sume hwile feredon, )?aet he on his fylle ]?y hetelicor hreosan sceolde ; and se $e lytle aer beotlice mid deoflicum fi^erhaman fleon wolde, J?aet he ^Sa faerlice his fefte forlure. Him gedafenode J?aet he on heannysse ahafen wurde, J>aet he on gesihiSe ealles folces hreosende fta eor^an gesohte.
Hwaet "Sa, Nero bebead Petrum and Paulum on bendum gehealdan, and $a sticca Simones hreawes mid wearde beset-
OF THE PASSION OF THE APOSTLES PETER AND PAUL. 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.'3 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 mini- ster of the devil with thy prayers ; and I will also bend my knees to that prayer/3 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 de- scend 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 :
382 DE PASSIONE APOSTOLORUM PETRI ET PAULI.
tan : wende )?aet he of deaiSe on iSam ftriddan daege arisan mihte. Petrus cwae3, " Des Simon ne ge-edcuca$ aer ftam gemaenum aeriste, ac he is to ecum witum genrSerod." Se Godes wrSerwinna fta, Nero, mid geiSeahte his heah-gerefan Agrippan, het Paulum beheafdian, and Petrum on rode ahon. Paulus i5a, be iSaes cwelleres haese, uriderbeah swurdes ecge, and Petrus rode-hengene astah. pa^a he to ftaere rode gelaed waes, he cwaeft to "Sam cwellerum, " Ic bidde eow, wendaft min heafod adune, and astreccaiS mine fet wi^ heofonas weard : ne com ic wyrSe paet ic swa hangige swa min Drihten. He astah of heofonum for middangeardes alysed- nysse, and waeron for^i his fet nrSer awende. Me he clypaS nu to his rice ; awenda^ for^i mine fotwelmas to 'San heofon- lican wege." And fta cwelleras him "Sa ]?ses geti^odon.
pa wolde J?aet cristene folc iSone casere acwellan, ac Petrus mid ]?isuni wordum hi gestilde : (( Min Drihten for feawum dagum me geswutelode j?aet ic sceolde mid J?ysre ^rowunge his fotswa^um fylian : nu, mine beam, ne gelette ge minne weg. Mine fet sind nu awende to ftam heofenlican life. Blissia^ mid me ; nu to-dseg ic onfo minre earfo^nysse edlean." He waes ^Sa biddende his Drihten mid ]?isum word- um : " Heelend niin, ic ^e betsece ^ine seep, )?e 'Su me be- faestest : ne beoft hi hyrdelease )?onne hi i$e habba'S.^ And he mid ]?isum wordum ageaf his gast.
Samod hi ferdon, Petrus and Paulus, on 'Sisuin daege, sige- fseste to ^aere heofonlican wununge, on J?am syx and )?ritte- goftan geare aefter Cristes ^rowunge, mid J?am hi wunia^ on ecnysse. Igitur Hieronimus et quique alii auctores testantur, quod in una die simul Petrus et Paulus martirizati sunt.
^Efter heora "Srowunge J?aerrihte comon wlitige weras, and uncufte eallum folce : cwaedon )?8et hi comon fram Hierusalem, to 'Sy j?aet hi woldon iSaera apostola lie bebyrian ; and swa dydon mid micelre arwur^nysse, and saedon )?am folce, J?aet
OF THE PASSION OF THE APOSTLES PETER AND PAUL. 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 tor- ments." 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, trium- phant 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
I/
384 NATALE SCI PAULI APOSTOLI.
hi micclum blissian mihton, forSan i$e hi swylce mundboran on heora neawiste habban moston.
Wite ge eac j?aet ftes wyrresta cyning Nero rice sefter cwale ]?isra apostola healdan ne mot. Hit gelamp iSa J?aet eal ftaes waelhreowan caseres folc samod hine hatode, swa j^aet hi raed- don anmodlice J?aet man hine gebunde, and oft dea$ swunge. Nero, ftafta he ftaes folces fteaht geacsode, wearS to feore afyrht, and mid fleame to wuda getengde. pa sprang j?aet word J?aet he swa lange on 'Sam holte on cyle and on hungre dwelode, oft]?aet hine wulfas totseron.
pa gelamp hit aefter "Sam, J>aet Grecas gelaehton ^aera apo- stola lichaman, and woldon east mid him laedan. pa fasringa gewear"S micel eoriS-styrung, and j?aet Romanisce folc ftyder onette, and 'Sa lie ahreddan, on "Saere stowe 'Se is gehaten Catacumbas ; and hi ^aer heoldon o^er healf gear, o$j?aet ^a stowa getimbrode waeron, iSe hi si^an on alede waeron, mid wuldre and lofsangum. CuiS is geond ealle fteodscipas J?aet fela wundra gelumpon aet iSaera apostola byrgenuai, ^urh ftaes Haelendes ti^e, "Sam sy wuldor and lof a on ecnysse. Amen.
II. KAL. JUL. NATALE SCl PAULI APOSTOLI.
GODES gela^ung wur^Sa'S J?isne daeg 'Sam maeran apostole PAULE to wur^mynte, forSam 'Se he is gecweden ealra fteoda lareow : J?urh soiSfaeste lare waes ^eah-hwae^ere his martyrdom samod mid "Sam eadigan Petre gefremmed. He waes fram cildhade on 'Sasre ealdan ae getogen, and mid micelre gecnyrd- nysse on iSaere begriwen waes, ^Efter Cristes ^rowunge, ^aiSa se so'Sa geleafa asprang J?urh 'Saera apostola bodunge, 'Sa ehte he cristenra manna ];urh his nytennysse, and sette on cweart- erne, and eac waes on geftafunge aet $aes forman cySeres Ste-
THE NATIVITY OF ST. PAUL THE APOSTLE. 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.
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 per- secuted Christian men through his ignorance, and set them in prison, and was also consenting to the slaying of the first HOM. VOL. i. 2 c
386 NATALE SCI PAULI APOSTOLI.
phanes siege : nis 'Seah-hwaeftere be him geraed, J>aet he hand- linga aenigne man acwealde.
" He nam i5a gewrit aet ftam ealdor-biscopum to $aere byrig Damascum, ]>aet he moste gebindan "Sa cristenan iSe he on "Saere byrig gemette, and gelsedan to Hierusalem. pa gelamp hit on ]?am srSe J?set him com faerlice to micel leoht, and hine astrehte to eorSan, and he gehyrde stemne ufan ]?us cweft- ende, Saule, Saule, hwi ehtst 'Su min ? Yfel brS i$e sylfum j?set 3u spurne ongean $a gade. He ^a mid micelre fyrhte andwyrde ]?aere stemne, Hwast eart iSu,, leof Hlaford ? Him andwyrde seo clypung J?aere godcundan stemne, Ic eom se Haelend J?e 'Su ehtst : ac aris nu, and far for$ to ^aere byrig ; ]?aer 'Se bi^ ges^d hwaet $e gedafenige to donne. He aras 'Sa, ablendum eagum, and his geferan hine swa bliudne to iSaere byrig gelaeddon. And he ftaer andbidigende ne onbyrigde setes ne wastes binnan 'Sreora daga faece."
" Waes "Sa sum Godes 'Segen binnan ^aere byrig, his nama wees Annamas, to iSam spraec Drihten ^ysum wordum, Anna- ma, aris, and gecum to minum ^eowan Saulum, se is bid- dende minre miltsnnge mid eornestum mode. He andwyrde 'Saere drihtenlican stemne, Min Haelend, hu maeg ic hine ge- sprecan, se^e is ehtere ftinra halgena, iSurh mihte 'Saera ealdor- biscopa ? Drihten cwae^, Far swa ic iSe saede, forSan 'Se he is me gecoren faetels, J?aet he tobere minne naman "Seodum, and cynegum, and Israhela bearnum ; and he sceal fela 'Srow- ian for minum naman. Annanias 'Sa becom to 'Sam ge- corenan cempan, and sette his handa him on-uppan mid ]?isre gretinge, Saule, min broiSor, se Haelend, }?e 'Se be wege ge- spraec, sende me wrS 'Sin, j?aet J?u geseo, and mid J>am Halgan Gaste gefylled sy. pa, mid 3isum wordum, feollon swylce fylmena of his eagum, and he ftaerrihte gesih^e underfeng, and to fulluhte beah. Wunode i$a sume feawa daga mid )?am Godes ^eowum binnan 'Ssere byrig, and mid micelre bylde J?am ludeiscum bodade, J?aet Crist, 'Se hi wi^socon, is ^Elmihtigan Godes Sunu. Hi wurdon swrSlice ablic-
THE NATIVITY OF ST. PAUL THE APOSTLE. 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 per- secutor 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 straightway s 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
2 c 2
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gede, and cwaedon, La hu, ne is $es se waelhreowa ehtere cristenra manna : hunieta boda^ he Cristes geleafan ? Saulus softlice micclum swyiSrode, and "Sa ludeiscan gescende, mid anraednysse seftende, )?aet Crist is Godes Sunu."
" Hwaet i$a, aefter manegum dagum gereonodon i$a lude- iscan, hu hi $one Godes cempan acvvellan sceoldon, and setton i5a weardas to aelcum geate $aere ceastre. Paulus on- geat heora syrwunge, and "Sa cristenan hine genamon, and on anre wilian aleton ofer iSone weall. And he ferde ongean to Hierusalem, and hine gecuftlaehte to $am halgan heape Cristes hiredes, and him cydde hu se Hselend hine of heo- fenum gesprsec. SyS^an, aefter sumum fyrste, com clypung of ^am Halgan Gaste to $am geleaffullan werode, ]?us cwe^- ende, Asenda^ Paulum and Barnaban to ^am sveorce i$e ic hi gecoren hsebbe. Se halga heap 'Sa, be Godes hsese and gecorennysse, hi asendon to laerenne eallum leodscipum be Cristes to-cyme for middangeardes alysednysse."
" Barnabas waas 'Sa Paules gefera set ftsere bodunge to langum fyrste. Da aat nextan wearS him ge^uht j?aet hi on- twa ferdon, and swa dydon. Paulus wear^ )?a afylled and gefrefrod mid ]?aes Halgan Gastes gife, and ferde to manegum leodscipum, sawende Godes saed. On sumere byrig he waes twelf mona^, on sumere twa gear, on sumere 'Sreo, and ge- sette biscopas, and insesse-preostas, and Godes "Seowas ; ferde si&San for^ to o^rum leodscipe, and dyde swa gelice. Asende J?onne eft ongean aerend-gewritu to 'Sam geleaffullum ^e he aer taehte, and hi swa mid ]>am gewritum tihte and ge- trymde to lifes wege."
We willaft nu mid sumere scortre trahtnunge ]?as raedinge oferyrnan, and geopenian, gif heo hwaat digles on hyre haeb- bende sy. Paulus elite cristenra manna, na mid nrSe, swa swa fta ludeiscan dydon, ac he waes midspreca and beweri- gend J?aere ealdan ae mid micelre anraednysse : wende J?aet Cristes geleafa waere wi^erwinna "Saere ealdan gesetnysse : ac se Haelend "Se gesette iSa ealdan ae mid mislicum getac-
THE NATIVITY OF ST. PAUL THE APOSTLE. 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 fellow- ship 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.'3
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 ad- versary to the old covenant : but Jesus who had established the old law by divers mi»«4et5, the same afterwards by his
390 NATALE SCI PAULI APOSTOLI.
nungum, se ylca eft on his andweardnysse hi awende to faestnysse aefter gastlicre getacnunge. pa nyste Paulus gastlican getacnunge ftaere ss, and waes forSi hyre forespreca, and ehtere Cristes geleafan. God ^Elmihtig, ]?e ealle fting wat, geseah his geftanc, ]?aet he ne ehte geleaffulra manna fturh anclan, ac fturh ware iSaere ealdan se*3 and hine fta ge- spraec of heofonum, ftus cweiSende, " Saule, hw.i ehtst $u inin ? Ic com seo SoiSfaestnys i$e iSu werast ; geswic iSaere ehtnysse : derigendlic bi^ fte )?aet J>u spurne ongean J>a gade. Gif se oxa spyrniS ongean "Sa gade^ hit dereiS him sylfum ; swa eac hearmaft )?e 'Sin gewinn togeanes me." He cwseft, " Hwi ehtst 'Su min ? ' foriSan 'Se he is cristenra manna heafod, and besarga^ swa hwaet swa his lima on eorSan 'Srowia'S, swa swa he 'Surh his witegan cwae'S, " Se ^e eow hrepa'S, hit me bi^ swa egle swylce he hreppe i5a seo mines
••^JM^^V*****"
eagan/' He wear^ astreht, J>us cwe^ende, " Hwaet eart ftu, Hlaford ? ' His modignes wearS astreht, and seo so$e ead- modnys wear^ on him araered. He feoll unrihtwis, and araered rihtwis. Feallende he forleas lichamlice ge- , arisende he underfeng his modes onlihtinge. pry dagas he wunode butan gesihfte, for^an ^e he wiiSsoc Cristes aerist on $am ^riddaii daege.
Annanias is gereht, on Hebreiscum gereorde, * seep/ paet bilewite seep "Sa gefullode "Sone arleasan Saulum, and worhte hine arfaestne Paulurn. He gefullode ftone wulf and ge worhte to lambe. He awende his naman mid ^eawuin ; and waes 'Sa so^faest bydel Godes gelaftunge, se^e aer mid re'Sre ehtnysse hi geswencte. He wolde forfleon syrewunge ludeiscre ^eode, and geiSafode )?aet hine man on anre wilian ofer ^one weall nyfter alet : na J?aet he nolde for Cristes geleafan deaft )?row- ian, ac for^i he forfleah ^one ungeripedan dea'S, for^an 'Se he sceolde aerest menigne manii mid his micclum wisdome to Gode gestrynan, and syftSan mid micelre ge^inc^e to mar- tyrdome his swuran astreccan. Micele maran witu he ^row- ode siftiSan for Cristes naman, ^Sonne he air his gecyrrednysse
THE NATIVITY OF ST. PAUL THE APOSTLE. 391
presence changed it to truth, according to its ghostly signi- fication. 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 persecu- tion : 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' 8 name, than he had ordered for chris-
392 NATALE SCI PAULI APOSTOLI.
cristenum marmum gebude. Saulus se arleasa beswang cristenan, ac aefter iSaere gecyrrednysse wees se arfaesta Paulus for Cristes naman oft beswungen. ^Ene he waes gestaened oft deaft, swa ]?aet fta ehteras hine for deadne leton, ac 'Sees on merigen he aras, and ferde ymbe his bodunge. He waes gelomlice on mycelre frecednysse, aegfter ge on sae ge on lande, on westene, betwux sceaftum, on hungre and on fturste, and on manegum waeccum, on cyle, and on naecednysse, and on manegum cwearternum : swa he onette mid ]?aere bodunge, swylce he eal mennisc to Godes rice gebringan wolde : aeg- fter ge mid lare, ge mid gebedum, ge mid gewritum he symle tihte to Godes willan. He waes gelaed to heofonan oft fta ftriddan fleringe, and j?aer he geseh and gehyrde Godes digel- nysse, "Sa he ne moste nanum men cyiSan. He besargode mid wope oSra manna synna, and eallum geleaffullum he aeteowde faederlice lufe. Mid his hand-craefte he teolode his and his geferena forSdaeda, and ftaer-to-eacan nis nan ^ing tocnawen on so^re eawfaestnysse J>aet his lareowdom ne ge- sta^elode. pa oftre apostoli, be Godes haese, leofodon be heora lare unpleolice ; ac ^eah-hwae^ere Paulus ana, sefte waes on woruld-craefte teld-wyrhta, nolde ^Sa alyfdan bigleofan onfon, ac mid agenre teolunge his and his geferena neode foresceawode. His lara and his drohtnunga sind us un- asmeagendlice, ac se br3 gesaelig J?e his mynegungum mid gecneordnysse gehyrsuma^,
EUANGELIUM.
Dixit Simon Petrus ad lesum : et reliqua.
" He forlet ealle woruld-'Sing, and "Sam Haelende anum folgode," swa swa $is godspel cwy^3 %e ge rm aet "Sisre ^e- imnge gehyrdon.
" On -Saere tide cwaeft Petrus se apostol to 'Sam Haelende, Efne we forleton ealle woruld-^ing, and ^e anum fyliga'S : hwaet dest ^u us J?aes to leane ?' et reliqua.
Micel truwa hwearftlode on Petres heortan : he ana spraec
THE NATIVITY OF ST. PAUL THE APOSTLE. 393
tian 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 in- struction 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
394 NATALE SCI PAULI APOSTOLI.
for ealne ftone heap, " We forleton ealle fting." Hwaet for let Petrus ? He waes fiscere, and mid 3am crsefte his teolode, and "Sean he spraec mid rnicelre bylde, " We forleton ealle "Sing." Ac micel he forlet, and his gebroftru, ftafta hi for- leton ftone willan to agenne. peah hwa forlaete micele aehta, and ne forlset fta gitsunge, ne forlaet he ealle fting. Petrus forlet lytle fting, scripp and net, ac he forlet ealle fting, ftafta he, for Godes lufon, nan fting habban nolde. He cwaeft, t( We fyligaft fte." Nis na fulfremedlic fela aehta to forlaeterme, buton he Gode folgige. Softlice fta haeftenan uftwitan fela ftinga forleton, svva swa dyde Socrates, se'Se ealle his aehta behwyrfde wr3 anum gyldenum wecge, and sy^an awearp "Sone wecg on widre sae, J>aet seo gitsung ^aera aehta his willan ne hremde, and abrude fram 'Saere woruldlican lare fte he lufode : ac hit ne fremede him swa gedon, for^an ^Se he ne fyligde Gode, ac his agenum willan, and forSi naefde 3a heo- fenlican edlean mid J>am apostolum, ]?e ealle woruld-^ing forsawon for Cristes lufon, and mid gehyrsumnysse him fy- ligdon.
Petrus i$a befran, " Hwaet sceal us getimian ? We dydon swa swa "Su us hete, hwaet dest $u us to edleane ? Se Hael- end andwyrde, Soft ic eow secge, J?aet ge fte me fyligaft sceolon sittan ofer twelf domsetl on ftaere edcynninge, ftonne ic sitte on setle mines maegenftrymmes ; and ge Sonne de- maft twelf Israhela maegftum." Edcynninge he het j?aet ge- maenelice aerist, on ftam beoft ure lichaman ge-edcynnede to unbrosnunge, ]?aet is to ecum ftingum. Tuwa we beoft on ftisum life acennede : seo forme acennednys is flaesclic, of faeder and of meder ; seo ofter acennednys is gastlic, ftonne we beoft ge-edcennede on ftam halgan fulluhte, on ftam us beoft ealle synna forgyfene, fturh ftaes Halgan Gastes gife. Seo ftridde acennednys bift on ftam gemaenelicum aeriste, on ftam beoft ure lichaman ge-edcennede to unbrosnigendlicum lichaman.
On ftam aeriste sittaft j?a twelf apostoli mid Criste on heora
THE NATIVITY OF ST. PAUL THE APOSTLE. 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 fol- low 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- seat^, when I shall sit on the seat of my majesty ; and ye then shall judge the twelve tribes of Israel/3 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 re- generated 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
396 NATALE SCI PAULI APOSTOLI.
domsetlum, and denial ]?am twelf mseigftum Israhela iSeode. pis twelffealde getel haefS micele getacnunge. Gif i$a twelf msegiSa ana beoiS gedemede set iSam micclum dome, hwaet deft ]?onne seo ftreotteoiSe maeigft, Leui ? Hwset doft ealle fteoda middangeardes ? Wenst ftu ]?aet hi beoft asyndrode fram ftam dome ? Ac ftis twelffealde getel is geset for eallum mancynne ealles ymbhwyrftes, for ftsere fulfremednysse his getacnunge. Twelf tida beoft on ftam dsege. and twelf monftas on geare ; twelf heahfsederas sind, twelf witegan, twelf apostoli ; and iSis getel hesf^ maran getacnunge ftonne 'Sa ungelseredan undergitan magon. Is nu for^i mid iSisum twelffealdum getele ealles middangeardes ymbhwyrft ge- tacnod.
pa apostoli and ealle fta gecorenan ^e him geefenleehton beo^ deman on ftam micclum dsege mid Criste. paer beo^ feower werod sst ftam dome, twa gecorenra manna, and twa wrSercorenra. pset forme werod br<5 J>aera apostola and heora efenlsecendra, |^a 'Se ealle woruld-iSing for Godes naman for- leton : hi beo^ ^a demeras, and him ne br<5 nan dom ge- demed. O^er endebyrdnys bi^ geleaffulra woruld-manna : him bi'S dom gesett, swa j?set hi beo^ asyndrede fram ge- manan ^sera wi^ercorenra, )?us cwe^endum Drihtne, "Cuma^S to me, ge gebletsode mines Fssder, and onfoft J?aet rice 'Se eow is gegearcod fram frymiSe middangeardes.^ An ende- byrdnys br3 f>s3ra wiSercorenra, }>a pe ci^e hsefdon to Gode, ac hi ne beeodon heora geleafan mid Godes bebodum : $as beoiS fordemede. O<5er endebyrdnys bi^ J?sera hse^enra manna, J>e nane cy^e to Gode nsefdon : j?isum bi^ gelsest se apostolica cwyde, " Da $e butan Godes se syngodon, hi eac losia^ butan selcere ss." To ^isum twain endebyrd- nyssum cwe^S ]?onne se rihtwisa Dema, " Gewita^ fram me, ge awyrigedan, into ^am ecum fyre, J?e is gegearcod deofle and his awyrgedum gastum."
paet godspel cwy^ for^ gyt, " ^Elc ^sera i5e forlsst, for
THE NATIVITY OF ST. PAUL THE APOSTLE. 397
on their judgement-seats, and will judge the twelve tribes of the people of Israel. This twelvefold number has great sig- nification. 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 \vorld ? Thinkest thou that they will be sundered from the doom ? But this twelve- fold number is set for all mankind of all the orb, for the per- fectness of its signification. There are twelve hours in the day, and twelve months in the year ; there are twelve pa- triarchs, 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 as- semblages 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 judge- ment 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 ac- cursed spirits."
The gospel says yet further, " Everyone who forsaketh,
398 NATALE SCI PAULI APOSTOLI.
minum naman, feeder oiSSe moder, gebro'Sru o&Se geswystru, wif o&Se beam, land o^Sfte gebytlu, be hundfealdum him brS forgolden, and he haefS $aer-to-eacan J?aet ece lif." Hund- feald getel is fulfremed, and se "Se forlaet iSa ateorigendlican "Sing for Godes iiaman, he underfehft J?a gastlican mede be hundfealdum aet Gode. Des cwyde beiimp^ swyiSe to mu- nuchades mannum, 'Sa $e for heofenan rices myrhfte forlaetaS feeder, and moder, and flaesclice siblingas. Hi underfed manega gastiice faederas and gastlice gebro^ru, for^an fte ealle fass hades menn, *Se regollice lybba^, beo^ him to fae- derum and to gebroftrum getealde, and )?aer-to-eacan hi beoft mid edleane J?aes ecan lifes gewelgode. pa $e ealle woruld- "Sing be Godes haese forseo'S, and on gemaenum 'Singum big- wiste habba^, hi beo^S fulfremede, and to "Sam apostolum ge- endebyrde. Da o^re ^e ftas ge^inc^e nabba^, J>aet hi ealle heora aehta samod forlaetan magon, hi don ];onne iSone dael for Godes naman 'Se him to onhagige, and him br3 be hund- fealdum ecelice geleanod swa hwset swa hi be anfealdum hwilwendlice daela^.
Micel todal is betwux )?am gecyrredum mannum : sume hi geefenlaeca^ J?am apostolum, sume hi geefenlaeca^ ludan, Cristes belaewan, sume Annanian and Saphiran, sume Giezi. pa 'Se ealle gewitendlice ^ing to 'Saera apostola efenlaecunge forseo^, for intingan J?aes ecan lifes, lit habba^ lof and iSa ecan edlean mid Cristes apostolum. Se i$e betwux munecum drohtnigende, on mynstres aehtum mid facne swica^, he bift ludan gefera, ^e Crist belaewde, and his wite mid hellwarum underfeh^. Se ^e mid twyfealdum geiSance to mynsterlicre drohtnunge gecyr^, and sumne dael his aehta daeliS, sumne him sylfum gehylt, and naef^ naenne truwan to ^am u^Elmiht- igan, ]?aet he him foresceawige andlyfene and gewaada and o'Sere neoda, he underfehS J?one awyrgedari cwyde mid An- nanian and Saphiran, ]?e swicedon on heora agenum aehtum, and mid faerlicum dea^e aetforan ^am apostolum steorfende
THE NATIVITY OF ST. PAUL THE APOSTLE. 399
for my name, father or mother, brothers or sisters, wife or children, land or dwellings, shall be requited an hundred- fold, and he shall have, in addition thereunto, everlasting life." An hundredfold number is perfect, and he who for- sakes 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 ad- dition thereto, they will be enriched with the reward of ever- lasting 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 to- gether, let them then give, for the name of God, what por- tion 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 re- ceive 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 pro- perty, and fell dying with sudden death before the apostles.
400 NATALE SCI PAULI APOSTOLI.
afeollon. Se fte on muneclicere drohtnunge earfoiShylde br<$, and gyrn$ ftaera iSinga $e he on woruldlicere drohtnunge naefde, o3$e begitan ne mihte, buton tvvyn him genealaefrS se hreofla Giezi, J?aes witegan cnapan, and ]?aet ]?aet he on licha- man geiSrowade, J?aet ftrowaft )?es on his sawle. Se criapa
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folgode ftam maeran witegan Eliseum : ]?a com him to sum rice mann of ]?am leodscipe J>e is Siria gehaten, his nama waes Naaman, and he waes hreoflig. pa becom he to ftam Godes witegan Eliseum, on ludea lande, and he $urh Godes mihte fram ftaere cofte hine gehaelde. pa bead he iSam Godes menn, for his hseliSe, deorwur^e sceattas. Se witega him andwyrde, (( Godes miht j>e gehaslde, na ic. Ne underfo ic 'Sin feoh : 'Sanca Gode 'Sinre gesundfulnysse, and bruc ^inra ashta/3 Naaman'Sa gecyrde mid ealre his fare to his agenre leode.
pa waes iSaes witegan cnapa, Gyezi, mid gitsunge under- cropen, and of-arn, ^one ^egen Naaman iSus mid wordum liccetende, " Nu faerlice comon tweigra witegena beam to minum lareowe : asend him twa scrud and sum pund." Se 'Segen him andwyrde, "Waclic bi^ him swa lytel to sendenne ; ac genim feower scrud and twa pund." He i$a gewende on- gean mid J?am sceattum, and bediglode his faer wr8 ]?one wite- gan. Se witega hine befran, " Hwanon come ^u, Giezi ? ' He andwyrde, Ci Leof, naes ic on nanre fare.'3 Se witega cwaeft, f( Ic geseah, ^urh Godes Gast, J?a se iSegen alyhte of his craete, and code togeanes ^e, and ftu name his sceattas on feo and on reafe. Hafa Su eac forS mid ftam sceattum his hreoflan, "Su and eal "Sin ofspring on ecnysse." And he ge- wende of his gesih^e mid snaw-hwitum hreoflan beslagen.
Is nu for^Si munuchades mannum mid micelre gecnyrdnysse to forbugenne 'Sas yfelan gebysnunga, and geefenlaecan |?am apostolum, j?aet hi, mid him and mid Gode, J?aet ece lif hab- ban moton. Amen.
THE NATIVITY OF ST. PAUL THE APOSTLE. 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 pro- phet'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, u 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 pro- phet. The prophet asked him, (e 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.
HOM. VOL, I. 2 D
402
DOMINICA XL POST PENTECOSTEN.
CUM adpropinquaret lesus Hierusalem : et reliqua.
" On sumere tide wees se Haelend farende to Hierusalem : iSaSa he genealaehte J?aere ceastre and he hi geseah, ^>a weop he ofer hi : ' et reliqua.
Gregorius se trahtnere cwaeft, feet se Haelend beweope fteere ceastre toworpennysse, $e gelamp aefter his ftrowunge, for $aere wrace heora raandaeda, J?aet hi ftone heofenlican ^E^eling manfullice acwellan woldon. He spraec mid woplicre stemne, na to ftam weorc-stanum, o$$e to ftaere getimbrunge, ac spraec to iSam ceastergewarum, )?a he mid faederlicere lufe besargode, forSan $e he wiste heora forwyrd hraedlice toweard. Feower- tig geara fyrst Godes mildheortnys forlet 'Sam waelhreowum ceastergewarum to behreowsunge heora mandseda, ac hi ne gymdon nanre dsadbote^ ac maran mandaedagefremedon, swa |?83t hi oftorfodon mid stanuin iSone forman Godes cy^ere Stephanum5 and lacobum, lohannes broker, beheafdodon. Eac ftone rihtwisan lacobum hi ascufon of ^arn temple, and acwealdon, and ehtnysse on $a o^re apostolas setton. Seo Godes gelaftung, J>e on ^ssre byrig, ssfter Cristes 'Srowunge, under ]?am rihtwisan lacobe drohtnigende W83S, ferde eal samod of ^aere bvriff to anre wic wi^ fta ea lordanen ; forman
*' ^ •^^••^••••t
^e him com to Godes haes, )?aet hi sceoldon fram ^aere man- fullan stowe faran, aer^am "Se seo wracu come. God $a on- cneow J?aet ^a ludeiscan nanre daedbote ne gymdon, ac ma and ma heora mandaeda geyhton : sende him $a to Romanise folc, and hi ealle fordyde.
Uespasiarius hatte se casere, iSe on 'Sam dagum geweold ealles middangeardes cynedomes. Se asende his sunn Titum to oferwinnenne ^a carman ludeiscan. pa gelamp hit swa ]?aet hi waeron gesamnode binnan ^aere byrig Hierusalem, six hund 'Susend manna, swylce on anum cwearterne beclysede ; and hi wurdon ^a utan ymbsette mid Romaniscum here swa
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lange J?aet ^5aer fela iSusenda mid hungre wurdon acwealde ; and for ^aere menigu man ne mihte hi bebyrigan, ac awurpon
403
THE ELEVENTH SUNDAY AFTER PENTECOST.
CUM adpropinquaret Jesus Hierusalem : et reliqua.
" On a time Jesus was going to Jerusalem : when he came
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near to the city and saw it, he wept over it," etc.
Gregory the expounder said, that Jesus bewailed the over- throw of the city, which happened after his passion, in ven- geance 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 inhabit- ants, 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 5 and they could not bury them by reason of the number, but cast the corpses over the
2 D 2
404 DOMINICA XL POST PENTECOSTEN.
lie ofer ftone weall. Sume fteah for mseiglicre sibbe hi bebyrigan woldon, ac hi hrsedlice for inaegenleaste swulton. Gif hwa hwaet lytles aeniges bigvvistes him sylfum gearcode, him scuton sona to reaferas, and $orie mete him of $am nm<Se abrudon. Sume hi cuwon heora gescy, sume heora haetera, sume streaw, for "Saere micclan angsumnysse 'Saes hatan hun- gres. Hit nis na gedafenlic j?aet we on iSisum halgan god- spelle ealle fta sceamlican yrmSu gereccan j>e gelumpon $am ymbsettum ludeiscum, eerftan $e hi on hand gan woldon. WearS fta se maesta dael ftaera arleasra mid J?am bysmerlicum hungre adyd, and ]?a lafe ^aes hungres ofsloh se Rpmanisca here, and "Sa burh grundlunga towurpon, swa j?aet ^83r ne belaf stan ofer stane, swa swa se Hselend aer mid wope ge- witegode. pasra criapena ^e binnan syxtyne geara ylde waeron, hund-nigontig ^usenda hi tosendon to gehwylcum leodscipum to ^eowte, and on ftam earde ne belaf nan fting ^aes awyrge- dan cynnes. Seo burh wear^ sy^an on oftre stowe getim- brod, and mid iSam Sarasceniscum gesett.
Se Haelend geswutelode for hwilcum intingan ^eos tosten- cednys }>8ere byrig gelumpe, 'Sa^a he cwae^S, " For^an J»e %u ne oncneowe ^one timan ^inre geneosunge." He geneosode $a buruhware ^urh his menniscnysse, ac hi naeron his ge- myndige, na^or ne "Surh lufe ne J>urh ege. Be iSaere gyme- leaste spraec se witega mid ceorigendre stemne, iSus cwe^ende, " Store and swalewe heoldon ftone timan heora to-cymes^ and |?is folc ne oncneow Godes dom." Drihten cwae^ to ftaere byrig, " Gif Jm wistest hwast ]?e toweard is, J?onne weope 'Su mid me. Witodlice on ^isum daege jm wunast on sibbe, ac $a toweardan wraca sind nu bediglode fram ftinuin eagum/3 Seo buruhwaru waes wunigende on woruldlicere sibbe, J?aJ?a
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heo orsorhlice waes underfteodd flaesclicum lustum, and hwon- lice hogode ymbe ^a toweardan yrm$a, "Se hyre Sa-gyt be- diglode waeron. Gif heo ftaere yrm'Se forewittig waere^ ne mihte heo mid orsorgum mode iSaere gesundfulnysse and- weardes lifes brucan.
THE ELEVENTH SUNDAY AFTER PENTECOST. 405
wall. Some, however, would bury them for the sake of kin- ship, but they soon died from weakness. If any one had pro- vided any little sustenance for himself, robbers would sud- denly 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 ere while with weeping pro- phesied. 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.'3 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.'3 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 heed- less mind have enjoyed the prosperity of the present life.
406 DOMINICA XI. POST PENTECOSTEN.
Drihten adraefde of item temple $a cypmen, Jnis cweSende, " Hit is awriten, J?aet min hus is gebed-hus, and ge hit hab- ba$ gedon sceaiSum to screafe.'J paet tempel waes Gode ge- halgod, to his iSenungum and lofsangum, and to gebedum $am geleaffullum ; ac $a gytsigendan ealdor-biscopas ge- ftafedon J?aet $aer cyping binnan gehaefd waere. Drihten, ftafta he J>aet unriht geseah, he worhte ane swipe of rapum, and hi ealle mid gebeate ut-ascynde. peos todnefednys getacnode iSa toweardan toworpennysse "Surh ]?one Romaniscan here, and se hryre gelamp swy^ost ]?urh gyltas ftaera ealdor-biscopa iSe, binnan ftam temple wuriigende, mid gehy vvedre halignysse ]?8es folces lac underfengon, and ftaera manna ehton ^e butan lace ]?tet tempel gesohton. Hwaet wses )?8et tempel buton svvylce scea^ena scraef, j?a];a iSa ealdor-biscopas mid swylcere gytsunge gefyllede wseron, and ^a leaslican ceapas binnan •Sam Godes huse ge^afedon ? Hit is on oiSrum godspelle awriten, j^aet "Sser saeton myneteras, and iSaer waeron gecype hrySeru, and seep, and culfran. On ftam dagunr, aefter ge- setnysse ftaere ealdan ae, man offrode hryiSeru, and seep, and culfratij for getacnunge Cristes ^rowunge : $a tihte seo git- sung j?a sacerdas ]>&t man Millie orf J>aer to ceape hsefde, gif hwa feorran come, and wolde his lac Gode offrian, ftaet he on gehendnysse to bicgenne gearu haefde. Drihten -Sa adrsefde ^illice cypan of iSam halgan temple, forSan iSe hit naes to nanum ceape arssred, ac to gebedum.
" Him iSa to genealsehton blinde and healte, and he hi ge- hselde, and waes laerende J?aet folc daeghwomlice binnan "Sam temple." Se mildheorta Drihten, ^e laet scinan his sunnan ofer i$a rihtwisan and unrihtwisan gelice, and sent renas and eorSlice waestmas godum and yfelum, nolde ofteon his lare ]?am 'Swyrum ludeiscum, forSaii "Se manega waeron gode be- twux )?am yfelan, J?e mid ftsere lare gebeterode waeron, J?eah ^5e %n )?wyran hyre wrScwaedon. He eac mid wundrum Sa lare getrymde, ]?aet ^a gecorenan ^y geleaffulran waeron : and wiiSercorenan nane beladunge nabbaft, for^an °Se hi ne
THE ELEVENTH SUNDAY AFPER PENTECOST. 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 offer- ings. 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 writ- ten in another gospel, that there sat moneyers, and there were oxen for sale, and sheep, and doves. In those days, accord- ing to the institute of the old law, they offered oxen, and sheep, and doves, in token of Christ's passion : then covet- ousness 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 tem- ple." 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 instruc- tion 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 mi- racles, that the chosen might be the more believing : and the rejected shall have no excuse, because they neither by divine
408 DOMINICA XI. POST PENTECOSTEN.
$urh godcunde tacna, we }mrh liflice lare, ]?am softfaestan Haelende gelyfan noldon. Nu cwyft se eadiga Gregorius5 J?aet heora toworpennys haefS sume gelicnysse to gehwilcum Jwyrlicum uiannum, J?e blissiaft on yfel-daedum, and on $am wyrstan ftingum faegniaft. Swilcera manna besargaiS se mild- heorta Drib ten daeghwomlice, seSe $a J?a losigendlican buruh- ware mid tearon bemsende. Ac gif hi oncneowon iSa geni- fterunge J>e him onsih$, hi mihton hi sylfe mid sarigendre stem-ne heofian.
Softlice ftaere losigendlican sawle belimp^ )?es aefterfiligenda cwyde, " On 'Sysum dsege ]?u wunast on sibbe, ac seo to- wearde wracu is nu bediglod fram ^inum eagum.'3 Witod- lice seo ftwyre sawul is on sibbe wunigende on hire daege, f>onne heo on gewitendlicere tide blissaft, and mid wur^myn- tum bi^ up-ahafen, and on hwilwendlicum bricum bi^ un- gefoh, and on flaesclicum lustum bi^ tolysed, and mid nanre fyrhte ]?aes toweardan wites ne bi^ geegsod^ ac bedygela^ hire sylfre 3a aefterfiligendan yrm^a ; for^an gif heo embe 'Sa smea'S, ]?onne bi^ seo woruldlice bliss mid J^aere smeagunge gedrefed. Heo haefiS ^onne sibbe on liire daege, iSonne heo nele ^a andweardan myrh^e gewaecan mid nanre care J?aere toweardan ungesael^e, ac gae$ mid beclysedum eagum to $am witnigendlicum fyre. Seo sawul fte on ^Sas vvisan nu droht- naiS, heo is to geswencenne "Sonne ^a rihtwisan blissia^ ; and ealle ^a ateorigendlican 3ing, ]?e heo nu to sibbe and blisse talaiS, beoS hire ftonne to byternysse and to ceaste awende ; for^ian i$e heo micele sace wi^ hi sylfe haef^, hwi heo fta ge- niSerunge, 'Se heo ftonue 'Sola^, nolde aer on life mid aenigre carfulnysse foresceawian. Be ftam is awriten, " Eadig br5 se man )?e symle bi^ forhtigende ; and softlice se heardmoda befyl^ on yfel." Eft on o^re stowe mynegaft |?aet halige ge- writ, " On eallum ^inum weorcum beo $u gemyndig )?ines endenextan daeges, and on ecnysse ^u ne syngast."
Seo halige raeding cwyi5, " Setyma cymiS J?aet^ine fynd fte ymbsittaS mid ymbtrymminge, and fte on aelce healfe ge-
THE ELEVENTH SUNDAY AFTER PENTECOST. 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 re- joice in the worst things. Such men the merciful Lord be- wails 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
410 DOMINICA XI. POST PENTECOSTEN.
nyrwia3, and to eor3an ]?e astreccaft, and 3ine beam samod 3e on 3e sind." paera sawla fynd sind 3a hellicaii gastas J?e besitta3 j?aes mannes for3si3, and his sawle, gif heo fyrenful bi3, to 3aere geferrsedene heora agenre geni3erunge mid micelre angsumnysse laedan willa3. pa deoflu aeteowia3 J?aere synfullan sawle aeg3er ge hyre yfelan ge3ohtas, and 3a derigendlican spraeca, and 3a manfullan daeda, and hi mid msenigfealdum 3reatungum geangsumia3, j?aet heo on 3am for3si3e oncnawe mid hwilcum feondum heo ymbset bi35 and 3eah nan ut-fasr ne gemet, hu heo 3am feondlicum gastum o^fleon mage. To eoriSan heo biS astreht 3urh hire scylda oncnawennysse, 3onne se lichama )?e heo on leofode to duste br3 formolsnod. Hire beam on dea3e hreosa3, 3onne 3a unalyfedlican ge^ohtas, 3e heo nu aceniS, beo3 on 3ssre ende- nextan wrace eallunga toworpene, swa swa se sealm-sceop be 3am gyddigende sang, " Nella3 ge getruwian on ealdor- mannum, ne on manna bearnum, on 3am nis nan heel. Heora gast gewit, and hi to eor3an gehwyrfa35 and on 3am daege Iosia3 ealle heora ge3ohtas."
So31ice on 3am godspelle fylig3, " And hi ne forlaeta3 on 3e stan ofer stane.JJ paet 3wyre mod, j;onne hit gehyp3 yfel ofer yfele^ and ]?wyrnysse ofer J>wyrnysse, hwaet de3 hit buton swilce hit lecge stan ofer stane ? Ac 3onne seo sawul bi3 to hire witnunge gelaed, 3onne bi3 eal seo getimbrung hire smeagunge toworpen ; for3an 3e heo ne oncneow 3a tid hire geneosunge. On manegum gemetum geneosa3 se ^Elmihtiga God manna sawla ; hwiltidum mid lare, hwilon mid wundrum, hwilon mit untrumnyssum ; ac gif heo 3as geneosunga for- gymeleasa35 3am feondum heo bi3 betaeht on hire geendunge, to ecere writnunge, )?am 3e heo ser on life mid healicum leah- trum gehyrsumode. ponne beo3 3a hire witneras on 3aere hellicaii susle, 3a 3e aer mid mislicum lustum hi to 3am leah- trum forspeonon,
Drihten code into 3am temple, and mid swipe 3a cypan ut-adraefde. pa cypmen binnon 3am temple getacnodon un-
THE ELEVENTH SUNDAY AFTER PENTECOST. 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 fel- lowship of their own damnation. The devils show to the sin- ful soul its evil thoughts, and pernicious speeches, and wicked deeds, and with manifold reproaches afflict it, that on its de- parture 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
412 DOMINICA XI. POST PENTECOSTEN.
rihtwise lareowas on Godes gelaftunge. Daer wseron gecype oxan, and seep, and culfran, and j?aer saeton myneteras. Oxa teolaft his hlaforde, and se lareow sylft oxan on Godes cyrcan, gif he begaeft his hlafordes teolunga, ]?aet is, gif he bodaft god- spel his underSeoddum, for eorSlicum gestreonum, and na for godcundre lufe. Mid sceapum he mangaft, gif he dysigra manna herunga cepft on arfaestuin weorcum. Be swylcum cwaeft se Haelend, " Hi underfengon edlean heora weorca;' j?aet is se hlisa idelre herunge, fte him gecweme waes.
