{"collection":"scripture-revelation","full_text_available":true,"graph_url":"https://unchartedknowledge.5gfusion.net/v2/api/page/gutenberg_38334/graph","html_url":"https://unchartedknowledge.5gfusion.net/v2/page/gutenberg_38334","id":"gutenberg_38334","license":"Public Domain (US)","rights_basis":"gutenberg_metadata_copyright_false","source":"gutenberg","source_url":"https://www.gutenberg.org/ebooks/38334","summary":null,"tags":["Category: British Literature","Category: History - Medieval/Middle Ages","Category: Religion/Spirituality","Sermons, English (Old)"],"text":"Produced by Julie Barkley, Keith Edkins and the Online\nDistributed Proofreading Team at http://www.pgdp.net\n\n\n\n\n\nTranscriber's note: A few typographical errors have been corrected: they\nare listed at the end of the text.\n\n       *       *       *       *       *\n\n\nIn this edition accented letters are denoted as ['a] etc. Aesc, eth and\nthorn have been expanded to ae, dh and th. The equals signs, eg S[=CI],\ndenote scribal abbreviations by overlining (for SANCTI in this case).\n\n       *       *       *       *       *\n\n\nPage numbers enclosed by curly braces (example: {25}) have been\nincorporated to facilitate the use of the Table of Contents.\n\n       *       *       *       *       *\n\n\nTHE HOMILIES OF\n\nTHE ANGLO-SAXON CHURCH.\n\n       *       *       *       *       *\n\nTHE FIRST PART,\n\nCONTAINING\n\nTHE SERMONES CATHOLICI,\n\nOR\n\nHOMILIES OF AELFRIC.\n\nIN THE ORIGINAL ANGLO-SAXON, WITH AN\nENGLISH VERSION.\n\nVOL. I.\n\nBY BENJAMIN THORPE, F.S.A.\n\n[Illustration]\n\nLONDON:\n\nPRINTED FOR THE AELFRIC SOCIETY.\n\nMDCCCXLIV.\n\n       *       *       *       *       *\n\nPRINTED BY\nRICHARD AND JOHN E. TAYLOR,\nRED LION COURT, FLEET STREET.\n\n[Illustration]\n\n       *       *       *       *       *\n\n\n{v}\n\nPREFACE.\n\n       *       *       *       *       *\n\nThe work now presented to the Members of the Aelfric Society, the first\nfruit of its praiseworthy attempt to rescue from oblivion the literary\nremains of our forefathers, was selected for the earliest publication of\nthe Society, on account both of its valuable matter and the beautiful\nmedium by which it is conveyed.\n\nOf the author of the SERMONES CATHOLICI we know nothing with certainty\nbeyond his name, though from the words of his own preface, where he speaks\nof king Aethelred's days as past, and informs us that in those days he was\nonly a monk and mass-priest, it follows that he was not Aelfric archbishop\nof Canterbury, who died in the year 1006, or ten years before the death of\nking Aethelred.\n\nWith better foundation we may assume him to have been Aelfric archbishop of\nYork, who presided over that see from the year 1023 to 1051[1]. Against\nthis supposition there seems no objection on the score of dates, and that\nthe composer of the 'Sermones' was a person of eminence during the life of\narchbishop {vi} Wulfstan, of whom, according to our hypothesis, he was the\nimmediate successor, is evident from the language of his Canons, and of his\nPastoral Epistle to Wulfstan, in which he speaks as one having authority;\nthough in the first-mentioned of these productions he styles himself simply\n\"humilis frater,\" and in the other \"Aelfricus abbas[2],\" and afterwards\n\"biscop.\"\n\nOf Aelfric's part in these Homilies, whether, as it would seem from his\npreface, it was that of a mere translator from the several works he therein\nnames[3], or whether he drew aught from his own stores, my pursuits do not\nenable me to speak, though it seems that no one of his homilies is,\ngenerally speaking, a mere translation from any one given Latin original,\nbut rather a compilation from several. Be this, however, as it may, his\nsermons in either case equally exhibit what were the doctrines of the\nAnglo-Saxon church at the period in which they were compiled or translated,\nand are for the most part valuable in matter, and expressed in language\nwhich may be pronounced a pure specimen of our noble, old, Germanic\nmother-tongue. Of those doctrines it would not be consistent with the\nobject of the Society, nor am I qualified to hazard an opinion: my labour\nhas, {vii} consequently, been limited to that of a faithful transcription\nof what I believe to be the most complete manuscript, and to a\nconscientiously correct translation of that transcript, as literal as my\nacquaintance with the language and my notions of good taste permitted[4];\nand I venture to hope that such a translation, though unattended by a\ncommentary, will be regarded with interest by the members of each of the\ngreat communities into which the Christian world is divided.\n\nBesides the Homilies, the chief works attributed to our Aelfric are,--\n\n    I. A Grammar of the Latin tongue, printed at the end of Somner's\n    Anglo-Saxon Dictionary, with a Glossary of Anglo-Saxon words[5].