Skip to main content

Full text of "The homilies of the Anglo-Saxon church. The first part, containing the Sermones catholici, or Homilies of Ælfric"

See other formats 


• 


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 

MF  tl«MB^>MM«>MP«WMMBM^BM^M>' 

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 


THE  NATIVITY  OF  THE  INNOCENTS.  79 

Matthew  wrote,  in  the  first  book  of  Christ,  in  these  words, 
of  the  birth-time  of  Jesus,  and  said,  "  When  Jesus  was  born 
in  the  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.' 


80  NATALE  INNOCENTIUM  INFANTUM. 


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 


THE  NATIVITY  OF  THE  INNOCENTS.  81 

Joseph  then  arose  by  night,  and  conveyed  the  child  together 
with  the  mother  to  the  land  of  Egypt,  and  there  staid  until 
Herod  departed ;  that  the  prophecy  might  be  fulfilled  which 
of  old  thus  spake  of  that  journey,  From  the  land  of  Egypt 
I  have  called  my  son/' 

Now  chroniclers  say  that  in  the  meanwhile  Herod  was  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 

HOM.  VOL.  I.  G 


82  NATALE  INNOCENTIUM  INFANTUM. 


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 


THE  NATIVITY  OF  THE  INNOCENTS.  83 

dignity ;  as  Moses  wrote  concerning  him,  That  the  royal 
Jewish  race  should  not  decay  until  Christ  himself  came. 
Now  Christ  came  at  the  time  that  the  royal  family  was  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 

G  2 


84  NATALE  INNOCENTIUM  INFANTUM. 

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 


THE  NATIVITY  OF  THE  INNOCENTS.  85 

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


86  NATALE  INNOCENTIUM  INFANTUM. 

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 


THE  NATIVITY  OF  THE  INNOCENTS.  87 

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 


88  NATALE  INNOCENTIUM  INFANTUM. 

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, 


THE  NATIVITY  OF  THE  INNOCENTS.  89 

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 


90  OCTABAS  ET  CIRCUMCISIO  DOMINI  NOSTRI. 

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 


92  OCTABAS  ET  CIRCUMCISIO  DOMINI  NOSTRI. 

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 


94  OCTABAS  ET  CIRCUMCISIO  DOMINI  NOSTRI. 

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 


" 


THE  OCTAVES  AND  CIRCUMCISION  OF  OUR  LORD.      97 

to  him,  let  him  chide  God,  who  established  it,  not  us,  who 
say  it.  But  let  everyone  know  for  certain,  unless  he  diminish 
his  fleshly  lusts  and  wantonness,  that  he  holds  not  his  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 


98  OCTABAS  ET  CIRCUMCISIO  DOMINI  NOSTRI. 

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 


100  OCTABAS  ET  CIRCUMCISIO  DOMINI  NOSTRI. 

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 


102  OCTABAS  ET  CIRCUMCISIO  DOMINI  NOSTRI. 

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. 


THE  OCTAVES  AND  CIRCUMCISION  OF  OUR  LORD.     103 

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. 


104  EPIPHANIA  DOMINI. 

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 


108  EPIPHANIA  DOMINI. 

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 


110  EPIPHANIA  DOMINI. 

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- 


112  EP1PHANIA  DOMINI. 

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. 


THE  EPIPHANY  OF  THE  LORD.  113 

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 


114  EPIPHANIA  DOMINI. 

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 ; 


THE  THIRD  SUNDAY  AFTER  THE  EPIPHANY.          127 

have  a  dwelling  among  Christian  men,  until  he  be  full  sound 
in  his  conditions. 

The  evangelist  said,  that  "  After  this  the  Lord  went  to  a 
city  which  is  called  Capernaum  ;  then  a  certain  centurion 
approached  him,  praying  and  saying,  Lord,  my  servant  lieth 
at  home  bedridden,  and  is  grievously  tormented.  The  Lord 
answered  him,  I  will  come  and  heal  him.  Then  the  centurion 
answered,  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.'' 


THE  THIRD  SUNDAY  AFTER  THE  EPIPHANY.          129 

with  true  love  for  the  health  of  his  servant,  for  that  makes  no 
distinction  with  regard  to  family  relationship.  The  Lord  saw 
the  manifold  goodness  of  this  officer,  and  said,  "  I  will  come 
and  heal  thy  servant. " 

John  the  Evangelist  wrote  that  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 


I 


130  DOM.  III.  POST  EPIPHANIA. 

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- 


THE  THIRD  SUNDAY  AFTER  THE  EPIPHANY.          131 

This  was  not  said  of  the  patriarchs  or  prophets,  but  of  the 
present  people,  who  were  not  yet  of  so  great  faith. 