Se lareow bift culfran cypa, J?e nele fta gife, fte him God forgeaf butan his geearnuiigum, o^rum mannum butan sceat- tum nytte don ; swa swa Crist sylf tazhte, " Butan ceape ge underfengon ^a gife, sylla^ hi o^runi butan ceape. " Se 'Se mid gehywedre halignysse him sylfum teolaiS on Godes ge- la^unge, and nateshwon ne cara^ ymbe Cristes teolunge, se bi^ untwylice inynet-cypa getalod, Ac se Haelend todraefS swylce cypan of his huse, ^5onne he mid geni^erunge fram geferrasdene his gecorenra hi totwaem^.
" Min bus is gebed-hus, and ge hit habba^ gedon sceapum to scraefe." Hit getimaiS forwel oft J>33t ^a ftwyran becuma^S to micclum hade on Godes gelaftunge, and hi iSonne-gastlice ofsleaS mid heora yfelnysse heora underfteoddan, ^a ^e hi sceoldon mid heora benum geliffaestan. Hwaet sind 'Syllice buton scea^an ? Anes gehwilces geleafFulles mannes mod is Godes bus, swa swa se apostol cwaeftj "Godes tempel is halig, J?aet ge sind." Ac J?aetm6d ne bi^ na gebed-hus, ac scea^ena scraef, gif hit forlysft unscae^ignysse and bilewitnysse soft re halignysse, and mid ftwyrlicum geftohtum hogaft oftrum dara.
" And he waes taecende daeghwomlice bin nan ftam temple." Crist laerde fta J?aet folc on his andweardnysse, and he laerft nu daeghwomlice geleaffulra manna mod mid godcundre lare smeaftancellice, J?aet hi yfel forbugon and god gefremman. Ne bift na fulfremedlic j?am gelyfedan J?aet he yfeles geswice, buton he god gefremme. Se eadiga Gregorius cwaeft, " Mine gebroftru, ic wolde eow ane lytle race gereccan, seo maeig ftearle eower mod getimbrian, gif ge mid gymene ht gehyran
THE ELEVENTH SUNDAY AFTER PENTECOST. 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, with- out his deserts, has given to him ; as Christ himself taught, "Without price ye have received the gift, give it to others with- out price." He who with assumed holiness toils for himself in God's church, and cares nothing for Christ's tillage, will un- doubtedly 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 evil- ness, 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 holi- ness, 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 me- ditation, 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 cer-
414 DOMINICA XI. POST PENTECOSTEN.
wyllaiS. Sum aeftelboren mann wses on fere scire Ualeria, se wses gehaten Crisaurius, se waes swa micclum mid leah- trum afylled swa micclum swa he wses mid eoriSlicum welum gewelgod. He wses to^unden on modignysse, and his flaesc- licum lustum underSeod, and mid ungefohre gytsunge on- tend. Ac $a$a God gemynte his yfelnysse to geendigenne, i$a wearft he geuntrumod, and to forSsifte gebroht. pa on iSsere ylcan tide J?e he geendian sceolde, fta beseah he up, and stodon him abutan swearte gastas, and mid micclum Create him onsigon, ]?8et hi his sawle on iSam forSsrSe mid him to hellicum clysungum gegripon. He ongaim $a bifian and blacian, and ungefohlice swsetan, and mid micclum hreame fyrstes biddan, and his sunu Maximus, iSone ic geseah rnunuc sy&San, mid gedrefedre stemne clypode, and cwas^, Min cild, Maxime, gehelp min ; onfoh me on ftinum geleafan : nses ic fte derigende on senigum ^ingum. Se sunu 'Sa Max- imus mid micclum heofe gedrefed, him to com. He wand J?a swa swa wurm ; ne mihte ge^olian J>a egeslican gesih^>e ftaera awyrgedra gasta. He wende hine to wage, 3ser hi him aetwaeron ; he wende eft ongean, ]?83r he hi funde. pafta he swa swi'Se geancsumod his sylfes orwene wses, ^a hrymde he mid micelre stemne, and $us cwas^, Lasta^ me fyrst oi5 to merigen, huru-^inga fyrst o^ to merigen : ac mid ftisum hreame ^a blacan fynd tugon ^Sa sawle of $am lichaman, and aweg gelaeddon." Be ^am is swutol, )?aet seo gesih^ him wearS asteowod for o^ra manna beterunge, na for his agenre. La hwiet fremode him, ^eah $e he on foriSsi^e J?a sweartan gastas gesawe, 'Sonne he ne moste J?aes fyrstes habban 3e he gewilnode ? Ac uton we beon carfulle, |?33t ure tima mid ydelnysse us ne losige, and we ftonne to wel-dsedum gecyrran willan, ^onne us se deaft to for^si^e geftreataft.
pu, ^Imihtiga Drihten, gemiltsa us synfullum, and urne for^Ssi^ swa gefada, }>3et we, gebettum synnum, aefter 'Sisum frecenfullum life, ^inum halgum geferlashte beon moton. Sy lof and wuldor on ealra worulda woruld. Amen.
THE ELEVENTH SUNDAY AFTER PENTECOST. 415
tain nobleman in the province of Valeria, who was called Chrysaurius, who was as much filled with sins as he was en- riched with earthly riches. He was inflated with pride, and a slave to his fleshly lusts, and inflamed with excessive co- vetousness. 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 de- parture, 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 Max- imus 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 care- ful, 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.
X
ON Decies daege, J>ses weelhreowan caseres, waes se halga biscop Sixtus on Romana byrig drohtnigende. Da fserlice het he his gesinum, $one biscop mid his preostum samod geandwerdian. Sixtus "Sa unforhtmod to his preostum cly- pode, " Mine gebroiSra, ne beo ge afyrhte, cuma3. and eower nan him ne ondraede 3a scortan tintregunga. pa halgan martyras ge^rowodon fela pinunga, J?aet hi orsorge becomon to wulder-beage |?ses ecan lifes.'3 pa andwyrdon his twegen diaconas, Felicissimus and Agapitus, " Du, ure feeder^ hwider fare we butan i$e ? ' On ftaere nihte wearS se biscop mid his twain diaconum hrasdlice to ^am return ehtere gebroht. Se casere Decius him cwaeS to, " Geoffra ftine lac ^Sam un- deadlicum godum, and beo ^u )?33ra sacerda ealdor." Se eadiga Sixtus him andwyrde, " Ic symle geoffrode, and gyt offrige mine lac $am ^Elmihtigan Gode, and his Suna, Hsel- endum Criste3 and $am Halgum Gaste, hluttre onsseged- nysse and ungewemmede.J> Decius cwaeiS, " Gebeorh ^e and ftinum preostum, and geoffra. So^lice gif ftu ne dest, Ipu scealt beon eallum o'Srum to bysne." Sixtus so^lice and- wyrde, " Hwene 83r ic ^e saede, J?aet ic symle geoffrige $am JElmihtigum Gode." Decius 'Sa cwseft to his cempum, " Lsedaft hine to ^am temple Martis, ]>aet he 'Sam gode Marti geoffrige : gif he nelle offrian, beclysa'S hirie on 'Sam cweart- erne Mamortini." pa cempan hine laeddon to "Sam deofol- gylde, and hine ^reatodon )?8et he ^asre deadan anlicnysse his lac offrian sceolde. pafta he iSaes caseres hsese forseah, and iSam deofolgylde offrian nolde, 'Sa gebrohton hi hine mid his twam diaconum binnan 'Sam blindan cwearterne.
Pa betwux "Sam com LAURENTIUS, his erce-diacon, and $one halgan biscop mid ^isum wordum gespraac, (f Du, mm faeder, hwider si^ast iSu butan iSinum bearne ? pu halga
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 be- fore 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 tor- tures, that they might fearless come to the glory-crown of everlasting life." His two deacons, Felicissimus and Aga- petus, 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." De- cius 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,
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418 PASSIO BEATI LAURENTII MARTYRIS.
sacerd, hwider efst $u butan ftinum diacone ? Naes $in ge- wuna J?aet ftu butan iSinum diacone Gode geoffrodest. Hwaet mislicode $e, min feeder, on me ? Geswutela ftine mihte on "Sinum bearne, arid geoffra Gode j?one fte ^u getuge, j?aet Jm "Sy orsorglicor becume to iSam aeftelan wulder-beage.'J J)a3a se eadiga Laurentius mid jnsum wordum and ma oiSrum be- meende )?3et he ne moste mid his lareowe 'Srowian, ^a and- wyrde se biscop, " Min bearn^ ne forlsete ic iSe, ac iSe gerist mara campdom on ^inum gewinne. We underfoiS, swa swa ealde men, scortne ryne ]?aes leohtran gewinnes ; so^lice )?u geonga underfehst miccle wulderfulran sige aet ^isum reiSan cyninge. Min did, geswic 'Sines wopes : aefter 'Srim dagum "Su cymst sigefaest to me to 'Sam ecum life. Nim nu ure cyrcan magmas, and dael cristenum mannum, be iSan ^e ^e gewyriS.JJ
Se erce-diacon fta, Lauren tius, be 'Sees biscopes haese ferde and daslde j?aere cyrcan magmas preostum, and selSeodigum "Searfum, and wudewum, aelcum be his neode. He com to sumere wudewan, hire nama wses Quiriaca., seo haefde behyd on hire hame preostas and manega laewede cristenan. Da se eadiga Laurentius ftwoh heora ealra fet, and ^a wudewan fram hefigtimum heafod-ece gehaslde. Eac sum ymesene man mid wope his fet gesohte, biddende his hssle. Lauren- tius fta mearcode rode-tacen on $aes blindan eagan, and he "Saerrihte beorhtlice geseah. Se erce-diacon i5a-gyt geaxode ma cristenra manna gehwaer, and hi aer his ftrowunge mid gastlicere sibbe and mid fot-^weale geneosode.
he ^anon gewende, ^a waes his lareow Sixtus mid his twam diacorium of ftam cwearterne gelaedd, aetforan ^am ca- sere Decium. He wear^ ]?a gehathyrt ongean ftone halgan biscop, 'Sus cweftende, (e Witodlice we beorga'S iSinre ylde : gehyrsuma urum bebodum, and geoffra ^am undeaiSlicum godum." Se eadiga biscop him andwyrde, cc£)u earming, beorh "Se sylfum, and wyrc daedbote for ^aera halgena blode
THE PASSION OF THE BLESSED MARTYR LAWRENCE. 419
whither hastenest thou without thy deacon ? It was not thy wont to offer to God without thy deacon. What has dis- pleased 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 ever- lasting 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 ~v 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 arch- deacon heard yet of more Christian men elsewhere, and be- fore 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 say- ing, Verily we have regard for thy age : obey our com- mands, and offer to the immortal gods.'3 The holy bishop answered him, " Thou wretch, have regard for thyself, and make atonement for the blood of the saints which thou hast
£
420 PASSIO BEATI LAURENTII MARTYRIS.
ftu agute." Se waelhreowa cwellere mid gebolgenum mode cwaeft to his heah-gerefan, Ualeriane, " Gif iSes beald- wyrda biscop acweald ne brS, srS^an ne brS ure ege ondraed- endlic." Ualerianus him andwyrde, "Beo he heafde be- corfen. Hat hi eft to 3aes godes temple Martis gelsedan, and gif hi nellaft to him gebigedum cneowum gebiddan, and heora lac offrian, underfon hi beheafdunge on ftaere ylcan stowe." paes caseres cempan hine laeddon to 'Sam deofolgylde mid his twam diacormm : "Sa beseah se biscop wrS iSses temples, and •Sus cwae^, " pu dumba deofolgyld, ]?urh fte forleosa^ earme menu )?aet ece lif : towurpe $e se ^Elmihtiga Godes Sunu/J pa mid J?am worde tobserst sum dael 'Sses temples mid faer- licum hryre. Laurentius "Sa clypode to ^am biscope, (f pu halga feeder, ne forleet %\i me, forftan ^e ic aspende ftaere cyrcan magmas swa swa "Su me bebude.5; Hwaet *Sa cempan "Sa hine gelaehton, for^an iSe hi gehyrdon hine be ftam cyrclicum madmum sprecan. Sixtus $a so^lice underhnah swurdes ecge, and his twegen diaconas samod, Felicissimus and Agapitus, setforan ftam temple, on 'Sam sixtan daege j?yses monies.
Laurentius witodlice wearS srSSan gebroht to 'Sam casere, and se re^Sa cwellere hine $a befran, " Hwaar sind iSaere cyr- can madmas *Se 'Se betaahte wseron ? ' Se eadiga Laurentius mid nanum worde him ne geandwyrde. On 'Sam ylcan dsege betashte se Godes feond iSone halgan diacon his heah-gerefan Ualeriane, mid ^Sysum bebode, " Ofgang "Sa madmas mid geornfulnysse, and hine gebig to iSam undeadlicum godum.'J Se gerefa $a hine betsehte his gingran, "Saes nama waes Ypo- litus, arid he hine beclysde on cwearterne mid manegum o^rum. pa gemette he on 'Sam cwearterne aenne has^enne man, se waes ISurh micelne wop ablend. Da cwaeft he him to, " Lucille, gif ^u gelyfst on Haelend Crist, he onliht 'Sine eagan." He andwyrde, (( ^Efre ic gewilnode )?aet ic on Cristes nanum gefullod wfere." Laurentius him to cwaeft, "Gelyfst "Su mid ealre heortan ? * He andwyrde mid wope, f( Ic ge-
THE PASSION OF THE BLESSED MARTYR LAWRENCE. 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.'3 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 sol- diers 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, " Lucilms, if thou wilt be- lieve in Jesus Christ, he will enlighten thine eyes." He an- swered, " I have ever desired to be baptized in the name of Christ.'3 Lawrence said to him, " Believest thou with all thy heart ? ' He answered with weeping, " I believe in Jesus
422 PASSIO BEATI LAURENTII MARTYRIS.
lyfe on Haelend Crist, and iSam leasum deofolgyldum wrS- sace." Ypolitus mid geSylde heora wordum heorcnode. Se gesaeliga Laurentius tsehte $a $am blindan soiSne geleafan ^aere Halgan prynnysse, and hine gefullode. Lucillus aefter iSam fulluht-bae'Se mid beorhtre stemne clypode, fe Sy ge- bletsod se Eca God, Haelend Crist, fte me 'Surh his diacon onlihte. Ic waes blind bam eagum, nu ic beorhtlice leohtes bruce." Witodlice $a fela oftre blinde mid wope comon to 'Sam eadigan diacon e, and he asette his handa ofer heora eagan, and hi wurdon onlihte.
Se tun-gerefa Ypolitus cwaeft $a to "Sam diacon e, " Ge- swutela me ftaere cyrcan madmas." Laurentius cwaeft, " Eala "Su Ypolite, gif 'Su gelyfst on God Feeder, and on his Sunu Haelend Crist, ic ^e geswutelige fta madmas, and ]?8et ece ITf behate." Ypolitus cwae^, " Gif $u 'Sas word mid weorcum gefylst, ^onne do ic swa 3u me tihst/3 Laurentius 'Sa hal- gode font, and hine gefullode. Softlice Ypolitus aefter ^am fulluht-b83^e wses clypigende mid beorhtre stemne, " Ic ge- seah unscas^igra manna sawla on Gode blissigan." And he mid tearum to "Sam eadigan diacone cwaeiS, " Ic halsige "Se on "SsBS Heslendes naman, faet eal.min hiwrseden gefullod wur^e." Witodlice Laurentius mid blrSum mode him ftaes geti^ode, and nigontyne wera and wifa his hiwisces mid wuldre gefullode.
JEfter ^isum sende se heah-gerefa, and behead Ypolite J?set he Laurentium to ftaes cynges cafer-tune gelaedde. Ypo- litus J?set bebod mid eadmodre sprsece cydde $am eadigan Laurentie. He cwaeiS, " Uton faran, forSan 'Se me and ^e is wuldor gegearcod." Hi ^a hrsedlice comon, and unforhte him aetforan stodon. pa cwae'S Ualerianus to 'Sam halgan cySere, " Awurp nu 'Sine anwilnysse, and agif $a madmas.'3 Se Godes cy^ere him andwyrde, " On Godes ftearfum ic hi aspende, and hi sind ^a ecan madmas, "Se naefre ne beo^ ge- wanode." Se gerefa cwae^S, " Hwaet fagettest ^u mid word- um ? Geoffra ^ine lac urum g^dum, and forleet ^one dry-
THE PASSION OF THE BLESSED MARTYR LAWRENCE. 423
Christ, and renounce the false idols/' Hippolytus with pa- tience listened to their words. The blessed Lawrence then taught the blind man true belief in the Holy Trinity, and bap- tized 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.'3 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.'3 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 cheer- ful mind, and with glory baptized nineteen men and women of his family.
After this the chief officer sent, and commanded Hippo- lytus 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 Valerian us to the holy martyr, u 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
424 PASSIO BEATI LAURENTII MARTYRIS.
craeft $e $u on getruwast." Laurentius cwaeft, " For hwilc- um ftingum neadaft se deofol eow J?aet ge cristene men to his biggengum 'Sreatnia'S ? Gif hit riht sy ]?aet we to deoflum us gebiddon swi^or J?onne to 3am JSlmihtigao Gode, deme ge hwa ]?ses wurSmyntes wurSe sy, se 3e geworht is, o33e se 'Se ealle 3ing gesceop." Se casere 3a andwyrde, " Hwaet is se "Se geworht is, o3iSe hwaet is se 'Se geworhte ? ' Godes cySere cwseft, " Se ^Elmihtiga Faeder ures Haslendes is Scyppend ealra gesceafta, and i$u cwyst J?aet ic me gebiddan sceole to dumbum stanunr, ^a 'Se sind agrafene 'Surh manna handa." Hwaet se casere "Sa hine gebealh, and het on his gesikSe 'Sone diacon unscrydan, and waelhreowlice swingan, and se casere sylf clypode, " Ne hyrw 'Su lire godas.'3 Se eadiga Laurentius on 'Sam tintregum cwae'S, " Witodlice ic 'Sancige minum Gode, ]?e me gemedemode to his halgum ; and ^u, earming, eart geancsumod on ^inre gewitleaste." Decius cwaeiS to ^am cwellerum, ft Arseraft hine upp, and his gesihSum eal J?aet wita-t61." pa wurdon hraedlice aborene isene clutas, and isene clawa, and isen bedd^ and leadene swipa and oftre gepilede swipa. pa cwaeft se casere, <£ GeofFra ^ine lac urum godum, o^e ]?u bist mid eallum 'Sisum pinung-tolum getintregod." Se eadiga diacon cwae'S, <f pu ungesaeliga, J?as estmettas ic symle gewilnode : hi beo^ me to wuldre, and i$e to wite." Se casere cwa^S, i( Geswu- tela us ealle $a manfullan "Sine gelican, J?aet ^eos burh beo geclaensod ; and ^u sylf geoffra urum godum, and ne truwa ftu nateshwon on $inum gold-hordum." pa cwae^ se halga martyr, " So'Slice ic truwige, and ic com orsorh be minum hordum." Decius andwyrde, " Wenst 'Su la ]?aet ]?u beo alysed mid ^inum hordum fram 'Sisum tintregum ? ' and het ^Sa mid gramlicum mode j?set J?a cwelleras mid stearcum saglum hine beoton. Witodlice Laurentius on 3am gebeate clypode, " pu earming, undergyt hum nu )?aet ic sigrige be Cristes madmum, and ic ftine tintregu naht ne gefrede.'3 Decius cwaelS, " LecgaiS Sa isenan clutas hate glowende to
THE PASSION OF THE BLESSED MARTYR LAWRENCE. 425
in which thou trustest." Lawrence said, " For what reason does the devil compel you to urge Christian men to his wor- ship ? 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 mani- fest 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 tor- tured 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, te Verily I trust, and I am careless for my treasures." Decius answered, " Thinkest thou then that thou wilt be re- deemed 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 trea- sures, and I feel not thy torments." Decius said, "Lay the
426 PASSIO BEATI LAURENTII MARTYRIS.
his sidan." Se eadiga martyr i$a waes biddende his Drihten, and cwaeiS, " Haelend Crist, God of Gode, gemiltsa Jnnuin "Seowan, forftan fte ic gewreged i$e ne wrSsoc, befrinen ic 3e geandette." pa het se casere hine are ran, and cwaeft, " Ic geseo J?set $u, fturh ftinne drycraeft, iSas tintregan gebysme- rast; fteah-hwaeftere ne scealt i5u me gebysmrian. Ic swerige fturh ealle godas and gydena, J>aet J>u scealt geoffrian, ic iSe mid mislicum pinungum acwelle.'J Laurentius bealdlice clypode, " Ic on mines Drihtnes naman nateshwon ne forhtige for ftinum tintregum, iSe sind hwilwendlice : ne ablin ftu J?aet $u begunnen hsefst."
pa wear^ se casere mid swyftlicere hatheortnysse geyrsod, and het ^one halgan diacon mid leadenum swipum langlice swingan. Laurentius ^a clypode, " Hselend Crist^ )?u ^e ge- medemodest J?aet Su to menniscum menn geboren waere, and us fram deofles ^eowte alysdest, onfoh minne gast." On 'Saere ylcan tide him com andswaru of heofonum, j?us cwe^S- ende^ " Gyt $u scealt fela gewinn habban on "Sinum martyr- dome." Decius i$a gehathyrt clypode, " Romanisce weras, gehyrde ge ^aera deofla frofor on 'Sisum eawbrsscum, fte ure godas geyrsode ne ondrset, ne ^a asmeadan tintregan ? A- strecca^ hine, and mid gepiledum swipum swingende geang- sutniaft." Laurentius *Sa astre?it on ^aere hengene, mid hli- hendum mufte 'Sancode his Drihtne, t( Drihteu God, Faeder Haelendes Cristes, sy i$u gebletsod, ]>e us forgeafe iSine mild- heortnysse ; cyS nu 'Sine arfaestnysse, J?aet ftas ymbstand- endan oncnawon ]?aet $u gefrefrast ^ine ^eowan." On ^aere tide gelyfde an ^aera cempena. ^aes nama waes Romanus. and
<_ tl A
cwae'S to $am Godes cy^ere, " Laurentie, ic geseo Godes engel standende aetforan "Se mid hand-cla^e, and wipaiS ^ine swatigan limu. "* Nu halsige ic ^e, ]?urh God, J?aet pu me ne forlaete." pa wear^ Decius mid facne afylled, and cwae^S to his heah-gerefan, " Me ftineS )?aet we sind 'Surli drycraeft oferswi^de." And he het $a alysan "Sone diacon of 'Saere hengene, and betascan ^am tun-gerefan Ypolite, and nyste "Sa-gyt J7set he cristen waes.
THE PASSION OF THE BLESSED MARTYR LAWRENCE. 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 de- nied 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; never- theless 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.'3 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/3
Then was the emperor excited with violent fury, and com- manded the holy deacon to be scourged a long time with leaden whips. Lawrence then cried, ec Saviour Christ, thou who hast vouchsafed to be born a mortal man, and hast re- deemed 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 martyr- dom." 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, " Me- thinks that we are overcome by magic." And he then or- dered the holy deacon to be loosened from the cross, and de- livered to the town-reeve Hippolytus, and knew not yet that he was a Christian.
428 PASSIO BEATI LAURENTII MARTYRIS.
pa betwux ftam brohte se gelyfeda cempa Romanus ceacf fulne waeteres, and mid wope ^aes halgan Laurenties fet ge- sohte^ fulluhtes biddende. Laurentius $a hraedlice ]?aet waeter gehalgode, and $one geleaffullan ftegen gefullode. pafta Decius ]?aet geaxode, iSa het he hine waedum bereafian^ and mid stearcum stengum beatan. Romanus i$a ungeaxod cly- pode on ftaes caseres andwerdnysse, (( Ic com cristen." On "Saere ylcan tide het se reiSa cwellere hine underhnigan swur- des ecge. Eft on iSaere ylcan nihte, aefter ftaes cempan mar- tyrdomej ferde Decius to 'Sam hatum baftum wrS J?aet botl Salustii, and het $one halgan Laurentium him to gefeccan. pa ongann Ypolitus sarlice heofian, and cwap/S, " Ic wylle mid 'Se simian, and mid hluddre stemne hryman, j?aet ic cristen com, and mid j?e licgan.JJ Laurentius cwae^, " Ne wep ^u, ac swrSor suwa and blissa, for^an $e ic fare to Godes wuldre. Eft aefter lytlum fyrste, "Sonne ic 'Se clypige, gehyr mine stemne, and cum to me."
Decius fta het gearcian eal J?aet pinung-tol aetforan his domsetle, and Laurentius him wear^ to gelaed. Decius cwaei5, " Awurp ftone truvvan ^Sines drycraeftes, and gerece us "Sine maeg^e." Se eadiga Laurentius andwyrde, "^Efter mennis- cum gebyrde ic com Hispanienscis, Romanise fostor-cild, arid cristen fram cild-cradole, getogen on ealre godcundre ae." Decius andwyrde, " SoiSlice is seo ae godcundlic 'Se 'Se swa gebylde |?aet 'Su nelt ure godas wurSian, ne i$u nanes cynnes tintregan J?e ne ondraetst." Laurentius cwae^, Ci On Cristes naman ne forhtige ic for ^inum tintregum." Se wael- hreowa casere 'Sa cwaeiS, " Gif 'Su ne offrast urum godum, call ^eos niht sceal beon aspend on $e mid mislicum pinun- gum." Laurentius cwae'S, " Naef^ min niht nane forswor- cennysse, ac heo mid beorhtum leohte scin^.'3 pa het se waelhreowa mid stanum ^aes halgan mu^ cnucian. Hwaet 'Sa Laurentius wear^ gestrangod fturh Godes gife^ and mid hlihendum mu^e cwae^, " Sy Se lof, Drihten, for^an 'Se $u eart ealra Siriga God." Decius cwaeft to iSam cwellerum,
THE PASSION OF THE BLESSED MARTYR LAWRENCE. 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 un- asked cried in the emperor's presence, (e I am a Christian.'3 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 pre- pared, 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.'1 The blessed Lawrence answered, " Ac- cording 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, (e In the name of Christ I fear not for thy torments." The cruel emperor then said, (e 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/5 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
430 PASSIO BEATI LAURENTI1 MARTYRIS.
" Ahebba'S J>aet isene bed to 'Sam fyre, ]?set se modiga Lau- rentius hine ftaeron gereste." Hi ftaerrihte hine waedon be- reafodon, and on 'Sam heardan bedde astrehton, and mid byrnendum gledum J?aet bed undercrammodon, and hine ufan mid isenum geaflum ftydon.
Decius cwaeft Sa to J?am Godes cySere, " Geoifra nu urum godum." Laurentius andwyrde, " Ic offrige me sylfne ftam ^Elmihtigan Gode on brae^e wynsumnysse ; forSan J>e se ge- drefeda gast is Gode andfenge onsaegednys." SoiSlice Sa cwel- leras tugon $a gleda singallice under J?aet bedd, and wrS-ufan mid heora forcum hine ftydon. Da cwa&S Laurentius, "Eala ge ungesaeligan, ne undergyte ge J?aet eowre gleda nane haetan minum lichaman ne gedo^, ac swrSor celinge ? ' He 'Sa eft mid J>am wlitegostan nebbe cwa&S, " Haelend Crist, ic ftan- cige 'Se J?aet i$u me gestrangian wylt." He fta beseah wi^ )?33S caseres, ]?us cwe^ende, " Efne ^u, earming, braeddest aenne dael mines lichaman, wend nu ]?one o^erne, and et." He cwae'S 'Sa eft, " Haelend Crist, ic ftancige 'Se mid inweard- re heortan, ]?aet ic mot faran into 'Sinum rice.'J And mid J?ysum worde he ageaf his gast, and mid swylcum martyr- dome j?aet uplice rice geferde, on 'Sam he wunaft mid Gode a on ecnysse. pa forlet se waelhreowa casere 'Sone halgan lichaman uppon iSam isenan hyrdle, and tengde mid his heah- gerefan to iSam botle Tyberianum.
Ypolitus i5a bebyrigde 'Sone halgan lichaman mid micelre arwur^nysse on ftaere wudewan leger-stowe Quiriace, on $y- sum daeg^erlicum daege. Witodlice aet 'Saere byrgene wacode micel menigu cristenra manna mid swrSlicere heofunge. Se halga sacerd lustinus ^a him eallum gemaessode and gehus- lode. ^Efter 'Sisum gecyrde Ypolitus to his hame, and mid Godes sibbe his hywan gecyste, and hi ealle gehuslode. pa faerlice, mid ^am fte he gesest, comon 'Saes caseres cempan, and hine gelaehton, and to 'Sam cwellere gelaeddon. Hine befran 'Sa Decius mid smercigendum mu^e, " Hwaet la, eart to dry awend, forftan iSe "Su bebyrigdest Laurentiurn ?
'
THE PASSION OF THE BLESSED MARTYR LAWRENCE. 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.5'1 He then said again, " Saviour Christ, I thank thee with in- ward 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.
Hippoly tus 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 cele- brated 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
432 PASSIO BEATI LAURENTII MARTYRIS.
He andwyrde, ei paet ic dyde na swa swa dry, ac swa swa cristen." Decius $a yrsigende het mid stanum his mirS cnucian, and hine unscrydan, and cwseft, " La hu, nsere ftu geornful biggenga ura goda ? and nu i5u eart swa stunt ge- worden J?aet furSon fte ne sceama'S iSinre naecednysse," Ypo- litus andwyrde, " Ic waes stunt, and ic eom nu wis and cris- ten. purh nytenysse ic gelyfde on J?aet gedwyld ]?e $u ge- lyfst." Decius cws&S, " Geoffra 3am godum ftylaes 'Se ^u )?urh tintrega forwurSe, swa swa Laurentius." He andwyrde, " Eala gif ic moste iSam eadigan Laurentium geefenlaecan ! ' Decius cwae^, "Astrecca^ hine swa nacodne, and mid strSum saglum beata^/' pa'Sa he langlice gebeaten waes, ]?a ^an- code he Gode. Decius cwaeiS, " Ypolitus gebysmra^ eowre stengas 5 swinga^ hine mid gepiledum swipum." Hi ^a swa dydon, oityaet hi ateorodon. Ypolitus clypode mid hluddre stemne, (f Ic eom cristen." Eornostlice se reSa casere, 'Sa'Sa he ne mihte mid nanum pinungum hine geweman fram Cristes geleafan, ^a het he his heah-gerefan j?aet he mid wael- hreawum dea^e hine acwellan sceolde.
On 'Sam ylcan dsege asmeade Ualerianus his aehta, and ge- mette nygontyne wera and wifa his hiwisces, ^e wseron set ^aes eadigan Lauren ties handum gefullode. To 'Sam cwae^S Ualerianus, " Sceawia^ eowre ylde, and beorgaft eowrum feore, 'Sylaes $e ge samod losian mid eowrum hlaforde Ypolite." Hi ^a anmodlice andwyrdon, (( We wilnia^ mid urum hlaforde claenlice sweltan, swi^or "Sonne unclfenlice mid eow lybban.'; pa wear^ Ualerianus dearie gehathyrt, and het laedan Ypolitum of ftsere ceastre mid his hiwum. Da se eadiga Ypolitus gehyrte his hired, and cwse^, " Mine ge- bro^ra, ne beo ge dreorige ne afyrhte, forSan $e ic and ge habbaft senne Hlaford, God ^Elmihtigne." So$lice Ualeri- anus het beheafdian on Ypolitus gesihfte ealle his hi wan, and hine sylfne het tigan be 'Sam fotum to ungetemedra horsa swuran, and swa teon geond ^ornas and bremelas : and he mid J?atn tige his gast ageaf on iSam iSreotteo^an dsege
THE PASSION OF THE BLESSED MARTYR LAWRENCE. 433
Lawrence ?" He answered, u 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 pro- perty, 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 Hippo- lytus." 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 Hippo- lytus 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
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434 PASSIO BEATI LAURENTII MARTYRIS.
|?ises monSes. On ftaere ylcan nihte gegaderode se halga lustinus heora ealra lie, and bebyrigde.
Eornostlice aefter ftaera halgena iSrowunge, ferde Decius on gyldenum craete and Ualerianus samod to heora haeiSenum gylde, )?aet hi fta cristenan to heora manfullum offrungum ge- •Sreatodon. Da wearS Decius faerlice mid feondlicum gaste awed, and hrymde, e( Eala ftu, Ypolite, hwider tihst ftu me gebundenne mid scearpum racenteagum ? ' Ualerianus eac awed hrymde, ft Eala $u, Laurentius, unsoftlice tihst ftu me gebundenne mid byrnendum racenteagum." And he $ser- rihte swealt. Witodlice Decius egeslice awedde, and binnon "Srym dagum mid deoflicre stemne singallice hrymde, " Ic halsige fte, Laurentius, ablin hwaethwega ftaera tintregena." Hwaet $a, la asprang micel heofung and sarlic wop on ^am hame, and ftaes caseres wif het ut-alaedan ealle 'Sa cristenan "Se on cwearterne weeron, and Decius on $am ^riddan dsege mid micclum tintregum gewat.
So^lice seo cwen Triphonia gesohte %ses halgan sacerdes fet lustines mid biterum tearum, and hire dohtor Cyrilla samod, biddende J?aes halgan fulluhtes. lustinus $a mid micelre blisse hi underfeng, and him bebead seofon dagena faesten, and hi sy&San mid ]?am halgum fulluht-bae^e fram eallum heora mandaedum a^woh. pafta j?aes caseres ^egnas gehyrdon J?aet seo cwen Triphonia and Decius dohtor Cyrilla to Cristes geleafan, and to $am halwendum fulluhte gebogene waeron, hi ^a mid heora wifum gesohton 'Sone halgan sacerd, and baedon miltsunge and fulluhtes. Se eadiga lustinus, "Sisum gewordenum, raedde wiiS )?a cristenan hwaene hi to bisceope ceosan woldon on Sixtes setle. Hi $a anmodlice sumne arwur^Sfulne wer gecuron, iSaes nama waes Dionisius, •Sone gehadode se bisceop Maximus, of ^aere byrig Ostiensis, to ftam Romaniscum bisceop- setle, wi'S wurSmynte.
Uton nu biddan mid eadmodre stemne iSone halgan Godes cyftere Laurentium, )?8BS freols-tid geswutela^ ];es andwerda daeg ealre geleaffulre gelaftunge, J?aet he us ^ingige wiiS
THE PASSION OF THE BLESSED MARTYR LAWRENCE. 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 Vale- rianus 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 be- came horribly frantic, and for three days, with fiendlike voice, constantly cried, (e 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 Cy- rilla, 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
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436 DE ASSUMPTIONE BEAT.E MARINE.
Heofenlican Cyning, for iSaes naman he ftrowode mid cenum mode menigfealde tintregu, mid $am he orsorhlice on ecnysse wuldraft. Amen.
XVIII. KL. SEPT. DE ASSUMPTIONE BEAT^E MARINE.
HIERONIMUS se halga sacerd awrat senne pistol be for$- sr$e J>aere eadigan MARIAN, Godes cennestran, to sumum hal- gan maedene, hyre nama W33S Eustochium, and to hyre meder Paulam, seo waes gehalgod wydewe. To j?ysum twam wif- mannum awrat se ylca Hieronimus, menigfealde traht-bec, forSan fte hi waeron haliges lifes men, and swr<5e gecneordlae- cende on boclicum smeagungum. pes Hieronimus waes halig sacerd, and getogen on Hebreiscum gereorde, and on Grecis- cum, and on Ledenum fulfremedlice ; and he awende ure bibliothecan of Hebreiscum bocum to Leden spraece. He is se fyrmesta wealhstod betwux Hebreiscum, and Grecum, and Ledenwarum. Twa and hund-seofontig boca j?aere ealdan ae and }>sere niwan he awende on Leden to anre Bibliothecan, buton oiSrum menigfealdum traht-bocum $e he mid gecneor- dum andgite deop^ancollice asmeade. Da aet nextan he dihte ]?isne pistol to ]?sere halgan wydewan Paulam, and to ]?am Godes maedene Eustochium, hyre dehter, and to eallum )?am maedenlicum werode, J?e him mid drohtnigende waeron, fus cwe'Sende :
Witodlice ge neadiaft me J>aet ic eow recce hu seo eadige Maria, on iSisum daegfterlicum daege to heofonlicere wununge genumen waes, J?aet eower maedenlica heap haebbe J>as lac Ledenre spraece, hu ]?es maera freolsdaeg geond aeghwylces geares ymbryne beo aspend mid heofonlicum lofe, and mid gastlicere blisse gemaersode sy, f>ylaes J?e eow on hand be-
ON THE ASSUMPTION OF THE BLESSED MARY. 437
Heavenly King, for whose name he suffered with bold mind many torments, with whom he free from care glorieth to eternity. 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 Eustochiunx, 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 be- twixt 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 dwell- ing, 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
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438 DE ASSUMPTIONE BEAT^E MARINE.
cume seo lease gesetnys fte ]?urh gedwolmen wide tosawen is, and ge J?onrie j?agehiwedan leasunge for soiSre race uriderfon.
So^lice fram anginne J?aes halgan godspelles ge geleorno- don hu se heah-engel Gabriel j>am eadigan maedene Marian J?aes heofonlican J&3elinges acennednysse gecydde, and J?aes Hselendes wundra, and )?aere gesaeligan Godes cennestran J?enunge, and hyre lifes daeda on jmm feower godspellicum bocum geswutollice oncneowon. lohannes se Godspellere awrat on Cristes Jn'owunge, ]?aet he sylf and Maria stodon mid dreorigum mode wrS iSaere halgan rode, f>e se Haelend on gefaestnod wees. Da cwaeft he to his agenre meder, " Du faemne, efne her is f>in sunu.n Eft he cwaeft to lohanne, " Loca nu, her stent ]?in modor." SySftan, of J?am daege, hasfde se Godspellere lohannes gymene J?83re halgan Marian, and mid carfulre J?enunge, swa swa agenre meder, gehyrsu- mode.
Drihten, J?urh his arfsestnysse, betashte )?fet eadige mseden his cennestran J?am clsenan men lohanne, se^e on clsenum mesg^hade symle wunode ; and he forfty synderlice J?am Drihtne leof waes, to "San swi^e, J?aet he him J?one deorwur- ^an maSm, ealles middangeardes cwene, betsecan wolde ; gewislice ty&t hire claenesta ni83g^had J?am clsenan men ge- ]?eod wsere mid gecwemre geferrsedene on wynsumre droht- iiunge. On him bam woes an miht ansundes mssg^hades, ac o^er intinga on Marian ; on hire is waestmbaere masg^had, swa swa on nanum o$riim. Nis on nanum o^rum men maeg^had, gif j?ser biiS waestmbs&rnys ; ne wsestmbaernys, gif J>33r bi^ ansund maegfthad. Nu is for^i gehalgod aeg$er ge Marian maegShad ge hyre waestmbaernys ]?urh ]?a godcundlican acennednysse ; and heo ealle o^re oferstih'S on maeg'Shade and on waestmbaernysse. Deah-hwae^ere, ]?eah heo synder- lice lohannes gymene betaeht waere, hwae^ere heo drohtnode gemaenelice, aefter Cristes upstige, mid ]?am apostolicum werode, infarende and utfarende betwux him, and hi ealle mid micelre arwurSnysse and lufe hire j?enodon, and heo him
ON THE ASSUMPTION OF THE BLESSED MARY. 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 Evan- gelist 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 se- cond attribute in Mary ; in her is fruitful virginity, so as in no other. In no other person is there virginity, if there be fruitfulriess ; nor fruitfulness, if there be perfect virginity. Therefore now are hallowed both the virginity of Mary arid 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 in-
440 DE ASSUMPTIONS BEAT^E MARINE.
cirSlice ealle Jmig ymbe Cristes menniscnysse gewissode ; forftan ]?e heo fram frynrSe gewislice ]?urh ]?one Halgan Gast hi ealle geleornode, and mid agenre gesihSe geseah ; J?eah ^e ]?a apostoli ]?urh J?one ylcan Gast ealle ]?ing undergeaton, and on ealre soiSfaestnysse gelaerede warden. Se heah-engel Gabriel hi ungewemmede geheold, and heo wunode on Johannes and on ealra ]?aera apostola gymene, on )?8ere heo- fonlican scole, emhe Godes ae smeagende, oi$)?aet God on j?ysum daege hi genam to iSam heofonlican frymsetle, and hi ofer engla weredum geufrode.