\n\n    II. A short astronomical treatise, entitled De Temporibus Anni[6].\n\n    III. An abridgment in Anglo-Saxon of the {viii} Pentateuch, the book of\n    Joshua, and the book of Judges, printed by Thwaites[7].\n\n    IV. A Treatise on the Old and New Testaments[8].\n\n    V. Excerpta ex Libro Aethelwoldi de Consuetudine Monachorum[9].\n\n    VI. A Latin Dialogue, with an interlinear Anglo-Saxon gloss[10].\n\n    VII. Ecclesiastical Canons, addressed to Wulsine, bishop of Sherborne.\n\n    VIII. A Pastoral Epistle, written by command of archbishop Wulfstan.\n\n    IX. An Epistle entitled \"Quando dividis Chrisma[11].\"\n\n    {ix} X. A Collection of Homilies on the Saints' days observed by the\n    Anglo-Saxon Church.\n\nThough the present is the first edition of these most ancient sermons in\nany of the Germanic tongues, it may be interesting to some readers to be\ninformed that two attempts at publishing them were made in the early part\nof the last century by Mrs. Elizabeth Elstob, which failed through want of\nencouragement, a few leaves only having been printed[12].\n\nIn assigning to Aelfric, archbishop of York, the honour of being the author\nof the Homilies and other works enumerated above, it would have been\ngratifying to add, that the character of that prelate given by the\nchroniclers was beyond a doubt all that could be desired, and such as to\nrender it highly probable that to him we are indebted for those noble and\nholy labours. Unfortunately the case is otherwise, the few facts recorded\nof Aelfric of York being for the most part quite irreconcileable with the\nportrait of the pious student which our imagination spontaneously draws, on\ncalling to mind the exertions in the cause of religion and learning\nattributed to our Aelfric. Of the archbishop, Malmesbury speaks in terms of\n{x} no ordinary severity, asserting, that at his instigation Hardacnut\ncaused the corpse of his brother Harald Harefoot to be taken from the grave\nand decapitated, and afterwards thrown into the Thames; also, that being\nexasperated against the people of Worcester, who had rejected him for their\nbishop, he again instigated the same king to burn their city and confiscate\ntheir property, under the pretext of their having resisted the royal\ntax-gatherers[13]. The better testimony of Florence of Worcester, with\nregard to the first of these transactions, is, however, less prejudicial to\nthe character of Aelfric: he says merely, that Aelfric, archbishop of York,\nwith others was sent to London by the king for the purpose of digging up\nthe body of Harald and casting it into a fen[14]. Of the second transaction\nFlorence makes no mention. But the earliest account is that in the Saxon\nChronicle[15], and in this it is simply said, that \"he (Harthacnut) caused\nthe dead body of Harald to be taken up, and had it cast into a fen:\" to\nAelfric and the others there is no allusion whatever. In the same record\nhis death is mentioned in the following terms of respect: \"This year (1052)\ndied Aelfric, archbishop of York, a very venerable and wise man.\" It is\nalso stated that he was the accuser of earl Godwine, of the earl of Kent,\nand of Living, bishop of Worcester, as the murderers of the young Aelfred,\nthe son of Aethelred[16].\n\nThe manuscript from which the text of the present volume is taken belongs\nto the Public Library at {xi} Cambridge. It is a small folio and probably\ncoeval with its author, though hardly, as it has been supposed, his own\nautograph copy[17]. It is not perfect, having suffered mutilation in\nseveral places, but its defects are all supplied in the present work from\nanother MS. in the British Museum[18]. For the most liberal use of the\nCambridge manuscript, I beg leave, on the part of the Aelfric Society, to\nexpress the sincerest thanks to the SYNDICS OF THAT UNIVERSITY.\n\nTo W. E. BUCKLEY, Esq., Fellow of Brasenose College, and Professor of\nAnglo-Saxon in the University of Oxford, I return my sincere thanks for his\nkindness in removing my doubts of the integrity of the text by collation\nwith the Bodleian manuscript; also to my greatly respected friend, the\nREVEREND DANIEL ROCK, D.D., I acknowledge myself much indebted for the kind\npromptness with which he at all times satisfied my inquiries respecting the\nancient observances of the Church, as well as other points of doubt, which\nhis deep knowledge of ecclesiastical antiquities so well qualifies him to\nsolve.\n\nThe second volume, containing Homilies for another year, is in preparation,\nand will, it is hoped, be laid before the Members of the Society in the\ncourse of the year 1845.\n\n  B. T.\n\nNotes to Introduction\n\n[1] See also H. Whartoni Anglia Sacra, t. i. p. 125.