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

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

K  2 


132  DOM.  III.  POST  EPIPHANIA. 

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 


THE  THIRD  SUNDAY  AFTER  THE  EPIPHANY.          133 

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 


138  IN  PURIFICATIONE  S.  MARLE. 

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 


ON  THE  PURIFICATION  OF  ST.  MARY.  139 

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

God,  in  the  old  law,  commanded  his  people,  that  they 
should  offer  to  him  every  firstborn  male  child,  or  redeem  it 
with  five  shillings.  Of  their  cattle  also,  to  bring  whatever 
was  firstborn  to  God's  house,  and  there  offer  it  to  God.  But 
if  it  were  an  unclean  beast,  then  should  the  master  slay  it, 
or  give  to  God  another  clean  beast.  We  need  not  now  hold 
these  commands  bodily,  but  spiritually.  When  in  our  mind 
something  good  is  brought  forth  and  we  turn  it  to  action, 
then  should  we  account  that  as  God's  grace,  and  consign  it 
to  God.  Our  evil  thoughts  or  actions  we  should  redeem 
with  five  shillings ;  that  is,  we  should  repent  of  our  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 


140  IN  PURIFICATIONE  S.  MARI.E. 

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 


ON  THE  PURIFICATION  OF  ST.  MARY.  141 

accomplish  it,  should  bring  a  yearling  lamb  with  their  child, 
as  a  gift  to  God,  and  a  pigeon  or  a  turtle-dove.  But  if  any 
woman  were  so  needy  that  she  could  not  get  those  things, 
then  she  should  bring  two  young  pigeons,  or  two  turtle- 
doves. 

These  smaller  gifts,  that  is,  the  birds,  which  were  the 
gifts  of  indigent  persons,  were  offered  for  Christ.  The  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 


142  IN  PURIFICATIONE  S.  MARINE. 

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 


ON  THE  PURIFICATION  OF  ST.  MARY.  143 

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 


144  IN  PURIFICATIONE  S. 

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 


ON  THE  PURIFICATION  OF  ST.  MARY.  145 

announced  to  all  men,  let  him  believe  who  will.  He  who 
believes  in  him,  sees  him  now  with  his  faith,  and  in  the  eternal 
life  with  his  eyes.  Simeon  yet  said,  "  He  is  a  light  for  the 
enlightening  of  the  gentiles,  and  a  glory  to  thy  people  Israel." 
All  these  words  concerning  the  child,  Simeon  spake  to  the 
heavenly  Father,  who  sent  him  to  men.  He  is  the  true 
light  who  scattered  the  darkness  of  this  life,  as  he  himself 
said  in  his  gospel,  "  I  am  the  light  of  all  the  world ;  he  who 
followeth  me  shall  not  come  into  darkness,  but  he  shall  have 
the  light  of  life.'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- 

IJOM.  VOL.  I.  L 


146  IN  PURIFICATIONE  S.  MARI^. 

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 


ON  THE  PURIFICATION  OF  ST.  MARY.  147 

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, 

L  2 


148  IN  PURIFICATIONS  S.  MA  RLE. 

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- 


ON  THE  PURIFICATION  OF  ST.  MARY.  149 

but  loved  fasts.  She  loved  not  idle  discourses,  but  occupied 
herself  in  prayers.  She  went  not  wandering  through  the 
land,  but  remained  patiently  within  God's  temple.  If  it 
happen  to  a  woman  to  lose  her  husband,  let  her  take  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, 


150  IN  PURIFICATIONE  S.  MARINE. 

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. 


ON  THE  PURIFICATION  OF  ST.  MARY.  151 

returned  to  the  city  of  Nazareth  with  the  child ;  "  and  the 
child  grew,  and  was  strengthened,  and  filled  with  wisdom, 
and  God's  grace  was  dwelling  within  him.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. 


152 


DOMINICA  IN  QUINQUAGESIMA. 

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 


153 


SHROVE  SUNDAY. 