Nis geraed on nanre bee nan swutelre gewissung be hire geendunge, buton J?aet heo nu to-daeg wuldorfullice of J?am lichaman gewat. Hyre byrigen is swutol eallum onlociendum o$ J?ysne andweardan daag, on middan fsere dene losaphat. Seo dene is betwux )?aere dune Sion and ]?am munte Oliueti, and seo byrigen is aeteowed open and emtig, and J>aer on- uppon on hire wur^mynte is araered maere cyrce mid wundor- licum stan-geweorce. Nis nanum deadlicum men cir<5 hu, o^e on hwylcere tide hyre halga lichama j?anon gebroden waere, o^e hwider he ahafen sy, o^e hwae^er heo of deafte arise : cvvaedon J>eah gehwylce lareovvas, )?33t hyre Sunu, seSe on ]?ani j?riddan daege mihtilice of dea^e aras, ]?apxt he eac his moder lichaman of deafte araerde, and mid undeadlicum wul- dre on heofonan rice gelogode. Eac swa gelice forwel menige lareowas on heora bocum setton, be $am ge-edcucedum man- num ]?e mid Criste of dea^e arison, )?aet hi ecelice araerede synd. Witodlice hi andetton ]?aet $& araeredan men naeron so^faeste gewitan Cristes aeristes, buton hi waeron ecelice araerede. Ne wrScwefte we be J^aere eadigan Marian J?a ecan aeriste, )?eah, for waerscipe gehealdenum geleafan, us geda- fena^ )?iet we hit wenon swiiSor |?onne we unraedlice hit ge- sej?an J>83t ^e is uncu'S buton aelcere fraecednysse.
We raeda'S gehwaer on bocum, J?aet forwel oft englas comon to godra manna for$sr$e, and mid gastlicum lofsangum heora sawla to heofonum gelaeddon. And, j>aet gyt swutollicor is,
ON THE ASSUMPTION OF THE BLESSED MARY. 441
formed them of all things touching Christ's humanity 5 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 infor- mation of her end, but that she on this day gloriously de- parted from the body. Her sepulchre is visible to all be- holders 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,
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men gehyrdon on ]?am forSsrSe waepmanna sang and wif- manna sang, mid micclum leohte and swetum bre^e : on "Sam is cirS ]?aet J?a halgan men ]?e to Godes rice ]?urh gode geearnunga becomon, J?aet hi on oiSra manna forSsiiSe heora sawla underfoft, and mid micelre blisse to reste gelaedaiS. Nu gif se Haelend swilcne wurSmynt on his halgena forftsrSe oft geswutelode, and heora gastas mid heofonlicum lofsange to him gefeccan het, hu miccle swrSor wenst ]?u J?aet he nu to- daeg )?3et heofonlice werod togeanes his agenre meder sendan wolde, J>aet hi mid ormsetum leohte and unasecgendlicum lof- sangum hi to J?am Jnymsetle gelaeddon J?e hire gegearcod wses fram frymSe middangeardes.
Nis nan twynung J?aet call heofonlic J?rym J?a mid unasec- gendlicere blisse hire to-cymes faegnian wolde. So^lice eac we gelyfaft )?aet Drihten sylf hire togeanes come, and wyn- sumlice mid gefean to him on his j?rymsetle hi gesette : wi- todlice he wolde gefyllan )?urh hine sylfne faet he on his se behead, J?us cwe^ende, (f Arwur^a ]?inne faeder and ]?ine mo- der.'3 He is his agen gewita J?set he his Feeder gearwurSode, swa swa he cwse^S to ]?am ludeiscum, (( Ic arwur^ige minne Fasder, and ge unarwur^ia^ me." On his menniscnysse he arwurSode his moder, ]?a^a he waes, swa swa J?aet halige god- spel seg^, hire under^eod on his geogofthade. Micele swi^or is to gelyfenne ]?set he his modor mid unasecgendlicere ar- wurSnysse on his rice gewur^ode, J>ai$a he wolde aefter ^ssre menniscnysse on ]?ysum life hyre gehyrsumian.
Des symbel-d83g oferstih^ unwi^metenlice ealra o$ra hal- gena msesse-dagas swa micclum swa J?is halige maeden, Godes modor, is unwi^metenlic eallum o^rum masdenum. Des freolsdaeg is us gearlic, ac he is heofonwarum singallic. Be "Sysre heofonlican cwene upstige wundrode se Halga Gast on lofsangum, ^us befrinende, " Hwaet is "Seos fte her astih^ swilce arisende daeg-rima, swa wlitig swa mona, swa gecoren swa sunne, and swa egeslic swa fyrd-truma ? ' Se Halga Gast wundrode, forSan fte he dyde J?aet eal heofonwaru
ON THE ASSUMFflON OF THE BLESSED MARY. 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 un- speakable 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 wit- ness 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 unspeak- able 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 in- comparable with all other maidens. This feast-day to us is yearly, but to heaven's inmates it is perpetual. At the as- cension 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 hea-
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wundrode iSysre faemnan upfaereldes. Maria is wlitigre ftonue se mona, forSan fte heo scinS buton aeteorunge hire beorht- nysse. Heo isgecoren swa swa sunne mid leoman healicra mihta, forSan iSe Drihten, sefte is rihtwisnysse sunne, hi ge- ceas him to cennestran. Hire faer is wrSineten fyrdlicum truman, forSan iSe heo waes mid halgum msegnum ymbtrymed, and mid engla ]?reatum.
Be iSissere heofonlican cwene is gecweden gyt J?urh ftone ylcan Godes Gast : he cwaeiS, " Ic geseah iSa wlitegan swilce culfran astigende ofer streamlicum riiSum, and unasecgendlic braeiS stemde of hire gyrlum ; and, swa swa on lengctenlicere tide, rosena blostman and lilian hi ymtrymedon." Basra rosena blostman getacniaft mid heora readnysse martyrdom, and iSa lilian mid heora hwitnysse getacnia^ $a scinendan clasnnysse ansundes maegiShades. Ealle J5a gecorenan i5e Gode ge)?ugon fturh martyrdom oi5^e )?urh claBimysse, ealle hi gesi^odon mid J?aere eadigan cwene ; foriSan *Se heo sylf is segiSer ge martyr ge maeden. Heo is swa wlitig swa culfre, for^an i$e heo lufode 'Sa bilewitnysse, ]?e se Halga Gast ge- tacnode, ftafta he waes gesewen on culfran gelicnysse ofer Criste on his fulluhte. OiSre martyras on heora lichaman ]?rowodon martyrdom for Cristes geleafan, ac seo eadige Maria naes na lichamlice gemartyrod, ac hire sawul waes swr$e geangsumod mid micelre ]?rowunge, J?afta heo stod dreorig foran ongean Cristes rode, and hire leofe cild geseah mid isenum nasglum on heardum treowe gefaestnod. Nu is heo mare ]?onne martyr, forSan iSe heo iSrowode J?one martyrdom on hire sawle fte o^re martyras ^rowodon on heora lichaman. Heo lufode Crist ofer ealle oiSre men, and forSy waes eac hire sarnys be him toforan o$ra manna, and heo dyde his deaft hire agenne dea$, forSan ^Se his iSrowung swa swa swurd Surhferde hire sawle.
Nis heo nanes haliges maegnes bedaeled, ne nanes wlites, ne nanre beorhtnysse ; and for^y heo waes ymbtrymed mid rosari and lilian, j?aet hyre mihta waeron mid mihtum under-
ON THE ASSUMPTION OF THE BLESSED MARY. 445
yen's inmates to wonder at the ascension of this woman. Mary is more beauteous than the moon, for she shines with- out 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 com- pared to a martial band, for she was surrounded with hea- venly 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/3 The blossoms of roses be- token by their redness martyrdom, and the lilies by their whiteness betoken the shining purity of inviolate maiden- hood. 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 af- flicted 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 suf- fered that martyrdom in her soul which other martyrs suf- fered 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 suf- fering 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
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wrrSode, and hire faegernys mid claennysse wlite waere geyht. Godes gecorenan scinaft on heofonlicum wuldre aelc be his geftingcftum ; nu is geleaflic J?aet seo eadige] cwen mid swa micclum wuldre and beorhtnysse o^re oferstige, swa micclum swa hire geiSincSu oftra halgena unwrSmetenlice sind.
Drihten cweeft aer his upstige, J?aet on his Faeder huse sindon fela wununga : so^lice we gelyfaft J?aet he nu to-daeg j?a wynsumestan wununge his leofan meder forgeafe. Godes gecorenra wuldor is gemetegod be heora geearnungum, and nis hwaeftere nan ceorung ne anda on heora aenigum, ac hi ealle wuniaft on softre lufe and healicere sibbe, and aelc blis- sa$ on oftres ge$inc$um swa swa on his agenum.
Ic bidde eow, blissiaft on ^yssere freols-tide : witodlice nu to-daeg J>aet wuldorfulle maeden heofonas astah, J>aet heo un- asecgendlice mid Criste ahaferi on ecnysse rixige. Seo heo- fenlice cwen wearS to-daag generod fram ^yssere manfullan worulde. Eft ic cweiSe, faegnia^S for^an ^e heo becom or- sorhlice to ftam heofonlicum botle. Blissige eal middan- geard, for^an ^e nu to-daeg us eallum is "Surh hire geearnunga heel geyht. purh ure ealdaii modor Euan us wearS heofonan rices geat belocen, and eft fturh Marian hit is us geopenod, ]?urh ]?aBt heo sylf nu to-daeg wuldorfullice inn-ferde.
God fturh his witegan us behead J?aet we sceolon hine herian and msersian on his halgum, on 'Sam he is wundorlic : micele swi^or gedafenaiS J?aet we hine on ftisre masran freols-tide his eadigan meder mid lofsangum and wurSfullum herungum wur^ian sceolon ; for^an $e untwylice eal hire wur^mynt is Godes herung. Uton nu fofSi mid ealre estfulnysse ures modes ftas maeran freols-tide wuriSian, forSan "Se ]?aet si^fet ure haele is on lofsangum ures Drihtnes. pa ^e on maeig^- hade wunia^ blission hi, foriSan i5e hi geearnodon J>aet beon )?aet hi heria^5 : habbon hi hoge J7aet hi syn swilce j?aet hi wur^fullice herigan magon. pa ^e on claenan wudewan- hade sind, herion hi and arwurSion, for^an ^e swutol is ]?aet hi ne magon beon claene buton iSurh Cristes gife, seo$e waes
ON THE ASSUMPTION OF THE BLESSED MARY. 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 ex- alted 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 arid 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 devo- tion of our mind honour this great festival, for the way of our salvation is in hymns to our Lord. Let those who con- tinue 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
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fulfremedlice on Marian i5e lit herigaiS. Herigan eac and wurftian $a iSe on sinscipe wunia<5, forSan iSe ftanon flewft eallum mildheortnys and gifu )?aet hi herigan magon. Gif hwa synful sy, he andette, and nalaes herige, iSeah $e ne beo wlitig lof on ftaes synfullan mufte ; hwaeiSere ne geswice he iSaere herunge, forftan fte ^anon him is behaten forgyfenys.
pes pistol is swrSe menigfeald us to gereccenne, and eow swrSe deop to gehyrenne. Nu ne onhagaft us na swrSor be "Sam to sprecenne, ac we wyllaft sume o$re trimminge be "Ssere maaran Godes meder gereccan, to eowre gebetrunge. So^lice Maria is se maesta frofer and fultum cristenra manna, J?aet is forwel oft geswutelod, swa swa we on bocum raedaiS.
Sum man waes mid drycraefte bepaeht, swa ]?aet he Criste wrSsoc. and wrat his hand-gewrit )?am awyrgedan deofle, and him mannraedene befaeste. His nama waes Theophilus. He $a eft sy^an hine beftohte, and ^a hellican pinunge on his mode weolc ; and ferde i5a to sumere cyrcan ]?e waes to lofe ftaere eadigan Marian gehalgod, and ftaer-binnan swa lange mid wope and faestenum hire fultumes and iSingunge baed, o^5]?aet heo sylf mid micclum wuldre him to com, and cwaeft, J?aet heo him geftingod haefde wii5 ]?one Heofenlican Deman, hire agenne Sunu.
We wylla^ eac eow gereccan be geendunge ftaes arleasan Godes wiSersacan lulianes.
Sum halig biscop waes Basilius gehaten, se leornode on anre scole, and se ylca lulianus samod. pa gelamp hit swa J?aet Basilius wearS to biscope gecoren to anre byrig "Se is gehaten Cappadocia, and lulianus to casere, J>eah ^e he aeror to preoste bescoren waere. lulianus 'Sa ongann to lufigenne hae^engyld, and his cristendome wi'Ssoc, and mid eallum mode haeiSenscipe beeode, and his leode to ^an ylcan genydde. pa aet suman cyrre tengde he to fyrde ongean Perscisne leod- scipe, and gemette iSone biscop, and cwae^ him to, " Eala, "Su Basili, nu ic haebbe %e ofer^ogen on uSwitegunge." Se biscop him andwyrde, " God forgeafe J?aet i5u u^witegunge
ON THE ASSUMPTION OF THE BLESSED MARY. 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 better- ing 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 im- pious 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 Cap- padocia, 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 Ba- silius, I have now excelled thee in philosophy." The bishop answered, " God has granted to you to cultivate philosophy: '
HOM. VOL, I. 2 G
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beeodest :' and he mid J?am worde him bead swylce lac swa he sylf breac, j?aet wseron $ry berene hlafas, for bletsunge. pa het se wrSersaca onfon ftaera hlafa, and agifan iSam biscope togeanes gaers, and cwaei5, (( He bead us nytena fodan, underfo he gsers to leanes." Basilius underfeng J>aet gaers, ftus cweftende, " Eala ftu casere, soiSlice we budon fte ftaes *Se we sylfe bruca'S, and $u us sealdest to edleane unge- sceadwisra nytena andlyfene, na us to fodan, ac to hospe." Se Godes wrSersaca hine iSa gehathyrte, arid cwae'S, e( ponne ic fram fyrde gecyrre ic towurpe $as burh, and hi gesme^ige, and to yrSlande awende, swa J?aet heo bi^ cornbaere swi^or fonne mannbaere. Nis me uncu^ )>in dyrstignys, and ^Sissere burhware, $e 'Surh ^Sine tihtinge 'Sa anlicnysse, 'Se ic araerde and me to gebaed, tobraecon and towurpon." And he mid wordum ferde to Persciscum earde.
Hwaet "Sa Basilius cydde his ceastergewarum 'Saes retail caseres iSeowrace, and him selost raedbora wear^S, J?us cwe- •Sende, " Mine gebroiSra, bringa^ eowre sceattas, and uton cunnian, gif we magon, ftone re'San wi^5ersacan on his gean- cyrre gegladian/5 Hi Sa mid glaediun mode him to brohton goldes, and seolfres, and deorwurSra gimma ungerime hypan. Se bisceop $a underfeng ^Sa madmas, and behead his preostum and eallum 'Sam folce, J?aet ht heora lac geoffrodon binnon iSam temple "Se waes to wur^mynte iSaere eadigan Marian ge- halgod, and het hi iSaer-binnon andbidigan mid ^reora daga faestene, J>aet se JElmihtiga Wealdend, J?urh his moder fting- raedene towurpe J?aes unrihtwisan caseres andgit. pa on ftaere 'Sriddan nihte "Saes faestenes geseah se bisceop micel heofenlic werod on aelce healfe 'Saes temples, and on middan "Sam werode saet seo heofenlice cwen Maria, and cwaeft to hire aetstandendum, " Gelangia^ me 'Sone martyr Mercurium, )?a3t he gewende wiS "Saes aiieasan wi^ersacan lulianes, and hine acwelle, se^e mid to^undenum mode God minne Sunn forsihS." Se halga cy^Sere Mercurius gewaepnod hraedlice
ON THE ASSUMPTION OF THE BLESSED MARY. 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
2 G 2
452 DE ASSUMPTIONS BEAT^E MARINE.
com, and be hyre haese ferde. pa code se bisceop into "S^ere o3re cyrcan, j?aer se martyr inne laeig, and befran ftone cyrc- weard hwser "Sees halgan waepnu waeron ? He swor j?aet he on aefnunge aet his heafde witodlice hi gesawe. And he iSaer- rihte wende to Sea Marian temple, and 'Sam folce gecydde his gesikSe, and "Sees waelhreowan forwyrd. pa code he effe ongean to ftaes halgan martyres byrgenne, and funde his spere standan mid blode begleddod.
pa aefter "Srim dagum com an ftaes caseres $egna, Libanius hatte, and gesohte $aes bisceopes fet, fulluhtes biddende, and cydde him and ealre ^aere buruhware j?aes arleasan lulianes deaiS : ewaeiS J?aet seo fyrd wicode wii5 i$a ea Eufraten, and seofon weard-setl wacodon ofer "Sone casere. pa com ftaer staeppende sum uncirS cempa, and hine hetelice ^urh^yde^ and "Saerrihte of hyra gesilrSum ford wan ; and lulianus fta mid an^raecum hreame forswealt. Swa wear's seo burhwaru ahred Jmrh Sea Marian wrS ^one Godes wrSersacan. pa bead se bisceop iSani ceastergewarum hyra sceattas, ac hi cwaedon )?aet hi ufton 'Saera laca J?am undeadlican Cyninge, 'Se hi swa mihtelice generede, micele bet 'Sonne 'Sam deadlican cwellere. Se bisceop ^eah nydde J?aet folc j?aet hi "Sone 'Srid- dan dael J?aes feos underfengon, and he mid J?am twam daelum J?aet mynster gegodode.
Gif hwa smeage hu ftis gewurde, )?onne secge we, J?aet 'Ses martyr his lif adreah on laewedum hade ; 'Sa weariS he ^urh hae^enra manna ehtnysse for Cristes geleafan gemartyrod ; and cristene men sySftan his halgan lichaman binnon $am temple wur^fullice gelogedon^ and his waepna samod. Eft, 'Sa^a seo halige cwen hine asende, swa swa we nu hwene aer saedon, ]?a ferde his gast swyftlice, and mid lichamlicum waepne "Sone Godes feond ofstang, his weard-setlum onloci- gendum.
Mine gebnrSra ^a leofostan, uton clypigan mid singalum benum to "Saere halgan Godes meder, )?aet heo us on urum
ON THE ASSUMPTION OF THE BLESSED MARY. 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 adver- sary 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 mar- tyr had spent his life in a lay condition, when, through the persecution of heathen men, for belief in Christ, he was mar- tyred; 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 look- ing on.
My dearest brothers, let us call with constant prayers to the holy mother of God, that she may intercede for us in
454 PASSIO SCI BARTHOLOMEI APOSTOLI.
nydj>earfnyssum to hire Bearne geftingige. Hit is swlSe ge- leaflic )?aet he hyre miceles tinges trSian wylle, se$e hine sylfne gemedemode J?aet he Surh hi, for middangeardes alysed- nysse, to menniscum men acenned wurde, se^e aefre is God butan anginne, and nu fturhwunaft, on anum hade, so$ man and soft God, a on ecnysse. Swa swa gehwilc man wunaft on sawle and on lichaman an mann, swa is Crist, God and mann, an Haelend, sefte leofaiS and rixaft mid Feeder and Halgum Gaste on ealra worulda woruld. Amen.
VIII. KL. SEPT. PASSIO SCl BARTHOLOMEI APOSTOLI.
WYRD-WRITERAS secgaS j?aet $ry leodscipas sind ge- hatene India. Seo forme India lift to Seera Silhearwena rice, seo oiSer li^ to Medas, seo 'Sridde to "Sam micclum garsecge ; J^eos iSridde India hsef^ on anre sidan ]?eostru, and on o^ere ftone grimlican garsecg. To ^yssere becom Godes apostol BARTHOLOMEUS, and code into $am temple to $am deofol- gylde Astaro'S, and swa swa aeVSeodig 'Saer wunade. On $am deofolgylde wunade swilc deofol iSe to mannum J>urh $a anlicnysse spraec, and gehaelde untruman, blinde and healte, ]?a fte he sylf ser awyrde. He derode manna gesihSum, and heora lichaman mid misliciun untrumnyssum awyrde, and andwyrde him ^urh i5a unlicnysse, J?aet hi him heora lac of- frian sceoldon, and he hi gehselde ; ac he him ne heolp mid nan re haele, ac ftafta hi to him bugon, $a geswac he iSaere lichamlican gedreccednysse, forSan ^e he ahte iSa heora sawla. pa wendon dysige men j>set he hi gehaelde, 3a3a he ^aere dreccednysse geswac.
pa mid J>am ^e se apostol into Sam temple eode, 3a adum- bode se deofol Astaroft, and ne mihte nanuni ftaera ^e he
THE PASSION OF ST. BARTHOLOMEW THE APOSTLE. 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.
AUGUST XXV. THE PASSION OF ST. BARTHOLOMEW THE APOSTLE.
HISTORIANS say that there are three nations called In- dia. 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 BARTHO- LOMEW, 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 dev iJAshtaroth became dumb, and could not help any of those \\ um he had
456 PASSIO SCI BARTHOLOMEI APOSTOLI.
awyrde gehelpan, for ftaes halgan Codes "Segues neawiste. pa lagon $aer binnan iSam temple fela adligra manna, and daeghwomlice j?am deofolgylde offrodon ; ac J?ai5a hi gesavvon J?aet he heora helpan ne mihte, ne nanum andwyrdan, ]?a ferdon hi to gehendre byrig, j?aer iSaer ofter deofol waes ge- wurSod, J?aes nama waes BerrS, and him offrodon, and be- frunoiij hwi heora god him andwyrdan ne mihte ? Se deofol "Sa BerrS andwyrde, and cwaeiS, " Eower god is swa faeste mid isenum racenteagum gewrrSen J?aet he ne gedyrstlaecft )?aet he furSon orSige o$$e sprece sy&San se Godes apostol Bartholomeus binnan J>aet tempel becom." Hi axodon, " Hwaet is se Bartholomeus ?" Se deofol andwyrde, " He is freond )?aes ^Elmihtigan Godes, and $i he com to ftyssere scire fset he aidlige ealle ^a hae^Sengyld )?e ^Sas Indiscan wur- "Sia'S." Hi cwsedon, " Sege us his nebwlite, J?set we hine oncnawan magon," BerrS himandwyrde, " He is blaecfexede and cyrps, hwit on lichaman, and he h?ef^ steape eagan, and medemlice nosu, and side beardas, hwon harwencge,medemne wgestm, and is ymbscryd inid hwitum oferslype, and binnan six and twentig geara fsece : naes his reaf horig ne tosigen, ne his scos forwerode. Hund srSon he big^S his cneowa on daege, and hund siiSon on nihte, bidden de his Drihten. His stemn is swylce ormaete byme, and him faraiS mid Godes englas, 'Se ne ge^afia'S j?aet him hunger derige, o'SiSe aenig ateorung. ^Efre he bi^ anes modes, and glaed ]?urhwuna^. Ealle ^ing he foresceawai5 and wat, and ealra 'Seoda gereord
he cann. Nu iu he wat hwaet ic sprece be him, forSan "Se
r *
Godes englas him iSeowiaft, and ealle iSing cy^a^. ponne ge hine seca$, gif he sylf wyle, ge hine gemetaS ; gif he nele, so^lice ne finde ge hine. Ic bidde eow J?aet ge hine geornlice biddon f>aet he hider ne gewende, j?elaes iSe Godes englas $e him mid synd me gebeodon J?aet hi minum geferan Astaroft gebudon." And se deofol mid j?isum wordum suwode.
Hi gecyrdon ongean, and sceawodon aelces ael^eodiges mannes andwlitan and gyrlan, and hi nateshwon, binnan
THE PASSION OF ST. BARTHOLOMEW THE APOSTLE. 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.'3 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, " De- scribe 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 com- manded to my companion Ashtaroth." And with these words the devil was silent.
They turned back, and beheld the countenance and gar- ments of every man, and, during a space of two days, they
458 PASSIO SCI BARTHOLOMEI APOSTOLI.
twegra daga faece, hine ne gemetton. pa betwux $isum hrymde sum wod mann fturh deofles gast, and cwae'S, " Eala "Su Godes apostol, Bartholomee, "Sine gebedu geancsumiaiS me, and ontendaft." Se apostol "Sa cwseft, " Adumba, $u unclfena deofol, and gewit of °Sam menn." And "Saerrihte wearS se mann gecleensod fram 'Sam fulan gaste, and gewit- tiglice spraec, sefte for manegum gearum awedde.
pa geaxode se cyning Polimius be 'Sam witseocum menn, hu se apostol hine fram "Saere wodnysse ahredde, and het hine to him gelangian, and cwae'S, " Min dohtor is hreowlice awed : nu bidde ic 3e j?aet )?u hi on gewitte gebringe, swa swa "Su dydest Seustium, sefte for manegum gearum mid egeslicere wodnysse gedreht wees." paiSa se apostol j?aet maeden geseah mid heardum racenteagum gebunden, for'San "Se heo bat and totaer selcne 'Se heo geraecan mihte, and hire nan man ge- nealaecan ne dorste, ^Sa het se apostol hi unbindan. pa "Senas him andwyrdon, " Hwa dearr hi hreppan ?' Bartholomeus andwyrde, " Ic hssbbe gebunden "Sone feond J>e hi drehte, and ge gyt hi ondraeda^. GaiS to and unbinda^ hi, and ge- reordiga'S, and on aerne merigen laeda'S hi to me." Hi i5a dydon be 'Saes apostoles haese, and se awyrigeda gast ne mihte na leng hi dreccan.
pa ftaes on merigen se cyning Polimius gesymde gold, and seolfor, and deorwurSe gymmas, and paellene gyrlan uppan olfendas, and sohte $one apostol, ac he hine nateshwon ne gemette. Eft $aes on merigen com se apostol into $aes cyninges bure, beclysedre dura, and hine befran, f( Hwi sohtest $u me mid golde, and mid seolfre, and mid deor- wurSum gymmum and gyrlum ? pas lac behofiaiS ]?a fte eor^lice welan seca'S ; ic so^lice nanes eorSlices gestreones, ne flaesclices lustes ne gewilnige ; ac ic wille j?aet ]m wite J>aet $aes ^Elmihtigan Godes Sunu gemedemode hine sylfne )?8et he $urh maedenlicne innoi5 acenned wear$, se^e geworhte heofonas and eorSan and ealle gesceafta ; and he haefde anginn on ftaere menniscnysse, seiSe naefre ne ongann on godcund-
THE PASSION OF ST. BARTHOLOMEW THE APOSTLE. 459
did not find him. Then in the meanwhile some madman cried through the devil's spirit, and said, u 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?'1 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 mor- row 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 earthty 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 lie had beginning in humanity who never began in his divine nature, for he is himself beginning,
460 PASSIO SCI BARTHOLOMEI APOSTOLI.
nysse, ac he sylf is anginn, and eallum gesceaftum, aegfter ge gesewenlicum ge ungesewenlicum, anginn forgeaf. paet maeden $e hine gebaer forhogode aelces weres gemanan, and •Sam ^Elmihtigan Gode hire maeg'Shad behet. Hire com to Godes heah-engel Gabriel, and hire cydde )?aes heofonlican ^Eftelinges to-cyme on hire innoft, and heo his wordum ge- lyfde, and swa mid ]?am cilde weai"S."
Se apostol $a )>am cyninge bodade ealne cristendom, and middangeardes alysednysse "Surh iSses Haelendes to-cyme, and hu he "Sone hellican deofol gewylde, and him mancynnes benaemde, and cwseft, " Drihten Crist, sefte fturh his un- scyldigan dea'S J?one deofol oferswi^de, sende us geond ealle "Seoda^ ]?aet we todrasfdon deofles 'Senas, $a ^e on anlicnyssum wunia'S, and )?set we 'Sa haeiSenan "Se hi wur^ia'S of heora anwealde setbrudon. Ac we ne underftyS gold ne seolfor, ac forseoft, swa swa Crist forseah ; for^an 'Se we gewilnia'S J?aet we rice beon on his rice, on "Sam nsefS adl, ne untrumnyss, ne unrotnyss, ne deaft, naenne stede, ac J^aer is ece gesael'S and eadignys, gefea butan ende mid ecum welum. For^i ic ferde to eowerum temple, and se deofol i5e eow iSurh 'Sa anlicnysse geandwyrde, 'Surh Godes englas 'Se me sende, is gehaeft. And gif 'Su to fulluhte gebihst, ic do J?aet ]?u 'Sone deofol ge- sihst, and gehyrst mid hwilcum craefte he is geiSuht J?8et he untrumnysse gehsele. Se awyrigeda deofol^ si^an he "Sone frumsceapenan mann beswac, syfrSan he haefde anweald on ungelyfedum mannum, on sumum maran, on sumum laessan : on "Sam maran 'Se swi^or synga^ on $am laessan 'Se hwon- licor syngaft. Nu de^ se deofol mid his lotwrencum J?ffit 'Sa earman men geuntrumia^, and tiht hi ]?9et hi sceolon gelyfan on deofolgyld : J?onne geswicft he "Saere gedreccednysse, and haefS heora sawla on his anwealde ; ]?onne hi cwe'Sa'S to 'Saere deofollican anlicnysse, pu eart in in god. Ac ftes deofol, 3e binnan eowrum temple waes, is gebunden, and ne maeg nateshwon andwyrdan "Sam )?e him to gebiddaft. Gif "Su wylt afandian )?aet ic so^ secge, ic hate hine faran into 'Saere anlic-
THE PASSION OF ST. BARTHOLOMEW THE APOSTLE. 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 man- kind, 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 wrho 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 wdthin your temple, is bound, and cannot answer those who pray to him. If thou wilt prove whether I speak truth. I will command
462 PASSIO SCI BARTHOLOMEI APOSTOLI.
nysse, arid ic do j?aet he andet J?is ylce, )?aet he is gewrrSen, and nane andsware syllan ne mseg."
pa andwyrde se cyning, "Nu to-merigen hsefS jns folc gemynt J?aet hi heora lac him offrion, ftonne cume ic iSaerto, ]?aet ic geseo $as wunderlican daeda." Witodlice on $am o$rum daege com se cyning mid J?aere burhware to iSarn temple, and fta hrymde se deofol mid egeslicere stemne "Burn fta anlicnysse, and cwaeS, " GeswicaiS, earme, geswicaft eowra offrunga, "Selaes Se ge wyrsan pinungeftrowion ftonne ic. Ic com gebunden mid fyrenum racenteagum fram Cristes englum, ftone iSe fta ludeiscan on rode ahengon : wendon j?set se dea^ hine gehseftan mihte ; he so^lice ^one dea$ oferswy^de, and urne ealdor mid fyrenum bendum gewra^, and on iSatn ^rid- dan daege sigefsest aras, and sealde his rode-tacen his apo- stolum, and tosende hi geond ealle ^eoda. An iSsera is her, ^e me gebundenne hylt. Ic bidde eow j?aet ge me to him ge^ingion, ]>azt ic mote faran to sumere o^re scire."
pa cw83^ se apostol Bartholomeus, " pu unclaena deofol, andette hwa awyrde ^as untruman menn." Se unclsena gast andwyrde, " Ure ealdor, swa gebunden swa he is, sent us to mancynne, J?aet we hi mid mislicum untrumnyssum awyrdon ; 83rest heora lichaman, foriSan ^e we nabbaft naenne anweald on heora sawlum, baton hi heora lac us geoffrion. Ac "Sonne hi for heora lichaman haeliSe us offriaiS, |?onne geswice we %ses lichaman gedreccednysse, for^an 'Se we habbaft sy^^an heora sawla on urum gewealde. porine biS ge^uht swilce we hi gehselon, 'Sonne we geswicaft ]?a3ra awyrdnyssa. Arid menri us wur^iaiS for godas, ]?onne we so^lice deoflu sirid, j?aes ealdres gingran ^e Crist J?aes maedeues Sunu gewra^S. Fram $am daege |?e his apostol Bartholomeus hider com, ic com mid byrnendum racenteagum iSearle fornumen, and forSi ic sprece iSe he me het ; elles ic ne dorste on his andwerdnysse sprecan, ne fur'Son ure ealdor."
pa cwseft se apostol, " Hwi nelt ^u gehaslan ^as untruman, swa swa iSin gewuna wass ?" Se sceocca andwyrde, " ponne
THE PASSION OF ST. BARTHOLOMEW THE APOSTLE. 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.'3
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 man- kind, 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, dis- ciples 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
464 PASSIO SCI BARTHOLOMEI APOSTOLI.
we manna lichaman deriga^, buton we ftaere sawle derian magon, $a lichaman Jnirh wuniaft on heora awyrdnysse." Bar- tholomeus cws&S, " And hu became ge to 'Saere sawle awyrd- nysse ? ' Se deofol andwyrde, " ponne hi gelyfaiS J^aet we godas sind, and us offriaft, ]?onne forlset se ^Elmihtiga God hi, and we iSonne forlastaiS ftone lichaman ungebrocodne, and cepaiS 'Saere sawle J?e us to gebeah, and heo 'Sonne on ure an weal de brS."
pa cwae'S se apostol to eallum ftam folce, " Efne nu ge habbaft gehyred hwilc $es god is i5e ge wendon J?aet eow ge- hfelde ; ac gehyraiS nu ^Sone so^an God, eowerne Scyppend, J?e on heofonum earda^ ; and ne gelyfe ge heonori-forS on idele anlicnyssa : and gif ge willaiS J^set ic eow to Gode ge^ingige, and feet 'Sas untruman hael^e underfon, towurpa^ ]?onne iSas anlicnysse, and tobreca^. Gif ge 3is do^, J?onne halgige ic 'Sis tempel on Cristes naman, and eow ^ser on-innan mid his fulluhte fram eallum synnum a^wea.'3 pa het se cyning i$a anlicnysse towurpan. Hwaet J?aet folc ^a caflice mid rapum hi bewurpon, and mid stengum awegdon ; ac hi ne mihton for 'Sam deofle J?a anlicnysse styrian.
pa het se apostol tolysan $a rapas, and cwaeft to "Sam awyrgedan gaste ^e hire on sticode, u Gyf ^u wylle ]?set ic "Se on niwelnysse ne asende, gewit of "Syssere anlicnysse, and tobrec hi, and far to westene, J?3er nan fugel ne flyfrS, ne yr^ling ne eraiS, ne mannes stemn ne swegiS." He 'Saerrihte ut-gewat, and sticmselum tobreec ^a anlicnysse, and ealle ^a graeftas binnon ^am temple tobrytte. paet folc 'Sa mid anre stemne clypode, if An ^Elmihtig God is, ^one 'Se Bartho- loineus boda^." Se apostol i$a astrehte his handa wrS heo- fonas weard, |?us biddende, " pu ^Elmihtiga God, on 'Sam $e Abraham gelyfde, and Isaac, and lacob ; J?u^e asendest 'Sinne ancennedan Sunn, J>eet he us alysde mid his deorwurSan blode fram deofles ^eovvdome, and hrefS us geworht ^e to bearnum ; ]?u eart unacenned Faeder, he is Sunu of 'Se aefre acenned, and se Halga Gast is refre forftstaeppende of ^e and of iSinum
THE PASSION OF ST. BARTHOLOMEW THE APOSTLE. 465
t
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, Ci 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 forth- with 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 Bar- tholomew 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
HOM. VOL. I. 2 H
466 PASSIO SCI BARTHOLOMEI APOSTOLI.
Bearne, se forgeaf us on his naman ftas mihte, J>aet we un- trume gehselon, and blinde onlihton, hreoflige geclaensian deoflu aflian, deade arseran, and cwae$ to us, Soft ic eow secge, Swa hwset swa ge biddaft on minum naman set minum Feeder, hit biS eow getrSod. Nu bidde ic on his naman ]?set J?eos untrume menigu sy gehaeled, J?9et hi ealle oncnawon }?3et eart ana God on heofonan, and on eorSan, and on see, Jm haelfte ge-edsta^elast iSurh ftone ylcan urne Drihten, se^e mid "Se and mid J?am Halgan Gaste leofaiS and rixaft on ealra worulda woruld." Mid J>am ^e hi andwyrdon, " Amen/' |?a weariS call seo untrume menigu gehseled : and $aer com ^a fleogende Godes engel scinende swa swa sunne, and fleah geond "Sa feower hwemmas J?aes temples, and agrof mid his fingre rode-tacn on $am fy^erscytum stanum, and cwaeiS, " Se God ^e me sende cwae'S, pset swa swa 'Sas untruman synd gehaelede fram eallum co^um, swa he geclaansode )?is tempi fram J?aes deofles fulnyssum, ^one "Se se apostol het to westene gewitan. Arid God behead me )?aet ic i5orie deofol eowrum gesih^um aer aeteowige. Ne beo ge afyrhte ]mrh his gesihSe, ac mearcia^ rode-tacen on eowrum foreheafdum, and selc yfel gewit fram eow."
And se engel $a 39teowde J>am folce iSoiie awyrigedan gast on "Syssere gelicnysse. He weariS iSa aeteowod swylce ormaete Silhearwa, mid scearpum nebbe, mid sidum bearde. His loccas hangodon to "Sam anccleowum, his eagan waeron fyrene spearcan sprengende ; him stod swseflen lig of ^am muiSe, he wses egeslice gefi^erhamod, and his handa to his baece ge- bundene. pa cwse'S se Godes engel to iSam atelican deofle, " ForSan 'Se "Su waere gehyrsum 'Sees apostoles haesum, and tobraece J?as deofellican anlicnysse, nu asfter his behate ic i5e unbinde, J?aet J?u fare to westene, J?aer "Sser nanes mannes drohtnung nis ; and 'Su J?aer wunige o^ J>one micclan dom.J> And se engel hine *Sa unhand, and he mid hreowlicere wa- nunge aweg-gewat, and nawar si^an ne seteowde. Se engel iSa, him eallum onlocigendum, fleah to heofonum.
THE PASSION OF ST. BARTHOLOMEW THE APOSTLE. 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 com- manded 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 look- ing on him, fle\v to heaven.
2 u 2
468 PASSIO SCI BARTHOLOMEI AEOSTOLI.
Hwaet $a se cyning Polimius, mid his wife and his twam sunum, and mid ealre his leode, gelyfde on ftone softan God, and wearS gefullod, and awearp his cynehelm samod mid his purpuran gyrlum, and nolde ftone Godes apostol forlaetan. JEfter $isuni gesamnodon gehwylce "Swyrlice wrSercoran, and wrehton ftone cyning to his brewer Astrlgem, se waes cyning on oftrum leodscipe, and cwsedon, " pin broker is geworden anes dryes folgere, se geagnaiS him ure tempel, and ure godas tobryciS." pa wearS se cyning Astriges gehathyrt, and sende iSusend gewaepnodra cempena, )?aet hi ftone apostol gebun- denne to him bringan sceoldon. paSa se apostol him to gelsed waes, 3a cwaeft se cyning, ge Hwi amyrdest $11 minne broSor mid }?irium drycrsefte?' Bartholomeus andwyrde, " Ne amyrde ic hine,, ac ic hine awende fram hseSenum gylde to ^am so^an Gode.'3 Se cyning him to cwseft, " Hwi to- wurpe $u ure godas ? ' He andwyrde, " Ic sealde fta mihte 'Sam deoflunij )?3et hi tocwysdon $a idelan anlicnysse J>e hi on wunodon, J?aet J?aet mennisce folc fram heora gedwyldum ge- cyrde, and on iSone ecan God gelyfde." pacwae^ se cyning, " Swa swa $u dydest minne bro^or his god forlaetan, and on $inne god gelyfan, swa do ic eac fte forlfletan 'Sinne god, and on minne gelyfan," pa andwyrde se apostol, " Ic aeteowode }>one god $e ^in broiSor wur^ode him gebundenne, and ic het J?aet he sylf his anlicnysse tobrsece. Gif $u miht $is don minum Gode, ]?onne gebigst $u me to ftines godes biggen- gum : gif $u $onne p>is minum Gode don ne miht, ic tobryte ealle fiine godas, and $u $onne gelyf on $one softan God J^e ic bodige."
Mid J?am $e hi $is spraecon, }>& cydde sum man J?am cy- ninge faet his maesta god Balda^ feolle, and sticmaelum toburste. Se cyning $a totaer his purpuran reaf, and het mid strSum saglum ^one apostol beatan, and sr$$an beheafdian. And he fta on $isum daege swa gemartyrod to $am ecan life gewat, Witodlice aefter ftisum com se bro^or mid his folce, and ftone halgan lichaman mid wulderfullum lofsangum
THE PASSION OF ST. BARTHOLOMEW THE APOSTLE. .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, arid 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.'J 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 man- kind might turn from their errors, arid 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."
i
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
470, PASSIO SCI BARTHOLOMEI APOSTOLI.
aweg ferodon, and getimbrodon mynster wundorlicere micel- nysse, and on 'Sam his halgan reliquias arwurSlicegelogedon. Eornostlice on ftam J?rittigoi$an daege, se cyning Astriges, i5e "Sone apostol ofslean net, wearS mid feondlicum gaste ge- gripen, and egeslice awedde : swa eac ealle fta ftwyran haeften- gyldan, j?e $one apostol mid nrSe to 'Sam cyninge gewregdon, aweddon samod mid him, and union hi and he to his byrgene, and ftser wedende swulton. pa asprang micel oga and gryre ofer ealle $a ungeleaffullan, and hi fta gelyfdon, and gefullode wurdon set "Saera maessepreosta handum, ^e se apostol eer gehadode. pa onwreah se apostol Bartholomeus be "Sam geleaffullan cyninge Polimius, J?fet he biscophad underfenge ; and kSa Godes ^eowan and J?aet geleaffulle folc hine anmodlice to ^Sam hade gecuron. Hit gelamp ^a, asfter ^sere hadunge, )?33t he worhte fela tacna on Godes naman, ^urh his geleafan, and fturhwunode twentig geara on 'Sam biscopdome, and on godre drohtnunge; and fulfremedum geftincrSum gewat to Drihtne, fam is wurSmynt and wuldor a on worulde.