\n\n[2] He was abbot of Eynsham. See Biogr. Brit. Lit. p. 482, _n._ ++\n\n[3] Among his sources he mentions Smaragdus and Haymo: of these the former\nwas abbot of St. Mihiel, a monastery in the diocese of Verdun, in the\neighth century. He wrote commentaries on the Scriptures, Sermons, etc.\nHaymo was bishop of Halberstadt, about the middle of the ninth century: he\ncompiled, from the works of the fathers, commentaries on almost every part\nof the Scriptures. There was also a Haymo of Canterbury, who wrote\ncommentaries on the Pentateuch, Isaiah, etc., of whom see Biogr. Britan.\nLit. vol. i. p. 510. The other sources mentioned by Aelfric are too well\nknown to need further notice.\n\n[4] It is right to observe, that in the MS. the texts taken from the\nGospels are frequently of very great length; these I have ventured to\nabridge, presuming that all readers of the Homilies have a copy of the N.\nT. either in Anglo-Saxon or English.\n\n[5] Aelfrici Abbatis Grammatica Latino-Saxonica, cum Glossario suo ejusdem\ngeneris. Folio. Oxon. 1659. That the author of the Grammar, the compiler of\nthe Homilies and the translator of the Heptateuch was the same individual,\nis evident from the prefaces to those works.\n\n[6] Published at the expense of the Historical Society of Science, in a\nvolume entitled 'Popular Treatises on Science written during the Middle\nAges,' edited by Thomas Wright, Esq., M.A., F.S.A., etc. etc. 8vo. 1841.\nThat this work is by our Aelfric is evident from his own words immediately\nfollowing his last homily: Her aefter fyligdh ['a]n lytel cwyde be\ngearlicum tidum, thaet nis to spelle geteald, ac elles to raedenne tham dhe\nhit licadh.--_Hereafter follows a little discourse concerning yearly tides,\nwhich is not reckoned as a sermon, but is else to be read by those whom it\npleases._ MS. Cantab. p. 492.\n\n[7] Heptateuchus, Liber Job, et Evangelium Nicodemi; Anglo-Saxonice.\nHistoriae Judith Fragmentum; Dano-Saxonice. Edidit, etc. Edwardus Thwaites.\nOxon. 8vo. 1699.\n\n[8] A Saxon Treatise concerning the Old and New Testament, written about\nthe time of king Edgar by Aelfricus Abbas, etc., by William L'Isle of\nWilburgham, Esquier for the King's bodie, etc. 4to. Lond. 1623.\n\n[9] An edition of the Anglo-Saxon text of this work, with a translation by\nW. E. Buckley, Esq., Fellow of Brasenose Coll. and Prof. of A.-S. in the\nUniv. of Oxf., is announced for early publication by the Aelfric Society.\nThe ealdorman Aethelweard, son of Aethelmaer, mentioned in the preface to\nthe Homilies and other works of Aelfric, is without doubt the chronicler of\nthat name, concerning whom see Literary Introd. to Lappenberg's 'History of\nEngland under the Anglo-Saxon Kings,' p. xlv.\n\n[10] According to the Oxford MS. of this Colloquium, it was originally\ncomposed by Aelfric (of Canterbury or York?) and enlarged by his pupil\nAelfric Bata. It is printed in the 'Analecta Anglo-Saxonica.' For more\nample information concerning the Aelfrics the reader is referred to Mr.\nWright's interesting and useful publication, 'Biographia Britannica\nLiteraria; Anglo-Saxon Period,' edited for the Royal Society of Literature.\n\n[11] The three last-mentioned works are printed, with a translation, in the\n'Ancient Laws and Institutes of England.' It appears from a note at the end\nof Matthew in the C.C.C.C. MS. of the Saxon Gospels, that an Aelfric was\neither the translator or copier of the Gospel of St. Matthew, if not of the\nfour Gospels. See Notes to my edition of the Anglo-Saxon Gospels.\n\n[12] Elfrici Homiliae, edit. El. Elstob. (fol. Oxon. 1715.) Of this first\nattempt only thirty-six pages were printed. Her second attempt was under\nthe title, \"The English-Saxon Homilies of Aelfric, Archb. of Cant., who\nflourished in the latter end of the tenth century and the beginning of the\neleventh. Being a course of Sermons collected out of the writings of the\nancient Latin Fathers, containing the Doctrines, etc. of the Church of\nEngland before the Norman Conquest, etc. etc. Now first printed, and\ntranslated into the language of the present times by Eliz. Elstob. fol.\nOxon. 1715.\" Of this only two leaves were printed. A copy of both is in the\nBrit. Mus. See Biogr. Brit. Lit. p. 493. Mrs. Elstob also published\nAelfric's Homily on the birth-day of St. Gregory, with a translation. 8vo.\n1709. Reprinted with some account of Mrs. Elstob in 1839.\n\n[13] De Gestis Pontificum Anglorum, lib. iii.\n\n[14] Fl. Wigorn. Chron. ad a. 1040.\n\n[15] Ad ann. 1046.\n\n[16] R. Wendover, t. i. p. 478.\n\n[17] The handwriting, though very nearly alike, is not the same in the two\nparts of the MS.; they also occasionally differ in orthography,\n'middangeard,' for instance, in the first part being in the second\nconstantly written 'middaneard.'\n\n[18] MS. Reg. 7. c. xii.\n\n       *       *       *       *       *\n\n\n{xii}\n\nSERMONUM RUBRICAE QUI IN HOC VOLUMINE CONTINENTUR.