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 


SHROVE  SUNDAY.  155 

their  faith  with  miracles.  And  they  came  then  to  the  place 
where  the  blind  man  sat  by  the  way,  and  Christ  healed  him 
before  the  sight  of  all  the  multitude,  to  the  end  that,  with 
that  miracle,  he  might  bring  them  to  belief.  But  the  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 


SHROVE  SUNDAY.  157 

his  gospel,  "  I  am  the  way,  and  truth,  and  life."  The  man 
who  knows  nothing  of  the  eternal  light  is  blind  ;  but  if  he 
believes  in  Jesus,  then  sits  he  by  the  way.  If  he  will  not 
pray  for  the  light  eternal,  then  sits  he  blind  by  the  way, 
without  prayer.  He  who  rightly  believes  in  Christ,  and  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 


SHROVE  SUNDAY.  159 

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

Then  said  the  blind  man,  "  Sir,  do  that  I  may  see/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 


SHROVE  SUNDAY.  161 

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 


162  DOMINICA  IN  QUINQUAGESIMA. 

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 

^^.  n  ^^i    1  1  ii^-)^' 

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. 


166 


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 

^T^^MV^^^^MMMi^^^ta^^flAtf^MMMVvi^hMAi^^^^VMhdtfM^^Mi-^ 

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 


THE  FIRST  SUNDAY  IN  LENT.  177 

bent  to  pleasure,  sometimes  also  it  lapses  into  consent ; 
seeing  that  we  are  born  of  sinful  flesh.  Not  in  this  wise  was 
Jesus  tempted ;  because  he  was  born  of  a  virgin  without  sin, 
and  that  there  was  nothing  perverse  in  him.  He  might  have 
been  tempted  by  instigation,  but  no  pleasure  touched  his 
mind.  There  was  also  no  consent,  because  there  was  no 
pleasure ;  therefore  was  the  devil's  temptation  all  without, 
and  nothing  within.  Uncertain  came  the  devil  to  Christ, 
and  uncertain  he  went  away ;  seeing  that  Jesus  manifested 
not  his  power  to  him,  but  overcame  him  patiently  by  the 
holy  scriptures. 

The  old  devil  tempted  our  father  Adam  in  three  ways : 
that  is  with  greediness,  with  vain-glory,  and  with  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 

HOM.  VOL.  I.  N 


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. 


THE  FIRST  SUNDAY  IN  LENT.  179 

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 

N  2 


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- 


MIDLENT  SUNDAY.  181 

quarrels  and  every  dispute,  and  hold  this  tide  with  peace  and 
with  true  love ;  for  no  fast  will  be  acceptable  to  God  without 
peace.  And  do  as  God  taught,  break  thy  loaf,  and  give  the 
second  portion  to  an  hungry  man,  and  lead  into  thy  house 
the  poor,  and  miserable  strangers,  and  comfort  them  with 
thy  possessions.  When  thou  seest  one  naked,  clothe  him, 
and  despise  not  thy  own  flesh.  The  man  who  fasts  without 
alms  does  as  though  he  spares  his  food,  and  afterwards  eats 
that  which  he  had  previously  forgone  in  his  abstinence ;  but 
God  contemns  such  fasting.  But  if  thou  wilt  fast  to  God's 
contentment,  then  help  poor  men  with  the  portion  which 
thou  withdrawest  from  thyself,  and  also  with  more,  if  it  be 
thy  pleasure.  Avoid  idle  discourse  and  foolish  pleasures, 
and  bewail  your  sins;  for  Christ  said,  "  Woe  to  you  who  now 
laugh,  ye  shall  mourn  and  weep/'  Again  he  said,  "  Blessed 
are  they  who  now  weep,  for  they  shall  be  comforted.'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 


MIDLENT  SUNDAY.  183 

had  seen  the  miracles  which  he  had  wrought  on  the  diseased 
men.  Then  Jesus  went  up  into  a  mountain,  and  there  sat 
with  his  disciples,  and  the  holy  Easter-tide  was  then  very 
nigh.  Jesus  then  looked  up,  and  saw  that  there  was  a  great 
multitude  coming,  and  said  to  one  of  his  disciples,  who  was 
called  Philip,  With  what  can  we  buy  bread  for  this  people  ? 
This  he  said  to  prove  the  disciple :  himself  knew  what  he 
would  do.  Then  Philip  answered,  Though  two  hundred 
pennyworth  of  bread  were  bought,  yet  could  not  every  one  of 
them  get  a  morsel.  Then  said  one  of  his  disciples,  who  was 
called  Andrew,  Peter's  brother,  Here  beareth  a  lad  five  barley 
loaves,  and  two  fishes,  but  what  is  that  for  so  great  a  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. 