We magon niman bysne be iSsere apostolican lare, j?set nan cristen mann ne sceal his haele gefeccan buton set 'Sam ./Elmihtigan Scyppende, ^am $e gehyrsumia'S lif and dea^, untrumnys and gesundfulnys, se^e cwae^ on his godspelle, faet an lytel fugel ne befyl^ on dea'S butan Godes dihte. He is swa mihtig, })8zt he ealle "Sing gediht and gefadaft butan geswince > ac he beswincgft mid untrumnyssum his gecorenan, swa swa he sylf cwee'S, " pa ^e ic lutige, 'Sa ic "Sreage and beswinge.'3 For mislicum intingum beo^S cristene men ge- untrumode, hwilon for heora synnum, hwilon for fandunge, hwilon for Godes wundrum, hwilon for gehealdsumnysse godra drohtnunga^ ]?83t hi "Sy eadmodran beon ; ac on eallum ^isum )?ingum is ge^yld nyd-behefe. Hwilon eac Jwrh Godes wrace becymiS J?am arleasan menn swi^e egeslic yfel, swa f>aet his wite ongin'S on ftyssere worulde, and his sawul gewit to $am ecum witum for his waelhreawnysse ; swa swa
THE PASSION OF ST. BARTHOLOMEW THE APOSTLE. 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 be- came 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 be- lieving people chose him unanimously to that order. It hap- pened then, after the ordination, that he wrought many miracles in the name of God through his belief, and con- tinued 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 riot in death without God's direction. He is so mighty, that he directs and orders without toil ; but he scourges his chosen with dis- eases, as he himself said, " Those whom I love I chastise and scourge/3 For divers causes are Christian men afflicted with disease, sometimes for their sins, sometimes for trial, some- times 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 ven- geance 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
472 PASSIO SCI BARTHOLOMEI APOSTOLI.
Herodes fte fta unscae&Sigan cild acwealde on Cristes acen- nednysse, and manega oiSre to-eacan him. Gif se synfullabrS gebrocod for his unrihtwisnysse, ]?onne gif he mid geftylde his Drihten heraft, and his miltsunge bitt, he br3 ftonne aftwogen fram his synnum ^urh iSa untrumnysse, swa swa horig hraegl J?urh sapan. Gif he rihtwis brS, he haefS ]?onne maran geftincfte ]?urh his brocunge, gif he geftyldig br3. Se "Se bi<5 ungejjyldig, and mid gealgum mode ceoraS ongean God on his untrumnysse, he haefS twyfealde genrSerunge, for^an $e he geyciS his synna mid j?aere ceorunge, and ^rowa^ naftelaes.
God is se soiSa Isece, }>e ^urh mislice swingla his folces synna gehaeliS. Nis se woruld-ls&ce wselhreow^ ^eah ^e he J>one gewundodan mid baernette, o&Se mid ceorfsexe gelac- nige. Se laece cyrf^ o^Se bsern^, and se untruma hrym^ ]?eah-hwse^ere ne miltsa^ he J/aes o^res wanunge, for^an gif se laece geswicrS his craeftes, )?onne losa^ se forwundoda. Swa eac God gelacnaiS his gecorenra gyltas mid mislicum brocum ; and )?eah fte hit hefigtyme sy ^Sam ftrowigendum, J?eah-hwae^ere wyle se goda Laece to ecere hsel^e hine ge- lacnigan. Witodlice se 'Se nane brocunge for iSisum life ne "SrowaS, he faer^ to ^rowunge. For agenum synnum bi^ se maim geuntrumod, swa swa Drihten cwaeiS to sutnum bed- ridan, ^e him to geboren waes, " Min beam, %e synd fine synna forgifene : aris nu, and her ham iSin leger-bed."
For fandunge beo^ sume inenn geuntrumode, swa swa waes se eadiga lob, 'Safta he waes rihtwis, and Gode gehyrsum. pa baed se deofol, ]>aet he his fandigan moste, and he $a anes daegcs ealle his aehta amyrde, and eft hine sylfne mid ]?am maestan broce geuntrumode, swa )?aet him weollon ma'San geond ealne 3one lichaman. Ac se ge^yldiga lob, on eallum 'Sisum ungelimpum, ne syngode mid his mu^e, ne nan iSing stuntlices ongean God ne spraec, ac cwae^S, " God me forgeaf ^a aehta, and hi eft aet me gen am ; sy his nama gebletsod." God eac Sa hine gehaelde, and his aehta mid twvfealdum him
O J «r ~^^fc-*-*.«.
THE PASSION OF ST. BARTHOLOMEW THE APOSTLE. 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 con- demnation, 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
474 PASSIO SCI BARTHOLOMEI APOSTOLI.
forgeald. Sume menn beo$ geuntrumode for Godes tacnum, swa swa Crist cwaeft be sumum blindan men, ftaiSa his leor- ning-cnihtas hine axodon3 for hwaes synnum se maim wurde swa blind acenned. pa cwaeft se Haelend, ]?aet he naere for his agenum synnum, ne for his maga, blind geboren, ac forSi J?aet Godes wundor ]?urh hine geswutelod wsere. And he J?aerrihte mildheortlice hine gehaelde, and geswutelode J?aet he is soft Scyppend, iSe fta ungesceapenan eahhringas mid his halwendan spatle geopenode.
For gehealdsumnysse soiSre eadmodnysse beoiS forwel oft Godes gecorenan geswencte, swa swa Paulus se apostol be him sylfum cwseft, " Me is geseald sticels mines lichaman, and se sceocca me gearplaet, j?aet seo micelnys Godes onwri- genyssa me ne onhebbe ; forSan ic baed )?riwa minne Drihten, J?set he afyrsode J?aes sceoccan sticels fram me; ac he me andwyrde, Paule, ^e genihtsumaft min gifu. So^lice maegen biiS gefremod on untrumnysse. Nu wuldrige ic lustlice on minum untrumnyssum, )?33t Cristes miht on me wunige.'J
Se cristena mann iSe on aenigre J>issere gelicnysse bi3 ge- brocod, and he ftonne his hsel^e secan wyle aet unalyfedum tilungum, o^e aet wyrigedum galdrum, oJ>J>e aet aenigum wiccecraefte, 'Sonne bi^ he ^am haeSenum mannum gelic, J?e i5am deofolgylde geoffrodon for heora lichaman haelfte, and swa heora sawla amyrdon. Se ^e geuntrumod beo, bidde his haele aet his Drihtne, and ge^yldelice J?a swingla forbere ; loc 1m lange se so'Sa hece hit foresceawige, and ne beceapige na •e)iirh aenigne deofles craeft mid his sawle Saes lichaman ge- sundfulnysse ; bidde eac goddra manna bletsunge, and aet halgum reliquium his haele gesece. Nis nanum cristenum menn alyfed ]?aet he his haele gefecce aet nanum stane, ne aet nanum treowe, buton hit sy halig rode-tacen, ne aet nanre stowe, buton hit sy halig Godes bus : se 'Se elles deS, he begae^S untwylice hse^engild. We habbaiS hwae^ere fa bysne on halgum bocum, )?aet mot se iSe wile mid soiSum laececraefte his lichaman getemprian, swa swa dyde se witega Isaias, )?e
THE PASSION OF ST. BARTHOLOMEW THE APOSTLE. 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 mani- fested that he is the true Creator, who opened the unshaperi 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, te 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 ac- cursed 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 other- wise, 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
476 DECOLLATIO S. IOHANNIS BAPTISTS.
worhte ftam cyninge Ezechie clrSan to his dolge^ and hine gelacnode.
Se wisa Augustinus cwaeftj J?aet unpleolic sy j?eah hwa laece-wyrte fticge ; ac f>8et he tseliS to unalyfedlicere wiglunge, gif hwa $a wyrta on him becnitte, buton he hi to 'Sam dolge gelecge. peah-hwse'Sere ne sceole we urne hiht on laece- wyrtum besettan^ ac on ftone JElmihtigan Scyppend, ]?e $am wyrtum ftone craft forgeaf. Ne sceal nan man mid galdre wyrte besingan, ac mid Godes wordum hi gebletsian, and swa fticgan.
Wite 'Seah-hwae^ere gehwa, ]?3et nan man butan earfo^- nyssum ne becymiS to "Saere ecan reste, fa^a Crist sylf nolde his agen rice butan micelre earfo^nysse astigan : swa eac his apostolij and 'Sa halgan martyras mid heora agenum feore J?aet heofonlice rice beceapodon : syftftan eac halige andette- ras, mid micelre drohtnunge on Godes fteowdome, and )?urh miccle forhsefednyssa and claennysse, halige wurdon. Hwaet wylle we endemenn 'Syssere worulde, gif we for urum synnum gebrocode beoiS, buton herian urne Drihten, and eadmodlice biddan, ]?aet he us J?urh ^a hwilwendlican swingla to ^am ecan gefean gelsede ? Sy him wuldor and lof on ealra worulda woruld. Amen.
II1I. KL. SEPT. DECOLLATIO SCI IOHANNIS BAPTISTS.
MISIT Herodes et tenuit lohannem : et reliqua.
Marcus se Godspellere awrat on Cristes bee be "Sam mseran Fulluhtere lohanne, j?aet " se wselhreowa cyning Herodes hine gehsefte, and on cwearterne sette, for his bro^or wife Herodiaden :" et reliqua.
pes Johannes waes se maerosta mann, swa swa Crist be him cyiSnysse gecydde. He cwasiS, " Betwux wifa bearnum ne
THE DECOLLATION OF ST. JOHN THE BAPTIST. 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.
AUGUST XXIX. THE DECOLLATION OF ST. JOHN THE BAPTIST.
MISIT Herodes et tenuit Johannern : et reliqua.
Mark the Evangelist wrote in the book of Christ concer- ning 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
478 DECOLLATIO S. IOHANNIS BAPTISTS.
aras nan maerra man J>onne Johannes se Fulluhtere." Nu haebbe ge oft gehyred be his mseran drohtnunge and be his •Senunge, nu wylle we embe ftises godspelles trahtnunge sume swutelunge eow gereccan.
pes Herodes, "Se lohannem beheafdian het, and on iSaes Hselendes 'Srowunge Pilate $am ealdormenn geftafode, and hine to his dome betaehte, waes iSaes oiSres Herodes sunu, "Se on 'Sam timan rixode $e Crist geboren waes ; ac hit wses swa gewunelic on ftam timan J?aet rice menn sceopon heora bear- num naman be him sylfum, J?aet hit waere geftuht J?aes $e mare gemynd J?aes feeder, ^a^a se sunu, his yrfenuma, waes geciged J?33S feder naman. Se waslhreowa fasder Herodes laefde fif suna, )?ry he het acwellan on his feorh-adle, eer^an ^e he gewite. pa wearS he hreowlice and hrsedlice dead aefter ^am iSe he fta cild acwealde for Cristes acennednysse. pa feng Archelaus his sunu to rice. Da embe tyn geara fyrst wearS he ascofen of his cynesetle, forSan )?e )?33t ludeisce folc wrehton his modignysse to ^am casere, and he 'Sa hine on wraecsrS asende. pa daelde se casere }>8et ludeisce rice on feower, and sette ^33rto feower gebroftra : iSa sind gecwedene sefter Greciscum gereorde^ tetrarche^ J>set sind, fy^Serrican. Fy^er- rica br$ se 'Se haef^ feor^an dael rices, pa waes an ftyssera gebroiSra Philippus gehaten, se gewifode on 'Sass cyninges dehter Arethe, Arabiscre 'Seodej seo hatte Herodias. pa aefter sumum fyrste wurdon hi ungesome, Philippus and Arethe, and he genam 'Sa dohtor of his aiSumme, and forgeaf hi his brewer Herode; forSan i5e he waes fur^or on hlisan and on mihte. Herodes 'Sa awearp his riht aewe, and forli- gerlice manfulles sinscipes breac.
pa on $am timan bodade Johannes se Fulluhtere Godes rihtwisnysse eallum ludeiscum folce, and )?reade ^one He- rodem, for ftam fulan sinscipe. Aecclesiastica historia ita narrat : pa geseah Herodes J?aet eal seo ludeisce meniu arn to lohannes lare, and his mynegungum geornlice gehyrsu-
THE DECOLLATION OF ST. JOHN THE BAPTIST. 479
there hath not arisen any greater man than John the Baptist." Now ye have often heard of his great course and of his mini- stry, 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 re- membrance 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 ctetrarchs,' 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 crimi- nal union.
Then at that time John the Baptist preached God's right- eousness 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 teach- ing, and zealously obeyed his admonitions, he was afraid,
480 DECOLLATIO S. IOHANNIS BAPTISTS.
modem, J?a weai"S he afyrht, and vvende )?aet hi woldon for lohannes lare his cynedom forseon, and wolde fta forhradian, and gebrohte hine on cwearterne on anre byrig ]?e is gecweden Macherunta. Hwaet $a lohannes asende of 'Sam cwearterne twegen leorning-cnihtas to Criste, and hine befrari, Jnis cweS- ende, " Eart "Su se 3$e toweard is, o]?J?e we o'Sres andbidian sceolon ?" Swilce he cwaede, Geswutela me, gyf i5u sylf wylle nySer-astigan to hellwarum for manna alysednysse, swa swa i$u woldest acenned beon for manna alysednysse ; oiSfte gif ic sceole cySan iSinne to-cyme hellwarum, swa swa ic middangearde )?e toweardne bodade, geswutela. Hwaet Sa se Haelend on 'Ssere ylcan tide, swa swa Lucas se godspellere awrat, gehaelde manega untruman fram mislicum co^um, and wodum mannum gewitt forgeaf, and blindum gesitrSe ; and cwaeS s)^^anto lohannes aerendracum, " Fara^S nu to lohanne, and cy^a^ him ]?a 'Sing ]?e ge gesawon and gehyrdon. Efne nu blinde geseoft, and 'Sa healtan ga^, and hreoflige men synd geclaensode, deafe gehyra'S, and ^a deadan arisaft, and ^earfan bodia^ godspel ; and se bi^S eadig J?e on me ne bi^ geseswicod." Swylce he cwsede to lohanne, pyllice wundra ic wyrce, ac swa-'Seah ic wylle dea^e sweltan for mancynnes alysednysse, and $e sweltende aefterfyligan, and se brS gesaelig )?e mine wundra nu heraft, gif he minne deaiS ne forsih'S, and for iSam deaiSe ne geortruwa^ )?3et ic God com. pus onwreah se Haelend lohanne J?aet he wolde hine sylfne gemedemian to dea^e, and syfrSan hellwara geneosian.
pa betwux "Sisum gelamp J?83t Herodes, swa we ser cwasdon, his witan gefeormode on ftam daege ]?e he geboren waes; forSan ^e hi haefdon on 'Sam timan micele blisse on heora gebyrd- tidum. Seo dohtor 3a, swa swa we asr saedon, plegode mid hire maedenum on 'Sam gebeorscipe, him eallum to gecwe- mednysse, and se faeder "Sa mid a^Se behet, J?aet he wolde hire forgyfan swa hwaes swa heo gewilnode. preo arleasa scylda we gehyrdon, — ungesaelige maersunge his gebyrd-tide, and $a unstae^iSigan hleapunge ]?aes maedenes, and fes faeder dyrsti-
THE DECOLLATION OF ST. JOHN THE BAPTIST. 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 Machseruntia. John sent then two disciples from the prison to Christ, and in- quired of him, thus saying, te Art thou he who is to come, or are we to await another ?" As though he had said, Mani- fest to me whether thou thyself wilt descend to the in- mates 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 mes- sengers, " 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 what- soever 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
HOM. VOL. I. 2 I
482 DECOLLATIO S. IOHANNIS BAPTISTS.
gan aftsware. pam ftrim ftingum us gedafenaft J?aet we wift- cwefton on urum fteawum. We ne moton ure gebyrd-tide to nanum freols-daege mid idelum maersungum awendan, ne ure acennednysse on swilcum gemynde habban ; ac we sceo- lon urne endenextan daeg mid behreowsunge and deedbote forhradian, swa s\va hit awriten is, " On eallum ftingum beo ftu gemyndig J?ines endenextan daeges, and ]m ne syngast on ecnysse." Ne us ne gedafenaft ]?aet we urne lichaman, fte Gode is gehalgod on ftam halwendan fulluhte, mid un)?aeslicum plegan and higleaste gescyndan ; forftan fte ure lichaman sind Godes lima, swa swa Paulus cwaeft, " And he behead, )>aet we sceolori gearcian ure lichaman liflice onssegednysse^and halige, and Gode andfenge." Se lichama bi^ liflic onsaegednys ^e wiS heafod-leahtras br<$ gescyld, and "Surh halige msegriu Gode bi^ andfenge and halig. God sylf forbyt aelcne aft cristenum inannum, ]?us cwe^ende, " Ne swera^u J?urh heofenan, forSan •^e heo is Godes )?rymsetl. Ne swera ^u furh eorftan, for^an 'Se heo is Godes fotsceamol. Ne swera )?u iSurh "Sin ageii heafod, fori5an iSe ^u ne miht wyrcan an haer ]?ines feaxes hwit o$3e bhicc. Ic secge eow, Ne swerige ge )?urh nan J?ing, ac beo eower spraac 3us geendod, Hit is swa ic secge, o)?]?e hit nis swa. Swa hwaet swa 'Saer mare bi$ ]?urh a^, fset br$ of ^am yfelan/3
Crist sylf gefsestnode his sprasce, )?a^a he sprasc to anum Samaritaniscan wife mid iSisum worde, l£ Crede mihi : ' )?83t is, " Gelyf me." peah-hwae^ere gif we hwser unwasrlice swerion, and se aft us geneadige to wyrsan daede, )?onne bift us reedlicor J^set we ftone maran gylt forbugon, and ftone aft wift God gebetan. Witodlice Dauid swor ]?urh God }>aet he wolde j?one stuntan wer Nabal ofslean, and ealle his fting adylegian ', ac aet ftaere forman )?ingunge J?aes snoteran wifes Abigail, he awende his swurd into ftaere sceafte, and herode ftaes wifes snoternysse, fte him forwyrnde j?one pleolican mannsliht. Herodes swor ]?urh stuntnysse ]?aet he wolde ftaere hleapendan clehter forgyfan swa hwast swa heo baede : J>a forftam fte he
THE DECOLLATION OF ST. JOHN THE BAPTIST. 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.'3 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 sacri- fice, 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.
2 I 2
484 DECOLLATIO S. IOHANNIS BAPTISTS.
•
nolde fram his gebeorum beon gecweden manswara, beorscipe mid blode gemencgde, and ftaes mseran witegan j?aere lySran hoppystran hire gliges to mede forgeaf. Micele selre him waere j?aet he ftone a<$ tobraece, Jxmne he swylcne witegan acwellan hete.
On eallum $ingum we sceolon carfullice hogian, gif we awar, ]?urh deofles syrwunge, on twain frecednyssum samod befeallaft, )?aet we symle iSone maran gylt forfleon J?urh utfaere j?aes laessan, swa swa deft se £e his feondum ofer sumne weall aetfleon wile, iSonne cepft he hwaer se weall unhehst sy, and $aer oferscyt. Witodlice Herodes, iSafte he nolde, J?urh Johannes mynegunge, J?one uncleenan sinscipe awendan, $a wrear^ he to manslihte befeallen ; and waes seo laesse synn intinga J?aere maran, j?aet he for his fulan forligre, ^e he georne wiste j?aet Gode andsaete waes, ^a?s witegan blod ageat, ]?e he wiste J?aet Gode gecweme waes. pis is se cwyde ]?ses god- cundlican domes, be ^am ]?e is gecweden, ee Se fte dera^, derige he gyt swySor ; and se ^e on fulnyssum wuna^, befyle hine gyt swyftor." pes cwyde gelamp ]?am waelhreowan Herode. Nu is ofter cwyde be godum mannum sceortlice gecweden, u Se ^e halig is, beo he gyt swySor gehalgod." pis gelamp J?am Fulluhtere lohanne, se ^e waes halig J>urh menigfealde geearnunga ; and he waes gyt swyiSor gehalgod, ftafta-he 'Surh so^faestnysse bodunge becom to sigefaestum martyrdome.
Herodes hiwode hine sylfne unrotne, ^a seo dohtor hine J?aes heafdes baed ; ac he blissode on his digelnyssum, for^an ^e heo ]?aes mannes dea^ baed $e he aer acwellan wolde, gif he intingan haefde. Witodlice gif J?aet ciid baede J?aes wifes heafod, mid micclum graman he wolde hire wi^cwe^an. Naes Johannes mid ehtnysse geneadod J?aet he Criste wrSsoce, ac iSeah he sealde his lif for Criste, iSafta he waes for softfaest- nysse gemartyrod. Crist sylf cwaeft, (( Ic com soiSfaestnys." Johannes waes Cristes forrynel on his acennednysse and on his bodunge, on fulluhte, on ^rowunge, and hine to hellwarum
THE DECOLLATION OF ST. JOHN THE BAPTIST. 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 remon- strance, 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 sen- tence 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 he 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
486 DECOLLATIO S. IOHANNIS BAPTISTS.
mid deorwurSum deafte forestop. pa$a he beheafdod wees, iSa comon his leorning-cnihtas, and his halige lie ferodon to an re byrig seo is gecweden Sebaste, and hi 'Seer hine geledon. pset halige heafod wearS on Hierusaleni bebyrged.
Same gedwolmenn cwsedon J?set J?tet heafod sceolde ablawari ftaes cyninges wif Herodiaden, i$e he fore acweald wses, swa ]?8et heo ferde mid windum geond ealle woruld ; ac hi dwel- odon mid J?aere segene, for^an ^e heo leofode hire lif oi$ ende sefter lohannes siege. SoiSlice Johannes heafod wearS geswutelod twam easternum munecum, J?e mid gebedum burh geneosodon, and hi iSanon )?one deorwurSan feredon to sumere byrig J?e is Edissa gehaten ; and se mihtiga God Jmrh )?8et heafod ungerime wundra geswutelode. His ban, eefter langum fyrste, wurdon gebrohte to $8ere maeran byrig Alexandria, and J?ser mid micclum vvur^mynte gelogode.
Nu is to besceawigenne humeta se ^Elmihtiga God, be his gecorenan and ^a gelufedan ^enas, j>a ^e he to ^am ecan life forestihte, ge^afa^ |?8et hi mid swa micclum witum beon fornumene and tobrytte on ^isurn andweardan life. Ac se apostol Paulus andwyrde be ^Sisum, and cwaeft, J?a3t " God j?rea3 and beswing^ sdlcne ^e he underfehft to his rice, and swa he forsevvenlicor bi^ gewitnod for Godes naman, swa his wuldor bi^ mare for Gode." Eft cwas^ se ylca apostol on oftre stowe, aNe sind na to wrSmetenne ^a J>rowunga )?yssere tide ^am toweardan wuldre )?e bi^ on us geswu- telod/' H I«UNM kkv& Mb**
Nu cwy^5 se trahtnere, J?a9t nan wilde deor, ne on fyfter- fotum ne on creopendum, nis to wi^metenne yfelum wife. Hweet is betwux fy^erfotum reftre ]?onne leo ? o^e hwaet is waelhreowre betwux naeddercynne $onne draca ? Ac se wisa Salomon cwseiS, J?set selre waere to wunigenne mid leon and dracan J>onne mid yfelan wife and oferspraecum. Witod- lice lohannes on westene wunade betwux eallum deorcynne ungederod, and betwux dracum, and aspidum, and eallum
THE DECOLLATION OF ST. JOHN THE BAPTIST. 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 depo- sited.
Now it is to be considered why the Almighty God allows that his chosen and his beloved servants, whom he has pre- destined 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 chas- tiseth 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
438 DECOLLATIO S. IOHANNIS BAPTISTS.
wyrmcynne, and hi hine ondredon. Softlice seo awyrigede Herodias mid beheafdunge hine acwealde, and swa maeres inannes deaS to gife hire dehter hleapunge underfeng. Danihel se witega laeg seofan niht betwux seofan leonum on anum seafte ungewemmed, ac j?aet awyrigede wif Gezabel beswac "Sone rihtwisan Naboft to his feore, ]?urh lease gewitnysse. Se witega lonas waes gehealden unformolten on ftaes hwaeles innoSe ftreo niht, and seo swicole Dalila ]?one strangan Sam- son mid olaecunge bepaehte, and besceorenum fexe his feondum belaewde. Eornostlice nis nan wyrmcynn ne wilddeora cynn on yfelnysse gelic yfelum wife.
Se wyrdwritere losephus awrat, on "Saere cyrclican gerec- cednysse, J?aet se waelhreowa Herodes lytle hwile aefter Johannes deaiSe rices weolde, ac wearS for his mandaedum ae rest his here on gefeohte ofslegen, and he sylf srSftan of his cynerice ascofen, and on wraecsi^ asend, swi^e rihtwisum dome, 'Sa^a he nolde hlystan Johannes lare to ftarn ecan life, J>set he eac hraedlice his hwilwendan cynedom mid hospe forlure. Augustinus se wisa us mana^ mid J?isum wordum, and cwyS, " BesceawiaiS, ic bidde eovv, mine gebroftra, mid gleawnysse hu wraecfull ftis andwyrde lif is ; and fteah ge ondraeda^ eow J?aet ge hit to hraedlice forlaeton. Ge lufia^ )?is lif, on 'Sam J?e ge mid ges wince wuniaft ; 'Su hogast embe ^ine neode ; ^u yrnst, and byst geancsumod ; jm erast, and saewst, and eft gegaderast ; ]?u grinst, and baecst ; J?u wyfst, and waeda tylast, and earfo^lice wast ealra "Sinra neoda getel, seg^er ge on sae ge on lande, and scealt ealle ]?as foresaedan c)ing, and eac $in agen lif mid earfo^nysse geendian. Leor- nu for^i, j?aet ge cunnon ]?aet ece lif geearnian, on ^am ge nan 'Syssera geswinca ne 'Srowia^, ac on ecnysse mid Gode rixiaft."
On ^isum life we ateoriaiS, gif we us mid bigleofan ne fercia^ ; gif we ne drincaft, we beoiS mid J>urste fornumene ; gif we to lange wacia^, we ateoriaiS ; gif we lange standaft, we beoS gewaehte,' and ponne sittaiS ; eft, gif we to lange
THE DECOLLATION OF ST. JOHN THE BAPTIST. 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 under- standing, 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 pre- parest garments, and hardly knowest the number of all thy needs, both on sea and on land, and shalt end all these afore- said 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. J;
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 bit ; again, if we sit too long, our limbs sleep. Consider
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sittaiS, us slapaft 3a lima. SceawiaS eac sefter iSisum, J>aet nan stede iris ures lichaman : cildhad gewit to cnihthade, and cnihthad to geiSungenum waestme ; se fulfremeda wsestm gebyfrS to ylde, and seo yld br<5 mid deafte geendod. Witod- lice ne stent ure yld on nanre staj?olfaestnysse, ac swa micclum swa se lichama wext swa micclum beoft his dagas gewanode. Gehweer is on urum life ateorung, and werignys, and bros- nung 'Sees lichaman, and iSeah-hwseftere wilnaiS gehvva ]?aet he lange lybbe. Hwset is lange lybban buton lange swincan ? Feawum mannum gelimpiS on iSisum dagum^ J^aet he gesund- full lybbe hund-eahtatig geara, and swa hwaet swa he ofer "Sam leofaft, hit bi^ him geswinc and sarnyss, swa swa se witega cwae^ " Yfele sind ure dagas/' and ftaes J>e wyrsan fe we hi lufiaiS. Swa olaecft )?es middangeard forwel menige, J?aet hi nella^ heora wraecfulle lif geendian. So^ lif and gesaelig ]?8et is, J?onne we arisaft of dea^Se^ and mid Criste rixiaft. On ^am life beoft gode dagas, na swa-fteah manega dagas, ac an, se nat naenne upspring ne nane geendunge, ^am ne fylig^ merigenlic dseg, for^an ^e him ne forestop se gysternlica; ac se an dseg bi^ ece sefre ungeendod butan aelcere nihte, butan gedreccednyssum, butan eallum geswin- cum, )?e we hwene fer on ftyssere raedinge tealdon. pes dseg and ]>is lif is behaten rihtwisum cristenum, to ^am us gelaede se mildheorta Drihten, se$e leofa^ and rixa^ mid Faeder and mid Halgum Gaste a butan ende. Amen.
DOMINICA XVII. POST PENTECOSTEN.
IBAT lesus in ciuitatem quae uocatur Nairn : et reliqua.
Ure Drihten ferde to sumere byrig seo is gehaten Nairn, and his gingran samod, and genihtsum menigu. pafta he genealaehte J>am port-geate, j?a ferede man anes cnihtes lie to byrgene : et reliqua.
Beda se trahtncre cwaeft, ]?aet seo burh Nairn is gereht,
THE SEVENTEENTH SUNDAY AFTER PENTECOST. 491
also after this, that there is no stability of our body : child- hood 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 end- ing, which no tomorrow follows, because no yesterday pre- ceded 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.
THE SEVENTEENTH SUNDAY AFTER PENTECOST.
IBAT Jesus in civitatem quae vocatur Nairn : 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
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' o&Se 'styrung.' Se deada cniht, $e on manegra manna gesilvSe waes geferod, getacnaiS gehwylcne synfulne mannau J?e br$ mid healicum leahtrum on iSam inran menn adydd, and br3 his yfelnys mannum civS. Se cniht waes ancenned sunn his meder, swa br3 eac gehwilc cristen man gastlice iSaere halgan gelaiSunge sunu, seo is ure ealra modor, and fteah-hwaeSere ungeweinmed maeden ; forSan $e hire team nis na lichamlic ac gastlic. Gehwilc Godes iSeow, J?onne he leornaiS, he bi$ beam gecweden : eft, ]?onne he oSerne laerS, he bi^ modor, swa swa se apostol Paulus be ftam aslidennm mannum cwae^, " Ge synd mine beam, ^a $e ic iiu oiSre si^e geeacnige, o$]?3et Crist beo on eow geedniwod." paet port-geat getacna'S sum lichamlic andgit fe menn "Surh syngia^. Se mann ^e tosaewS ungej?vvaernysse betwux criste- n'um mannum, oiSfte se^e sprec^ unrihtwisnysse on heannysse ^urh his mu^es geat^ he biiS dead geferod. Se fte behylt wimman mid galre gesihiSe and fulum luste, iSurh his eagena geat, he ges\vutelai5 his sawle dea^. Se iSe idele spellunge, o^e tallice word lustlice gehyr^, J?onne raacaiS he his eare him sylfum to dea^es geate. Swa is eac be ftain o^rum and- gitum to understandenne.
Se Haelend weariS astyred mid mildheortnysse ofer ftaere meder, J?aet he us bysene sealde his arfaestnysse ; and he "Sone deadan sy^iSan araerde, j^aet he us to his geleafan getrymede. He genealaehte and hreopode J?a basre, and J?a baermenn aetstodon. Seo baer ^e |?one deadan ferode is J>aet orsorge ingehyd J>aes orwenan synfullan. So^lice ^a byr^eras, *Se hine to byrgenne feredon, synd olascunga lyffetyndra geferena, ]?e mid olaecunge and geaettredum swaesnyssum ]?one synfullan tihta$ and heria^, swa swa se witega cwae^, ee Se synfulla biS geherod on his lustum, and se unrihtwisa bift gebletsod : ]?onne he bift mid idelum hlisan and lyffetungum befangen, Jjonnebi'S hit swylce he sy mid sumere mold-hypan ofhroren." Be swylcum cwaei5 se Haelend to anum his gecorenan, he wolde his feeder lie bebyrian : he cwae^, " Ge^afa )?aet
THE SEVENTEENTH SUNDAY AFTER PENTECOST. 493
( inundation' or e 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 spiri- tual. 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 chil- dren, 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 under- stood 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.'3 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
494 DOMINICA XVII. POST PENTECOSTEN.
deadan bebyrion heora deadan : far ftu, and boda Godes rice." Witodlice fta deadan bebyriaft oftre deadan, J?onne gehwilce synfulle menu oft re heora gellcan mid derigendlicere herunge geolaecaft, and mid gegaderodum hefe J>aere wyrstan lyffe- tunge offtriccaft. Be swylcum is gecweden on oftre stowe, " Lyffetyndra tungan gewriftaft manna sawla on synnum."
Mid J>am fte Drihten hrepode fta baere, fta aetstodon ]?a baermenn. Swa eac, gif ftaes synfullan ingehyd bift gehrepod mid fyrhte j?aes upplican domes, ]?onne wifthaefft he ftam un- lustum and ftam leasum lyffeterum, and clypigendum Drihtne to ftam ecan life caflice geandwyrt, swylce he of deaiSe arise. Drihten cwaeft to ^am cnihte, " Ic secge ¥>e, Aris, and he ftaerrihte geseet and spraec, arid se HsBlend betsehte hine his meder.'J Se ge-edcucoda sitt, J?onne se synfulla mid god- cundre onbryrdnysse cuca^. He sprecft, J>onne he mid Godes herungum his mu^ gebysga^, and mid softre andet- nysse Godes mildheortnysse sec]?. He bi^ his meder betaeht, ]?onne he bi^ Jmrh sacerda ealdordom gemsenscipe 'Saere halgan gela'Sunge geferlseht. paet folc wearS mid micclum ege ablicged ; for^an swa swa mann fram marum synnum gecyr^ to Godes mildheortnysse, and his ^eawas aefter Godes bebo- dum gerihtlaeic^, swa ma manna beo^ gecyrrede 3urh his gebysnunge to Godes herunge.
paet folc cwae^ J?aet maere witega aras betwux us, and J?aet God his folc geneosode. Soft hi saedon be Criste, J?aet he maere witega is ; ac he is witegeria Witega, and heora ealra witegung ; forftan fte ealle be him witegodon, and he fturh his to-cyme heora ealra witegunge gefylde. We cweftaft nu mid maran geleafan, ]?83t he is maere witega, forftan fte he wat ealle fting, and eac fela witegode, and he is soS God of softum Gode, JSlmihtig Sunu of ftam ^Elmihtigan Faeder, sefte his folc geneosode )mrh his menniscnysse, and fram deofles fteowte alysde.
We raedaft gehwaer on bocum, J?aet se Haelend fela deade to life araerde, ac fteah-hwaeftere nis nan godspell gesett be
THE SEVENTEENTH SUNDAY AFTER PENTECOST. 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 flat- teries, 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.'3 The re- quickened 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 con- duct 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 j for he is a Prophet of prophets, and the prophecy of them all ; for they all pro- phesied 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 Al- mighty 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
496 DOMINICA XVII. POST PENTECOSTEN.
heora iianum buton ftrim anum. An is J>es cniht )?e we mi embe spraecon, o$er waes anes ealdormannes dohtor, ]?ridde waes Lazarus, Marthan broker and Marian, pyssera iSreora manna aerist getacnaft ]?aet ^ryfealde aerist synfullra sawla. paere sawle deaiS is J>reora cynna : an is yfel geiSafung, oiSer is yfel weorc, ftridda is yfel gewuna. Daes ealdormannes dohtor laeig aet forftsifte, and se feeder gelaSode iSone Haelend
baerto, forSan $e he waes on "Sam titnau t>aer on neawiste.
. -— — — ~~~~^*f*xr-
Heo $a forSferde aerSan $e he hire to come, pa^a he com, i5a genaiii he hi be ftaere handa, and cwae^, " pu maeden, ic secge fte, Aris. And heo ^aerrihte aras, and metes baed."
pis maeden i$e inne laeg on deaiSe geswefod, getacna^ J?aere synfullan sawle deaiS, 'Se gelustfulla^ on yfelum lustum digel- lice, and ne bi^ gyt mannum cu^, J?aet heo )?urh synna dead is ; ac Crist geswutelode j?aet he wolde swa synfulle sawle gelif- faestan, gif he mid geornfullum gebedum to gela^od }>]$, |?a^a he araerde J?aet maeden bin nan "Sam huse, swa swa digelne leahter on menniscre heortan lutigende. Nu syndon o^re synfulle J?e gelustfullia^ on derigendlicum lustum mid geiSa- funge, and eac heora yfelnysse mid weorcum cy3a$ ; swilce getacnode se deada cniht, $e waes on J?aes folces gesih^e geferod. Swilce synfulle araerft Crist, gif hi heora synna behreowsia^, and betaec^ hi heora meder, J?aet is, ]?aet he hi geferlaec'S on annysse his gela^urige.
Same synfulle men geftafiaft heora lustum, and ^urh yfele daeda mannum cy^a^S heora synna^ and eac gewunelice syn- gigende hi sylfe gewemma^ : J?yllice getacnode Lazarus, J?e laeg on byrgene feower niht fule stincende. Witodlice Godes nama is JElmihtig, for^an ^e he maeg ealle ^ing gefremman. He maeg ~Sa synfullan sawle ^urh his gife geliffaestan, 'Seah ^e heo on gewunelicum synnum fule stince, gif heo mid car- fulre drohtnunge Godes mildheortnysse sec^ ; ac swa mare wund swa heo maran laecedomes behofa^. paet geswutelode se Haelend, j?aj?a he mid leohtlicere stemne paet maeden araerde
THE SEVENTEENTH SUNDAY AFTER PENTECOST. 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 resur- rection of these three persons betokens the threefold resur- rection 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
HOM. VOL. I. 2 K
498 DOMINICA XVII. POST PENTECOSTEN.
on feawra manna gesihSe ; forSan iSe he ne ge^afode J?aet *Saera ma manna inne waere, buton se feeder, and seo modor, and his ftry leorning-cnihtas : and he cwaeft $a, e( pu maeden, Arts."
Swa brS eac se digla deaS 'Saere sawle ea)?elicor to arae- renne, J?e on geiSafunge digelice syngaft, J?onne synd fta openan leahtras to gehaelenne. pone cniht he araerde on ealles folces gesihSe, and mid ]?ysum wordum getrymede, " pu cniht, ic secge $e, Aris." pa diglan gyltas man sceal digelice betan, and ^a openan openlice, J>83t 'Sa beon getim- brode Jmrh his behreowsunge, 'Se ser waeroii )?urh his man- daeda geseswicode.
Drihten 'Sa^a he Lazarum stincendne araerde, ^a gedrefde he hine sylfne, and tearas ageat, and mid micelre stemne clypode, " Lazare, ga foriS : ' ^Sa he geswutelode J>aet se 'Se swi^e langlice and gewunelice syngode, J?aet he eac mid micelre behreowsunge and wope sceal his yfelan gewunan to Godes rihtwisnysse geweman. Nis nan synn swa micel J?aet man ne msege gebetan, gif he mid innevreardre heortan be "Saes gyltes maeiSe on so'Sre daedbote JmrhwunaS. Is );eah- hwaeiSere micel smeagung be anum worde )>e Crist cwaeiS : he cwae^, "^Elc synn and tal biiS forgifen behreowsigendum mannum, ac J?aes Halgan Gastes tal ne brS naefre forgifen. peah "Se hwa cwe^e tallic word ongean me, him br$ forgifen, gif he deft daedbote ; so'Slice se $e cwe^ word ongan ^one Halgan Gast, ne br$ hit him forgifen on iSyssere worulde, ne on ftaere towerdan." Nis nan synna forgifenys buton ^urh "Sone Halgan Gast. An ^Elmihtig Faeder is, se gestrynde aenne Sunu of him sylfum. Nis se Faeder gehaefd gemaene- lice Faeder fram 'Sam Suna and )?am Halgan Gaste, forSan iSe he nis heora begra sunu. Se Halga Gast so'Slice is ge- maenelice gehaefd fram ^am Faeder and ]?am Suna, for^an 'Se he is heora begra Gast, J>aet is heora begra Lufu and Willa, J?urh 'Sone beo$ synna forgyfene. Witodlice ^aere Halgan Drynnysse weorc is aefre untodaeledlic, J?eah-hwae^ere be-
THE SEVENTEENTH SUNDAY AFTER PENTECOST. 499
not more persons to be therein than the father, and the mother, and his three disciples : and he said then, " Thou maiden, Arise.'3
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,
s
"Lazarus, go forth :' he then manifested that he who has very long and habitually sinned, shall also with great repent- ance 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 dis- quisition 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
K 2
500 DOMINICA XVII. POST PENTECOSTEN.
aelc forgifenys to $am Halgan Gaste, swa swa seo acennednys belimpft to Criste anum.
Hi ne magon beon togaedere genemnede, Faeder, and Stinu, and Halig Gast, ac hi ne beoiS mid aenigum faece fram him sylfuin awar totwaemede. On eallum weorcum hi beoS togaedere, ]?eah i$e to "Sam Feeder synderlice belimpe ]?aet he Beam gestrynde, and to 'Sam Suna belimpe seo acennednys, and to )?am Halgan Gaste seo foriSstaeppung. Se Sunn is ~3aes Faeder Wisdom aefre of iSam Feeder acenned ; se Halga Gast nis na acenned, forSan $e he nis na sunu, ac he is heora begra Lufuand Willa, aefre of him bam forSstaeppende, ]?urh 'Sorie we habba'S synna forgyfenysse, swa swa we hab- ba$ ]?urh Crist alysednysse ; and J^eah-hwaeftere on aeg'Srum weorce is seo Halige prynnys wyrcende untodaeledlice.
Se cwy^ tal ongean i5one Halgan Gast, se^e mid im- behreowsigendre heortan Jjurhwuna^S on mandaedum, and forsih'S J?a forgyfenysse i$e stent on 'Saes Halgan Gastes gife : J?onne bi^ his scyld unalysendlic, for^an ^e he sylf him belief j?aere forgifenysse weg mid his heardheortnysse. Behreowsigendum bi3 forgifen, forseondum naefre. Uton we biddan f>one ^Elmihtigan Faeder, seiSe us ]?urh his wisdom geworhte, and jmrh his Halgan Gast geliffaeste, )?aet he 'Surh i5one ylcan Gast us do ure synna forgyfenysse, swa swa he us iSurh his aenne ancennedan Sunu fram deofles iSeowte alysde.
Sy lof and wuldor ]?am ecan Faeder, se^e naefre ne ongann, and his anum Bearne, se'Se aefre of him is, and ]?am Halgan Gaste, seiSe aefre is of him bam, hi ftry an JElmihtig God untodaeledlic, a on ecnysse rixigende. Amen.
THE SEVENTEENTH SUNDAY AFTER PENTECOST. 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, arid Holy Ghost, but they are not by any space anywhere sepa- rated 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 forgive- ness 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 hiin- self 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 Wis- dom 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. KAL. OCTOB. DEDICATIO AECCLESIE SC~I MICHAELIS ARCHANGELI.