\n\n                                                                    Page\n             Praefatio ............................................    1\n             Praefatio, Saxonice ..................................    2\n          I. De Initio Creaturae ..................................    8\n         II. De Natale Domini .....................................   28\n        III. Passio Beati Stephani Protomartyris ..................   44\n         IV. Assumptio S. Johannis Apostoli .......................   58\n          V. Natale Innocentium Infantum ..........................   76\n         VI. Octabas et Circumcisio Domini ........................   90\n        VII. Epiphania Domini .....................................  104\n       VIII. Dom. III. post Epiphania Domini ......................  120\n         IX. In Purificatione S. Mariae ...........................  134\n          X. Dominica in Quinquagesima ............................  152\n         XI. Dominica Prima in Quadragesima .......................  166\n        XII. Dominica in Media Quadragesima .......................  180\n       XIII. Annunciatio S. Mariae ................................  192\n        XIV. In Dominica Palmarum .................................  206\n         XV. Dominica S. Pascae ...................................  220\n        XVI. Dominica Prima post Pasca ............................  230\n       XVII. Dominica Secunda post Pasca ..........................  238\n      XVIII. In Litania Majore ....................................  244\n        XIX. De Dominica Oratione .................................  258\n         XX. De Fide Catholica ....................................  274\n        XXI. In Ascensione Domini .................................  294\n       XXII. In Die Sancto Pentecostes ............................  310\n      XXIII. Dominica Secunda post Pentecosten ....................  328\n       XXIV. Dominica Quarta post Pentecosten .....................  338\n        XXV. Nativitas S. Johannis Baptistae ......................  350\n  {xiv}\n       XXVI. Passio Apostolorum Petri et Pauli ....................  364\n      XXVII. Natale S. Pauli Apostoli .............................  384\n     XXVIII. Dominica XI. post Pentecosten ........................  402\n       XXIX. Passio Beati Laurentii Martyris ......................  416\n        XXX. De Assumptione Beatae Mariae .........................  436\n       XXXI. Passio S. Bartholomaei Apostoli ......................  454\n      XXXII. Decollatio S. Johannis Baptistae .....................  476\n     XXXIII. Dominica XVII. post Pentecosten ......................  490\n      XXXIV. Dedicatio Ecclesiae S. Michaelis .....................  502\n       XXXV. Dominica XXI. post Pentecosten .......................  520\n      XXXVI. Natale Omnium Sanctorum ..............................  538\n     XXXVII. Natale S. Clementis Martyris .........................  556\n    XXXVIII. Natale S. Andreae Apostoli ...........................  576\n      XXXIX. Dominica Prima in Adventum Domini ....................  600\n         XL. Dominica II. in Adventum Domini ......................  608\n             Notes ................................................  621\n\n\nCONTENTS.\n\n                                                                    Page\n           Praefatio ..............................................    1\n           Preface ................................................    3\n        I. On the Beginning of Creation ...........................    9\n       II. On the Nativity of our Lord ............................   29\n      III. The Passion of the Blessed Stephen Protomartyr .........   45\n       IV. The Assumption of St. John the Apostle .................   59\n        V. The Nativity of the Innocents ..........................   77\n       VI. The Octaves and Circumcision of our Lord ...............   91\n      VII. The Epiphany of the Lord ...............................  105\n     VIII. The Third Sunday after the Lord's Epiphany .............  121\n       IX. On the Purification of St. Mary ........................  135\n        X. Shrove Sunday ..........................................  153\n       XI. The First Sunday in Lent ...............................  167\n      XII. Midlent Sunday .........................................  181\n     XIII. The Annunciation of St. Mary ...........................  193\n      XIV. For Palm Sunday ........................................  207\n       XV. Easter Sunday ..........................................  221\n      XVI. The First Sunday after Easter ..........................  231\n     XVII. The Second Sunday after Easter .........................  239\n    XVIII. On the Greater Litany ..................................  245\n      XIX. On the Lord's Prayer ...................................  