• 


MIDLENT  SUNDAY.  185 

often  very  unpleasant  to  inhabit.  Sometimes  we  are  hale, 
sometimes  sick ;  now  joyful,  and  again  in  great  affliction  ; 
therefore  is  this  life,  as  we  before  said,  compared  to  the 
sea. 

When  Jesus  was  sitting  on  the  mountain,  he  lifted  up  his 
eyes,  and  saw  that  there  was  a  great  multitude  coming.  All 
those  who  come  to  him,  that  is  those  who  incline  to  the  right 
faith,  Jesus  sees,  and  on  them  he  has  pity,  and  enlightens 
their  understanding  with  his  grace,  that  they  may  come  to 
him  without  error,  and  to  these  he  gives  ghostly  food,  that 
they  may  not  faint  by  the  way.  When  he  asked  Philip, 
whence  they  could  buy  bread  for  the  people,  he  showed 
Philip's  ignorance.  Well  Christ  knew  what  he  would  do, 
and  he  knew  that  Philip  knew  not.  Then  said  Andrew,  that 
a  lad  there  bare  five  barley  loaves  and  two  fishes.  Then  said 
Jesus,  "Make  the  people  sit/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 


MIDLENT  SUNDAY.  189 

expounded  them,  and  founded  on  those  books  many  other 
books  ;  and  we  with  the  doctrine  of  those  books  are  daily 
spiritually  fed. 

The  loaves  were  of  barley.  Barley  is  very  difficult  to  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, 


MIDLENT  SUNDAY.  191 

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 


194  ANNUNCIATIO  S.  MARINE. 

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 


198  ANNUNCIATIO  S.  MARLE. 


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. 


THE  ANNUNCIATION  OF  ST.  MARY.  201 

sins,  by  the  power  of  the  Holy  Ghost,  and  with  heavenly 
grace  filled  and  hallowed. 

The  angel  said,  "  The  holy  thing  that  shall  be  born  of  thee 
shall  be  called  the  Son  of  God."  Verily  all  men  are,  as  the 
prophet  said,  conceived  in  iniquity  and  born  in  sins,  but  our 
Saviour  alone  was  conceived  without  iniquity,  and  born  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 


202  ANNUNCIATIO  S.  MARINE. 

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. 


THE  ANNUNCIATION  OF  ST.  MARY.  205 

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

"  God  hath  received  his  servant  Israel."  By  that  name 
are  betokened  all  those  who  obey  God  with  true  humility, 
whom  he  receives  into  his  company.  "  As  he  spake  to  our 
fathers,  Abraham  and  his  offspring  for  ever."  God  promised 
the  patriarch  Abraham,  that  in  his  race  all  mankind  should 
be  blessed.  From  the  race  of  Abraham  sprang  the  blessed 
Mary,  and  from  Mary  came  Christ,  according  to  his  human 
nature,  and  through  Christ  shall  all  the  faithful  be  blessed. 
We  are  not  of  Abraham's  race  after  the  flesh,  but  spiritually, 
as  the  apostle  Paul  said,  "  Verily  if  ye  are  Christians,  then 
are  ye  of  Abraham's  offspring,  and  heirs  according  to  the 
promise."  The  last  words  of  this  hymn  are  "  For  ever ; ' 
because  our  promise,  which  God  hath  promised  to  us,  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. 


206 


IN  DOMINICA  PALMARUM. 

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- 


207 


FOR  PALM  SUNDAY. 

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 


FOR  PALM  SUNDAY.  209 

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

An  ass  is  a  foolish  beast,  and  unclean,  and  stupid,  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 


210  IN  DOMINICA  PALMARUM. 

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 


FOR  PALM  SUNDAY.  211 

Lord  hath  need  of  the  asses,  and  sends  for  them."  They 
did  not  say  Our  Lord,  nor  Thy  Lord,  but  simply,  The  Lord  ; 
for  Christ  is  Lord  of  all  lords,  both  of  men  and  of  all  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 

*W^^^pi"»^"**'**^^**'*'         ' 

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, 


FOR  PALM  SUNDAY.  213 

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 


FOR  PALM  SUNDAY.  215 

them  direct  God's  people  to  the  faith  of  Christ,  that  they 
may  be  prepared  for  his  way. 