MANEGUM mannum is cuiS seo halige stow See Michaheles, on J>aere dune J?e is gehaten Garganus. Seo dun stent on Campania landes gemaeron, wr<5 J>a see Adriaticum, twelf mila on upstige fram anre byrig }>e is gehaten Sepontina. Of iSaere stowe wearS araered ]?ises daeges freols geond ge- leaffulle gelaftunge. paer eardode sum ]?urhspedig mann Garganus gehaten : of his gelimpe wearS seo dun swa ge- ciged. Hit gelamp, ]?aj7a seo ormaete micelnyss his orfes on 3aere dune laeswede^ J?aet sum modig fearr weariS angencga, and ]?aere heorde-drafe oferhogode. Hwast se hlaford J?a Garganus gegaderode micele menigu his in-cnihta, and ^one fearr gehwaer on "Sam westene sohte, and aet nextan hine ge- mette standan uppon 'Sam cnolle j?aere healican dune^ aet anes scraefes inngange ; and he ft'a mid graman wear^S astyred, hwi se fearr angenga his heorde forsawe, and gebende his bogan, and mid geaettrode flan hine ofsceotan wolde ; ac seo geaettrode fla wende ongean swilce mid windes blaede aJSra- wen5 and j?one %e hi sceat J?aerrihte ofsloh.
His magas ^a and nehgeburas wurdon Dearie |?urh^a daede ablicgede^ and heora nan ne dorste 3am fearre genealaecan. Hi ^a heora biscop raedes befrunon, hwaet him be 3am to donne wsere. Se biscop 3a funde him to raede, j?aet hi mid ]?reora daga faestene, swutelunge J?aes wundres aet Gode baedon. pa on 3aere 3riddari nihte j?aes faesteues aeteowde se heah-engel Michahel hine sylfne J?am biscope on gastlicere gesih^e, )?us cwe^ende, " Wislice ge dydon, J?aet ge to Gode sohton J?aet ]?aet mannum digle waes. Wite 3u gewislice, J?aet se mann 3e mid his agenre flan ofscoten waes, J?aet hit is mid minumwillan gedon. Ic com Michahel se heah-engel Godes ./Elmihtiges, and ic symle on his gesih^e wunige. Ic secge
, J>aet ic"8a stowe );e se fearr geealgode synderlice lufige,
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 moun- tain was so named. It happened when the immense mul- titude of his cattle was grazing on the mountain, that an unruly bull wandered alone and despised the drove. Here- upon 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 lierd, 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 arch- angel 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 con- tinue ever in his sight. I say to thee that I especially love
504 DEDICATIO AECCLESIE S. MICHAELIS ARCHANGELI.
and ic wolde mid J>aere gebicnunge geswutelian J?aet ic com iSaere stowe hyrde ; and ealra iSaera tacna fte ftaer gelimpa'S, ic com sceawere and gymend." And se heah-engel mid Jjisum wordum to heofonum gevvat.
Se biscop rehte his gesifrSe )?am burhwarum, and hi syfrSan gewunelice j?ider sohton, and J?one lifigendan God and his heah-engel Michahel geornlice baedon. Twa dura hi gesawon on iSaere cyrcan, and waes seo su]? duru sume daele mare, fram iSaere lagon stapas to ftam west-dfele ; ac hi ne dorston j?aet halige hus mid ingange geneosian, ac daeg- hwomlice geornlice aet ^aere dura hi gebaedon.
pa on iSaere ylcan tide Neapolite, J;e waeron fta-gyt on haeSenscipe wunigende5 cwaedon gefeoht togeanes J?aere burh- ware Sepontiniscre ceastre^ }>e )?a halgan stowe wurSodon, and togeanes Beneuentanos. Hi ^a, mid heora biscopes mynegungum gelaerde, baedon J?reora daga faec, J>aet hi binnon J?am "Srim dagum mid faestene faes heah-engles Michaheles fultum baedon. pa haeftenan eac swilce mid lacum and offrungum heora leasra goda gecneordlice munde and ge- scyldnysse baedon.
Efne ^a on ^aere nihte ]?e ]?aet gefeoht on merigen toweard waes, aeteowde se heah-engel Michahel hine sylfne 'Sam bi- scope, and cwae^S, J?aet he heora bena gehyrde, and his fultum him behet, and het J>aet hi ane tid ofer undern hi getrymedon ongean heora fynd. Hi ^a on merigen blrSe and orsorge, )?urh "Saes engles behat, and mid truwan his fultumes, ferdoii togeanes 'Sam hae^enum. pa sona on anginne j?aes gefeohtes waes se munt Garganus bifigende mid ormaetre cwacunge, and micel liget fleah of "Saere dune swilce flan wrS paes hae^e- nan folces^ and J?aes muntes en oil mid J?eosterlicum genipum eal oferhangen waes. Hwaet ^a hae^enan 'Sa forhtmode fleames cepton, and gelice hi wurdon mid J?am fyrenum
DEDICATION OF THE CHURCH OF ST. MICHAEL. 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 ob- server." 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 admoni- tions 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 pro- mised 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 be- ginning 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. Where- upon the heathen with affrighted mind took to flight, and at the same time that they were shot with fiery arrows, they
506 DEDICATIO AECCLESIE S. MICHAELIS ARCHANGELI.
flanum ofscotene, gelice mid j?aera cristenra waepnum hindan ofsette, oityaet hi heora burh Neapolim samcuce gesohton. So^lice $a i5e iSa frecednyssa aetflugon, oncneowon J?aet Godes engel ftam cristenum to fultume becom, and hi $aer- rihte heora swuran Criste under)?eoddon, and mid his ge- leafan gewaepnode wurdon. Witodlice fees waeles wses ge- teald six hund manna mid ]?am fyrenum flanum ofsceotene. pa cristenan fta sigefseste mid micelre bylde and blisse ham gecyrdon, and $am ^Elmihtigan Gode and his heah-engle Michahele heora behat to ftam temple gebrohton. pa ge- sawon hi aetforan ftaere cyrcan norS-dura, on J?am mar man - stane, swilce mannes fotlaesta faestlice on 'Sam stane geftyde, and hi "Sa undergeaton j?set se heah- engel Michahel )?83t tacen his andwerdnysse geswutelian wolde. Hi $a sona ^aer-ofer cyrcan arserdon and vveofod, ]?am heah-engle to lofe, "Se him on J?am stede fylstende stod.
pa wearS micel twynung betwux "Saere burhware be iSssre cyrcan, hwss'Ser hi inn-eodon, o'S'Se hi halgian sceoldon. Hwaet hi ^a on J?am east-daele 'Saare stowe cyrcan araerdon, and |?am apostole Petre to wurSmynte gehalgodon, and fasr- binnan See Marian, and lohanne 'Sam Fulluhtere weofod asetton. pa set nextan sende se biscop to $am papan, and hine befran, hu him embe J>8?.s heah-engles getimbrunge to donne wasre. Se papa jnsum aerende "Sus geandwyrde, if Gif mannum alyfed is j?aet hi ^a cyrcan fte se heah-engel sylf getimbrode halgian moton, fonne gebyra^ seo halgung on ^Sam daege ]>e he eow sige forgeaf, )?urh unnan ^aes ^Elmih- tigan. Gif iSonne hwaet elles )?am heah-engle gelicige, axiaiS his willan on J>am ylcan daege/J pa^a 'Seos andswaru J?am biscope gecydd waes, ]?a bead he his ceastergewarum ]?reora daga faesten, and baedon J>a Halgan prynnysse J?aet him wurde geswutelod sum gewiss beacri embe heora twynunge. Se heah-engel i$a Michahel. on ftaere ^riddan nihte J?aes fasstenes, cwae^ to iSam biscope on swefne, (f Nis eow nan neod ]?aet ge Sa cyrcan halgion }>e ic getimbrode. Ic sylf hi getimbrode
DEDICATION OF THE CHURCH OF ST. MICHAEL. 507
were overwhelmed from behind by the weapons of the chris- tians, 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 Al- mighty 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 mani- fest 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 con- cerning 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 struc- ture* 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 an- swer 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
508 DEDICATIO AECCLESIE S. MICHAELIS ARCHANGELI.
and gehalgode. Ac gaft eow into ^aere cyrcan unforhtlice, and meaetstandenduin geneosiaft )?a stowe aefter gewunan mid gebedum ; and J?u J>ser to-merigen maessan gesing, and j?aet folc aefter godcundum fteawe to husle gauge ; and ic ]?onne geswutelige hu ic i5a stowe fturh me sylfne gehal- gode."
Hi fta sona J?aes on merigen iSider mid heora ofFrungum blrSe comon, and mid micelre anraednysse heora bena on $am suj?-daele inn-eodon. Efne $a hi gesawon an lang portic on iSam norS-daele astreht for nean to iSam marman- stane ]?e se engel onstandende his fotlaeste aeteowde. On "Sam east-daele wsss gesewen micel cyrce to i$aere hi staep- maelum astigon. Seo cyrce mid hire portice mihte fif hund manna ea^elice befon on hire rymette : and J?aer stod, gesett wiiS middan ]?aes su^-vvages, arwurSe weofod, mid readum paelle gescrydd. Naes )?aet hus aefter manna gewunan getim- brod, ac mid mislicum torrum gehwemmed^ to gelicnysse sumes scraefes. Se hrof eac swylce hasfde mislice heahnysse : on sumere stowe hine man mihte mid heafde geraecan, on sumere mid handa earfcrSlice. Ic gelyfe J?aet se heah-engel mid J?am geswutelode J?aet he micele swrSor sohte and lufode )?aere heortaii claennysse ]?onne ^aera stana fraetwunge. pses muntes cnoll wiftutan is sticmaelum mid wuda oferwexen, and eft sticmaelum mid grenum felda oferbraeded.
So'Slice aefter iSaere maessan and iSam halgan husel-gange gecyrde gehwa mid micclum gefean to his agenum. Se bi- scop ^a ^aer Godes fteowas gelogode^ sangeras, and raederas, and sacerdas, |?aet hi daeghwomlice ftaer Godes fenunge mid paeslicere endebyrdnysse gefyldon ; and him ftaer mynsterlic botl timbrian het. Nis J?eah-hwaei$ere nan mann to $am dyrstig J?aet he on nihtlicere tide binnan ^aere cyrcan cuman durre, ac on daegrede, J?a Godes feowas )?aer-binnan Godes lof singaiS. Of ^am hrof-stane on norj?-daele f>8es halgan weofodes yrnft dropmaelum swi^e hluttor wsster, and wered, ]?aet gecigdon *Sa Se on )?aere stowe wunodon, stillam, )?aet is,
DEDICATION OF THE CHURCH OF ST. MICHAEL. 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 vene- rable altar covered with a red pall. That house was not con- structed 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 arid 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
510 DEDICATIO AECCLESIE S. MICHAELIS ARCHANGELI.
dropa. paer is ahangen sum glaesen fcet mid sylfrenne racen- teage, and J?aes wynsuman waetan onfehS. paes folces ge- wuna is, faet hi aefter }>am halgan husel-garige staepmaelum to ftam fsete astigaiS, and )?aes heofonlican waetan onbyriaiS. Se waeta is swrSe wynsum on swaecce, and swrSe halwende on hrepunge. Witodlice forwel menige aefter langsumum fefere and mislicum mettrumnyssum, Jmrh $ises waetan jngene hraedlice heora hsele brucaft. Eac swilce on oiSrum genie te, ungerime untruman ]?aer beo^ oft and gelome gehselede, and menigfealde wundra J?urh ^sss heah-engles mihte ^ssr beo^ gefremode ; and ^eah swi^ost on j?ysum desge, ^onne }>8et folc of gehwilcum leodscipe ]?a stowe geneosiaiS, and )?aes engles andwerdnyss mid sumum gemete 'Saer swi^qst bi^? )?aet 'Saes apostoles cwyde beo lichamlice gefylled, |?aet J?33t he gastlice gecwas^ : he cwaeft, ]?3et ce englas beo^ to ftening- gastum fram Gode hider on worulde asende, ]?aet hi beon on fultume his gecorenum, )?83t hi ^one ecan eftel onfon mid him." i*»j$
EUANGELIUM.
Accesserunt ad lesum discipuli dicentes, Quis putas maior in regno coalorum : et reliqua.
pis daegj?erlice godspell cwy^, )?aet " Drihtnes leorning- cnihtas to him genealeehton, )?us cwe^ende, La leof, hwa is fyrmest manna on heofenan rice ? Se Hselend him i$a to clypode sum gehwaede cild :' et reliqua.
Haegmon trahtna^ )?is godspell, and seg$, hu ^aes caseres tolleras axodon Petrus ^one apostol, $a$a hi geond ealne middangeard $am casere toll gegaderodon; hi cwaedon, " Wyle eower lareow Crist aenig toll syllan ? pa cwaeiS Petrus, )?8et he wolde. pa mid }>am iSe Petrus wolde be- frinan |?one Haelend, |?a forsceat se Haelend hine, Se ealle •Sing wat, Jms cwe^ende, Hwaet ^Sinc^ ]?e, Petrus, aet hwam nima^ eor^lice cynegas gafol oftSe toll, aet heora gesiblin- gum, o]7)?e set aelfremedum ? Petrus cwae^, ^Et aelfremedum.
DEDICATION OF THE CHURCH OF ST. MICHAEL. 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 arch- angel's power, are there performed ; but chiefly on this day, when the people from every nation visit the place, and the angel's presence is there in some measure most sensible, that the words of the apostle may be bodily fulfilled, that which he spake spiritually : he said, that " angels shall be sent as ministering spirits from God hither into the world, that they may be for a succour to his chosen, that they may receive the eternal country with him."
GOSPEL.
Accesserunt ad Jesum discipuli dicentes, Quis putas major in regno coelorum : et reliqua.
This day's gospel says, that " The Lord's disciples ap- proached 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 gather- ing 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 think- est thou, Peter, of whom do earthly kings take tribute or toll, of their own relations, or of strangers ? Peter said, Of
512 DEDICATIO AECCLESIE S. MICHAELIS ARCHANGELI.
Se Haelend cwaeft, Hwaet la synd heora siblingas frige ? pe laes fte we hi aeswicion, ga to $«re sae, and wurpe ut iSinne angel, and )?one fisc "Se hine hra"Sost forswellrS, geopena his mirS, j?onne fintst ]>\i ftaer-on senne gyldenne wecg : nim •Sone, and syle to tolle for me and for "Se."
pa for $am intingan J?e he cwaeft, " Syle for me and for "Se," wendon ]?a apostolas ]>aet Petrus waere fyrmest, and axodon "Sa "Sone Haelend, " Hwa waere fyrmest manna on heofonan rice ?" pa wolde se Haelend heora dwollican ge]?ohtas mid soSre eadmodnysse gehaelan, and cwas^, J>83t hi ne mihton becuman to heofonan rice, buton hi vvaeron swa eadmode, and swa unscae&Sige swa J?aet cild waes 'Se he him to clypode. Bilewite cild ne gewilnaft o$ra manna aehta, ne wlitiges wifes ; J?eah fte hit beo gegremod, hit ne hylt lang- sume ungej?waernysse to $am 'Se him derode, ne hit ne hiwaft mid wordum, ]?33t hit o^er ^ence, and ofter sprece. Swa eac sceolon Godes folgeras, J?83t synd ]?a cristenan, habban }>a unscasiSSignysse on heora mode J?e cild haefS on ylde.
Se Haelend cwaeft, " Soft ic eow secge, Ne becume ge to heofonan rice, buton ge beon awende, and gewordene swa swa lyttlingas.'3 Ne behead he his gingrum }>aet hi on licha- man cild waeron, ac |?aet hi heoldon bilewitra cildra unscaeiS- "Signysse on heora )?eawum. On sum ere stowe he cwaeft, him man to baer cild to bletsigenne, and his gingran bemaendon, " Ge^afia^ J?aet ftas cild to me cumon ; swilcera is so^lice heofonan rice." Be ftisuni manode se apostol Paulus his underSeoddan, and cwaeft, "Ne beo ge cild on andgite, ac on yfelnyssum : beoiS on andgite fulfremede.'3 Se Haelend cwaeft, " Swa hwa swa hine sylfne geeadmet, swa swa 'Sis cild, he brS fyrmest on heofonan rice.'3 Uton habban "Sa soiSan eadmodnysse on urum life, gif we willaft habban ^a healican ge^inc^Se on Godes rice ; swa swa se Haelend cwaeiS, <c^Elc "Saera 'Se hine onhef^ bi^ geeadmet, and se fte hine geeadmet, he biS ahafen." Se haefS bilewites cildes unscae^- iSignysse, ]>e him sylfum mislicaiS to $i J>aet he Gode gelicige;
DEDICATION OF THE CHURCH OF ST. MICHAEL. 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 ? r 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
y j
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, te 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
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514 DEDICATIO AECCLESIE S. MICHAELIS ARCHANGELI.
and he brS swa micele wlitegra aetforan Godes gesikSe, swa he swrSor setforan him sylfum eadmodra biiS. " Se fte under- felrS aenne swilcne lyttling on minum naman, he underfehft me sylfne." Eallum Godes iSearfum man sceall wel-dseda j?enian, ac fteah swrSost )?am eadmodum and IrSum, J>e mid heora lifes iSeawum Cristes bebodum gej?waeria*> j forSam him brS geftenod mid his iSearfena Jjenunge, and he sylf brS under- fangen on heora anfenge.
He cwaeft eac on oftre stowe, u Se 'Se witegan underfeh^, he hsefS witegan mede ; se iSe rihtwisne underfeh^, he riht wises mannes edlean." paet is, Se 'Se witegan, sumne rihtwisne Godes $eow underfeh^, and him for Godes lufon bigwiste foresceawaft, ]?onne hsefi5 he swa micele mede his cystignysse set Gode, swilce he him sylf witega wsere, oj7j>e rihtwis Godes J?eow. " Se iSe geaeswica^ anum "Syssera Iyttlinga3/Se on me gelyfa^, selre him waere J?aet him wsere getiged an ormsete cwyrnstan to his swuran, and he swa wurde on deoppre sae besenced.'3 Se aeswica^ o^rum ]?e hine on Godes daele beswiciS, j?aet his sawul forloren beo. Se cwyrnstan J?e tyrn^ singallice, and nsenne fsereld ne ^urh- tihftj getacna^ woruld-lufe, 'Se on gedwyldum hwyrftlaiS, and naenne staspe on Godes wege ne gefaestnaiS. Be swylcum se witega, " pa arleasan turnia^ on ymbhwyrfte.'J Se
genealaeh'S halgum hade on Godes gelaftimge, and srS'San mid yfelre tihtinge o)?J?e mid leahterfullre drohtnunge o^rum yfele bysnaft, and heora ingehyd towyrp^S, J?onne wasre him selre J>aet he on woruldlicere drohtnunge ana losode, J>onne he on halgum hiwe o$re mid him )?urh his ftwyrlican ]?eawas to forwyrde getuge.
" Wa middangearde for seswicungum/3 Middangeard is her gecweden J?a 'Se J?isne ateorigendlican middangeard lufiaft swi^or j^onne }>dst ece lif, and mid mislicum swicdomum hi sylfe and o^re fprpasraS. " Neod is )?aet aeswicunga cumon, ^eah-hwae^Sere wa ^am menu $e hi ofcuma^/3 peos woruld is swa mid gedwyldum afylled, J?aet heo ne maeg beon butan
DEDICATION OF THE CHURCH OF ST. MICHAEL. 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 pro- phet shall have a prophet's meed ; he who receiveth a right- eous man shall have a righteous man's reward.'3 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 him- self 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.'5 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
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516 DEDICATIO AECCLESIE S. MJCHAELIS ARCHANGELI.
aeswicungum, and J?eah wa 3am menn 3e o3erne set his aehtum, o33e aet his feore beswic3, and 'Sam bi3 wyrs, )?e mid yfelum tihtingum oj?res mannes sawle to ecum forwyrdum beswicS. " Gif 'Sin hand o33e 3in fot J>e aeswieige, ceorf of j?aet lim, and awurp fram 3e." pis is gecweden aefter gastlicere getac- nunge, na aefter lichamlicere gesetnysse. Ne bebead God nanum menn j?aet he his lima awyrde. Seo hand getacna3 urne nydbehefan freond, J>e us daeghwomlice mid weorce and fultume ure neode de3 ; ac 'Seah, gif swilc freond us fram Godes wege gewenvS, ]?onne bi'S us selre )?aet we his flaesclican lufe fram us aceorfon, and mid twaeminge awurpon, ponne we, ]?urh his yfelan tihtinge, samod mid him on ece forwyrd befeallon. Ealswa is be 'Sam fet and be 'Sam eagan. Gif hwilc sibling ]?e brS swa deorwurSe swa 3in cage, and swa behefe swa 3in hand, and sum swa ge3ensum swilce agen fot, gif hi 3onne J?e pwyrlice tihta^i to "Sinre sawle for- wyrde, ]?onne bi3 ]?e selre )?aet |?u heora ge^eodraedene forbuge, ]?onne hi ^e for^ mid him to 3am ecan forwyrde gelaedon. f( Behealda3 )?aet ge ne forseon aenne of J?ysum lytlingum/3 Se "Se bepaeh3 aenne Godes ]?eowena, he geaebilig^ 3one Hlaford, swa swa he sylf Jmrh his witegan cwae3, " Se 3e eow hrepa3, hit bi3 me swa egle swilce he hreppe mines eagan seo."
" Ic secge eow ]?aet heora englas symle geseo3 mines Faeder ansyne se^e on heofonum is." Mid J?isum wordum is ge- swutelod paet aelcum geleaffullum men is engel to hyrde geset, J>e hine wi3 deofles syrwunge gescylt, and on halgum maegnum gefultuma^, swa swa se sealm-scop be gehwilcum rihtwisum cwaeft, " God bebead his englum be "Se, J?aet hi 3e healdon, and on heora handum hebban, J?elaes ^e 3u aet stane ]?inne fot aetspurne." Micel wurSscipe is cristenra manna, J?aet gehwilc haebbe fram his acennednysse him betaehtne engel to hyrd- raedene, swa swa be 3am apostole Petre awriten is, J?a3a se engel hine of 3am cwearterne gelaedde, and he to his geferum becom, and cnucigende inganges baed. pa cwaedon pa geleaf-
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DEDICATION OF THE CHURCH OF ST. MICHAEL. 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 insti- gation, 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 mani- fested 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 con- cerning 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
518 DEDICATIO AECCLESIE S. MICHAELIS ARCHANGELI.
fullan, " Nis hit na Petrus j>aet iSaer cnucaft, ac is his engel/' pa englas softlice i$e God gesette to hyrdum his gecorenum, hi ne gewitaft naefre fram his andweardnysse ; forftan fte God is aeghwaer, and swa hwider swa i$a englas fleoft, aefre hi beo$ binnan his andwerdnysse, and his wuldres brucaft. Hi bodiaft ure weorc and gebedu )?am ^Elmihtigan, ]?eah $e him nan fting digle ne sy, swa swa se heah-engel Raphahel cwaeiS to $am Godes menn, Tobian, " pa$a ge eow gebaedon, ic offrode eower gebedu aetforan Gode."
Seo Ealde ^E us saeg^, J>set heah-englas sind gesette ofer gehwilce leodscipas^ J?aet hi ftaes folces gymon. ofer i$a englasj swa swa Moyses, on 'Ssere fiftan bee iSsere Ealdan ]7ysum wordum geswutelode, te pa^a se healica God todselde and tostencte Adames ofspring, J>a sette he 'Seoda gemaeru ssfter getele his engla." pisum andgite geJ?ws3rls3C^ se witega Danihel on his witegunge. Sum Godes engel sprsec to Danihele embe ^one heah-engel |?e Perscisce fteode bewiste, and cwae^, (( Me com to se heah-engel, Greciscre f>eode ealdor, and nis heora nan mm gefylsta, buton Michahel, Ebreisces folces ealdor. Efne nu Michahel, an "Sssra fyr- mestra ealdra^ com me to fultume^ and ic wunode ^esr wr3 J?one cyning Persciscre fteode." Mid Jnsum wordum is ge- swutelodhu micele care ^a heah-englas habbaft heora ealdor- doines ofer mancynn, ^a^a he cwe&$y Tp&t Michahel him come to fultume.
Is nu geleaflic J?aet se heah-engel Michahel hsebbe gymene cristenra manna, se$e wses iSsss Ebreiscan folces ealdor, J>a hwile "Se hi on God belyfdon ', and J?set he geswutelode, ]?a^a he him sylfum cyrcan getimbrode betwux geleaffulre 'Seode, on ^am munte Gargano, swa swa we hwene ser resddon. past is gedon be Godes fadunge, )?33t se maera heofonlica engel beo singallice cristenra manna gefylsta on eorSan, and |?ingere on heofonurn to $am JElmihtigan Gode, se^e leofaft and rixai5 a on ecnysse. Amen.
DEDICATION OF THE CHURCH OF ST. MICHAEL. 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 whithersover the angels fly, they are ever in his presence, and partake of his glory. They announce our works and prayers to the Al- mighty, 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, mani- fested 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 con- tinued 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 him- self a church among a faithful people on mount Garganus, as we have read a little before. It is done by God's dispensa- tion, 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 lesus cum discipulis suis in parabolis, dicens : et reliqua.
" Drihten waes sprecende on sumere tide to his apostolum mid bigspellum, ]?us cwe^ende, Heofonan rice is gelic sumum cyninge }>e worhte his suna gyfte. pa sende he his bydelas to gelaiSigenne his underSeoddan :" et reliqua.
We folgiaft ]?aes papan Gregories trahtnunge on j?yssere raedinge.
Mine gebroftra ]?a leofostan, gelomlice ic eow saede, j?aet gehwaer on halgum godspelle J>eos andwerde gekrSung is gehaten heofenan rice. Witodlice rihtwisra manna gega- derung is gecweden heofonan rice. God cwaeiS ]?urh his witegan, " Heofon is min setl.'; Paulus se Apostol cwae^, J?aet u Crist is Godes Miht and Godes Wisdom." Swutelice we magon understandan ]?8et gehvvilces rihtwises mannes sawul is heofon, J?onne Crist is Godes Wisdom, and rihtwises mannes sawul is j>aes wisdomes setl, and seo heofen is his setl. Be J?isum cwae'S se sealm -scop, " Heofonas cyftaft Godes wuldor." Godes bydelas he het heofonas. Eornostlice haligra manna gelaftung is heofonan rice, forSan ^e heora heortan ne beoft begripene on eor^licum gewilnungum, ac hi geomria^ to ^am upplican ; and God nu iu rixaft on him^ swa swa on heofenlicum wunungum.
Se cyning 3e worhte his suna gifta is God Faeder, )?e fta halgan gela^unge ge^eodde his Bearne Jmrh geryno his flaesc- licnysse. Seo halige gela^ung is Cristes bryd, ]mrh 'Sa he gestrynft dasghwomlice gastlice beam, and heo is ealra cris- tenra manna modor, and ^eah-hwae^ere ungewemmed maeden. purh geleafan and fulluht we beo^S Gode gestrynde, and him to gastlicum bearnum gewiscede^ Jmrh Cristes menniscnysse, and );urh gife J?8es Halgan Gastes.
God sende his serendracan, |?aet he gehwilce to i5isum giftum
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 every- where 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 under- stand 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 congrega- tion 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 unde- filed 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
522 DOMINICA XXL POST PENTECOSTEN.
gelaftode. -^Ene he sende and eft ; forSan $e he sende his witegan, ]?e cyddon his Suna menniscnysse towearde, and he sende eft siSSan his apostolas, ]?e cyddon his to-cyme gefrem- medne, swa swa iSa witegan hit aer gewitegodon. pa$a hi noldon cuman to $am giftum, 'Sa sende he eft, Jms cweiSende, f ' Secgaft 'Sam gelaftodum, Efne, ic gegearcode mine god, ic ofsloh mine fearras, and mine gemaestan fugelas, and ealle mine iSing ic gearcode : cumaiS to )?am giftum."
pa fearras getacniaS $a heah-faederas ^aere ealdan se, ]?e moston %a, be leafe 'Sssre ealdan se, on fearres wisan^ heora fynd ofslean. Hit is ]?us awriten on )?aere ealdan se, " Lufa 'Sinne freond, and hata iSinne feond." pus wses alyfed )?am ealdum mannum^ J?aet hi moston Godes wi^erwinnan and heora agene fynd mid stranglicere mihte ofsittan, and mid waepne acwellan. Ac se ylca God> ]?e )?as leafe sealde Jnirh Moyses gesetnysse ser his to-cyme, se ylca eft, ftafta he |?urh menniscnysse to middangearde com, awende $one cwyde, J?us cwe'Sende, " Ic bebeode eow, LufiaiS eowre fynd, and doj? tela )?am "Se eow hatia^, and gebiddaft for eowre ehteras, J>set ge beon beam )?8es Heofonlican Feeder, sefte laet his sunnan scinan ofer gode and yfele, and he syKS ren-scuras and wsest- mas rihtwisum and unrihtwisum." Hwast getacnia'S J?a fear- ras buton fsederas ^sere ealdan ge ? Hwaet waeron hi, buton fearra gelican, )?a^a hi, mid leafe ]?aere ealdan se, heora fynd mid home lichamlicere mihte potedon ?
pa gemeestan fugelas getacnia'S )?a halgan lareowas fsere Niwan GecyiSnysse. pa sind gemseste mid gife }>S3S Halgan Gastes to "Sam swi^e, )?aet hi wilniaft j?aes upplican feereldes mid fySerum gastlicere drohtnunge. Hwset^is Jbaet man besette his ge'Sanc on nySerlicum J>ingum, buton swilce modes hlaennys ? Se 'Se mid fodan |?aere upplican lufe brS gefylled, he bi^ swilce he sy mid rumlicum mettum gemaest. Mid )?yssere faetnysse wolde se sealm-wyrhta beon gemaest, ^ai5a he cwaeiS, " Beo min sawul gefylled swa swa mid rysle and mid ungele."
THE TWENTY-FIRST SUNDAY AFTER PENTECOST. 523
this marriage. He sent once and again 5 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/3
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 per- secutors, 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 unrigh- teous." What betoken the oxen but the fathers of the old law ? What were they but the like of oxen, when, by per- mission 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 fat- ness the psalmist would be fatted, when he said, " Be my soul filled as with fat and with tallow."
524 DOMINICA XXL POST PENTECOSTEN.
Hwaet is, " Mine fearras sind ofslagene, and mine gemse- stan fugelas," buton swilce he cwaede, ( BehealdaiS iSaera eald- faedera drohtnunga, and understandaft J?aera witegena gyd- dunge, and J?aera apostola bodunge embe mines Bearnes menniscnysse, and cumaiS to $am giftum' ? paet is, ' Cumaft mid geleafan, and ge'Seodaft eow to ^sere halgan gelaftunge, $e is his bryd and eower modor.'
"' Hi hit forgymeleasodon, and ferdon, sume to heora tunum, sume to heora ceape." Se faerS to his tune and forsihft Godes gearcunge, seiSe ungemetlice eor^lice teolunge begse^ to 'San swifte, J>aet he his Godes dsel forgymeleasa^. Se faer<$ embe his mangunge, se^e rnid gytsunge woruldlicra gestreona cep'S swrSor J>onne ^aes ecan lifes welan. Eornostlice )?onne hi sume mid eorSlicum teolungum ungefohlice hi gebysgia$, and sume mid woruldlicum hordum, ]?onne ne magon hi for iSaere bysga smeagan embe J?aes Haelendes menniscnysse ; and eac him br3 swi^Se hefigtyme geiSuht, J?aet hi heora J?eawas be his regole geemrietton. Sume eac beoiS swa ^wyrlice gemo- dode, ]?8et hi ne magon Godes bodunge gehyran, ac mid ehtnysse Godes bydelas geswenca'S, swa swa ]?aet godspel her baeftan cwaeiS, " Sume hi gelaehton J?a bydelas, and mid teonan gewaehton, and ofslogon. Ac se cyning, 'Sa^a he }>is geaxode, sende his here to, and Jm manslagan fordyde, and heora burn forbaernde."
pa manslagan he fordyde, forSan 'Se he iSa arleasan ehteras hreowlice acwealde, swa swawegehwaer on martyra )?rowun- gum raeda^. Nero, se waelhreowa casere, [het ahon Petrum, and Paulum beheafdian, ac he wearft faerlice of his rice afly- med, and nine wulfas totaeron. Herodes beheafdode ]?one apostol lacob, and Petrum gebrohte 011 cwearterne ; ac God hine ahredde of his haeftnede, and )?aiSa se cyning smeade hu he of ^am cwearterne come, ]?a aefter J?an him com to Godes engel, and hine to deaSe gesloh. Astriges, se Indisca cyning, )?e Bartholomeum ofsloh, awedde, and on j?am wodan dreame gewat. Ealswa Egeas, ]>e Andream ahencg, J?aerrihte on
THE TWENTY-FIRST SUNDAY AFTER PENTECOST. 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 your- selves 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 tKe impious persecutors, as we read everywhere in the pas- sions of the martyrs. Nero, the cruel emperor, [commanded 9 Peter and Paul to be beheaded, but he was suddenly driven from his realm, and wolves tore him in pieces. Herod be~£ headed 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 cruci-
526 DOMINICA XXI. POST PENTECOSTEN.
wodan dreame geendode. Langsum bift to gereccenne ealra J?aera arleasra ehtera geendunga, hu gramlice se ^Elmihtiga God his halgena ]?rowunga on him gewraec. Daet godspel cwyft, }>aet he heora burh forbaernde, for)?an fte hi beoft aegfter ge mid sawle ge mid lichamau on ecere susle forbaernde. " He sende his here to/' forj?an i$e he Jmrh his englas ]?a manfullan forded. Hwaet sind J?aera engla werod buton here J?aes Heofonlican Cyninges ? He is gehaten Dominus SabaoiS, J?aet is ( Heres Hlaford/ oiSfte f Weroda Drihten.'
Se cyning cwaeiS $a to his J?egnum, e( Das gyfta sind gearowe, ac ]?a fte ic faerto gela^ode naeron his wyrfte. Fara^ nu to wega utscytum, and swa hwylce swa ge gemetaft, laj>ia^ to J?am gyftum.'3 Wegas sind mislice manna daeda. Utscytas )?aera wega sind ateorimg woruldlicera weorca ; and J?a for wel oft becumaft to Gode, J?e on eorSlicum weorcum hwonlice speow^S. Hvvaet fta iSaes cyninges aerendracan ferdon geond wegas, gadrigende ealle ]?a 8e hi gemetton, aeg^Ser ge yfele ge gode, and gesetton ]?a gifta endemes. On )?yssere andwerdan gelaftunge sind gemengde yfele and gode, swa swa claene corn mid fulum coccele : ac on ende )?yssere worulde se soiSa Dema haet his englas gadrian J?one coccel byrj^enmaelum^ and awurpan into ftarn unadwaescendlicum fyre. ByrJ^enmaelum hi gadria^ ]?a synfullan fram J?am riht- wisum : |?onne "Sa manslagan beo^ togaedere getigede innon J?am hellicum fyre, and scea]?an mid scea)?um, gytseras mid gytserum, forliras mid forlirum ; and swa gehwylce manfulle geferan on ];am ecum tintregum samod gewri]?ene cwylmia^ ; and se claena hwaete bi^ gebroht on Godes berne : ]?aet is, f>aet ^a rihtwisan beo^ gebrohte to j?am ecan life, J?aer ne cym^ storm ne nan unweder J?aet iSam corne derie. Donne ne beoft ]?a godan nahwar buton on heofenum, and )?a yfelan nahwar buton on helle.
Mine gebroj>ra, gif ge gode sind, )?onne sceole ge emlice wi)?ercorenra manna yfelnysse forberan, swa lange swa ge on
THE TWENTY-FIRST SUNDAY AFTER PENTECOST. 527
fied 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 suffer- ings 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," be- cause 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 e 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 unquench- able 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 tor- ments ; 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 con-
528 DOMINICA XXL POST PENTECOSTEN.
J?isum andweardan life wuniaft. Ne bift se god se}?e yfelne forberan nele. Be Jrisum cwa^S Godes stemn to )?am witegan Ezechiel, " Du mannes beam, ungeleaffulle and yfel tihtende sind mid ]?e, and ]ni wunast mid J?am wyrstan wyrmcynne." Eft Paulus se Apostol geleaffulra manna lif herode and ge- trymde, )?us tihtende, " GewuniaiS betwux ]?wyrum man- cynne : scinaft betwux J>am swa swa steorran, lifes word healdende."
66 Se cyning eode inn, and gesceawode J?a gebeoras, )?a geseah he j?aer aenne mann ]>e naes gescryd mid gyftlicum reafe." past giftlice reaf getacriaft J?a so^an lufe Godes and manna, pa lufe ure Scyppend us geswutelode J?urh hine sylfne, J?a^a he gemedemode J?8et he us fram j>am ecan dea)?e mid his deorwurj?an blode alysde, swa swa lohannes se God- spellere cwae'S, " Svra swi)?e lufode God J>ysne middangeard, )?33t he his ancennedan Sunu sealde for us." Se Godes Sunu, ]?e 'Surh lufe to mannum becom, gebicnode on J?am godspelle ]?33t ^Sset giftlice reaf getacnode, — ]^a so'San lufe. ^Elc J^aera J?e mid geleafan and fulluhte to Gode gebifrS, he cym^ to |?am gyftum ; ac he ne cynvS na mid gyftlicum reafe, gif he ]?a soj^an lufe ne hylt. Witodlice ge geseoft ]?33t gehwam scea- ma^, gif he gelaiSod bi^ to woruldlicum gyftum, ]?33t he waclice gescryd cume to )?33re scortan blisse ; ac micele mare sceamu bi^ )?am ^e mid horium reafe cym^ to Godes gyftum, J>aet he for his fulum gyrelan fram J?aere ecan blisse ascofen beo into ecum J?eostrum. Swa swa reaf wlitegaft ]?one man lichamlice, swa eac seo softe lufu wlitega^ ure sawle mid gastlicere fegernysse. Deah se mann haebbe fullne geleafan, and selmessan wyrce, and fela to gode gedo, eal him bi<S ydel, swa hwae.t swa he de$, buton he hasbbe so)?e lufe to Gode and to eallum cristenum mannum. Seo is soi5 lufu, j?83t gehwa his freond lufie on gode, and his feond for gode. Daeghwam- lice gaeS se Heofonlica Cyning into J?am gyftum, )?aet is, into his gelaiSunge, and sceawaft hwae^er we beon mid J?am gyft- licum reafe innan gescrydde j and swa hwylcne swa he gernet
THE TWENTY-FIRST SUNDAY AFTER PENTECOST. 529
tinue 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 worm- kind." 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 tbe 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.'5 The Son of God, who through love came to men, signified in the go- spel 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
HOM. VOL. I. 2 M
530 DOMINICA XXI. POST PENTECOSTEN.
butan soj?re lufe, ^tene he befriivS mid graman, )?us cwe^ende, " pu freond, humeta dorstest ftu gan to minre gearcunge buton gyftlicum reafe ? ' " Freond ' he hine het, and ]?eah awearp fram his gebeorum. Freond he wses fturh geleafan, and wtyercora ]?urh weorc. He )?8errihte adumbode, for]?an ]?e set Godes dome ne br3 nan beladung ne wij?ertalu ; ac se Dema }>e wrSutan ^reaiS, is gewita his ingehides wrSinnan. Deah fte hwa ]?a soj>an lufe gyt fulfremedlice nsebbe, ne sceal he fteah his sylfes geortruwian, for^an ^e se witega be swyl- cum cwseiS to Gode, " Min Drihten, J>ine eagan gesawon mine unfulfremednysse^ and on )?inre bee ealle] sind awri- tene."
Se cyning cwae'S to his 'Segnum^ C( BindaS J?one misscryd- dan handum and fotum^ and wurpa^ into ^am yttrum f>eos- trum, J^aer bi^ wop and to^a gebitt/3 pa handa and )?a fet J?e nu ne beo^S gebundene mid Godes ege fram Jnvyrlicum weorcum, hi beo^ J>onne Jmrh strecnysse Godes domes faeste gewrrSene. pa fet ^e nella^S untrumne geneosian, and J?a handa ]?e nan ^ing J>earfum ne syllaft, j?a beo^ )?onne mid wite gebundene; for^an )?e hi synd nu sylfwilles fram godum weorcum gewri^ene. Se rnisscrydda wses aworpen on $a yttran J>eostru. pa inran J?eostru sind )?33re heortan blindnys. pa yttran )?eostru is seo swearte niht j?aere ecan genrSerunge. Se fordemda }?onne ]?rowaft on J?am yttrum }?eostrum nead- unge, for^an %e he nu sylfwilles his lif adrihS on blindnysse his heortan, and nsefS nan gemynd J^ses so'San leohtes^ J?set is, Crist, )?e be him sylfum cwseft, te Ic com middangeardes leoht ; se iSe me fylig^, ne gaeft he on ^eostrum, ac he haef<$ lifes leoht. " On $am yttrum )?eostriim biS wop and toiSa gebit. peer wepaft 'Sa eagan on ^am hellican lige, ]?e nu unalyfedlice gewilnunga goretende hwearftlia^ ; and ]?a , )?e nu on ofer-sete blissia^, sceolon J?83r cearcian on |?am unasecgendlicum pinungum, J;e Godes wi^erwinnum gegear- cod is. pa eagan so^lice for swrSlicum smice tyra^, and )?a teS for micclum cyle cwacia^ ; forSan 'Se ^a wiSercoran
THE TWENTY-FIRST SUNDAY AFTER PENTECOST. 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, never- theless, 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 imper- fections, 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/3 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 tor- ment ; 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, (C 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
2 M 2
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unacumendlice haetu frowiafc, and unasecgendlicne cyle. Witodlice J?aet hellice fyr haefS unasecgendlice hgetan and nan leoht, ac ecelice byrn$ on sweartum fteostrum.