259\n       XX. Of the Catholic Faith ..................................  275\n      XXI. On the Lord's Ascension ................................  295\n     XXII. On the Holy Day of Pentecost ...........................  311\n    XXIII. The Second Sunday after Pentecost ......................  329\n     XXIV. The Fourth Sunday after Pentecost ......................  339\n      XXV. The Nativity of St. John the Baptist ...................  351\n  {xv}\n     XXVI. The Passion of the Apostles Peter and Paul .............  365\n    XXVII. The Nativity of St. Paul the Apostle ...................  385\n   XXVIII. The Eleventh Sunday after Pentecost ....................  403\n     XXIX. The Passion of the Blessed Martyr Lawrence .............  417\n      XXX. On the Assumption of the Blessed Mary ..................  437\n     XXXI. The Passion of St. Bartholomew the Apostle .............  455\n    XXXII. The Decollation of St. John the Baptist ................  477\n   XXXIII. The Seventeenth Sunday after Pentecost .................  491\n    XXXIV. Dedication of the Church of St. Michael the Archangel ..  503\n     XXXV. The Twenty-first Sunday after Pentecost ................  521\n    XXXVI. The Nativity of All Saints .............................  539\n   XXXVII. The Nativity of St. Clement the Martyr .................  557\n  XXXVIII. The Nativity of St. Andrew the Apostle .................  577\n    XXXIX. The First Sunday in the Lord's Advent ..................  601\n       XL. The Second Sunday in the Lord's Advent .................  609\n           Notes ..................................................  621\n\n       *       *       *       *       *\n\nERRATA.\n\n  p. 3. l. 15. _For_ Aethelmaere _read_ Aethelmaer.\n  p. 6. l. 2. _For_ ormatan _read_ ormaetan.\n\n       *       *       *       *       *\n\n{1}\n\nINCIPIT PRAEFATIO HUJUS LIBRI.\n\n       *       *       *       *       *\n\nIN NOMINE DOMINI.\n\nEgo Aelfricus, alumnus Adelwoldi, benevoli et venerabilis Presulis, salutem\nexopto Domno Archiepiscopo Sigerico in Domino. Licet temere vel\npresumptuose, tamen transtulimus hunc codicem ex libris Latinorum, scilicet\nSancte Scripture in nostram consuetam sermocinationem, ob aedificationem\nsimplicium, qui hanc norunt tantummodo locutionem, sive legendo sive\naudiendo; ideoque nec obscura posuimus verba, sed simplicem Anglicam, quo\nfacilius possit ad cor pervenire legentium vel audientium, ad utilitatem\nanimarum suarum, quia alia lingua nesciunt erudiri, quam in qua nati sunt.\nNec ubique transtulimus verbum ex verbo, sed sensum ex sensu, cavendo tamen\ndiligentissime deceptivos errores, ne inveniremur aliqua haeresi seducti\nseu fallacia fuscati. Hos namque auctores in hac explanatione sumus\nsequuti, videlicet Augustinum Hipponensem, Hieronimum, Bedam, Gregorium,\nSmaragdum, et aliquando Haymonem; horum denique auctoritas ab omnibus\ncatholicis libentissime suscipitur. Nec solum Evangeliorum tractatus in\nisto libello exposuimus, verum etiam Sanctorum passiones vel vitas, ad\nutilitatem idiotarum istius gentis. Quadraginta sententias in isto libro\nposuimus, credentes hoc sufficere posse per annum fidelibus, si integre eis\na ministris Dei recitentur in ecclesia. Alterum vero librum modo dictando\nhabemus in manibus, qui illos tractatus vel passiones continet quos iste\nomisit; nec tamen omnia Evangelia tangimus per circulum anni, sed illa\ntantummodo quibus speramus sufficere posse simplicibus ad {2} animarum\nemendationem, quia seculares omnia nequeunt capere, quamvis ex ore doctorum\naudiant. Duos libros in ista translatione facimus, persuadentes ut legatur\nunus per annum in ecclesia Dei, et alter anno sequenti, ut non fiat tedium\nauscultantibus; tamen damus licentiam, si alicui melius placet, ad unum\nlibrum ambos ordinare. Ergo si alicui displicit, primum in interpretatione,\nquod non semper verbum ex verbo, aut quod breviorem explicationem quam\ntractatus auctorum habent, sive quod non per ordinem ecclesiastici ritus\nomnia Evangelia tractando percurrimus; {3} condat sibi altiore\ninterpretatione librum, quomodo intellectui ejus placet: tantum obsecro, ne\npervertat nostram interpretationem, quam speramus ex Dei gratia, non causa\njactantiae, nos studiose secuti valuimus interpretari. Precor modo obnixe\nalmitatem tuam, mitissime Pater SIGERICE, ut digneris corrigere per tuam\nindustriam, si aliquos nevos malignae haeresis, aut nebulosae fallaciae in\nnostra interpretatione repperies: et adscribatur dehinc hic codicillus tuae\nauctoritati, non utilitati nostrae despicabilis personae. Vale in Deo\nOmnipotenti jugiter. Amen.\n\n       *       *       *       *       *\n\n\nPRAEFATIO.