The  people  who  walked  before  Christ,  and  those  who  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- 

rft.ii  ^^  — ">*«^^^«— -^V--s_**s**  ) 

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. 


FOR  PALM  SUNDAY.  217 

people  to  slay  him,  but  the  devil  instigated  them  to  the  work, 
and  God  consented  to  it,  for  the  redemption  of  all  believing 
mankind. 

We  have  often  said,  and  yet  say,  that  the  justice  of  Christ 
is  so  great,  that  he  would  not  forcibly  have  taken  mankind 
from  the  devil,  unless  he  had  forfeited  them.  He  forfeited 
them  when  he  instigated  the  people  to  the  slaying  of  Christ, 
the  Almighty  God ;  and  then  through  his  innocent  death  we 
were  redeemed  from  eternal  death,  if  we  do  not  destroy  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. 


FOR  PALM  SUNDAY.  219 

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- 

/  „      i      -i  - mill ..nii-r— '  ..11  r.i. ..•,.;,.  ii.. .ir».,^.i^.^^T<»gaailBMM»^^ 

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, 


EASTER  SUNDAY  225 

to  the  righteous.  He  said,  "  Ye  seek  Jesus  :  he  is  risen  :  he 
is  not  here."  He  was  not  then  bodily  in  the  sepulchre,  who 
is  everywhere  through  his  divine  power.  There  lay  the  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 


EASTER  SUNDAY.  227 

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 

Q  2 


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. 


EASTER  SUNDAY.  229 

bare  the  gates  up  to  the  hill ;  for  our  Saviour  Christ  brake 
the  gates  of  hell,  and  delivered  Adam,  and  Eve,  and  his 
chosen  of  their  kin,  and  joyfully  from  death  arose,  and  they 
with  him,  and  ascended  to  heaven.  The  wicked  he  left 
behind  to  eternal  torments.  And  now  is  the  gate  of  hell 
shut  to  righteous  men,  and  ever  open  to  the  unrighteous. 

Unhappy  was  the  Jewish  people,  that  they  were  so  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. 


231 


THE  FIRST  SUNDAY  AFTER  EASTER. 

CUM  esset  sero  die  illo  una  sabbatorum  :  et  reliqua. 

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

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

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

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


THE  FIRST  SUNDAY  AFTER  EASTER.  235 

and  will  bind  the  innocent,  and  loose  the  guilty,  then  loses  he 
the  power  which  God  gave  him.  To  those  men  he  shall  grant 
forgiveness  of  sins,  whom  he  sees  that  they  are  stimulated  by 
God's  grace,  and  to  those  he  shall  be  obdurate  who  have  no 
repentance  of  their  misdeeds.  Christ  raised  from  death  the 
stinking  Lazarus,  and  when  he  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 


THE  FIRST  SUNDAY  AFTER  EASTER.  237 

he  knows  God,  and  performs  evil  works,  denies  God  by  those 
works.  Faith  without  good  works  is  dead.  These  are  the 
words  of  the  apostles,  receive  them  with  careful  mind. 

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

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

It  will  then  be  as  Christ  said,  that  "  No  man  taketh  to 


238  DOMINICA  II.     POST  PASCA. 

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 

HOM.  VOL.  I.  R 


242  DOMINICA  II.     POST  PASCA. 

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, 


THE  SECOND  SUNDAY  AFTER  EASTER.  243 

for  himself;  that  is,  he  loves  worldly  gain,  and  not  God's 
folk. 

The  unrighteous  powerful  man  also  is  a  wolf,  who  robs 
Christians,  and  oppresses  the  humble  with  his  power  :  for  the 
hireling,  or  the  mercenary,  dares  not  withstand  his  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 


240  IN  LETANIA  MAIORE. 

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. 


ON  THE  GREATER  LITANY.  247 

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. 


248  IN  LETANIA  MAIORE. 

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 


ON  THE  GREATER  LITANY.  249 

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


250  IN  LETANIA  MAIORE. 


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. 


ON  THE  GREATER  LITANY.  251 

greater  towards  mankind.  We  should  knock,  and  call  to 
Christ,  because  he  will  give  to  us,  as  he  himself  said,  "  Ask, 
and  it  shall  be  given  to  you  ;  seek,  and  ye  shall  find ;  knock, 
and  it  shall  be  opened  to  you."  To  everyone  who  fervently 
asks,  and  ceases  not  from  prayer,  God  will  grant  everlasting 
life. 