Gif hwam twynige be aeriste, ponne maeg he understandan on )?isum godspelle, J?aet ]?aer br3 so$ aerist ]?aer Seer beoft eagan and teS. Eagan sind flaescene, and teiS baenene; forftan J>e we sceolon, wylle we nelle we, arisan on ende Jjyssere worulde mid flaesce and mid Dane, and onfon edlean ealra ura daeda, oftfte wununge mid Gode for godum geearnungum, oj?]?e belle- wite mid deofle for mandaedum. Be J?isum cwae^ se eadiga lob, " Ic gelyfe J?aet min Alysend leofa^, and ic sceal on J>am endenextan daege of eor^an arisan, and eft ic beo mid minum felle befangen, and on mirium flaesce ic geseo God, ic sylf, and na o$er.'J paet is, na o^er hiw )mrh me, ac ic sylf bine geseo.
pises godspelles geendung is swifte egefull : <l Fela sind gecigede and feawa gecorene." Efne nu ure ealra stemn clypa^ Crist, ac ure ealra Itf ne clypaiS ; forSan ^e manega wi^cwe'Sa^ on heora iSeawum J?aet ]?aet hi mid heora stemne geandettaiS. Sume menn habba^ god anginn sume hwile, ac hi geendia'S on yfele. Sume habbaft yfel anginn, and wel geendiaS J?urh so^e daedbote. Sume onginna'S wel, and bet geendiaiS. Nu sceal gehwa hine sylfne micclum ondraedan, )?eah j?e he gode drohtnunge haebbe, and nateshwon be him sylfum gedyrstlaecan ; for^an |?e he nat hwae^er he wur'Se is into J?am ecan rice. Ne he ne sceal be oiSrum geortruwian, ]?eah ^e he on leahtras befealle ; for^an 'Se he nat J?a menig- fealdan welan Godes mildheortnysse.
Cwy'S nu Scs Gregorius, J?aet sum bro'Sor gecyrde to anum mynstre ]>e he sylf gestaftelode, and aefter regollicere fan- dunge munuchad underfeng. pam filigde sum flaesclic bro^or to mynstre, na for gecnyrdnysse goddre drohtnunge, ac for flaesclicere lufe. Se gastlica broftor eallum ]?am mynster- munecum J?earle -Surh gode drohtnunge gelicode ; and his flsesclica bro^or micclum his lifes fteawum mid )?wyrnysse
THE TWENTY-FIRST SUNDAY AFTER PENTECOST. 533
heat, and unspeakable chill. Verily the hellish fire has un- speakable 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 wicked- ness. 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.'3 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 every- one 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
534 DOMINICA XXI. POST PENTECOSTEN.
wrScwaeiS. He leofode on mynstre for neode swrSor ]?oniie for beterunge. He waes gegaf spraece, and fwyr on dsedum ; wel besewen on reafe, and yfele on fteawum. He nahte ge- •Syld, gif hine hwa to goddre drohtnunge tihte. WearS 3a his lif swrSe hefigtyme iSam gebroftrum, ac hi hit emlice for- basron for his broker godnysse. He ne mihte nan fting to gode gedon, ne he nolde nan god gehyran. pa wearS he fserlice mid sumere co^e gestanden, and to deaSe gebroht. paSa he to forSsrSe ahafen waes, $a comon fa gebroiSra to $i faet hi his sawle becwsedon. He Ifeg acealdod on ny]?e- weardum limum : on 'Sam breoste anum orftode "Sa-gyt se gast. pa gebroftra 'Sa svva micel geornfullicor for hine ge- baedon, swa micclum swa hi gesawon paet he hreedlice gevvitan sceolde. He fta faerlice hrymde, J?us cwe^ende^ " Gewita^ fram me. Efne her is cumen an draca J?e me sceal forswelgan, ac he ne masg for eower andwerdnysse. Min heafod he hsef^ mid his ceaflum befangen. Ryma^ him, J?set he me leng ne swence. Gif ic ]?isum dracan to forswel- genne geseald eom, hwi sceal ic elcunge ]?rowian for eowerum oferstealle ? '
pa gebroftra him cwsedon to5 (f Hwi sprecst J?u mid swa micelre orwennysse ? Mearca Se sylfne mid tacne J?sere hal- gan rode." He andwyrde be his mihte, " Ic wolde lustbaere mid tacne J?sere halgan rode me bletsian, ac ic nsebbe mihte, forSan ^e se draca me J?earle off>ryh^.J' Hwaet munecas i$a hi astrehton mid vvope to eorSan, and ongunnon geornlicor for his hreddinge J>one Wealdendan God biddan. Efne "Sa fserlice awyrpte se adliga cniht, and mid blissigen- dre stemne cwse^, " Ic j?ancige Gode : efne mi se draca, ]?e me forswelgan wolde, is afliged for eowerum benum. He is fram me ascofen, and standan ne mihte ongean eowre fin- gunge. Beoft nu mine ^ingeras, biddende for minum syn- num ; forSan ^e ic eom gearo to gecyrrenne to munuclicere drohtnunge, and woruldlice 'Seawas ealle forlsetan.51 His cealdan limu J?a ge-edcucodon, and he mid ealre heortan to
THE TWENTY-FIRST SUNDAY AFTER PENTECOST. 535
the usages of his life. He lived in the monastery rather from necessity than for bettering. He was idle of speech, and per- verse 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 sud- denly 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 inter- cession. 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
536 DOMINICA XXI. POST PENTECOSTEN.
Gode gecyrde, and mid langsumum broce on his gecyrred- nysse wearS gerihtleeced, and set nextan on ]?ffire ylcan un- trumnysse gewat ; ac he ne geseah )?one dracan on his forS- srSe, forSan ^e he hine oferswrSde mid gecyrrednysse his heortan.
Ne sceole we beon ormode, }>eah $e on ]?yssere andweardan
gelaiSunge fela syndon yfele and feawa gode ; forSan iSe Noes
arc on yfum ftjes micclan flodes haefde getaenunge ]?yssere
gelaftunge, and he wses on nyfteweardan wid, and on ufe-
weardan nearo. On iSeere nyiSemystan bytminge wunodon
]?a re^San deor and creopende wurmas. On oj?re fleringe
wunodon fugelas and cleene nytenu. On J>sere ^riddan
fleringe wunode Noe mid his wife, and his ftry suna mid
heora J>rim wifum. On ftaere bytminge wfes se arc rum, )?aer
'Sa re^an deor wunedon, and wi^ufan genyrwed, |?9er ftaera
manna wunung waes ; foriSan ^e seo halige gela^ung on
flffisclicum mannum is swi^e brad, and on gastlicum nearo.
Heo tospreet hire bosm )?8er 'Saer f>a re^an wunia^ on nyteri-
licum 'Seawum, and heo is genyrwed on |?one ende ]?e |?a
gesceadwisan wuniaS, on gastlicum ^eawum drohtnigende -,
for^an swa hi haligran beo^ on ]?yssere andwerdan gela^unge,
swa heora Ires bift. Micele ma is ]?sera manna )?e lybba^ be
agenum lustum, "Sonne faera sy J?e heora lifes 'Seawas aefter
Godes bebodum gerihtlaecaS : J?eah-hvvse^ere symle bi^ ha-
ligra manna getel geeacnod J?urh arleasra manna wanunge.
Nis J?set getel Godes gecorenra lytel, swa swa Crist on oftre
stowe cwse^, e( Manega cuma^ fram east-dsele and fram west-
daele, and sitta^ mid )?ain heahfaedere Abrahame, and Isaace,
and lacobe on heofonan rice/3 Eft, se sealm-wyrhta be Godes
gecorenum cwae^, " Ic hi getealde, and heora getel is mare
'Sonne sand-ceosol.'3 On ftisum andweardan life sind J?a ge-
corenan feawa ge^uhte ongean getel ]?aera wi^ercorenra, ac
]?onne hrto ^am ecan life gegaderode beoiS, heora tel bi^ swa
menigfeald, J?aet hit oferstihiS, be i5ses witegan cwyde, sand-
ceosles gerim.
THE TWENTY-FIRST SUNDAY AFTER PENTECOST. 537
with all his heart to God, and by long sickness in his con- version was justified, and at length died of the same disease ; but he saw not the dragon at his departure, for he had over- come 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 dwell- ing 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.
538 NATALE OMNIUM SANCTORUM.
Lssd us, ^Elmihtig God, to getele $inra gecorenra halgena, inn to ]>eere ecan blisse iSines rices, J?e ]ni gearcodest fram frynvSe middangeardes ]?e lufigendum, )?u $e leofast and rix- ast mid j>am Ecan Feeder and Halgum Gaste on ealra worulda woruld. Amen.
KL. NOUEMB. NATALE OMNIUM SANCTORUM.
HALIGE lareowas rseddon J>aet seo geleaffulle gelaiSung Jrisne dseg EALLUM HALGUM to wurj?mynte meersige, and arwurSlice freolsige ; forSan i$e hi ne mihton heora selcum synderlice freolstide gesettan, ne nanum menn on andwear- dum life nis heora eallra nama cuiS, swa swa Johannes se Godspellere on his gastlican gesih^Se awrat, |?us cwe'Sende, (e Ic geseah swa micele menigu, swa nan man geryman ne mseg, of eallum ^eodum and of selcere maegSe, standende aetforan Godes )?rym-setle, ealle mid hwitum gyrlum ge- scrydde, healdende palm-twigu on heora handum, and sun- gon mid hluddre stemne, Sy heelu urum Gode J?e sitt ofer his )>rym-setle. And ealle englas stodon on ymbhwyrfte his •Srym-setles, and aluton to Gode, J?us cweiSende, Sy urum Gode bletsung and beorhtnys, wisdom and )?ancung, wurS- mynt and streng^, on ealra worulda woruld. Amen/3
Godes halgan sind englas and menn. Englas sind gastas butan lichamam J& gesceop se ^Elmihtiga Wealdend on
J
micelre fiegernysse, him sylfum to lofe^ and to wuldre and wurftmynte his msegen)?rymme on ecnysse. Be )>am we forhtiaft fela to sprecenne, for^Jan fte Gode anum is to ge- witenne hu heora ungesewenlice gecynd^ butan selcere be- smitennysse o]?]?e wanunge, on ecere hluttornysse ]?urhwuna$. peah-hwae^ere we oncnawaS on halgum gewritum, )?8et nigon
THE NATIVITY OF ALL SAINTS. 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.
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 with- out body. These the Almighty Ruler created in great fair- ness, 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. Never- theless we know from holy writings, that there are nine hosts
540 NATALE OMNIUM SANCTORUM.
engla werod sind wunigende on heofonlicum ];rymme, j?e naefre narie synne ne gefremedon. pset teo'Se werod Jmrh modignesse losode, and to awyrgedum gastum behwyrfede wurdon, and ascofene of heofonlicere myrhfte inn to hellicere susle.
Softlice sume $aera haligra gasta, ]?e mid heora Scyppende burhwunodoDj to us asende cumaiS, and tovvearde iSing cyftaft. Sume hi wyrcaft, be Godes dihte, tacna and gelomlice wundra on middangearde. Sume hi synd ealdras gesette ]?am oftnim englum, to gefyllenne }>a godcundlican gerynu. purh sume gesett God and toscaet his domas. Sume hi sind swamicclum to Gode ge^eodde, J?aet nane o$re him betwynan ne synd, and hi 'Sonne on swa micclan maran lufe byrnende beoft, swa micclum swa hi Godes beorhtnysse scearplicor sceawia^. Nu is ]?es dseg )?isum englum arwurSlice gehalgod, and eac ]?am halgum mannum, J>e J?urh miccle geSine^a fram frym^e mid- dangeardes Gode gej?ugon. Of }?isum waeron aerest heah- fsederas, eawfaeste and wuldorfulle weras on heora life, wite- gena faederas, )?&8ra gemynd ne br3 forgiten, and heora nama ]?urhwunaiS on ecnysse ; forSan ^e hi wasron Gode gecweme J?urh geleafan, and rihtwisnysse, and gehyrsumnysse. pisum fylig^ J>£era witegena gecorennys : hi weeron Godes gesprecan, and ]?am he aeteowde his digelnysse, and hi onlihte mid gife )?8es Halgan Gastes, swa j?aet hi wiston )?a towerdan i5ing, and mid witigendlicere gyddunge bododon. Witodlice J;a geco- renaii witegan mid manegum tacnum and forebicnungum on heora life scinende waeron. Hi gehaeldon manna untrum- nysse, and deaddra manna lie to life araerdon. Hi eac for folces ]?wyrnysse heofonan scuras oftugon, and eft miltsi- gende geti)?odon. Hi heofodon folces synna, and heora wrace on him sylfum forscytton. Cristes menniscnysse, and his ftrowunge, and eerist, and upstige, and ^one micclan dom, J?urh ^one Halgan Gast gelaerede, hi witegodon.
On $sere Nywan Gecy^nysse fori5stop lohannes se Ful-
THE NATIVITY OF ALL SAINTS. 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 mani- fested his secrets, and enlightened them with the grace of the Holy Ghost, so that they knew the things to come, and an- nounced 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 per- mitted 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 slept forth, who
542 NATALE OMNIUM SANCTORUM.
luhtere, sefte mid witegunge Cristes to-cyme bodode, and eac mid his fingre hine gebicnode. " Betvvux wifa bearnum ne aras nan maerra mann J?onne is Johannes se Fulluhtere." pisum Godes cempan ge]?waerlaec$ J?aet twelffealde getel Cristes apostola, J?e he sylf geceas him to leorning-cnihtum, and hi mid rihtum geleafan and softre lare geteah^ and eallum fteodum to lareowum gesette, swa J>aet se sweg heora bodunge ferde geond ealle eorftan, and heora word becomon to gemae- rum ealles ymbhwyrftes. To ftisum twelf apostolum cwaeiS se JSlmihtiga Haelend, " Ge sind middangeardes leoht : seine eower leoht swa aetforan mannum, J?aet hi geseon eowre godan weorc, and wuldrian eowerne Faeder )?e on heofonum is. Ge sind mine frynd, and ic cy$e eow swa hwaet swa ic ast minum Faeder gehyrde." Eornostlice Drihten forgeaf J?a mihte his twelf apostolum, J?aet hi ^Sa ylcan wundra worhton J?e he sylf on middangearde gefremode. And swa hwaet swa hi binda^ ofer eorSari^ j?aet bi^ on heofonum gebunden ; and swa hwaet swa hi unbinda^ ofer eor^an, }?aet bi$ unbundeii on heofo- num. Eac he him behet mid softfaestum behate, )?aet hi on Sam micclum dome ofer twelf dom-setl sittende beo^5 to demenne eallum mannum J?e aefre on lichaman Kf under- fengon.
^Efter |?am apostolican werode we wur^ia^ J?one gefaestan heap Godes cy^era, ]?e ^urh mislice tintrega Cristes $row- unge werlice geefenlaehton, and fturh martyrdom J?aet upplice rice geferdon. Sume hi waeron mid waepnum ofslagene, sume on lige forswaelede, o^re mid swipum ofbeatene, o)?re mid stengum J^urh^yde, sume on hengene gecwylmede, sume on vviddre sae besencte, o^re cuce behylde, oiSre mid isenum clawum totorene, sume mid stanum ofhrorene, sume mid winterlicum cyle geswencte, sume inid hungre gecwylmede, sume handum and fotum forcorfene, folce to waefersyne, for geleafan and halgum naman Haelendes Cristes. pas sind ]?a sigefaestan Godes frynd, j?e ^aera forscyldgodra ealdormanna h^esa forsawon, and nu hi sind gewuldor-beagode midsige
THE NATIVITY OF ALL SAINTS. 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
544 NATALE OMNIUM SANCTORUM.
heora Jjrowunga on ecere myrhSe. Hi mihton beon lichain- lice acwealde^ ac hi ne mihton fram Gode )?urh nane tintre- gunga beon gebigede. Heora hiht waes mid undeadlicnysse afylled, J?eah i$e hi aetforan maniuim getintregode waeron. Hi waeron sceortlice gedrehte, and langlice gefrefrode ; forSan •Se God heora afandode swa swa gold on ofne, and he afunde hi him wyrSe, and swa swa halige offrunga, hi underfeng to his heofonlican rice.
^Efter ablunnenre ehtnysse re^ra cynega and ealdormanna, on siblicere drohtnunge Godes gelaiSunge, waeron halige sacerdas Gode iSeonde, |?a mid so^re lare and mid halgvmi gebysnungum folces menn to Gode symle gebigdon. Heora mod wres hluttor, and mid claennysse afylled, and hi mid claenum handum Gode ^Elmihtigum set his weofode ^enodon, maersigende )?a halgan gerynu Cristes lichaman and his blodes. Eac hi offrodon hi sylfe Gode liflice onsaegednysse butan womme^ o)?]7e gemencgednysse J?wyrlices weorces. Hi be- fseston Godes lare heora under)?eoddum, to unateorigend- licum gafele, and heora mod mid freatunge, and bene^ and micelre gymene to lifes wege gebigdon^ and for nanum woruldlicum ege Godes riht ne forsuwodon ; and ^eah 3e hi swurdes ecge ne gefreddon, J?eah "Surh heora lifes geearnunga hi ne beo^5 martyrdomes bedselede, for^an J>e martyrdom bi^ gefremmed na on blodes gyte anum, ac eac swylce on synna forhsafednysse, and on biggenge Godes beboda.
pysum fylig^ ancersetlena drohtnung, and synderlic in- gehyd. pa on westenum wunigeride, woruldlice estas and gaslsan mid strecum mode and strSum life fortr^don. Hi forflugon woruld-manna gesih^e and herunge, and on wac- licum screafum o'S'Se hulcum lutigende, deorum geferla^hte, to engelicum spraecum gewunode, on micclum wundrum scinende wssron. Blindum hi forgeafon gesih^e, healtuin fsereld, deafum hlyst, dumbum sprsece. Deoflu hi oferswyS- don and afligdon, and 'Sa deadan )?urh Godes mihte araerdon. Seo boc J?e is gehaten Uitae Patrum sprec$ menigfealdlice
THE NATIVITY OF ALL SAINTS. 545
of their sufferings in eternal joy. They might be slain bodily,
^H
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 fur- nace, and he found them worthy of him, and as holy offer- ings 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, celebra- ting 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 won- ders. 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 Vitse Patrum speaks manifoldly con-
HOM. VOL. I. 2 N
546 NATALE OMNIUM SANCTORUM.
embe }?yssera ancersetlena, and eac gemaenelicra muneca
»
drohtnunge, and cwy$, J?aet heora wses fela iSusenda gehwaer on westenum and on mynstrum wundorlice drohtnigende, ac swa-]?eah swy^ost on Egypta-lande. Sume hi leofodon be ofete and wyrtum, sume be agenum geswince, sumum fteno- don englas, sumum fugelas, oi$J?set englas eft on ea^elicum forftsrSe hi to Gode feredon.
Eala $u, eadige Godes cennestre, symle maeden Maria, tempel $aes Halgan Gastes, maeden aer geeacnunge, maeden on geeacnunge, maeden sefter geeacnunge, micel is 'Sin maerS on $isum freols-dagge betwux J?am foressedmn halgum ; for- ^5an "Se 'Surh j;ine clasnan cenninge him eallum becom halig- nyss and $a heofonlican ge'Sinc^u. We sprecaiS be iSaere heofonlican cwene endebyrdlice sefter wif hade, feah-hwseSere eal seo geleaffulle gelaiSung getreowfullice be hire singft, J>aet heo is geuferod and ahafen ofer engla vverod to ]?am wuldor- fullan heahsetle. Nis be nan um oftrum halgan gecweden, J?aet heora asnig ofer engla werod ahafen sy, buton be Marian anre. Heo aeteowde mid hire gebysnungum ]?8et heofonlice lif on eor^San, forSan ]?e m^eg^had is ealra maegna cwen and gefera heofonlicra engla. Dyses msedenes gebysnungum and fotswaftum fyligde ungerim heap maeg^hades rnanna on claennysse )?urhwunigende, forlsstenum giftum, to ^am heo- fonlicum brydguman Criste ge)?eodende mid anraedum mode, and haligre drohtnunge, and sidefullum gyrlan, to )?an swiSe, ]?set heora for wel menige for mseigfthade martyrdom gei5ro- wodon, and swa mid twyfealdum sige to heofonlicum eard- ung-stowum wuldorfulle becomon.
Eallum iSisum foresaedum halgum, ]>aet is, englum and Godes gecorenum mannum, is )?yses daeges wur^mynt ge- mssrsod on geleaffulre gelaiSunge, him to wurSmynte and us to fultume, )?33t we 'Surh heora Jnngrsedene him geferlashte beon moton. pses us getiiSige se mildheorta Drihten, )?e hi ealle and us mid his deorwur^an blode fram deofles haeft- nedum alysde. We sceolon on ftyssere maerlican freols-tide
THE NATIVITY OF ALL SAINTS. 547
cerning 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 mona- steries, 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, ac- cording to her womanhood, yet all the faithful church con- fidently 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 faith- ful 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
2 N 2
548 NATALE OMNIUM SANCTORUM.
rnid halgum gebedum and lofsangum us geinnian, swa hwaet swa we on oftrum freols-dagum ealles geares ymbrynes, ]mrh mennisce tyddernysse hwonlicor gefyldon, and carfullice hogian J?aet we to iSaere ecan freols-tide becumon.
EUANGELIUM.
Videns lesus turbas ascendit in montem : et reliqua.
Baet halige godspel, )?e nu lytle a?r setforan eow gersedd waes, micclum gejnvaerlaeciS )?yssere freols-tide, forftan "Se hit geendebyrt J?a eahta eadignyssa fte $a halgan to heofonlicum geftincftum gebrohton.
Matheus awrat on J>ysum daegj>erlican godspelle, J?aet se Hselend on sumere tide " gesawe micele menigu him fyli- gende; J?a astah he upp on ane dune, pafta he gesset^ ]?a genealaehton his leorning-cnihtas him to, and he undyde his mu^, and hi kerde, J>us cwe^5ende5 Eadige beoft ]?a gastlican iSearfan : ' et reliqua.
Se wisa Augustinus trahtnode )?is godspel, and saede, )?aet seo dun J?e se Haelend astah getacria^ i$a healican bebodu so^re Rihtwisnysse : ]?a laessan beboda waeron gesette "Sam ludeiscan folce. An God J?eah-hwae^ere gesette, ]?urh his halgan witegan, ]?a laessan bebodu ludeiscre 'Seode, )?e mid ogan iSa-gyt gebunden wses ; and he gesette, )?urh his agenne Sunu, J>a maran bebodu cristenum folce, J?a ^e he mid so^re lufe to alysenne com. Sittende he tsehte : J?aet belimpiS to wur^scipe lareowdomes. Him to genealsehtori his discipuli, J?set hi gehendran waeron lichamlice, J?a i$e mid mode his be- bodum genealaehton. Se Haelend geopenode his mitS. Wi- todlice se geopenode his muS to ]?aere godspellican lare, se^e on 'Sssre ealdan ae gewunelice openode j?aera witegena mu^. peab-hwae^ere his mu^es geopenung getacnaft ]?a deoplican spraece $e he 'Sa for^-ateah. He cwaeft, " Eadige beo^ ]?a gastlican ftearfan, for^an )?e heora is heofonan rice.'1 Hwaet sind fta gastlican 'Searfan buton ^a eadmodan, )?e Godes ege
THE NATIVITY OF ALL SAINTS. 549
and hymns, whatsoever we on other festivals of the whole circuit of the year have, through human weakness, less per- fectly 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 hea- venly 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 com- mandments of true Righteousness : the less commandments were appointed for the Jewish folk. One God, nevertheless, appointed, through his holy prophets, the less command- ments to the Jewish nation, which was yet bound by fear ; and he appointed, through his own Son, the greater com- mandments 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 open- ing 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
550 NATALE OMNIUM SANCTORUM.
habhaft, and nane toftundennysse nabbaft ? Godes ege is wisdomes angynn, and modignyss is aelcere synne anginn. Fela sind ftearfan J?urh hafenleaste, and na on heora gaste, forftan fte hi gewilniaft fela to haebbenne. Sind eac oftre ftearfan, na fturh hafenleaste ac on gaste, forftan j?e hi synd, aefter ]?aes apostolican cwyde, " Swa swa naht haebbende, and ealle "Sing geagnigende." On ]?as wisan waes Abraham ftearfa, and lacob, and Dauid, sefte, on his cynesetle ahafen, bine sylfne geswutelode j>earfan on gaste, ]?us cweftende, " Ic soft- lice com wsedla and J?earfa." pa modigan rican rie beoft J>earfan ne |?urh hafenleaste ne on gaste, forftari fte hi synd gewelgode mid sehtum, and toftundene on mode, purh ha- fenleaste and on gaste synd j?earfan fta fullfremedan munecas, J?e for Gode ealle fting forlaetaft to 'San svvifte, |?83t hi nellaft habban heora agenne lichaman on heora anwealde, ac lybbaft be heora gastlican lareowas wissunge ; and forfti swa micclum swa hi her for Gode on hafenleaste wuniaft, swa micclum hi beoft eft on ftam toweardan wuldre gewelgode.
" Eadige beoft )?a liftan, forftan J?e hi J?aet land geagniaft." pa synd lifte and gedefe, J?a fte ne wiftstandaft yfelum, ac ofer- swyftaft mid heora goodnysse J?one yfelan : hi habbaft J>set land J>e se sealm-sceop embe spraec, " Drihten, |?u eart miri hiht : beo min dsel on J>8sra lybbendra eorSan/' paera lyb- bendra eorfte is seo staftelfasstnyss ]?83S ecan eardes, on i$am gerest seo sawul swa swa se lichama on eorSan. Se card is
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rest and lif gecorenra halgena.
" Eadige beoft ftafe heofiaft, forftan fte hi beoft gefrefrode." Na beoft )?a eadige, )?e for hynftum oftfte lirum hwilwendlicra hyftfta heofiaft ; ac fta beoft eadige, fte heora synna bewepaft, forftan }>e se Halga Gast hi gefrefraS, sefte deft forgyfenysse ealra synna, se is gehaten Paraclitus, J?aet is, Frefrigend, forftan fte he frefraft )?8era behreowsigendra heortan J?urh his gife.
" Eadige beoft J?a )?e sind ofhingrode and of J?yrste asfter rihtwisnysse, forftan fte hi beoft gefyllede." Se bift ofhin-
THE NATIVITY OF ALL SAINTS. 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.'5 The proud rich are not needy through indigence nor in spirit, for they are enriched with possessions and swelled up in mind. Poor through indi- gence 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 en- riched in the glory to come.
" Blessed are the meek, for they shall possess the land.*3 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.'3 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 com- forted. " 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 Com- forter, because he comforts the hearts of the penitent by his grace.
" Blessed are they who are hungry and thirsty after right- eousness, for they shall be filled." He is hungry and thirsty
552 NATALE OMNIUM SANCTORUM.
grod and ofSyrst aefter rihtwisnysse, seiSe Godes beboda lust- lice gehyrSj and lustlicor mid weorcum gefylS : se bi<5 ]?onne mid ]?am mete gefylled fte Drihten embe spnec, " Min mete is, J?aet ic wyrce mines Feeder willan, ]>set is rihtwisnys.'1 ponne mseg he cweSan mid ]?am sealm-sceope, " Drihten, ic beo aeteowed mid rihtwisnysse on iSinre gesihSe, and ic beo gefylled, ]?onne $in wuldor geswutelod brS."
ff Eadige beoft )?a mildheortan, forftan ]?e hi begyta'S mild- heortnysse." Eadige beo^ J>a iSe earmra manna )?urh mild- heortnysse gehelpa^S, for^an 'Se him br$ swa geleanod, )?aet hi sylfe beo$ fram yrm^e alysede.
"Eadige beoft J?a claenheortan, forSan $e hi geseo^ God sylfne." Stunte synd ]?a %e gewilnia^ God to geseonne mid flaesclicum eagum, ]?onne he biiS mid J?aere heortan gesewen ; ac heo is to clsensigenne fram leahtrum, J?set heo God geseon mage. Swa swa eorSlic leoht ne mseg beon gesewen buton mid claenum eagum^ swa eac ne bi$ God gesewen buton mid claenre heortan.
" Eadige beoft J?a gesibsuman, for^an 'Se hi beoiS Godes beam gecigede." On sibbe is fulfremednyss )?aer iSaer nan •Sing ne }?wyra^ : forSi synd }?a gesibsuman Godes beam, for^an ^>e nan 'Sing on him ne wrSeraft ongean God. Gesib- sume sind ]?a on him sylfum^ "Se ealle heora modes styrunga mid gesceade gelogiaS, and heora flsesclican gewilrmnga ge- wylda^ swa J?set hi sylfe beoft Godes rice. Deos is seo sib ^e is forgyfen on eorSan )?am mannum )?e beo^ godes willan. God ure Fseder is gesibsum ; witodlice foi"Si gedafena'S J»am bearnum j?set hi heora Faeder geefenlaecon.
" Eadige beoS 'Sa uSe J?olia^ ehtnysse for rihtwisnysse, forSan ^e heora is heofonan rice." Fela sind fta ^e ehtnysse Soliaft for mislicum intingum^ swa swa doft mannslagan, and sceaSan^ and gehwilce fyrnfulle ; ac seo ehtiiys him ne be- cymiS to nanre eadignysse ; ac seo ehtnys ana J?e bi^ for rihtwisnysse ge^5olod becynrS to ecere eadignysse. Nis to ondraedenne ^wyrra manna ehtnys, ac ma to forSyldigenne,
THE NATIVITY OF ALL SAINTS. 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.'3 Blessed are they who help miserable men through mercy, for they shall be so rewarded that they themselves shall be re- deemed 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 imi- tate their Father.
" Blessed are they who suffer persecution for righteous- ness, 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 per- secution of perverse men is not to be dreaded, but rather
554 NATALE OMNIUM SANCTORUM.
swa swa Drihten to his leorning-cnihtum cwaeft, " Ne on- draede ggj^ow i5a fte eowerne lichaman ofsleaiSj forSan fte hi ne magon eowre sawle ofslean, ac ondrsedaft God, i$e maeg aegiSer ge sawle ge lichaman on helle-susle fordon." Ne sceole we fteah ]?a iSwyran to ure ehtnysse gremian, ac swiftor, gif hi astyrede beoiS, mid rihtwisnysse gestillan. Gif hi ftonne ]?aere ehtnysse geswycan nella^ selre us bi$ J?set we ehtnysse ftolion ]?onne we riht forlaeton.
Eahta eadignyssa synd on |?isum godspelle geendebyrde ; is iSeah gyt an cwyde baeftan, ^e is geftuht swilce he sy se nygo$a staepe, ac he so^lice belimpft to "Sssre eahteo^an eadignysse, forftan ^e hi butu spreca^ be ehtnysse for riht- wisnysse and for Criste. pa eahta eadignyssa belimpaft to eallum geleaffullum mannum, and se asftemysta cwyde, ]?eah ^e he synderlice to ]?am apostolum gecweden waere, belimp^S eac to eallum Cristes limum, forSan fte he nis se nygofta, ac fylig^S )?3ere eahteo^an eadignysse, swa swa we aer ssedon. Se Haelend cws&S, "Eadige ge beo$ )?onne man eow wyrig$, and eower eht, and selc yfel ongean eow spreci5 leogende for me." Se bi^ eadig and gesaelig )?efor Criste $ola$ wyriunge and hospas fram leasum licceterum, for^an ^e seo lease wyriung becynvS J>am rihtwisum to eadigre bletsunge.
" Blissia^ and faegniaiS, for^an ^e eower med is menig- feald on heofonum." Geleaffullum gedafenai5 faet hi wul- drion on gedrefednyssum, for^an $e seo gedrefednys wyrc^S ge^yld, and J>aet ge'Syld afandunge, and seo afandung hiht. Se hiht softlice ne bi^ nasfre gescynd, forSan J>e Godes lufu is agoten on urum heortum J?urh ftone Halgan Gast, se^e us is forgifen. Be J?isum cwae^ se apostol lacobus^ " Eala ge mine gebro^ra, wena^ eow aelcere blisse, |?onne ge beo^ on mislicum costnungum, for^San J>e seo afandung eowres ge- leafan is miccle deorwur^re ]?onne gold )?e bi^ i5urh fyr afandod." Eft cwyft )?aet halige gevvrit, " Laemene fatu beoiS on ofne afandode, and rihtwise menn on gedrefednysse heora costnunge." Be jrisum cvvae^ eac se Haelend on oftre
THE NATIVITY OF ALL SAINTS. 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/3 Yet should we not irritate the per- verse 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 per- secute you, and lying speak every evil against you for me." He will be blessed and happy who for Christ suffers male- diction and insults from false hypocrites, because false male- diction becomes a blessed benediction to the righteous,
" Rejoice and be glad, for your meed is manifold in hea- ven/3 It befits the faithful to glory in tribulations, for tri- bulation 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 tempt- ations, 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.'3 Of these said Jesus also
556 NATALE S. CLEMENTIS MARTYRIS.
stowe to his leorning-cnihtum, te Gif iSes middangeard eow hata$, wite ge |?aet he me hatode £r eow ; and gif hi min ehton, ]?onne ehtaiS hi eac eower." Crist sylf wses fram arleasum mannum acweald, and swa eac his leorning-cnih- tas and martyras ; and ealle fta fte gewilniaft arfcestlice to drohtnigenne on geleaffulre gelaftunge, hi sceolon ehtnysse ftolian, o&Se fram ungesewenlicum deofle oiSSe fram ge- sevvenlicum arleasum deofles limum : ac J?as hwilwendltcan ehtnyssa oj?]?e gedrefednyssa we sceolon mid gefean for Cristes naman geftafian, for^an ^e he J?us behet eallum ge- ^yldigum, et BlissiaiS and faegnia^, efne eower med is menig- feald on heofonum."
We mihtori "Sas halgan raedinge menigfealdlicor trahtnian, aefter Augustines smeagunge, ac us twynaft hwse^erge magon
maran deopnvsse ^seron bearflice tocnawan : ac uton biddan
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mid inweardre heortan J?one ^Elmihtigan Wealdend, se^e us mid menigfealdre maersunge ealra his halgena nu to-daeg ge- blissode, J?38t he us geti^ige genihtsumnysse his miltsunge )?urh heora menigfealdan ^ingreedena, J>83t we on ecere ge- sih^e mid him blission, swa swa we nu mid hwilwendlicere J?enunge hi wur^iaiS.
Sy wuldor and lof Haelendum Criste, se^e is anginn and ende, Scyppend and Alysend ealra halgena, mid Faeder and mid Halgum Gaste, a on ecnysse. Amen.
IX. KL. DEC. NATALE SCI CLEMENTIS MARTYRIS.
MENN iSa leofostan, eower geleafa biiS j?e trumra, gif ge gehyra^S be Godes halgum, hu hi )?8Bt heofonlice rice geear- nodon ; and ge magon iSe cu^licor to him clypian, gif heora lifes drohtnunga eow Jmrh lareowa bodunge cu^e beo^.
pes halga wer Clemens, ]?e we on Sisum andweardan
THE NATIVITY OF ST. CLEMENT THE MARTYR. 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 transi- tory 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, ac- cording 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 ser- vice 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.
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
558 NATALE S. CLEMENTIS MARTYRIS.
freols-daege wuriSiaiS, waes ]?aes eadigan Petres apostoles leorning-cniht. pa waes he iSeonde on gastlicere lare and gecneordnysse to 3an swifte, ]?aet se apostol Petrus hine ge- ceas to papan Romaniscre $eode safter his daege, and aer his Srowunge hine to papan gehadode, and on his biscop-setle gesette, to i5i j?aet he iSaera cristenra manna gymene haefde. He gehadode twegen biscopas eer 'San, Linum et Cletum, ac he ne sette na hi on his setle, swa swa he dyde J?isne halgan wer, J?e we to-dasg wurSiaS. Hwaet fta, Clemens aefter Petres iSrowunge ge^eah on faegernysse goddra fteawa, swa )?aet he gecweme waes ludeiscum, and haeiSenum, and cris- tenum samod. pam hae^enum leodum he gelicode, for^an "Se he mid hospe heora godas ne gebysmrode, ac mid boc- licum gesceade him geswutelode hwaet hi waeron, and hwaer acennede )?a %e hi him to godum wur^odon^ and heora droht- nunge and geendunge mid swutelum seftungum gewissode ; and cwae'S, ]?aet hi sylfe ea'Selice mihton to Godes miltsunge becuman, gif hi fram heora dwollicum biggengum eallunga gecyrdon. ludeiscre "Seode hylde he begeat, forSan )?e he so$lice gese^de J?aet heora for^Sfaederas Godes frynd gecigede waeron, and him God halige ae sette to heora lifes rihtinge ; and cwaeft, ]?aet hi fyrmeste on Godes gecorennysse waerori, gif hi mid geleafan his bebodum gehyrsumodon. Fram cris- tenum he waes swiiSost gelufod, for^San "Se he gehwilce eardas namcu^lice on gemynde haefde, and j?a wanspedigan cristenan "Saeraearda ne ge^afode )?aet hi openre waedlunge underSeodde wurdon, ac mid daeghwomlicere bodunge he gemanode ]?a rican and |?a spedigan, ]?aet hi ^aera cristenra waedlunge mid heora spedum gefrefrodon, )?e-laes ^e hi ^urh hae^enra manna gifa besmitene wurdon.
And Dionisius, Godes cy^ere, se^e J?urh Paules Apostoles lare and tacna to Cristes geleafan mid haligre drohtnunge gecyrde, gewende on iSam timan fram Greclande to i$am halgan papan Clementem, Petres aeftergencgan, and he hine mid micclum wurSmynte underfeng, and for arwur^nysse
THE NATIVITY OF ST. CLEMENT THE MARTYR. 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 Chris- tian 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 wrere 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 mendi- city, 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
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his halgan lifes him cirSlice tolet, and mid lufe geheold. Eft aefter fyrste cwseiS se eadiga Clemens to Sam halgan were Dionisium, ei Si "Se forgyfen miht to gebindenne and to aly- senne, swa swa me is ; and ]?u far to ftaera Fraricena rice, and boda him god's pel and heofonan rices wuldor." Dioni- sius j?a wearS his haesum gehyrsum, and mid geferum ferde to Franclande, cristendom bodigende mid micclum wundrum to 'San swrSe J?aet J?a reSan haeSenan, swa hraSe swa hi hine gesawon, o&Se hi feallende his fet gesohton, him and Gode gehyrsumigende, oftSe gif heora hwylc ft wyrode, ]?onne wearS se mid swa micelre fyrhte fornumen, j?aet he Saerrihte his andweardnysse forfleah. WearS ^a gebiged eal Francena rice to Godes geleafan, J?urh bodunge and wundra j?aes eadigan weres Dionisii ; and he eac sume his __geferan to Ispanian gesende, J?aet hi "Sam leodscipe lifes word gecyddon.
Hwaet 'Sa, Clemens Romana papa wearS gewreht to Sam casere Traianum, for iSam micclaii cristendome J?e he gehwaer on his rice araerde, fa sende se casere Traianus gewritu ongean, J?8et se halga papa Clemens to haeiSengylde gebugaii sceolde, o$Se hine mann asende ofer sai on wrsscsi^ to sumum westene, on ]?am ]?e cristene menn for geleafan for- demde wraecsiSedon. pass caseres haes wearS J?a forSgencge, and swa micele gife foresceawode se^Elmihtiga God Clemente, }?aet se hae^ena dema his srS mid wope bemaende, )?us cweS- ende, " Se God |>e 'Su wur^ast gefrefrige ^e, and fultumige on iSinum wraecsiSe." And het fta hine to scipe laedan^ and ealle his neoda foresceawian, )?e he to bigwiste habban mihte. WearS ^a J?aet scip gefylled mid cristenum mannum, )?e |?one halgan papan forlaetan noldon.
paSa he to $am westene becom, ]?a gemette he $aer ma ]?onne twa Susend cristenra manna, J?e mid langsumere ge- ny^erunge to marmstan-gedelfe gesette waeron, )?e his to- cymes micclum faegnodon, mid anre stemne cweSende, " Efne her is ure hyrde, efne her is se frefrigend ures geswinces
THE NATIVITY OF ST. CLEMENT THE MARTYR. 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 com- panions 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. 'J 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."
HOM. VOL. I. 2 O
562 NATALE S. CLEMENTIS MARTYRIS.
and weorces." pa<5a he mid tihtendlicum wordum heora gewaehtan mod getrymde and gefrefrode, 'Sa geaxode he )?aet hi daeghwomlice ofer six mila him waeter on heora exlum gefettoiio Da cwaeft se eadiga biscop, " Uton biddan mid fsestum geleafan Drihten Haelend, J?aet he us his andetterum "Sa aeddran his wyllspringes gehendor geopenige, J?aet we on his wel-daedum blission." pafta $is gebed gefylled waes, ]?a beheold se biscop on aelce healfe, and geseah fta on )?a swrS- ran healfe an hwlt lamb standari, )?e bicnode mid his swySran fet, swilce hit ]?a wseter- seddran geswutelian wolde. Da un- dergeat Clemens J?ses lambes gebicnunge, and cwae^5 " Geo- penia$ }>as eor^San on [?yssere stowe J?aer ^ser J?aet lamb to-ge- bicnode." His geferan ^a his hsese gefyldon, and )?8errihte set ftam forman gedelfe swegde ut ormaste wyllspring, and mid micclum streame for^-yrnende waes. Hwaet hi ealle iSa micclum blissodon^ and Gode ^ancodon heora geswinces lisse. pa waes se cwyde gefylled, J?e hi on $ses biscopes to- cyme gecw83don5 ec Efne her is ure hyrde, efne her is se fre- frigend ures geswinces."