\n\nIc Aelfric munuc and maessepreost, swa theah waccre thonne swilcum hadum\ngebyrige, weardh asend on Aethelredes daege cyninges fram Aelfeage biscope,\nAdhelwoldes aeftergengan, to sumum mynstre the is Cernel gehaten, thurh\nAedhelmaeres bene dhaes thegenes, his gebyrd and goodnys sind gehwaer\ncuthe. Tha bearn me on mode, ic truwige thurh Godes gife, thaet ic dhas boc\nof Ledenum gereorde to Engliscre spraece awende; na thurh gebylde mycelre\nlare, ac forthan the ic geseah and gehyrde mycel gedwyld on manegum\nEngliscum bocum, the ungelaerede menn thurh heora bilewitnysse to micclum\nwisdome tealdon; and me ofhreow thaet h['i] ne cuthon ne naefdon tha\ngodspellican lare on heora gewritum, buton tham mannum anum dhe thaet Leden\ncudhon, and buton tham bocum dhe Aelfred cyning snoterlice awende of Ledene\non Englisc, tha synd to haebbene. For thisum antimbre ic gedyrstlaehte, on\nGode truwiende, thaet ic dhas gesetnysse undergann, and eac fordham the\nmenn behofiadh godre lare swidhost on thisum timan the is geendung thyssere\nworulde, and beodh fela frecednyssa on mancynne aerdhan the se ende becume,\nswa swa ure Drihten on his godspelle cwaedh to his leorning-cnihtum,\n\"Dhonne beodh swilce {4} gedreccednyssa swilce naeron naefre aer fram\nfrymdhe middangeardes. Manega lease Cristas cumadh on minum naman,\ncwedhende, 'Ic eom Crist,' and wyrcadh fela tacna and wundra, to bepaecenne\nmancynn, and eac swylce tha gecorenan men, gif hit gewurthan maeg: and\nbutan se Aelmihtiga God dha dagas gescyrte, eall mennisc forwurde; ac for\nhis gecorenum he gescyrte tha dagas.\" Gehw['a] maeg the eadhelicor dha\ntoweardan costnunge acuman, dhurh Godes fultum, gif h['e] bidh thurh\nboclice lare getrymmed; fordhan dhe tha beodh gehealdene the odh ende on\ngeleafan thurhwuniadh. Fela gedreccednyssa and earfodhnysse becumadh on\nthissere worulde ['ae]r hire geendunge, and tha synd dha bydelas thaes ecan\nforwyrdes on yfelum mannum, the for heora m['a]ndaedum sidhdhan ecelice\nthrowiadh on dhaere sweartan helle. Thonne cymdh se Antecrist, se bidh\nmennisc mann and sodh deofol, swa swa ure Haelend is sodhlice mann and God\non anum hade. And se gesewenlica deofol thonne wyrcdh ungerima wundra, and\ncwydh thaet he sylf God beo, and wile neadian mancynn to his gedwylde; ac\nhis tima ne bidh na langsum; forthan the Godes grama hine fordedh, and\ntheos weoruld bidh sidhdhan geendod. Crist ure Drihten gehaelde untrume and\nadlige, and thes deofol the is gehaten Antecrist, thaet is gereht, dhwyrlic\nCrist, aleuadh and geuntrumadh dha halan, and naenne ne gehaeldh fram\nuntrumnyssum, buton tham anum the he sylf aer awyrde. He and his gingran\nawyrdadh manna lichaman digellice thurh deofles craeft, and gehaeladh h['i]\nopenlice on manna gesihthe; ac h['e] ne maeg naenne gehaelan the God sylf\naer geuntrumode. He neadadh thurh yfelnysse thaet men sceolon bugan fram\nheora Scyppendes geleafan to his leasungum, sedhe is ord aelcere leasunge\nand yfelnysse. Se Aelmihtiga God gedhafadh tham arleasan Antecriste to\nwyrcenne t['a]cna, and wundra, and ehtnysse, to feorthan healfan geare;\nforthan dhe on dham timan bidh swa micel yfelnyss and thwyrnys betwux\nmancynne thaet h['i] wel wyrdhe beodh thaere deoflican ehtnysse, to ecum\nforwyrde tham dhe him onbugadh, and to ecere myrhdhe dham the him thurh\ngeleafan widhcwedhadh. God {6} gedhafadh eac thaet his gecorenan thegenas\nbeon aclaensade fram eallum synnum thurh dha ormaetan ehtnyssa, swa swa\ngold bidh on fyre afandod. Tha ofslihdh se deofol dhe him widhstandadh, and\nh['i] thonne faradh mid halgum martyrdome to heofenan rice. Tha dhe his\nleasungum gelyfadh, tham h['e] aradh, and h['i] habbadh sydhdhan tha ecan\nsusle to edleane heora gedwyldes. Se arleasa dedh thaet fyr cymdh ufan\nswilce of heofonum on manna gesihdhe, swilce h['e] God Aelmihtig sy, dhe ah\ngeweald heofenas and eorthan. Ac tha cristenan sceolon beon thonne\ngemyndige hu se deofol dyde tha dha he baed aet Gode thaet he moste fandian\nIobes. He gemacode dha thaet fyr come ufan swilce of heofenum, and\nforbaernde ealle his scep ['u]t on felda, and tha hyrdas samod, buton anum\nthe hit him cydhan sceolde. Ne sende se deofol dha fyr of heofenum, theah\ndhe hit ufan come; fordhan the he sylf naes on heofonum, sydhdhan he for\nhis modignysse of-aworpen waes. Ne eac se waelhreowa Antecrist naefdh tha\nmihte thaet he heofenlic fyr asendan maege, dheah the h['e] thurh deofles\ncraeft hit swa gehiwige. Bidh nu w['i]slicor thaet gehwa dhis wite and\ncunne his geleafan, weald hwa dha micclan yrmdhe gebidan sceole. Ure\nDrihten bebead his discipulum thaet h['i] sceoldon laeran and taecan eallum\ntheodum dha dhing the he sylf him taehte; ac thaera is nu to lyt dhe wile\nwel taecan and wel bysnian. Se ylca Drihten clypode thurh his witegan\nEzechiel, \"Gif thu ne gestentst thone unrihtwisan, and hine ne manast,\nthaet h['e] fram his arleasnysse gecyrre and lybbe, thonne swelt se arleasa\non his unrihtwisnysse, and ic wille ofgan aet dhe his blod,\" thaet is his\nlyre. \"Gif dhu dhonne thone arleasan gewarnast, and he nele fram his\narleasnysse gecyrran, thu alysdest thine sawle mid thaere mynegunge, and se\narleasa swylt on his unrihtwisnysse.