He  then  said  another  parable.     "  What  father  will  give 
his  child  a  stone,  if  he  ask  for  bread  ?  or  a  serpent,  if  he  ask 
for  a  fish  ?  or  a  scorpion,  if  he  ask  for  an  egg  ? '      God  is 
our  Father  through  his  mercy,  and  the  fish  betokens  faith, 
and  the  egg  holy  hope,  the   bread  true  love.     These  three 
things  God  gives  to  his  chosen ;  for  no  man  can  have  God's 
kingdom,  unless  he  have  these  three  things.    He  must  rightly 
believe,  and  have  hope  in  God,  and  true  love  to  God  and  to 
men,  if  he  will  come  to  God's  kingdom.     The  fish  betokens 
faith,  because  its  nature  is,  that  the  more  it  is  tossed  by  the 
waves,  the  stronger  it  is,  and  the  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. 


252  IN  LETANIA  MAIORE. 

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 


ON  THE  GREATER  LITANY.  253 

The  serpent  is  placed  in  the  gospel  in  opposition  to  the 
fish.  In  a  serpent's  form  the  devil  deceived  Adam  ;  and  he 
is  now  ever  striving  against  our  faith  :  but  our  protection  is 
in  the  hand  of  our  Father.  The  scorpion,  which  is  set  in 
opposition  to  the  egg,  is  venomous,  and  stings  with  its  tail 
to  death.  Those  things  which  we  see  in  this  life  are  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 


254  IN  LETANIA  MAIORE. 

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 


ON  THE  GREATER  LITANY.  255 

true  love,  and  will  cause  us  to  have  a  good  spirit,  that  is, 
good  will. 

We  have  to  consider  the  words  which  he  said,  "  Ye  who 
are  evil.'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 


256  IN  LETANIA  MAIORE. 

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 


ON  THE  GREATER  LITANY.  257 

may  acknowledge  us,  when  we  ask  our  needs  of  him.  Who 
are  those  that  ask  of  us  ?  Men  poor,  and  feeble,  and  mortal. 
Of  whom  ask  they  ?  Of  men  poor,  and  feeble,  and  mortal. 
Except  the  possessions,  alike  are  those  who  ask  and  those  of 
whom  they  ask.  How  canst  thou  for  shame  ask  anything  of 
God,  if  thou  refuse  to  thy  fellow  that  which  thou  canst  most 
easily  grant  him  ?  But  the  rich  looks  on  his  purple  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- 

HOM.    VOL.  I.  S 


258  FERIA  III.     DE  DOMINICA  ORATIONE. 

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 

°  ^M^M^Bv^^VvCWMH^^ 

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 


260  DE  DOMINICA  ORATIONE. 

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 


262  DE  DOMINICA  ORATIONE. 


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 


266  DE  DOMINICA  ORATIONE. 

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 


268  DE  DOMINICA  ORATIONE. 

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 

i 

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, 


270  DE  DOMINICA  ORATIONE. 

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 


272  DE  DOMINICA  ORATIONE. 

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- 


ON  THE  LORD'S  PRAYER.  273 

holy  housel  for  our  amendment,  for  in  the  heavenly  dwelling 
we  shall  have  the  body  of  Christ  with  us,  with  which  he  reigns 
to  eternity. 

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

Christ  instituted  this  prayer,  and  so  confined  it  within  a 
few  words,  that  all  our  needs,  both  ghostly  and  bodily,  are 
therein  included  ;  and  this  prayer  he  instituted  for  all  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- 

HOM.   VOL.  I.  T 


274  DE  FIDE  CATHOLICA. 


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 


OF  THE  CATHOLIC  FAITH.  275 

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 


276  DE  FIDE  CATHOLICA. 

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. 


278  DE  FIDE  CATHOLICA. 

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 


280  DE  FIDE  CATHOLICA. 

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 


282  DE  FIDE  CATHOLICA. 

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 ; 


OF  THE  CATHOLIC  FAITH.  283 

the  Father,  for  he  is  his  Wisdom,  and  he  is  of  the  Father  all 
that  he  is.  Ever  was  the  Holy  Ghost,  for  he  is,  as  we  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 


284  DE  FIDE  CATHOLICA. 

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 


286  DE  FIDE  CATHOLICA. 

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 


288  DE  FIDE  CATHOLICA. 

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 


290  DE  FIDE  CATHOLICA. 

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 


292  DE  FIDE  CATHOLICA. 

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 


SERMON  ON  THE  LORD'S  ASCENSION.  295 

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


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. 