Dis wundor fta asprang geond )?a gehendan scira, and hi ealle J?one halgau biscop mid arwur^nysse geneosodon, bid- dende J?aet he hi mid his lare getrymde. He $a hi ealle to Godes geleafan gebigde, and binnan feawum dagum J>ser fif hund manna gefullode ; and wurdon ^a fela cyrcan gehwaer araerede, and deofolgild toworpene ; swa )?aet binnan anes geares fyrste naes gemet hae'Sengild geond hund-teontig mila neawiste.
pa gelamp hit J?aet sume fta hae^enan wurdon mid andan getyrigde, and heora aerende to Sam casere asendon, and him cyddon )?aet his folc call endemes astyred waere, and eallunga fram his biggencgum gecyrred, )>urh Clementem i5aera cris- tenra biscop. pa wearS se hae^ena casere Traianus mycclum astyred, and asende aenne waelhreowne heretogan, his nama waes Aufidianus, se mid mislicum witum fela cristenra manna acwealde, J?aet he )?one halgan biscop mid j?am geleaffullan
THE NATIVITY OF ST. CLEMENT THE MARTYR. 563
When he with persuasive words had confirmed and com- forted 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 re- joice 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/3 His companions fulfilled his command, and straightway s 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. 91
This miracle then became known through the neighbour- ing provinces, and they all visited the holy bishop with reve- rence, 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 neigh- bourhood 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 Aufi- dianus, who with divers torments had killed many Chris- tian men, that he might destroy the holy bishop with the
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564 NATALE S. CLEMENTIS MARTYRIS.
folce adylegian sceolde. Se arleasa cwellere $a, Aufidianus, *Sa$a he ne mihte mid nanum ]?eowracan fta cristenan geeg- sian, forSan i5e hi ealle samod blissigende to martyrdome onetton, pa forlet he j?aet folc, and 3one biscop aenne to J>am haeftengylde genydde ; ac $a<5a he geseah ]?set he nateshwon hine gebigan ne mihte, J>a cwaeft he to his underSeoddum, fi Laedaft hine to middere sae^ and getiga$ aenne ancrau to his swuran, and ascufaft hine ut on middan ]?aere dypan." Hit wearS ]?a gedon be haese ]?aes waelhreowan cwelleres, and micel menigu j?aera cristenra stod on j?aere sae-strande, we- pende and biddende J?one ^Elmihtigan^ )?e sae and eor^an gesceop, )?aet hi moston his halige lie mid heora ^enungum behwurfan.
pa cwaedon his twegen leorning-cnihtas, Febus and Corne- lius, " Eala ge gebro^ra, uton anmodlice biddan urne Drihten, J?aet he us geswutelige ^a arwur^fullan andweardnysse his halgan cySeres." Hwaet 'Sa, seo sae, "Surh Godes haese, ut- flowende, him gerymde ]?reora mila dries faereldes, swa past )?a cristenan bealdlice inn-eodon, and gemetton niwe $mh of marmanstane on cyrcan wison gesceapene, and paes halgan cyfteres lie ^aer-binnan ^urh engla ftenunge gelogod, and ]?one ancran wiiS his sidan licgende. pa wearS him geswutelod J?aet he aet Gode abaede, )?aet on aelces geares ymbryne, ymbe his ftrowung-tide, seo sae seofan dagas drigne grund J»am folce gegearcige, ]?aet hi binnan 'Sam fyrste his halgan licha- man gesecan magon. paet belimp^ to iofe and herunge ures Haelendes, seiSe his halgan cy^ere iSa arwurSan byrgene ge- gearcode. pa Surh ^is tacn wurdon ealle )?a ungeleaffullan cristene, swa J?aet nateshwon naes gemet on Sam earde naftor ne hasten ne ludeisc i$e naere gebiged to cristenum geleafan. So^lice aet J?aere halgan )?ryh sind getiSode heofonlice lac- nunga adlium lichaman, J?urh ftingunge 'Saes halgan cy^eres. Swa hwa swa on his freols-tide untrum his byrgene geseh^, he gewent blissigende and gesundful om^an. paer beo^
^^^^ ^^^^^^^^^Sm
blinde onlihte, and deofolseoce gewittige, and gehwilce
THE NATIVITY OF ST. CLEMENT THE MARTYR. 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 j 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 mur- derer, and a great multitude of the Christians stood on the sea strand, weeping and praying to the Almighty, who created sea and earth, that they might attend his holy body with their services.
Then said his two disciples Phoebus and Cornelius, " O ye brothers, let us unanimously pray to our Lord, that he mani- fest to us the venerable presence of his holy martyr." Where- upon 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 chris- tians, 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 dis- eased 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
566 NATALE S. CLEMENTIS MARTYRIS.
gedrehte ]>aer bectfS geblissode ; and ealle geleaffulle his wel- daeda brucaiS, and mid wur]7mynte Godes gerynu ftaer beoiS gefyllede.
Hit gelamp i$a on sumum geare on his freols-tide, J>aet sum wif mid hire nywerenan cylde betwux oftrum mannum ]?one halgan wer geneosode. pa geendodum dagum J?sere freols-tide com seo see faerlice swegende, and j?aet folc swi^- lice aweg efste, and J?aet wif $urh i$a fserliean styrunge ne gymde hire cildes serSan J?e heo to lande becom. Heo iSa sarig J?a twelf monaft adreah, and eft embe ^aes geares ymbryne, on J?sere ylcan freols-tide, for-arn ftam folce, and genealsshte to ]?aere byrgene mid wope, J?us bidderide, et pu Drihten Heelend, J?e ^sere wydewan ancennedan sunu to life anerdest, beseoh me to iniltse, J>aet ic, ^urh 'Singunge ]?ines halgan J?e her gerest, beo 'Saes ti^e )?e ic geornlice bidde." pa mid ]?yssere bene beseah heo to iSsere stowe ^33r heo |?33t cild air forlet, and gemette hit swa slapende svva heo hit ser gelede. Heo Sa mid micelre blisse hit awrehte, and wepende cossode. pa befran heo }?3et cild, betwux 'Sam cossum, hu hit macode on eallum ^arn fyrste J?83S geares ymbrynes ? past cild J?sere meder geandwyrde, e( Modor min, nyste ic hu ^yses geares ymryne geendode, for^an 'Se ic softum slaepe me gereste, swa swa "Su me forlete, o'S J?set ]?u eft me nu awreh- test." p88t geleaffulle folc $a micclum blissigende, herode and bletsode J?one ^Elmihtigan Haelend, se'Se his halgan mid tac- num and wundruin gewur^a^, and swa heora geearnunga geswutela'S.
Oft hwonlice gelyfede menu smeagaft mid heora stuntan gesceade, hwi se ^Elmihtiga God sefre ge'Safian wolde J>8et J?a hae^enan his halgan mid gehwilcum tintregum acwellan moston ; ac we wyllaft nu eow gereccan sume geswutelunge of ^esre ealdan ae, and eac of Ssere niwan, hu mihtiglice se Wealdenda Drihten his halgan wr3 haeftenne here, o)?]?e wael- hreowe ehteras gelome ahredde, and heora wrSerwinnan bys- morlice gescynde.
THE NATIVITY OF ST. CLEMENT THE MARTYR. 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 ap- proached 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 adver- saries.
568 NATALE S. CLEMENTIS MARTYRIS.
Hit gelamp on iSam feowerteoftan geare Ezechian cyne- domes, ludeisces cyninges, J?aet Sennacherib, Syria cyning, manega leoda mid micclum craefte to his anwealde gebtgde, and swa wolde eac J>one gelyfedan cyning Ezeclriam, and asende his heretogan Rapsacen to ]?aere byrig Hierusalem mid micclum Srymme, and mid aerend-gewritum J?aes JElmihtigan Godes mihte gehyrwde, )ms cweSende to "Sam ymbsettan folce, " Ne bepaece Ezechias eow mid leasum hopan, J?aet God eow wiS me ahredde. Ic gewyllde and oferwann fela Seoda, and heora godas ne mihton hi gescyldan wiS minne 'Srymm. Hwaet is se god )?e mage ftas burh wrS minne here bewerian ?'; Hwaet ^a, se cyning Ezechias awearp his purpuran reaf, and dyde haeran to his lice, and bser ^a gewritu into Godes temple, and astrehtum limum hirie geb«ed, J?us cwe^ende, " Drihten, weroda God, J?u ^e gesitst ofer engla ^rymm, ]?u eart ana God ealra "Seoda ; )?u geworhteat heofonas, and eorSan, and ealle gesceafta. Ahyld 3in eare and gehyr, geopena 'Sine eagan and geseoh ftas word, J?e Sennacherib asende to hospe and to tale fte and jnnum folce. SoSlice he towende pa hae^enan godas, and hi forbaernde, for^an ^e hi naeron godas, ac waeron manna hand-geweorc, treowene and stsenene, and he hi for^i tobrytte, Alys us nu, Drihten, fram his gebeote and mihte, J?set ealle Seoda tocnawon past ]?u ana eart ^Elmihtig God." , ; f
Ezechias eac asende his witan mid hseran gescrydde to $am witegan Isaiam, ]?us cwe^ende, " Ahefe 'Sine gebedu for Israhela fteode, J>aet se ^Elmihtiga God gehyre )?a talu 'Se Syria cyning asende to hospe and to edwite his micclan mae- gen'Srymme." pa andwyrde se witega Isaias f>am bodum, " Secga^ eowrum hlaforde, J?set he unforht sy. God ^Elmihtig cwy^, Ne ascytt Sennacherib flan into S*ere byrig Hieru- salem, ne mid his scylde hi ne gewylt ; ac ic geslea senne wriSan on his nosu, and aenne bridel on his weleras, and ic hine gebede ongean to his leode, and ic do j?aet he fylS under swurdes ecge on his agenuni e^ele ; and ic Sa burh gescylde
THE NATIVITY OF ST. CLEMENT THE MARTYR. 569
It happened in the fourteenth year of the reign of Heze- kiah, the Jewish king, that Sennacherib, king of Assyria, had howed many nations with great craft to his power, arid 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 peo- ple 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 I fall under the sword's edge in his own country ; and I will
570 NATALE S. CLEMENTIS MARTYRIS.
for me and for minum fteowan Dauid." pa on ftaere nihte ferde Godes engel, and ofsloh iSaes Syrian cyninges here an hund Jnisend manna, and fif and hund-eahtatig Jmsenda. pres on merigen aras Sennacherib, and geseah $a deadan lie, and gecyrde mid micelre sceame ongean to J?sere byrig Niniue. Hit gelamp fta J?aet he hine gebsed to his deofolgylde, and his twegen suna hine mid swurde acwealdon, swa swa se witega Jmrh Godes Gast gewitegode.
Eft srSftan Nabochodonossor, se Chaldeisca cyning, het gebindan handum and fotum j?a iSry gelyfedan cnihtas, An- nanias, Azarias, Missael, and into anum byrnendum ofne awurpan ; for]?an $e hi noldon hi gebiddan to his deofolgilde. Ac se ^Elmihtiga God, ]?e hi anrsedlice on belyfdon, asende his engel into ftam ofne mid ]>am cnihtum, and he "Sa tosceoc J?one lig of iSam ofne, swa J?set j?aet fyr ne mihte him derigan, ac sloh ut of 'Sam ofne nigan and feowertig fae^ma, and for- swaelde J?a cwelleras ]?e ]?83t fyr onaeldou. pa sceawode se cyning J?sera ^reora cnihta feax and lichaman, )?us cweftende, fi ^y gebletsod eovver God, seiSe asende his engel, and swa mihtelice his ^eowan of j?am byrnendan ofne alysde."
Eac sy&3an, on Cyres dagum cyninges, wrehton i>a Babi- loniscan J>one witegan Daniel, for^an 'Se he towearp heora deofolgyld, and cwaedon anmodlice to 'Sam foresaedan cyninge Cyrum, s( Betaec us Daniel, fte urne god Bel towearp, and )?one dracan acwealde, ]?e we on belyfdon. Gif 'Su hine for- stenst, we fordylegiaft )?e and ^inne hyred.JJ pa geseah se cyning ]>aet hi anmode wseron, and neadunga ]?one witegan him to handum asceaf. Hi $a hine awurpon into anum sea'Se, on ]?am waeron seofan leon, )>am mann sealde dseghwomlice twa hry^eru and twa seep, ac him wees fta oftogen 8alces fodan six dagas, )?aet hi ^one Godes mann abitan sceoldon.
On J?sere tide wses sum o^er witega on ludea-lande, his nama waes Abacuc, se baer his ryfterum mete to secere. pa com him to Godes engel, and cweeft, " Abacuc, beer
THE NATIVITY OF ST. CLEMENT THE MARTYR. 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 Baby- lonians accused the prophet Daniel, because he had cast down their idol, and said unanimously to the beforesaid king Cyrus, " Deliver unto to 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,
572 NATALE S. CLEMENTIS MARTYRIS.
mete to Babilone, and syle Daniele, seSe sitt on "Saera leona sea^e." Abacuc andwyrde )?am engle, " La leof, ne geseah ic naefre fta burn, ne ic ftone seaft nat." pa se engel gelsshte hine be ftani fexe, and hine bser to Babilone, and hine sette bufan "Sam seafte. Da clypode se Abacuc, " pu Godes fteowa, Daniel, nim ~Sas lac $e J?e God sende." Daniel cwaeft, " Min Drihten Haelend, sy 'Se lof and wurSmynt ]?aet J?u me ge- mundest." And he ^a 'Saere sande breac. Witodlice Godes engel J>aerrihte mid swyftum flihte gebrohte "Sone disc-'Sen, Abacuc, ]?aer he hine eer genam. Se cyning $a Cyrus on 'Sam seofo^an dsege code dreorig to ^sera leona sea'Se, and inn- beseah, and efne i5a Daniel sittende waes gesundful on middan J?am leonum. pa clypode se cyning mid micelre stemne, " Msere is se God J?e Daniel on belyfS." And he "Sa mid J?am worde hine ateah of 'Sam scrsefe, and het inn-awurpan "Sa ]>e hine ser fordon woldon. paes cyninges h?es wearS hraedlice gefremmed, and )?8es witegan ehteras wurdon asceo- fene betwux "Sa leon, and hi ftaerrihte mid grssdigum ceaflum hi ealle totasron. pa cwas^ se cyning, " Forhtion and on- draadon ealle eori5buende Danieles God, forSan "Se he is Alysend and Haelend, wyrcende tacna and wundra on heofo- nan and on eorftan."
On ^asre Niwan GecySnysse, asfter Cristes 'Srowunge, and his seriste and upstige to heofonum, wurdon ^a ludeiscan mid andan afyllede ongean his apostolas, and gebrohton hi on cwearterne. On $fere ylcan nihte Godes engel undyde |?a locu 'Sass cwearternes, and hi ut-alssdde, )?us cweiSende, " Ga^ to 'Sam temple^ and bodia^ J?am folce lifes word." And hi swa dydon. Hwaet "Sa Tudeiscan J^ses on merien "Seahtodon embe 'Saera apostola forwyrd, and sendon to $am cwearterne, ]?33t hi man gefette. pa cwelleras "Sa geopenodoii J>aet cweartern, and nssnne ne gemetton. Hi ^a cyddon heora ealdrum, " past cweartern we fundon fseste beclysed, and "Sa weardas wrSutan standende, ac we ne gemetton nsenne wiiSinnan."
THE NATIVITY OF ST. CLEMENT THE MARTYR. 573
" Habakkuk, bear the meat to Babylon, and give it to Daniel, who sitteth in the lions' pit.'3 Habakkuk answered the angel, " Sir, I never saw the city, nor know I the pit.'3 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.'3 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 exe- cuted, 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, arid 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 de- struction 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 stand- ing without, but we found no one within."
574 NATALE S. CLEMENTIS MARTYRIS.
Eft srSiSan Herodes, ludea cyning, sette $one apostol Petrum on cwearterne mid twain racenteagum gebundenne, and weardas wi$innan and wi^5utan gesette : ac on 'Ssere nihte J?e se arleasa cyning hine on merigen acwellan wolde, com Godes engel scinende of heofonum, and gelaedde hine ut fturh "<$a isenan gatu ; and stod eft on merigen ]?aet cvveartern faeste belocen.
Domicianus, se haeiSena casere, het awurpan )?one godspel- lere lohannem on weallendne ele, ac he, ]?urh Godes gescyld- nysse, swa gesundfnll ut code swa he inn aworpen wses. pam ylcan lohanne sealde sum hae^engylda attor drincan, ac he, sefter 'Sam drence, ansund and ungederod ^Surhwunode.
Paulus se apostol awrat be him sylfum^ and cwae^,, )?aet he senne daeg and ane niht on sae-grunde adruge. Eft, set sumum saele hine gelaehte an naeddre be ^am fingre, ac he ascoc hi into byrnendum fyre, and he fes aettres nan $ing ne ge- fredde.
Ne maeg nan eor^lic mann mid gewritum cy^an, ne mid tungan gereccan hu oft se ./Elmihtiga Wealdend his gecore- nan fram mislicum frecednyssum ahredde, to lofe and to wurSmynte his msegenj?rymnysse. Ac he ge^afa^ forwel oft J?aet ^a arleasan his halgan ftearle geswenca^, hwilon mid hefigtymre ehtnysse, hwilon mid siege, ]>aet seo re^e ehtnyss became ftani rihtwisaii to ecere reste, and ftam cwellerum to ecum wite. Se sealm-scop cwseiS, (e Fela sind j^aera rihtwisra gedreccednyssa, ac Drihten fram eallum ^ysum hi alyst/3 On twa wisan alyst God his gecorenan, openlice and digellice. Openlice hi beo^S alysede, J>onne hi on manna gesihiSe beo^ ahredde, swa swa we nu eow rehton. Digellice hi beo^ alysede, J?onne hi $urh martyrdombecuma^toheofonlicnm geiSinc^um. Gif hi for softum geleafan o^e for rihtwisnysse )?rowia$, hi ]?onne martyras. Gif hi ^onne unscyldige gecwylmede , heora unscas^'Signyss hi gelset to Godes halgena geferrae- dene ; for'San ]?e unsces^ignyss aefre orsorh wuna^. Gif hwa iSonne for synnuin ehtnysse 'Sola^ and hine sylfne oncnaewS,
THE NATIVITY OF ST. CLEMENT THE MARTYR. 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 pro- tection, 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, some- times 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
576 NATALE S. ANDREAE APOSTOLI.
swa J>3?,t he Godes mildheortnysse inweardlice bidde, ]?onne forscyt )?aet hwilwendlice wite fta ecan geniSerunge. For mandaedum waeron ]?a twegen sceaftan gewitnode fte mid Criste hangodon,ac heora ofter mid micclum geleafan gebaed hine to Criste, Jnis cweftende, "Drihten, geftenc mm J?onne ftu to J?inum rice becymst." Crist him andwyrde, " Soft ic )?e secge, nu to-daeg J>u bist mid me on neorxna-wanges myrhfte." Un- willes we magon forleosan fta hwilwendlican god, ac we ne forleosaft naefre unwilles ^a ecan god. peah se reft a reafere us aet aehtum bereafige, oSfte feores benasme, he ne maeg us aetbredan urne geleafan ne ]?aet ece Iff, gif we us sylfe mid agenum willan ne forpa9raft. Se softa Drihten us ahredde fram eallum frecednyssum, and to ftam ecan life gelsede, sefte leofaft and rixaft a butan ende. Amen.
II. KL. DEC. NATALE SCl ANDREAE APOSTOLI.
AMBULANS lesus juxta mare Galileae : et reliqua.
Crist on sumere tide ferde wift ]?33re Galileiscan sae, and geseah twegen gebroftra, Simonem, se waes geciged Petrus, and his broftor Andream : et reliqua.
Swa swa hi aer mid nette fixodon on saelicum yftum, swa dyde Crist j?aet hi siftftan mid his heofonTican lare manna sawla gefixodon ; forftan fte hi aetbrudon folces menn fram flassclicum lustum, and fram woruldlicum gedwyldum to staftolfaestnysse lybbendra eorftan, j?aet is to ftam ecan eftle, be ftam cwaeft se witega J>urh Godes Gast, " Ic asende mine fisceras, and hi gefixiaft hi ; mine htintan, and hi huntiaft hi of aelcere dune and of aelcere hylle." Fisceras and unge- togene menn geceas Drihten him to leorning-cnihtum, and hi swa geteah, j?aet heora lar oferstah ealne woruld- wisdom, and hi mid heora bodunge caseras and cyningas to softum
THE NATIVITY OF ST. ANDREW THE APOSTLE. 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.
NOVEMBER XXX. THE NATIVITY OF ST. ANDREW THE APOSTLE.
AMBULANS Jesus juxta mare Galileae : 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 fish- ers, 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
HOM. VOL. I. 2 P
578 NATALE S. ANDREAE APOSTOLI.
geleafan gebigdon. Gif se Haelend gecure aet fruman getinge lareowas, and woruldlice uSwitan, and ftyllice to bodigenne sende, forme wgre geSuht swilce se so^a geleafa ne asprunge "Surh Godes mihte, ac of woruldlicere getingnysse. He ge- ceas fisceras aerSan $e he cure caseras, forSan $e betere is J>aet se casere, ]?onne he to Romebyrig becymiS, J?aet he wurpe his cynehelm, and gecneowige aet ftaes fisceres gemynde, )?onne se fiscere cneowige aet ]?aes caseres gemynde. Caseras he geceas, ac "Seah he geendebyrde )?one unspedigan fiscere aetforan ftam rican casere. Eft si^an he geceas ^a welegan ; ac him waere geSuht swilce hi gecorene waeron for heora aehtum, gif he aer ne gecure ]?earfan. He geceas si^San woruldlice uftwitan, ac hi modegodon^ gif he aer ne gecure ]?a ungetogenan fisceras.
Smeaga^ nu hu. Drihten mancynne aetbraed wuldor, J?aet he him wuldor forgeafe. He aetbraed us ure idele wuldor, J?aet he us J?aet ece forgeafe. Ne scealt "Su on ^e silfum wul- drian, ac, swa swa se apostol cwae^, " Se ^e wuldrige wul- drige on Gode.3J
Petrus and Andreas, be Cristes haese, ftaerrihte forleton heora nett, and him fyligdon. Ne gesawon hi iSa-gyt hine aenige wundra wyrcan, ne hi naht ne gehyrdon iSa-gyt aet his mu^e be mede ]?aes ecan edleanes, and hi ^eah, aefter stemne anre haese, J?aet J?aet hi haefdon forgeaton. Fela Godes wundra we habbaft gehyred and eac gesewene ; mid manegum swin- gelum gelome we sind geswencte, and mid menigfealdum 'Seowracena teartnyssum gebregede, and swa-fteah we for- seo^ Godes haese, and him to lifes wege fylian nella^. Nu he sitt on heofonum, mid ]?aere inermiscnysse gescrydd J?e he on ftisum life gefette, and mynegaiS us be ure gecyrrednysse, J?aet we ure ^eawas fram leahtrum symle claension, and be his bebodum gerihtlaecon. Eallunga he underfteodde i5eoda swuran his geoce, he astrehte middangeardes wuldor, and mid gelomlaecendum hryrum nealaecunge his strecan domes geswutelalS, and swa-^eah ure modige mod nele sylfwilles
THE NATIVITY OF ST. ANDREW THE APOSTLE. 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 elo- quence. 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 posses- sions, 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 man- kind, 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.'3
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 utter- ance 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 be- hest, 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 volun-
2 P 2
5SO NATALE S. ANDREAE APOSTOLI.
forlaetan ]?aet }?set hit deeghwomlice forlyst neadunge. Mine gebroftra, hvvilcere tale mage we brucan on his dome, nu we nellaft bugan fram ftyssere andweardan woruld-lufe, ]?urh his beboda, ne we ne synd fmrh his swingla gerihtlaehte.
Wen is j?aet eower sum cwe$e to him sylfum on stillum geftohtum, Hwaet forleton ]?as gebroSru, Petrus and Andreas, J?e for neari nan fting naefdon ? ac we sceolon on ]?isum 'Singe heora gewilnunge swifter asmeagan j?onne heora gestreon. Micel forlaet se fte him sylfum nan fting ne gehylt. Witod- lice we healdaft ure aehta mid micelre lufe, and fta "Sing J?e we nabbaft we secaft mid ormaetre gewilnunge. Micel forlet Petrus and Andreas, ftafta heora aegfter fone willan to hseb- benne eallunga forlet, and agenurn lustum wi^soc. CwyS nu sum mann, Ic wolde geefenlsecan |?am apostolum, ]?e ealle woruld-fting forsawon, ac ic naebbe nane aehta to forlastenne. Ac God sceawa^ )?33s manries heortan, and na his sehta. Ne he ne tel^ hu miccle speda we on his lacum aspendon, ac cep'S mid hu micelre gewilnunge we $a lac him geoffrion. Efne nu ]?as halgan cypan, Petrus and Andreas, mid heora nettum and scipe him J?aet ece lif geceapodon.
NeefS Godes rice nanes wur^es lofunge, ac biiS gelofod be ftaes mannes hasfene. Heofonan rice waes alteten ]?isum fore- sasdum gebroiSrum for heora nette and scipe, and eft sy&San iSam rican Zacheo to healfum dssle his sehta, and sumere wudewan to anum feor^linge, and sumum menn to anum wasteres drence. Ic wene fast J>as word ne sind eow full cufte, gif wejhi openlicpr,.egw ne onwreo^. " Zacheus waes sum rice mann, and cepte J?aes Haelendes faer, and wolde geseon hwilc he wsere ; ac he ne mihte for 'Saere menigu 3e him mid ferde, for^an $e he waes scort on waestme. pa for- arn he $am Haelende, and stah uppon an treow, ]?set he hine geseon mihte. Crist fta beseah upp wr<5 )?aes rican, and cwaeiS, Zachee, stih ardlice adun, forSan ^e me gedafena^ J?aet ic nu to-daeg )?e gecyrre. Zacheus $a swyftlice of 'Sam treowe alihte, and hine blissigende underfeng." pa^Sa Zacheus Crist
THE NATIVITY OF ST. ANDREW THE APOSTLE. 581
tarily 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 riot 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 ac- cording 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 Zacchafeus for the half part of his pos- sessions, 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. " Zacchaeus 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, Zacchaeus, descend quickly, for it seem- eth good to me that I now to-day enter thy dwelling. Zac- chaeus then swiftly alighted from the tree, and received him
582 NATALE S. ANDREAE APOSTOLI.
gelaiSod haefde, i$a astod he aetforan him, and him anmodlice to cwaeft, " Drihten, efne ic todaele healfne dael minra goda ftearfum, and swa hwtet swa ic mid facne berypte, j?aet ic wylle be feowerfealdum forgyldan." Drihten him to cwae$, " Nu to-daeg is ftisum hirede heel gefremmed, foriSan $e he is Abrahames ofspring. Ic com to secenne and to gehaelenne J?aet )?e on mancynne losode." pa haefde Zacheus beceapod heofonan rice mid healfum deele his aehta : ftone oj>erne dael he heold to i$y ]>aet he wolde J?am be feowerfealdum forgyl- dan, ]>e he aer unrihtlice bereafode.
Eft, "^Et sumum seele gesast se Heelend binnan "Sam tem- ple on Hierusalem, aetforan "Sam ma^m-huse, and beheold hu |?8et folc heora selmyssan wurpon into iSam ma^m-huse, and $a fela rican brohton micele ^ing. pa com ^aer an earm wudewe, and geoffrode Gode aenne feor^ling. Drihten 'Sa cwaeft to his leorning-cnihtum, Ic secge eow to so^San, J?aet }?eos earme wydewe brohte maran lac }?onne asnig iSyssera riccra manna. Hi ealle sealdon J?one dael heora speda j?e him geftuhte, ac "Seos wydewe ealne hire bigleofan mid estfullum mode geoffrode." pa haefde seo earme wudewe mid lytlum feo, J?aet is, mid anum feor^Jinge, ]>aet ece lif geceapod.
Se Haelend cwaeft on sumere stowe to his apostolum, " So^ ic eow secge, Swa hwa swa sy!3 ceald waeter drincan anum jnirstigan menn 'Sasra iSe on me gelyfaiS, ne bi^ his med forloren/J Mine gebroi5ra, scrutnia'S nu $a mid hu waclicum wurSe Godes rice bi^ geboht, and hu deorwur^e hit is to geagenne. Se ceap ne maeg wr3 nanum sceatte beon geeht, ac he bi^S aelcum men gelofod be his agenre haefene.
We raedaft on Cristes acennednysse J7aet heofonlice englas waeron gesewene bufan 3am acennedan cilde, and hi 3isne lofsang mid micclum dreame gesungon, ee Gloria in excelsis Deo, and in terra pax hominibus bone uoluntatis : ' )?aet is on urum gereorde, " Sy wuldor Gode on heannyssum, and on eorSan sibb i5am mannum ^e syncl godes willan." Ne
THE NATIVITY OF ST. ANDREW THE APOSTLE. 583
rejoicing." When Zacchaeus 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 what- soever I have robbed by fraud, that I am willing to compen- sate fourfold/' The Lord said to him, " Now to-day is sal- vation accomplished to this household, for he is Abraham's offspring. I come to seek and to save that which was lost among mankind/3 Thus had Zacchseus 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 four- fold whom he had unjustly bereaved.
Again, " At a time Jesus sat within the temple at Jeru- salem, 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 homi- nibus bonse voluntatis : J 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
584 NATALE S. ANDREAE APOSTOLI.
nan lac Gode swa gecweme swa se goda willa. Gif hwa ne mage iSurhteon ]?a speda )?set he gesewenlice lac Gode offrige, he offrige i$a ungesewenlican, J?eet is, se goda willa, J?e $a eoriSlican sceattas unwrSmetenlice oferstihiS. Hwaet is god willa baton godnys, J??et he oftres mannes ungelimp besargige, and on his gesundfulnysse fsegnige, his freond na for middangearde, ac for gode lufige ; his feond mid lufe for- beran, nanum gebeodan ]?aet him sylfum ne licige, his nextan neode be his mihte gehelpan, and ofer his mihte wyllan ? Hwaet is aenig lac wiiS }?isum willan, iSonne seo sawul hi sylfe Gode geoffraft on weofode hire heortan ? Be iSisum cwae^ se sealm-scop, " In me sunt, Deus3 uota tua, quae reddam lau- dationes tibi : ' " God ^Elmilitig, on me synd J>ine behat, J?a ic ^e forgylde "Surh herunga." Swilce he openlice cwaede, peah "Se ic naebbe 'Sa uttran lac ^e to offrigenne, ic gemete swa-)^eah on me sylfum hwaet ic lecge on weofode J?inre herunge ; forSan %e J?u ne leofast be ure sylene, ac $u bist swi'Sor gegladod on offrunge ure heortan. Ne maeg $eos offrung beon on ^sere heortan 'Se mid gytsunge o^e andan gebysgod bi^, for^an ^e hi ftwyriaiS wi^ ]?one godan willan, and swa hra^e swa hi J>set mod hreppa^, swa gewit se goda willa : forSi noldon J?a halgan bydelas nan fting on ^Syssere worulde mid gitsunge gewilnian, ne nane synderlice sehta habban, to ^y paet hi mihton butan andan inweardlice him betwynan lufian.
Witodlice iSas apostolas geseah se witega Isaias towearde, •Sa^Sa he f urh Godes Gast cwaeft, " Hwaet sind )?as J?e her fleoga^ swa swa wolcnu, and swa swa culfran to heora eh- 'Syrlum ? ' Se witega hi geseah $a eor^lican hsgfene forseon, and mid heora mode heofonum genealaecan, and on lifes wordum genihtsumian, on wundrum scinan, and gecigde hi culfran, and fleogende wolcnu. Ure eh-'Syrla sind ure eagan, ]?urh ^a besceawa'S ure sawul swa hwaet swa heo wrSutari gewilna^. Culfre is bilewite nyten, and fram geallan biter- nysse aelfremed. SoiSlice i5a halgan apostolas wseron swilce
THE NATIVITY OF ST. ANDREW THE APOSTLE. 585
will. If any one cannot obtain the means of offering a visi- ble 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 compari- son 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, quse reddam laudationes tibi : ' " God Al- mighty, in me are thy promises, which I will pay through praises." As if he had openly said, Though I have not out- ward 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 no- thing in this world with covetousness, nor have any separate possessions, to the end that they might without envy in- wardly 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 pro- phet 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 s~ animal, and a stranger to the bitterness of gall. Verily the holy apostles were as doves at their windows, when they
586 NATALE S. ANDREAE APOSTOLI.
culfran i&t beora eh-$yrlum, 3a$a hi nan fting on Jnsuin mid- dangearde ne gewilnodon, ac hi ealle 'Sing bilewitlice scea- wodon, and naeroii mid gecnyrdnysse aeniges reaflaces ge- togene to iSam $e hi wrSutan sceawodon. Se fte J?urh reaflac gewilnaiS fta $ing J?e he mid his eagurn wrSutan sceawaft, se is glida, na culfre set his eh-'Syrlum.
We habbaft nu ftyses godspelles traht be daele oferurnen, nu wylle we eow secgaii i$a getacnunge ^sera feowera apo-
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stola namena, J?e Crist set fruman geceas. Eornostlice Simon is gereht cgehyrsum,J and Petrus ( oncnawende/ Andreas ( ^egenlic/ lacob is gecweden ' forscrencend,^ and Johannes * Godes gifu : ' ]?as getacnunge sceal gehwilc cristen mann on his drohtnunge eallunga healdan. Petrus wses geciged Simon his gecyrrednysse, ac Crist hine gehet Petrus5 J?aet getac- e oncnawende/ for^an ^e he oncneow Crist mid soiSum geleafan, |?a^a he cwae^, " pu eart Crist, ^aes lifigendan Godes Sunu." Untwylice se %e God rihtlice oncnaewiS, and him gehyrsumaftj he hylt on his drohtnunge J?yssera twegra namena getacnunge. Gif he ^egenlice, for Godes naman^ earfo^nysse forbei-S, and werlice deofles costnungum wi^- stent, ^onne gefylS he on his "Seawum Andrees getacnunge, ]?e is gereht * ftegenlic/ lacob is gecweden ( forscrencend,' and se bi'S unleas forscrencend, J?e mid gleawnysse his flaesc- lican leahtras, and deofles tihtinge forscrenciS. Johannes is gecweden 4 Godes gifu.' Se bift gelimplice Godes gifu ge- ciged, ]?e ^urh gode geearnunga Godes gife begyt, to ^i J?aet he his beboda geornlice gefylle.
PASSIO EJUSDEM.
Se apostol Andreas, aefter Cristes ^Srowunge, ferde to 'Sam lande ]?e is gehaten Achaia, and ^aer bodade Drihtnes geleafan and middangeardes alysednysse fturh his ^rowunge. pa wolde Egeas, sum waelhreow dema, his bodunge adwaescan, and ^a cristenan geneadian to ^Sam deofellicum biggengum. Andreas
THE NATIVITY OF ST. ANDREW THE APOSTLE. 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 go- spel, 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, arid 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." Un- doubtedly 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 insti- gation 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 SAMK.
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 ^Egeas, a cruel judge, would suppress his preaching^ and force the Christians to idolatrous worship. Andrew said
588 NATALE S. ANDREAE APOSTOLI.
him cwaeft to, " pe gedaferiode, nu ftu manna dema eart, J>aet J>u oncneowe ftinne Deman, fte on heofonum is, and hine wur- ftodest, sefte is soft God, and ftin mod awendest fram ftam leasum godum." Egeas him andwyrde, " Eart ftu Andreas, J?e towyrpst ura goda tempel, and tihtst ftis mennisce to ftaere ydelan lare fte Romanisce ealdras awurpon, and adwaescan heton ?" Andreas him andwyrde, " Romanisce ealdras gyt ne oncneowon Godes softfaestnysse, hu Godes Sunu to man- num com, and tsehte J>aet fas deofolgyld, J?e ge begaft, ne synd na godas, ac synd $a wyrstan deoflu, manncynna fynd, fte ]?set manimm taecaft hu hi ftone ^Elinihtigan God gremion, and he hi ftonne forleet, and se deofol hi gebysmraft swa lange, oftj?aet hi gewitaft of heora lichaman scyldige and nacode, naht mid him ferigende buton synna anum." Egeas cwaeft, " pas synd ydele word. Witodlice fta eower Heelend "Sas word bodade,fa gefaestnodon ludei hine on rode gealgan." Andreas him andwyrde, " Eala gif ftu witan woldest J?aere halgan rode gerynu, mid hu sceadwisre lufe manncynna Ealdor, for ure edstaftelunge J>sere rode gealgan underfeng, na geneadod, ac sylfwilles." Egeas saede, <c Humeta segst ftu sylfwilles, ftafta he wses belaswed, and be Basra ludeiscra bene, J>urh ftaes ealdormannes cempan ahangen?'; Andreas andwyrde, " Forfti ic cwaeft sylfwilles, forftan fte ic wsss samod mid him ftafta he fram his leorning-cnihte belaewed waes, and he 011 aer his ftrowimge us foresaede, and J?aet he wolde on ftam friddan daege of deafte arisan : cwaeft j?aet he haefde mihte his sawle to syllenne, and mihte hi eft to on- fonne." Egeas cwaeft, " Ic wundrige fte snoterne wer, J?aet ftu ftyssere lare fylian wylt, swa hu swa hit gewurde, sylf- willes oftfte neadunge, ]?aet he on rode gefaestnod waere.'; Andreas him andwyrde, " Micel is ftaere rode gerynu, fta ic fte geopenige, gif ftu me gehyran wylt.'3 Egeas saede, " Hit ne maeg softlice beon gesa?d gerynu, ac wite." Andreas cwaeft, " paet sylfe wite J?u ongytst beon gerynu mancynnes
THE NATIVITY OF ST. ANDREW THE APOSTLE 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." ^Egeas 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 he 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." ^Egeas 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-establish- ment, not compelled, but of his own will." ^Egeas 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 fore- told 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." ^Egeas 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." JEgeas 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
590 NATALE S. ANDREAE APOSTOLI.
edniwunge, gif Su geSyldelice me gehyran wylt." Egeas andwyrde, " Ic i$e geSyldelice gehyre, ac gif iSu me ne ge- hyrsumast, Su scealt onfon Saere ylcan rode gerynu on Se sylfum." Andreas him andwyrde, " Gif ic me ondrede j?aere rode gealgan, J?onne nolde ic fere rode wuldor bodian." Egeas saede, " pin gewitlease spnec bodaS rode wite to wuldre, forSan Se Su )?urh dyrstignysse J?e ne ondraetst deaSes wite." Andreas andwyrde, tf Na Surh dyrstignysse, ac Surh geleafan ic me ne ondrsede deaSes wite. Rihtwisra manna deaS is deorwyrSe, and synfulra manna deaiS is forcuS." Egeas saede, " Buton %u offrige lac urum aelmihtigum godum, on ftaere ylcan rode ^e $11 herast ic ^e hate gewaehtne afsest- nian." Andreas him cwaeft to, " D&3ghwomlice ic offrige mine lac $am JElmihtigan Gode, se$e ana is so^ God. Na hlowendra fearra flassc, oiSfte buccena blod, ac ic offrige daeg- hwomlice on weofode J?aere halgan rode j?aet ungewemmede lamb, and hit fturhwuriaft ansund and cucu sy&San eal folc his flaesc et, and his blod drinc^/' Egeas befran, fe Hu masg J?&3t swa gewur^an?': Andreas him andwyrde, "Gif leornian wille hu |?aet gewur^an maege, )?onne undernim leorning-cnihtes hivv, )?aet ]?u ^as gerynu leornian maege.'3 Egeas saede, " Ic wille mid tintregum aet iSe ofgan 'Sises "Singes insiht." Se halga apostol andwyrde, " Ic wundrige Dearie 'Sin, humeta]?u sy to swa micelre stuntnysse gehworfen, J?aet Su wenst me for tintregum iSe geopenian iSa godcundari gerynu. pu gehyrdest Saere halgan offrunge gerynu ; nu, gif 'Su gelyfst J?aet Crist, Godes Sunu, seSe waes on rode ahangen, sy soS God, J?onne geopenige ic Se hu ]>aet lamb on his rice SurhwunaS ansund and ungewemmed, sySSan hit geoffrod biS, and his flaesc geeten, and his blod gedruncen. Gif $u Sonne gelyfan nelt, ne becymst ^u naefre to insihte J?yssere soSfaestnysse."