\" Eft cwaedh se Aelmihtiga to tham\nwitegan Isaiam, \"Clypa and ne geswic dhu, ahefe thine stemne swa swa byme,\nand cydh minum folce heora leahtras, and Iacobes hirede heora synna.\" For\nswylcum bebodum weardh me gedhuht thaet ic naere unscyldig widh God, gif ic\nnolde odhrum mannum cydhan, odhdhe thurh {8} tungan odhdhe thurh gewritu,\ntha godspellican sothfaestnysse the he sylf gecwaedh, and eft halgum\nlareowum onwreah. For wel fela ic wat on thisum earde gelaeredran thonne ic\nsy, ac God geswuteladh his wundra thurh dhone the he wile. Swa swa\naelmihtig wyrhta, he wyrcdh his weorc thurh his gecorenan, na swylce he\nbehofige ures fultumes, ac thaet we geearnion thaet ece lif thurh his\nweorces fremminge. Paulus se apostol cwaedh, \"We sind Godes gefylstan,\" and\nswa dheah ne do we nan thing to Gode, buton Godes fultume. Nu bidde ic and\nhalsige on Godes naman, gif hwa thas boc awritan wylle, thaet he h['i]\ngeornlice gerihte be thaere bysene, thylaes the we thurh gymelease writeras\ngeleahtrode beon. Mycel yfel dedh sedhe leas writ, buton he hit gerihte,\nswylce he gebringe tha sodhan lare to leasum gedwylde: forthi sceal gehwa\ngerihtlaecan thaet thaet he aer to woge gebigde, gif h['e] on Godes dome\nunscyldig beon wile. Quid necesse est in hoc codice capitula ordinare, cum\nprediximus quod xl. sententias in se contineat? excepto quod Aethelwerdus\ndux vellet habere xl. quattuor in suo libro.\n\nPREFACE.\n\nI Aelfric, monk and mass-priest, although more weakly than for such orders\nis fitting, was sent, in king Aethelred's day, from bishop Aelfeah,\nAethelwold's successor, to a minster which is called Cernel, at the prayer\nof Aethelmaer the thane, whose birth and goodness are known everywhere.\nThen it occurred to my mind, I trust through God's grace, that I would turn\nthis book from the Latin language into the English tongue; not from\nconfidence of great learning, but because I have seen and heard of much\nerror in many English books, which unlearned men, through their simplicity,\nhave esteemed as great wisdom: and I regretted that they knew not nor had\nnot the evangelical doctrines among their writings, those men only excepted\nwho knew Latin, and those books excepted which king Aelfred wisely turned\nfrom Latin into English, which are to be had. For this cause I presumed,\ntrusting in God, to undertake this task, and also because men have need of\ngood instruction, especially at this time, which is the ending of this\nworld, and there will be many calamities among mankind before the end\ncometh, according to what our Lord in his gospel said to his disciples,\n\"Then shall {5} be such tribulations as have never been from the beginning\nof the world. Many false Christs shall come in my name, saying, 'I am\nChrist,' and shall work many signs and wonders, to deceive mankind; and\nalso the elect, if it may be. And unless Almighty God shorten those days,\nall mankind will perish; but for his elect he will shorten those days.\"\nEveryone may the more easily withstand the future temptation, through God's\nsupport, if he is strengthened by book learning, for they shall be\npreserved who continue in faith to the end. Many tribulations and hardships\nshall come on this world before its end, and those are the proclaimers of\neverlasting perdition to evil men, who afterwards for their crimes suffer\neternally in the swart hell. Then Antichrist shall come, who is human man\nand true devil, as our Saviour is truly man and God in one person. And the\nvisible devil shall then work innumerable miracles, and say that he himself\nis God, and will compel mankind to his heresy: but his time will not be\nlong, for God's anger will destroy him, and this world will afterwards be\nended. Christ our Lord healed the weak and diseased, and the devil, who is\ncalled Antichrist, which is interpreted, Opposition-Christ, weakens and\nenfeebles the hale, and heals no one from diseases, save those alone whom\nhe himself had previously injured. He and his disciples injure men's bodies\nsecretly through the devil's power, and heal them openly in the sight of\nmen: but he may not heal those whom God himself had before afflicted. He\ncompels, through wickedness, men to swerve from the faith of their Creator\nto his leasings, who is the author of all leasing and wickedness. Almighty\nGod permits the impious Antichrist to work signs, and miracles, and\npersecution, for three years and a half; for in that time there will be so\nmuch wickedness and perversity among mankind, that they will be well worthy\nof devilish persecution, to the eternal perdition of those who incline unto\nhim, and to the eternal joy of those who by faith resist him. God also\npermits that {7} his chosen servants be cleansed