298  SERMO  IN  ASCENSIONE  DOMINI. 

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 


300  SERMO  IN  ASCENSIONE  DOMINI. 


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 


SERMON  ON  THE  LORD'S  ASCENSION.  301 

Christ  departed  hence  with  great  joy  and  with  great  majesty. 
At  his  birth  it  seemed  as  though  the  Godhead  were  humbled, 
and  at  his  ascension  humanity  was  exalted  and  magnified. 
With  his  ascension  is  annulled  the  writ  of  our  condemnation, 
and  the  sentence  of  our  destruction  is  abrogated. 

When  Adam  had  sinned,  the  Almighty  Ruler  said  to  him, 
"  Thou  art  earth,  and  thou  shalt  to  earth  return.  Thou  art 
dust,  and  thou  shalt  return  to  dust."  Now  to-day  that  same 
nature  went  incorruptible  into  the  kingdom  of  heaven.  The 
two  angels  said  that  Christ  would  come  as  he  ascended,  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 


302  SERMO  IN  ASCENSIONE  DOMINI. 


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 


SERMON  ON  THE  LORD'S  ASCENSION.  303 

have  benefited  us  those  who  quickly  believed  than  those  who 
were  doubting;  for  they  beheld  and  touched  the  scars  of 
Christ's  wounds,  and  so  drove  out  all  doubts  from  our  hearts. 
Jesus  then  reproved  his  disciples  for  their  doubt,  when  he 
would  bodily  leave  them,  that  they  might  be  mindful  of  the 
words  which  he  said  to  them  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 


304  SERMO  IN  ASCENSIONE  DOMINI. 


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 


SERMON  ON  THE  LORD'S  ASCENSION.  305 

cannot  save  thee  without  works.  The  devils  believe,  but 
they  tremble."  The  devils  saw  Christ  in  this  life,  in  his 
human  state,  but  they  fell  at  his  feet,  and  cried,  and  said, 
"  Thou  art  the  Son  of  God,  therefore  thou  art  come  that  thou 
mightest  fordo  us."  The  man  who  will  not  believe  in  God, 
nor  has  any  awe  of  God,  is  worse  than  a  devil.  He  who  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 


306  SERMO  IN  ASCENSIONE  DOMINI. 

)?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 


FOR  THE  HOLY  DAY  OF  PENTECOST.  321 

of  fire,  and  over  Christ,  at  his  baptism,  in  likeness  of  a  dove. 
Why  over  Christ  in  semblance  of  a  dove  ?  Why  over  the 
followers  of  Christ  in  likeness  of  fire  ?  In  books  it  is  read 
concerning  that  kind  of  birds  that  its  nature  is  very  meek, 
and  innocent,  and  peaceful.  The  Saviour  is  the  Judge  of  all 
mankind,  but  he  came  not  to  judge  mankind,  as  he  himself 
said,  but  to  save.  If  he  then  would  have  judged  mankind, 
when  he  first  came  on  earth,  who  would  have  been  saved-? 
But  he  would  not  by  his  advent  condemn  the  sinful,  but  would 
gather  them  to  his  kingdom.  He  would  first  with  gentleness 
direct  us,  that  he  might  afterwards  preserve  us  at  his  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, 

HOM.  VOL.  I.  Y 


322  IN  DIE  S(JU   PENTECOSTEN. 

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- 


FOR  THE  HOLY  DAY  OF  PENTECOST.  323 

nor  wisdom  without  meekness ;  as  it  is  said  by  the  blessed 
Job,  that  he  was  meek  and  righteous.  What  is  righteousness 
without  meekness  ?  Or  what  is  meekness  without  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 


324  IN  DIE  SCO  PENTECOSTEN. 

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 


FOR  THE  HOLY  DAY  OF  PENTECOST.  327 

men  should  love  their  neighbours  as  themselves.  He  sent 
afterwards,  as  he  had  before  promised,  the  Holy  Ghost  from 
heaven,  to  the  end  that  we  should  love  God  above  all  other 
things.  The  Holy  Ghost  is  one,  though  he  came  twice  over 
the  apostles.  So  also  there  is  one  love  and  two  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  ? ' 

| 

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- 


THE  SECOND  SUNDAY  AFTER  PENTECOST.  329 

that  they  might  be  in  true  peace  without  covetousness.  They 
set  their  hands  over  believing  men,  and  the  Holy  Ghost  came 
to  them  through  their  bishoping.  Bishops  are  of  the  same 
order  in  God's  church,  and  hold  that  institution  in  their 
bishoping,  so  that  they  set  their  hands  over  baptized  men, 
and  pray  the  Almighty  Ruler  to  send  them  the  sevenfold 
gift  of  his  Spirit,  who  liveth  and  reigneth  ever  without  end. 
Amen. 