Hwaet i$a, Egeas hine gebealh, and het sceofan |?one apostol on sweartum cwearterne. paer com iSa micel menigu ealre Saere scire to $am cwearterne, and woldon Egeam acwellan,
THE NATIVITY OF ST. ANDREW THE APOSTLE. 591
renovation of mankind, if thou wilt patiently hear me.'3 ^Egeas 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." ^Egeas 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." ^Egeas 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 undented lamb, and it continues sound and living after all folk have eaten its flesh, and drunk its blood." ^Egeas asked, cc 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." Egeas 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 ^Egeas was wroth, and ordered the apostle to be thrust into a swart prison. There came then a great multi- tude of all the province to the prison, and would slay
592 NATALE S. ANDREAE APOSTOLI.
and alaedan iSone apostol of iSam cwearterne. Da cwaeft Andreas to ealre iSaere menigu, " Mine gebroiSra, ne astyrige ge ftone stillan Drihten to aenigre yrsunge mid eowerum anginne. Ure Haelend wses belaewed, and he haefde ge^Syld : he ne flat ne ne hrymde, ne nan mann his stemne on straetum ne gehyrde. Habbaft eow nu stilnysse and sibbe, and ne hremmaft minne martyrdom, ac swrSor gearciaiS eow sylfe swa swa Godes cempan, J?aet ge mid unforhtum mode ealle fteowracan and lichamlice wita fturh geftyld oferswyiSon. Gif aenig oga is to ondraedenne, ]?onne is se to ondraedenne f>e naenne ende naefS. Witodlice mannes ege is smice gelic, and hraedlice, J?onne he astyred brS, fordwhvS. pa sarnyssa on ^vssere worulde o^e hi sind leohte and acumenlice. o&Se hi
• ^p^HM j_-3*«»u*^
sind swaere, and hrsedlice ^a sawle ut adraefa^. pa sarnyssa on iSaere towerdan worulde yfelum gegearcode synd, J>a ece ; 'Saer bi^ daeghwomlice wop, arid warning, and heofung, and endeleas cwylming, to "Sam onet Egeas unfor- wandodlice. Beo^ swyiSor gearwe to "Sam J?aet ge $urh hwil- wendlice gedreccednysse becumon to ^am ecum gefean, j>aer ge symle blissiai5, blowende and mid Criste rixigende/'
pa^a se apostol iSyllice word j?am folce geond ealle J?a niht laerde, ^a on daegrede sende Egeas to 'Sam cwearterne^ and het him laedan to ]?one halgan apostol, and cwaeiS, " Ic wende J?aet ]>u on nihtlicere smeagunge sceoldest iSin mod fram dwaesnysse awendan, and geswican iSaere herunge J?ines Cristes, J?aet i$u mihtest mid us lifes gefean brucan. Dyslic brS faet man sylfwilles to rode gealgan efste, and hine sylfne to tintregum asende." Andreas andwyrde, e( Blisse ic maeg mid )?e habban, gif i5u on Crist gelyfst, and 'Sine deofolgild forlaetst. Crist me sende to ftyssere scire, on ftaere ic him gestrynde unlytel folc.'3 Egeas cwae^, " For^i ic 'Sreatige to ura goda offrunge, ]?aet 'Sis folc iSe ^u bepaehtest forleton idelnysse ^inre lare, J?aet hi urum godum geoffrian magon ftancwurSe onsaegednysse. Ne belaf nan ceaster on eallum "Sisum earde, on ^asre ]?e naeron ure goda templa forlaetene,
THE NATIVITY OF ST. ANDREW THE APOSTLE. 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 be- trayed, 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 pre- pare 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 tor- ment, to which JEgeas 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, ^Egeas 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, arid 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 tor- ments.'3 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." ^Egeas said, "Therefore do I force thee to offer to our gods, that this folk, whom thou hast deceived, may for- sake 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,
HOM. VOL. I. 2 Q
594 NATALE S. ANDREAE APOSTOLI.
and nil sceal eft beon ge-edstaftelod ura goda biggeng fte, )?aet hi magon beon [on] $e gegladode, and 3u on urum freondscipe beon mage. Gif $u J?is nelt, ftonne scealt $u, for ware ura goda, mislice wita ftrowian, and sySftan on rode- gealgan, £e 'Su herodest, hangigende ateorian." Se apostol him andwyrde, " pu deaftes beam, gehyr me, and i$u ceaf, ecum ontendnyssum gegearcod, gehyr me, Godes fteowan, and Haelendes Cristes apostol. Oft jns ic spraec "Se IrSelice to, j?aet Jm mid gesceade ftone softan geleafan oncneowe ; ac nu ftu 'Surhwunast on ^inre sceamleaste, and wenst ]?aet ic sceole for ftinum 'Seovvracum forhtian. Swa hwaet swa %e is ge^uht gyt mare on tintregum asmea. Swa micclum ic beo and- fengra minum Cyninge, swa micclum swa ic for his naman on tintregum mid andetnysse Jmrhwunige."
pa het se re'Sa cwellere bine astreccan, and hine seofon srSon beswingan ; het hine syftSan araeran, and cwae^ him to, " Andreas, gehyr me, and awend Jrinne raed for agotennysse fines blodes. Gif $u swa ne dest, ic do faet }?u losast on rode- gealgan." Se apostol andwyrde, tc Ic com Cristes "Seowa, and ic sceal his rode sigor swrSor wiscan 'Sonne ondraedan. pu so'Slice miht eetberstan ]?am ecum cwylmingum J>e "Se synd gemynte, gif $u on Crist gelyfst, sy&8an 'Su mine anraed- nysse afandast. Ic me ondraede Jnn forwyrd, and ic for minre "Srowunge ne com gedrefed. Min "Srowung geenda^S on anum dsege, o^^e on twam, o^^Se be 'Sam maestan on ]?rim ; so'Slice 'Sin cwylrning ne maeg binnon ^usend geara to ende gecuman. ForSi, earming, ne geyc 'Su swi^Sor J?ine yrm^a, and ne onael iSu ^e sylfuin faet ece fyr.'3
Hwaet 'Sa, Egeas geaebyligd het hine ahon on rode-henc- gene, and bebead $am cwellerum )>aet hi hine mid wi'S'Sum handum and fotum on J?aere rode gebundon, faet he langlice ^rowian sceolde. pa am J?aet cristen folc togeanes 'Sam cwel- lerum $e hine to J?aere rode laeddon, clypigende and cwe'Sende,
THE NATIVITY OF ST. ANDREW THE APOSTLE. 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 tor- ments, 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.13
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. '3 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 ever- lasting fire."
Hereupon ^Egeas 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
2a2
596 NATALE S. ANDREAE APOSTOLI.
" Hwaet haefft J?es rihtwisa mann and Godes freond gefremod, j?aet he rode-hengene wyrSe sy ?" Andreas softlice baed ]?aet folc ]?aet hi his iSrowunge ne geletton. Eode him mid bliftum mode faegnigende, and J?aet folc laerende. He ofseah iSa feorran fta rode j?e him gegearcod wses, and clypode mid micelre stemne, iSus cweiSende, ec Hal sy $u, rod, J?e on Cristes lichaman gehalgod waere, and mid his limum gefraet- wod, swa swa mid meregrotum. pu haefdest eorSlicne ege, ser^an fte ure Drihten )?e astige ; nu ^u haefst heofonlice lufe, and byst astigen for behate. Orsorh and blissigende ic cume to %e, swa j?seti$u me blissigende underfo, ^aes leorning-cniht "Se on %e hangode, for^an i$e ic ]?e symle lufode, and ic gewil- node ^e to ymbclyppenne. Eala iSu gode rod, J?e wlite and fsegernysse of Drihtnes lymum underfenge^ i5u waere gefyrn gewilnodandcarfullice gelufod, butan to-forlaetennysse gesoht, and nu 83t nextan minum wilnigendum mode gegearcod. Onfoh me fram mannum, and agif me minum Lareowe, ]?33t he "Surh ^e me underfo, seiSe ]?urh ^e me alysde."
^Efter 'Sisum wordum he hine unscrydde, and J?am cwel- lerum his geweeda betsshte. Hi ^a genealaehton, and hine on
rode ahofon, and ealne his lichaman mid stearcum , swa swa him beboden waes, gewrr<Son. paer stodon ma J?onne twentig ^usend manna mid Egeas breiSer, samod clypigende, (f Unriht wisdom, J?aet se halga wer swa 'Sro- wode.'3 Se halga Andreas soiSlice of 'Saere rode gehyrte "Saera geleaffulra manna mod, tihtende to hwilwendlicum ge- ftylde, secgende J?aet )?eos sceorte J?rowung nis to wi^metenne ]?am ecan edleane.
pa betwux 'Sisum code call J?aet folc to Egeas botle, ealle samod clypigende and cweftende, J>aet swa halig wer hangian ne sceolde \ sidefull mann, and mid J>eawum gefraetwod, aeiSele lareow, arfaest and gedefe, gesceadwis and syfre ne sceolde swa 'Srowian, ac sceolde beon alysed lybbende of "Saere rode ; for^an ^e he ne geswicft so^ to bodigenne, nu twegen dagas cucu hangigende. Hwaet i$a, Egeas him ondred $a menigu,
THE NATIVITY OF ST. ANDREW THE APOSTLE. 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 hal- lowed 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/3
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 ^Egeas's brother, together crying, " Un- just wisdom, that the holy man should thus suffer." But the holy Andrew from the cross cheered the minds of those faith- ful 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 JEgeas, 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 hang- ing two days alive. Hereupon ^Egeas feared the multitude, and
598 NATALE S. ANDREAE APOSTOLI.
and behet J?set he wolde hine alysan, swa swa hi gewilnodon, and code forS mid. pa befran se apostol, mid J?am $e he hine geseah, " Hwset mi, Egeas, hwi come ftu to us ? Gif •Su wylt gelyfan gyt on "Sone Haelend, ]?e brS gemiltsod, swa swa ic "Se behet. Gif ftu to 'Si come ]?£et ]?u me alyse, nelle ic beon alysed lybbende heonon. Nu ic geare geseo minne soSan Cyning ; ic stande on his gesihSe to him me gebid- dende. Din me ofhrywS, and ]?inre yrnvSe, forSan fte Jnn andbidaiS J?aet ece forwyrd. Efst nu3 canning, )?a hwile genig 'Sing miht^ -Se-laes ^e ^u wille )?onne 'Se forwyrned pa woldon hi hine alysan, ac heora handa astifedon, swa hwa swa hreopode )?a rode mid haridum. pa clypode se apostol to Hselendum Criste mid ormsetre stemne, f>us biddende, ef Min goda Lareow, ne laet i5u me alysan, buton j?u underfo ser minne gast/3
^Efter 'Sisum wordum weariS gesewen leoht micel of heo- fonum fserlice cumende to "Sam apostole, and hine ealne ymbscean, swa j?aet mennisce eagan hine ne mihton geseon, for ^am heofonlican leohte $e hine befeng. paet leoht fturh- wunode swa for nean ane tide, and Andreas ageaf his gast on •Sam leohte, and ferde to Criste samod mid ]?am leoman, ]?ani is a wuldor geond ealle woruld.
Egeas wearS gelaeht fram atelicum deofle hamwerd be wege, ser^an "Se he to huse come, and he dearie awedde, aworpen to eorSan on manna gesih^e J>e him mid eodon. He gewat "Sa of worulde waelhreow to helle, and his bro^or heold )?8es halgan Andreas lie mid micelre arwurSnysse, J^aet he aetwindan moste. Swa micel oga asprang ofer eallum "Sam inennisce, J?aet ^aer nan ne belaf 'Se ne gelyfde on God.
pas iSrowunge awriton )?33re 'Seode preostas and ^a ylcan diaconas "Se hit eal gesawon, ^y-laes ]?e hwam twynige J?yssere gereccednysse. Uton nu biddan ^one ^Elmihtigan Wealdend, J733t his eadiga apostol ure iSingere beo, swa swa he wunode his gela^unge bydel. Sy "Sam Metodan Drihtne wur)>mynt and lof a on ecnysse. Amen we
THE NATIVITY OF ST. ANDREW THE APOSTLE. 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, ^Egeas, why comest thou to us ? If thou wilt yet believe in Jesus, thou shalt have mercy, as I pro- mised 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/3 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.
^Egeas was seized by the horrid devil on the way home- ward, before he came to his house, and he became exceed- ingly frantic, being cast to the earth in the sight of the men who went with him. He then departed from the world blood- thirsty to hell, and his brother held the corpse of the holy Andrew with great reverence, that he might euwrap-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 con- cerning 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.
pYSES dseges J>enung, and iSyssere tide maerS sprecaft embe Godes to-cyme. peos tid oiS midne winter is gecweden, ADUENTUS DOMINI, j?aet is DRIHTNES TO-CYME. His to- cyme is his menniscnys. He com to us $a3a he genam ure gecynd to his JElmihtigan Godcundnysse, to fti )?set he us fram deofles anwealde alysde.
Nu stent se gewuna on Godes gelaSunge, J?aet ealle Godes fteowan on cyrclicum "Senungum, aegiSer ge on halgum reedin- gum ge on gedremum lofsangum, ^sera witegena gyddunga singallice on J>yssere tide reccaiS. pa witegan, J?urh Godes Gast, witegodon Cristes to-cyme iSurh menniscnysse, and be iSam manega bee setton, fta ^e we nu oferraedaiS set Godes 'Seowdome setforan his gebyrd-tide^ him to wur^mynte, J?set he tis swa mildheortlice geneosian wolde. Crist com on 'Sam timaii to mancynne gesewenlice, ac he br5 aefre ungesewen- lice mid his gecorenum feowum, swa swa he sylf behet, Jms cwe^Sende, " Efne ic beo mid eow eallum dagum, o$ J?issere worulde gefyllednysse." Mid ftisum wordum he geswutelode )?8et aefre beoft, o¥> middangeardes geendunge, him gecorene menn, ^e J>33S wyrSe beoS J>33t hi Godes wununge mid him habban moton.
pa halgan witegan witegodon segfter ge ftone aerran to-cyme on $aere acennednysse, and eac ^one aeftran 33t ^am micclum dome. We eac, Godes 'Seowas, getrymma^ urne geleafan mid ]?yssere tide J?enungum, for^an 'Se we on urum lofsangum geandettaS ure alysednysse Jnirh his aerran to-cyme, and we us sylfe mania^ ]?83t we on his seftran to-cyme gearwe beon, );aet we moton fram iSam dome him folgian to ftam ecan life, swa swa he us behet. Be ftyssere tide maersunge spraec se apostol Paulus on ^yssere pistol-raedinge to Romaniscum leodum, and eac to eallum geleaffullum mannum, J?us mani- gende, " Mine gebroSra, wite ge j?aet nu is tima us of slaepe
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
602 DOMINICA PRIMA IN ADUENTUM DOMINI.
to ariserme : ure hael is gehendre ]?onne we gelyfdon. Seo niht gewat, and se daeg genealaehte. Uton awurpan iSeostra weorc, and beon ymbscrydde mid leohtes waepnum3 swa ]?aet we on daege arwurSlice faron ; na on oferaetum and druncen- nyssum, na on forliger-beddum and unclaennyssum^ na on geflite and andan $ ac beoft ymbscrydde )?urh Drihten Hselend Crist/'
Se apostol us awrehte J?set we of slaepe ure asolcennysse and ungeleaffulnysse aet sumon saele arison, swa swa ge on ftyssere andwerdan raedinge gehyrdon. " Mine gebro^ra, wite ge ]?aet nu is tima us of slsepe to arisenne." Witodlice ne gedafenaft us ]?aet we symle hnesce beon on urum geleafan, swa swa ftas merwan cild5 ac we sceolon onettan to fulfre- medre geftincfte, )?urh gehealdsumnysse Godes beboda. We sceolon asceacan ftone sleacan sleep us fram, and deofles weorc forlaetan^ and gan on leohte^ )?set is, on godum weorcum. Gefyrn scean leoht ingehydes geond eorSan ymbhwyrft, and forwel menige scinaiS on softfaestnysse wege, )?a ^e fara^ fturh godspellic si^faet to "Saes ecan lifes gefeari. Efne nu "ure hael is gehendre ]?onne we gelyfdon/3 purh ^Seonde ingehyd and godne willan, anum gehwilcum is hael gehendre ftonne him waere ftafta he aet fruman gelyfde, and for^i he sceal symle geiSeon on daeghwomlicere gecnyrdnysse, swa swa se sealm-scop cwae^ be Godes gecorenum, " pa halgan fara^ fram mihte to mihte/3
Eac is gehwilcum men his endenexta daeg near and near ; and se gemaenelica dom daeghwomlice genealaeh^, on ^am underfehS anra gehwilc be ^am ;<5e he geearnode on lichaman, swa god swa yfel. Uton forfti aelc yfel forfleon, and god be ure mihte gefremman, )?y-laes ^e we 'Sonne willon ftonne we ne magon, and we iSonne fyrstes biddon ^Sonne us se deaft to for^si^e geneadaft. ef Seo niht gewat, and se daeg genealaehte. Her asette se apostol niht for ftaere ealdan nytennysse, rixode geond ealne middangeard aer Cristes to- cyme; ac he toscoc $a dwollican nytennysse ^urh onlihtinge his andwerd-
JJ
THE FIRST SUNDAY IN THE LORD'S ADVENT. 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 drunken- ness, not in adulteries and uncleannesses, not in strife and envy ; but be invested by the Lord Jesus Christ.'3
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
jJ^AAi
always delicate in our faith, as ^ 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 ever- lasting 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 scat- tered the erroneous ignorance by the illumination of his pre-
604 DOMINICA PRIMA IN ADUENTUM DOMINI.
nysse, swa swa se beorhta daeg todraefS J?a dimlican feostru 'Saere sweartan nihte. Deofol is eac niht gecweden, and Crist dseg, sefte us mildheortlice fram deofles 'Seostrum alysde, and us forgeaf leoht ingehydes and softfaestnysse. " Uton awurpan )?eostra weorc, and beon ymbscrydde mid leohtes waepnum, swa ]?aet we on daege arwurftlice faron.'3 Uton awurpan 3urh andetnysse and behreowsunge )?a forS- gewitenan yfelu, and uton heonon-for$ stranglice wrSstandan deofles tihtingum, swa swa se ylca apostol on oiSre stowe his underSeoddan manode, " WrSstandaft ]?am deofle, and he flihft fram eow ; genealaecaiS Gode, and he genealaehiS to eow/3 Leohtes waepna synd rihtwisnysse weorc and soft- faestnysse. Mid ftam waepnum we sceolon beon ymbscrydde, swa )?8et we on daege arwurSlice faron. Swa swa daeges leoht forwynrS gehwilcne to gefremmenne J?aet J?aet seo niht ge^Safaft, swa eac soiSfaestnysse ingehyd, J>aet is, geftoht ures Drihtnes willan, us ne ge^afaft mandaeda to gefremmenne.
Symle we beo^ fram Gode gesewene, aeg'Ser ge wi^utan ge wrSinnan ; )?i sceal eac gehwa se^e fordemed beon nele eallunga warnian )?aet he Godes beboda ne forga%e, na on oferaetum and druncennyssum. We sceolon habban gastlice gereordunge, swa swa se ylca apostol iSisum wordum taehte, " ponne ge eow to gereorde gaderia^, haebbe eower gehwilc halwende lare on mu^e, and sealm-boc on handa.'; Drun- cennys is cwylmbaere "Sing, and galnysse antimber. Salomon cwae^, es Ne br<5 nan 'Sing digle |?aer "Saer druncennys rixa^.*3 On oiSre stowe beweop se ylca apostol ungemetegodra manna lif, "Sus cweiSende, c< Heora wamb is heora God, and heora ende is forwyrd, and heora wuldor on gescyndnysse." Na on forliger-beddum and on unclaennyssum, ac beo arwyrSe sin- t scipe betwux gelyfedum mannum, swa J>aet furjSon nan for- i ^ liger ne unclaennyss nesy genemned on Godes gelaftunge ; na on geflite and andan. Crist cwae^ be gesibsumum mannum,
j?aet hi sind Godes beam gecigede, and witodlice $a geflit- fullan sind deofles lyma. Se yfela sec^ symle ceaste, and
THE FIRST SUNDAY IN THE LORD'S ADVENT. 605
sence, 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 con- fession 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 fol- lowers, " 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 per- petrate 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 ; there- fore should everyone who wills not to be condemned espe- cially 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 salu- tary 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 intem- perate men, thus saying, " Their belly is their God, and their end is perdition, and their glory in pollution." Not in adul- teries 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
606 DOMINICA PRIMA IN ADUENTUM DOMINI.
waelhreaw engel bi$ asend togeanes him. Anda is deri-
gendlic leahter, and aefre br3 se nr<5fulla wunigende on gedre-
fednysse, forSan fte se anda ablent his mod, and aelcere gast-
licere blisse benaenvS. purh andan bepaehte se deofol j?one
frumsceapenan mann, and se nrSfulla is J?aera deofla daelni-
mend. Seo softe sibb afligft ungeftwaernysse, and ftses modes
digelnysse onliht, and witodlice se anda gemenigfylt yrsunge.
Se apostol beleac Jnsne pistol mid jnsum wordum, "Ac
beoft ymbscrydde 'Surh Drihten Haelend Crist." Ealle ^a
"Se on Criste beoft gefullode, hi beo^ mid Criste ymbscrydde,
gif hi *3one cristendom mid rihtwisnysse weorcum geglengaft.
Das gewaedu awrat se ylca apostol swutellicor on o'Sre stowe,
^Sus cwe^ende, " YmbscrydaiS eow, swa swa Godes gecorenan^
mid mildheortuysse and mid welwillendnysse, mid eadmod-
nysse, mid gemetfaestnysse, mid geftylde, and habba^S eow,
toforan eallum 'Singum, %a, so^an lufe, seo^e is bend ealra
fulfremednyssa ; and Cristes sib blissige on eowrum heortum,
on 'Sasre ge sind gecigede on anum lichaman. Beo^ ]?ancfulle,
and Godes word wunige betwux eow genihtsumlice^ on eallum
wisdome taecende and tihtende eow betwynan, on sealm-
sangum and gastlicum lofsangum, singende mid gife Godes on
eowrum heortum. Swa hwset swa ge do$ on worde
on weorce, do^ symle on Drihtnes naman, )?ancigende
^Elmihtigan Faeder fturh his Beam, )?e mid him symle on
annysse }>33S Halgan Gastes wunaft."
Uton for^i us gearcian mid J?isum foresasdum reafum, be "Sses apostoles mynegunge, J?aet we to 'Saere wundorlican gebyrd-tide ures Drihtnes mid freolslicere ftenunge becumon, J?am sy wuldor and lof a on ecnysse. Amen.
THE FIRST SUNDAY IN THE LORD'S ADVENT. 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 bap- tized 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 say- ing, " 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 gar- ments, 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 awrat on ftisum dsegiSerlican god- spelle, ]?set ure Drihten wses sprecende |?isum wordum to his leorning-cnihtum, be "Sam tacnum $e ser j?yssere worulde geendunge gelimpaft. Drihten cwaeft, " Tacna gewurSaS on sunnan, and on monan, and on steorrum, and on eorSan biiS J?eoda ofSryccednyss : ' et reliqua.
Se halga Gregorius us trahtnode Jjyses godspelles digel- nysse Jms undergynnende : Drihten ure Alysend us gewilnaft gearwe gemetan, and for];i cydde "Sa yfelnyssa %e folgia^ )?am ealdigendan middangearde, J^aet he us fram his lufe gestilde. He geswutelode hu fela Srowunga forestaeppa^ J?yssere worulde geendunge, gif we God on smyltnysse ondrsedan nella^, ]?set we huru his genealsecendan dom, mid mislicum swinglum afserede, ondraedon. Her wi^ufan on ]?yssere raedinge cwssiS se Haelend, " Deod arist ongean fteode, and rice ongean rice, and micele eorSstyrunga beoiS gehwasr, and cwealm, and hunger." And sy&5an betwnx 'Sam }?us cw83^, " Tacna beoiS on sunnan, and on monan, and on steorrum, and on eorSan ^eoda of^riccednys, for gemencgednysse saslicra ySa and sweges."
Sume ^as tacna we gesawon gefremmede, sume we on- drasda^ us towearde. Witodlice on "Sisum niwum dagum
o
arison ^eoda ongean $eoda, and heora ofSriccednyss on eorSan gelamp swi^or ]?onne we on ealdum bocum raeda'S. Oft eoriSstyrung gehwaer fela burhga ofhreas, swa swa ge- lamp on Tyberies daege J?8es caseres, J?set "Sreottyne byrig ^urh eor^styrunge afeollon. Mid cwealme and mid hungre we sind gelome geswencte, ac we nateshwon gyta swutele tacna on sunnan, and on monan, and on steorrum ne gesawon. We rsedaft on tungelcra?f te j>set seo sunne bi^ hwiltidum Jmrh •Sses monelican trendies underscyte aftystrod, and eac se fulla mona fasrlice fagetta^, fonne he ftaes sunlican leohtes bedssled
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, concern- ing 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 min- gling 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 hap- pened 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 sud- denly becomes dusky, when it is deprived of the solar light
HOM. VOL. I. 2 R
G10 DOMINICA II. IN ADUENTUM DOMINI.
biS iSurh ftaere eorSan sceadwunge. Sind eac sume steorran leoht-beamede, faerlice arisende, and hraedlice gewitende, and hi symle sum fting mwes mid heora upspringe gebicniaft : ac ne maende Drihten <$as tacna on iSaere godspellican witegunge, ac $a egefullan tacna J?e ft am micclan daege foresteeppaiS. Matheus se Godspellere awrat swutelicor ]ms tacna, J>us cwe- ftende, " paerrihte aefter ftaere micclan gedrefednysse, br3 seo sunne a^ystrod, and se mona ne sylft nan leoht, and steorran feallaft of heofonum, and heofonan mihta beo^ astyrode, and ^onne br3 seteowed Cristes rode-tacn on heofonum, and ealle eor^lice maegiSa heofia^S." Daere sae gemengednyssa, and iSaera y^a sweg ungewunelice gyt ne asprungon, ac ^onne fela $aera foresaedra tacna gefyllede sind, nis nan twynung ]?aet }?a feawa ^e J?aer to lafe sind witodlice gefyllede beon.
Mine gebroftra, pas iSing sind awritene J?aet ure mod purh waerscipe wacole beon, J?aet hi ^urh orsorhnysse ne asleacion, ne "Surh nytennysse geadlion ; ac J>aet symle se oga hi ge- bysgige, and seo embhydignys on godum vveorcum getrymme. Drihten cwae^, " Menu forsearia^ for ogan and andbidunge ^aera ^inga J?e becurna^ ofer ealne middangeard. Witodlice heofonan mihta beoft astyrode." Heofonan niihta sind englas and heah-englas, J?rymsetl, ealdorscipas, hlafordscipas and anwealdu. pas engla werod beoS aeteowde gesewenlice urum gesih^um on to-cyme iSaes strecan Deman, ]?aet hi stlcSlice aet us ofgan J?aet J?aet se ungesewenlica Scyppend emlice forberft. ponne we geseo^ mannes Beam cumende on wolcnum, mid micelre mihte and maegen'Srymme. Drihten gecigde hine sylfne mannes Beam gelomlicor "Sonne Godes Beam, for eadmodnysse ]?aere underfangenan menniscnysse, J>aet he us mynegige mid pam gecynde pe he for us underfeng. He is so^lice mannes Beam, and ne manna Beam, and nis nan o^er anes mannes bearn buton Crist ana. He brS on mihte and on maegenftrymme geswutelod pam Se hine on eadmod- nysse wunigende gehyran noldon, J?aet hi 'Sonne gefredon his
THE SECOND SUNDAY IN THE LORD'S ADVENT. 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. Mat- thew 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 needfulness, 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 mani- fested in might and in majesty to those who would not obey him while existing in humility, that they then may feel his
2 R 2
612 DOMINICA II. IN ADUENTUM DOMINI.
mihte swa miccle strSlicor, swa micclum swa hi nu heora swuran to his geSylde nellaft gebigan. pas word sind ge- cwedene be iSam wrSercorenum, ac her fyliaiS J?a word 3e fta gecorenan frefriaS. Se Haelend cwaeft, fe ponne ftas wundra ongynnaS, ahebbaft J?onne eowre heafda and behealda^, for- iSan iSe eower alysednyss genealaslrS." Swilce he swutellice his gecorenan manode, ' ponne middangeardes wita gelom- laecaj), ]?onne se oga ftses micclan domes brS aeteowod, aheb- baS ]?onne eowre heafda, ]?aet is, gladia^ on eowrum mode^ for Si ^onne )?es middangeard bi^ geendod, j?e ge ne lufodon; J?onne bi^ gehende seo alysednyss $e ge sohton.' On hal- gum gewrite bi^ gelomlice heafod gesett for ]?aes mannes mode, for^an ^e J>aet heafod gewissa^ j?am oi^rum limum, swa swa J?aet mod gediht 'Sa geiSohtas. We ahebbaft tire heafda |?onne we ure mod araeraft to gefean J?aes heofonlican e^Sles. pa $e God lufia^, hi sind gemanode ]?8et hi gladion on middangeardes geendunge, foi"San )?onne he gewit, ^e hi lie iufodon, ftonne witodlice hi gemeta^ )?one fte hi lufodon.
Ne gewur^e hit la, ]?aet senig geleafful, seiSe gewilna'S God to geseonne, J?set he heofige for middangeardes hryrum ; hit is so^lice awriten, " Swa hwa swa wile beon freond J?yssere worulde, he bi^S Godes feond geteald." Witodlice se $e ne blissa^ on nealaecunge middangeardes geendunge, se geswu- tela^ J?set he his freond waes, and bi^ )?onne oferstaeled J?aet he Godes feond is. Ac gewite )?ises middangeardes freond- scipe fram geleaffulra manna heortan, and gewite fram ^ani fte J?aet o'Ser lif gelyfa^ toweard, and hit iSurh weorc lufiaft. pa sceolon heofian for middangeardes toworpennysse, )?a ^e heora heortan wyrtruman on his lufe aplantodon, J?a ^e J?aet towearde lif ne seca^, ne his furSon ne gelyfa^ : we sofflice, 'Se |?8es heofonli can eSles gefean eallunga oncneowon, sceolon anmodlice to iSam onettan. Us is to gewiscenne J>set we hnedlice to ^am faron, and ]?urh itone scyrtran weg becumon, for^an $e ^Ses middangeard is mid menigfealdum unrotnys- sum ge^iread, and mid ^wyrnyssum geangsumod.
THE SECOND SUNDAY IN THE LORD'S ADVENT. 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 tor- ments 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 end- ing 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, " Whoso- ever will be a friend of this world, will be accounted a foe of God/3 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 unani- \ mously 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 tor- mented.
614 DOMINICA II. IN ADUENTUM DOMINI.
Hwaet is $is deadlice lif buton weg ? UnderstandaiS nu hwilc sy on weges geswince to ateorigenne, and 3eah nelle ]?one weg geendigan. Drihten cwaeft, " Behealdaft {>as f ic- treowa and ealle o^re treowa, J?onne hi spryttaft, ftonne wite ge J?ast hit sumorlaehS. Swa eac ge magon witan, ftonne ge iSas foresaedan tacna geseoft, )?aet Godes rice genealaelrS." Softlice mid ]?isum wordum is gesvvutelod J?aet iSises middan- geardes waestm is hryre. To ftam he wext ]?aet he fealle ; to "Sy he sprytt ]?aet he mid cwyldum fornyme swa hwaet swa he aer sprytte. pes middangeard is "Sam ealdigendan menn gelic : on iugoSe br<5 se lichama J?eonde on strangum breoste, on fullum limum and halum ; witodlice on ealdlicum gearum biiS ]7aes mannes waestm gebiged, his swura aslacod, his neb gerifodj and his lima ealle gewaehte ; his breost bi$ mid sicetungum ge^read, and betwux wordum his orSung ateora$ ; j/eah ^e him adl on ne sitte, J?eah forwel oft his hael him br3 adl. Swa is 'Sisum middangearde : aet fruman he waes fteonde swylce on geogo^hade, he waes on lichamlicere hael^e grow- ende, and on speda genihtsumnysse faett, langsum on life, stille on langsumere sibbe; ac he is nu mid ylde ofsett, swylce mid gelomlaecendum hefigtymnyssum to deafte ge- ^read.
Mine gebro^ra, ne lufige ge J?isne middangeard J?e ge geseo^S J?aet lange wunian ne maeg. Be ftisum cwaeiS se apo- stol, " Ne lufige ge middangeard, ne ^a 'Sing ~Se him on wuniaiS, for^San swa hwa swa middangeard lufaft, naef^ he Godes lufe on him."
Wei is Godes rice sumerlicere tide wrSmeten, foriSi 'Sonne gewita^ J?a genipu ure dreorignysse, and lifes dagas "Surh beorhtnysse ]?aere ecan sunnan scina'S.
Ealle ^as foresaedan 'Sinsc sind mid micelre srewissunefe
° ii. ._."..MLJ
getrymde ]?urh "Sisne aefterfyligendan cwyde, (( So^ ic eovv secge, Ne gewit fteos maeg^, o^|?aet ealle 'Sas iSing gewur^aS/5 pas word spraec Drihten to ludeiscre maeg^e, and lieora
THE SECOND SUNDAY IN THE LORD'S ADVENT. 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 youtty it was growing in bodily health, and fat in abundance of ^ood 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.'3
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 con- firmed 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
616 DOMINICA II. IN ADUENTUM DOMINI.
cynn ne gewit }?urh ateorunge, aerSan Se ]?es middangeard geendaS. Be Sisum andgite cwaeS se apostol Paulus, ]?aet 66 Drihten sylf astihS of heofonum on stemne J?aes heah- engles, and mid Godes by man, and Sa deadan merest arisaS ; sySSan we Se lybbaS, and on lichaman beoS gemette beoS gelaehte forS mid ]?am oSrum on wolcnum togeanes Criste, and we swa symle sySSan mid Gode beoS. FrefriaS eow mid Jnsum worduin." Eac on Sisum andgite geSwaerlaehS se God- spellere Matheus, fusum wordum, " Drihten asent his englas mid byman and micelre stemne, and hi gaderiaiS his geco- renan fram feower windum, of eallum eor^licum gemaerum o^ 'Sa healican heofonan."
Se apostol cwaeft, "We ^e lybbaiS." Ne nisende he hine sylfne mid J?am worde, ac ^a ^e on life furhwunia^ 0)7 geen- dunge J>yssere worulde. Mid j?am is eac geswutelod, J?aet mancynn mid ealle ne ateoraS aer 'Saere geendunge, ac hi habba^ hwae^ere sceortne dea^, ]?a ^e J?onne on life gemette beo^S ; for^San *Se heofonlic fyr ofergaeiS ealne middangeard mid anuin bryne, and ^a deadan arisa^S of heora byrgenum mid Sam fyre, and Sa lybbendan beoS acwealde J?urh Saes fyres haetan, and Saerrihte eft ge-edcucode to ecum Singum. Ne dera$ )?aet fyr nan Sing ]?am rihtwisum, Se aer fram syn- num geclaensode waeron ; ac swa hwa swa ungeclaensod biS, he gefret J>aes fyres aeSm ; and we Sonne ealle to Sam dome becumaS. Ne biS se dom on nanum eorSlicum felda gedemed, ac biS swa swa se apostol her wiSufan on ]>yssere raedinge cwaeS, J>aet we beoS gegripene on wolcnum togeanes Criste, geond |?as lyft ; and J?aer biS seo twaeming rihtwisra manna and arleasra. pa rihtwisan nahwar sySSan ne wuniaS buton mid Gode on heofonan rice^ and Sa arleasan nahwar buton mid deofle on helle suslum.
Se Haelend beleac ]?is godspel mid J?isum wordum : ee Heo- fen and eorSe gewitaS, and mine word naefre ne gewitaS.>J Ne awendaS heofon and eorSe to nahte, ac hi beoS awende of Sam hiwe Se hi nu on wuniaS to beteran hiwe, swa swa
THE SECOND SUNDAY IN THE LORD'S ADVENT. 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 sen- tence 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. >J
The apostle said, "We who live." He did not mean him- self 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 unclean sed 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
618 DOMINICA II. IN ADUENTUM DOMINI.
lohannes se Godspellere cwaeft, " ponne br3 niwe heofon and niwe eorfte." Ne beoiS witodlice cvSre gesceapene, ac "Sas beoft ge-edniwode. Heofon and eorfte gewitai5, and $eah fturhwuniaiS, forftan iSe hi beo$ fram $am hiwe "Se hi nu hab- ba$ purh fyr geclaensode, and swa-^Seah symle on heora ge- cynde standaiS. ponne brS seo sunne be seofonfealdum beorhtre ponne heo nu sy, and se mona haefS paere sunnan leoht.
Dauid soiSlice be Cristes to-cyme J?isum wordum witegode : " God cynrS swutellice, and he ne suwa'S. Fyr byrn^ on his gesilrSe, and on his ymbhwyrfte biiS swi^lic storm." Se storm aftwylrS swa hwset swa J?aet fyr forswael^. Be 'Sam daege cvvse^ se witega Sofonias, " Se miccla Godes dseg is swr<5e gehende, and dearie swyft : biter bi^S J?ses dseges stemn : J>3er bi^ se stranga gedrefed. Se daeg is yrres dieg, and ge- drefednysse dseg and angsumnysse, yrm'Se daeg and wanunge, peostra dasg and dimnysse, byman daag and cyrmes."
Mine gebroSra, settaS pises daeges gemynd aetforan eow- rum eagimij and swa hwaet swabi^ nu hefigtyme ge^uht, eal hit br<3 on his wi^metennysse geli^egod. Gerihtlaecaft eower lif, and awenda^ eowre fteawas, witniaiS mid wope eowre yfelan daeda, wi^standa'S deofles costnungum ; buga^ fram yfele^ and doft god, and ge beoft swa micclum orsorgran on to-cyme j?aes ecan Deman, swa micclum swa ge nu his strec- nysse mid ege forh radial. Se witega cwaeiS, J?iet se miccla Godes daeg is swrSe gehende, and pearle swyft. peah i$e gyt waere o'Ser pusend geara to ^am daege^ naere hit langsum ; for^an swa hwaet swa geenda^, J?aet bi^ sceort and breed, and bi^ swilce hit naefre ne gewurde, ]?onne hit geendod bi'S. Hwaet J?eah hit langsum waere to 'Sam daege, swa hit nis, peah ne br3 ure tirna langsum, and on tire geendunge us br5 gedemed, hwae^er we on reste oppe on wite iSone gem^nelican dom anbidian sceolon. Uton foriSi brucan paes fyrstes $e us God forgeaf, and geearnian paet ece lif mid him se$e leofa^ and rixaS in ealra worulda woruld. Amen.
THE SECOND SUNDAY IN THE LORD'S ADVENT. 619
better form, as John the Evangelist said, " Then there shall be a new heaven and a new earth.'3 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 weep- ing, 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.
NOTES.
Page 2, I. 5 from bot. undergann — here a finite verb seems wanting.
— 2, /. 3f. b. geendung Jjyssere 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 pas- sages to be found in the old writers relative to this superstition. Concil. Trosl. a. 909 (Mansi, xviii. p. 266) : " Dumjamjam- que adventus imminet illius in majestate terribili, ubi omnes cum gregibus suis venient pastores in conspectum Pastoris ceterni" etc. — Trithemii Chron. a. 960 : " Diem jam/am imminere dice- bat (Bernhardus, eremita Thuringise) extremum, et mundum in brevi consummandum"—rAh\>. Floriac. a. 990 (Gallandius, xiv. 141) : " Define mundi cor am populo sermonem in ecclesia Pari- siorum audivi, quod statim finito mille annorum numero Anti- christus 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 mosror corda plurimorum occupavit, et suspicati sunt multi finem s<Ecvli adesse." — Rad. Glaber, 1. iv. ibid. 49 : " Mstima- batur enim ordo temporum et elementorum prceterita ab initio moderans stecula in chaos decidisse perpetuum, atque humani generis interitum." Hist, de France, t. ii. p. 300, note, ed. Bruxelles.
— 6, /. 8. heofenas. Sic MS. for heofenes or heofenan.
— 8, /. ult. awec(5. MS. Reg. has awyhS, and after anre handa
adds and ealle eor^an he belief on his handa.
622 NOTES.
Page 10, /. II f. b. norS-dsele. So Cadmon, p. 3, 1. 8.
J>a he worde cwseS,
• * • • •
J?set he on norS-dsele
ham and heah-setl
heofena rices
agan wolde.
In fact the whole beginning of the work ascribed to Ccedmon appears to be a metrical paraphrase of this homily. Andweald is corrupt orthography for an weald.
— 26, /. 13/. b. for geferena, MS. Reg. has J>egena.
— 28, /. 2/. b. After acenned wses, MS. Reg. adds, seSe sefre
buton anginne of J?am ^Elmihtigan Feeder acenned wees.
— 42, /. 12. Nis nan Haelend Crist. These words
seem an interpolation, or incidental remark of JElfric ; they are therefore inclosed as a parenthesis in the translation.
— 58, /. 9. msegShad should correctly have been rendered virginity.
— 84, /. 9 f. b. This passage concerning Rachel is not clear : it may
possibly refer to some rabbinic tradition about her children.
— 98, I. 8f. b. on Jnssere stowe, in this place. The place where
jElfric composed the homily , probably Cerne abbey (Cernel).
— 100, I. 10 f. b. nellaS heora J>ing wanian. This passage is ob-
scure, 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, I. 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 JElfric dedicated his Life of S. MtJielwold.
— 174, /. 9. On praying to saints for their intercession, see also
Theodori Lib. Pomiten. xlviii. 1, 2. in 'Ancient Laws and Institutes of England/
— 190, I. 13 /. b. we his gelyfaS. The construction with the geni-
tive is worthy of notice : in another place we have, we Se gely- faft Cristes seristes.
— 242, /. 16. alefed. This word is probably akin to Isepeo (T.
Roffens. laeweo) in the Laws of Eadward and Guthrum, x.
NOTES. 623
(Anc. LL. and Inst.), which in the old Latin version is ren- dered, membris disfactus.
Page 244. Rubric. " The Litania Major is St. Mark's day, and the Litania Minor is for the Rogation time, or the three days pre- ceding 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 JElfric 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 signify- ing St. Mark's day, the other the Rogation week." — R.
— 244, /. 16. Uigenna, Vienne in the former province of Dau-
phine.
— 246, /. 6f. b. haligdom may here probably signify the host.
— 294, /. 13. Lucas se Godspellere. See Homily p. 314, where
the book of The Acts of the Apostles is ascribed to St. Luke.
— 298, /. 5/. b. twegen englas, etc. See Cod. Exon. p. 28.
— 322, /. 15/. b. See Cod. Exon. p. 295.
— 338, I. 8f. b. ponne. In Matt, xviii. 12. and Luke xv. 4. hu ne.
— 436. Horn, de Assumptione, etc. Here some leaves have been
cut out of the MS.; the part wanting, reaching to p. 446, /. 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, /. 4. For nalses, MS. Reg. reads here, ne la?s, which is fol-
lowed in the version ; but the entire passage is still far from clear.
— 524, I. 9 f. b. Here a leaf has been cut out ; the part wanting,
reaching to p. 530, /. 11, is supplied from MS. Reg.
— 534, /. 9. " This passage refers to a ceremony once in very gene-
ral 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
624 NOTES.
his soul thus, than on a soft led, when his divine Redeemer died on the hard wood of the cross." — R.
This usage was not obsolete about twenty-Jive years since.
Page 566, /. 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, I. 6f. 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. Kembles 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 ivhich, it seems highly probable, was the immediate original of the Vercelli poem.
— 598, I. 8f. b. setwindan. The meaning of this word here I do
not understand : can it be an error for hit windan ?
— 608, I. 9. undergynnende. / am not aware of the occurrence of
this word elsewhere. In jElfric's Preface to the Heptateuch (Analecta A.-S. p. 25) we find underbeginnenne in the sense of to understand.
END OF VOL. I.
PRINTED BV RICHARD AND JOHN E. TAYLOR, RED LION COURT, FLEET STREET.
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