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 


330  DOMINICA  SECUNDA  POST  PENTECOSTEN. 

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 


338  DOMINICA  IIII.     POST  PENTECOSTEN. 

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. 


DOMINICA  IIII.     POST  PENTECOSTEN. 

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 


340  DOMINICA  IIII.     POST  PENTECOSTEN. 


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 


THE  FOURTH  SUNDAY  AFTER  PENTECOST.  341 

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 

.   o  .„,.,..  .  .  MMMMfllMh 

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 


346  DOMINICA  IIII.     POST  PENTECOSTEN. 

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. 


THE  FOURTH  SUNDAY  AFTER  PENTECOST.  347 

gods  through  their  exalted  purity :  of  these  the  Almighty 
said  to  Moses,  "  I  will  set  thee  that  thou  be  Pharaoh's 
god."  These  servants  of  God,  who  are  in  so  great  honour 
in  the  sight  of  the  Almighty  that  they  are  accounted  gods,  to 
what  order  are  they  assigned,  unless  to  the  host  which  is 
called  lordships  ?  for  to  them  other  angels  are  subordinate. 

In  some  chosen  men,  who  live  with  great  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 


I! 


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- 

HOM.  VOL.  i.  2  A 


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 

2  A  2 


356  NATIUITAS  SCI  IOHANNIS  BAPTISTAE. 


I! 


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, 

HOM.  VOL.  I.  2   B 


370       DE  PASSIONE  APOSTOLORUM  PETRI  ET  PAULI. 

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 

2  B  2 


372       DE  PASSIONE  APOSTOLORUM  PETRI  ET  PAULI. 

"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 


OF  THE  PASSION  OF  THE  APOSTLES  PETER  AND  PAUL.     377 

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 


378        DE  PASSIONE  APOSTOLORUM  PETRI  ET  PAULI. 


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 


380       DE  PASSIONE  APOSTOLORUM  PETRI  ET  PAULI. 

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 


388  NATALE  SCI  PAULI  APOSTOLI. 

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 

%• 

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 

• 

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 

• 

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 

JMMM^N 

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, 

IIOM.   VOL.   1.  2  E 


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 

HOM.  VOL.  I.  2  F 


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 

2  F2 


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 


I 


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, 


442  DE  ASSUMPTIONE  BEAT^E  MARINE. 

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- 


444  DE  ASSUMPTIONE  BEAT^E  MARINE. 

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 


446  DE  ASSUMPTIONS  BEAT^E  MARI.E. 

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 


448  DE  ASSUMPTIONE  BEAT^E  MARINE. 

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 


450  DE  ASSUMPTIONE  BEAT^E  MARINE. 

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 


490  DOMINICA  XVII.  POST  PENTECOSTEN. 


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 


492  DOMINICA  XVII.  POST  PENTECOSTEN. 


'  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 

HOM.  VOL.  I.  2  L 


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 

2  L2 


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- 


N 

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 


532  DOMINICA  XXI.  POST  PKNTECOSTEN. 

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 

*,  -  -       - 

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 

*    *  \  - 

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 


560  NATALE  S.  CLEMENTIS  MARTYRIS. 

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 

2  o  2 


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- 

^^^^^^^0^BM^B***i^|MB*  *--7  *—  '  O 

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. 


<> 


f- 


e< 


($•**•**•  r~\ 


e*'^ 


T 


p 


***•»*<»* 


yLfje**, 
-ijrrU^ 


, 


V*  %<  8 


c" 


T 


I 


•eft 


" 


v 


.O 1  H 


at  $ Crr    v^  , 

\ 

^r  <T  ^ 

VV.*>W*-    J 


vu  . 


t  C«./ 

'/VL* 


PR1525T45V.1  I. M.S. 

Thorpe 
The  homilies  of  Aelfric