from all sins through\ngreat persecutions, as gold is tried in fire. The devil slays those who\nwithstand him, and then, with holy martyrdom, they go to the kingdom of\nheaven. Those who believe in his leasings, those he honours, and they shall\nhave afterwards eternal torment for reward of their sin. The impious one\nwill cause fire to come from above, as it were from heaven, in sight of\nmen, as if he were God Almighty, who rules over heaven and earth; but\nChristians must then be mindful how the devil did, when he prayed to God\nthat he might tempt Job; he made fire to come from above, as if from\nheaven, and burned all his sheep out in the field, and the shepherds also,\nsave one who should announce it to him. The devil sent not fire from\nheaven, though it came from above; for he himself was not in heaven, after\nthat he, for his pride, had been cast out. Nor also hath the cruel\nAntichrist the power to send down heavenly fire, though he, through the\ndevil's craft, may so pretend. It will now be wiser that everyone know\nthis, and know his belief, lest anyone have to await great misery. Our Lord\ncommanded his disciples that they should instruct and teach all people the\nthings which he had himself taught to them; but of those there are too few\nwho will well teach and well exemplify. The Lord also cried, through his\nprophet Ezechiel, \"If thou warnest not the unrighteous, and exhortest him\nnot, so that he turn from his wickedness and live, then shall the wicked\ndie in his iniquity, and I will require from thee his blood,\" that is, his\nperdition. \"But if thou warnest the wicked, and he will not turn from his\nwickedness, thou shalt release thy soul with that admonition, and the\nwicked shall die in his unrighteousness.\" Again the Almighty spake to the\nprophet Isaiah, \"Cry and cease thou not, raise thy voice as a trumpet, and\ndeclare to my people their crimes, and to the family of Jacob their sins.\"\nFrom such commands it appeared to me that I should not be guiltless before\nGod, if I would not declare to {9} other men, by tongue or by writings, the\nevangelical truth, which he himself spake, and afterwards to holy teachers\nrevealed. Very many I know in this country more learned than I am, but God\nmanifests his wonders through whom he will. As an almighty worker he works\nhis work through his chosen, not because he has need of our aid, but that\nwe may earn eternal life by the performance of his work. Paul the apostle\nsaid, \"We are God's assistants,\" and yet we do nothing for God without the\nassistance of God. Now I desire and beseech, in God's name, if anyone will\ntranscribe this book, that he carefully correct it by the copy, lest we be\nblamed through careless writers. He does great evil who writes false,\nunless he correct it; it is as though he turn true doctrine to false error;\ntherefore should everyone make that straight which he before bent crooked,\nif he will be guiltless at God's doom. Quid necesse est in hoc codice\ncapitula ordinare, cum praediximus quod xl. sententias in se contineat?\nexcepto quod Aethelwerdus dux vellet habere xl. quattuor in suo libro.\n\n       *       *       *       *       *\n\n\nINCIPIT LIBER CATHOLICORUM SERMONUM ANGLICE, IN AECCLESIA PER ANNUM\nRECITANDORUM.\n\nSERMO DE INITIO CREATURAE, AD POPULUM, QUANDO VOLUERIS.\n\nAn angin is ealra thinga, thaet is God Aelmihtig. He is ordfruma and ende:\nhe is ordfruma, fordhi the he waes aefre; he is ende butan aelcere\ngeendunge, fordhan the he bidh aefre ungeendod. He is ealra cyninga Cyning,\nand ealra hlaforda Hlaford. He hylt mid his mihte heofonas and eordhan, and\nealle gesceafta butan geswince, and he besceawadh tha niwelnyssa the under\nthyssere eordhan sind. He awecdh ealle duna {10} mid anre handa, and ne\nmaeg nan thing his willan widhstandan. Ne maeg nan gesceaft fulfremedlice\nsmeagan ne understandan ymbe god. Maran cydhdhe habbadh englas to Gode\nthonne men, and theah-hwedhere h['i] ne magon fulfremedlice understandan\nymbe God. H['e] gesceop gesceafta thadha he wolde; thurh his wisdom he\ngeworhte ealle thing, and thurh his willan h['e] h['i] ealle geliffaeste.\nDheos thrynnys is ['a]n God; thaet is se Faeder and his wisdom of him\nsylfum aefre acenned; and heora begra willa, thaet is se Halga Gast: he nis\nna acenned, ac he gaedh of tham Faeder and of tham Suna gelice. Dhas thry\nhadas sindon ['a]n Aelmihtig God, se geworhte heofenas, and eordhan, and\nealle gesceafta. He gesceop tyn engla werod, thaet sind englas and\nheah-englas, throni, dominationes, principatus, potestates, uirtutes,\ncherubim, seraphim. Her sindon nigon engla werod: h['i] nabbadh naenne\nlichaman, ac h['i] sindon ealle gastas swidhe strange and mihtige and\nwlitige, on micelre faegernysse gesceapene, to lofe and to wurdhmynte heora\nScyppende. Dhaet teodhe werod abreadh and awende on yfel. God h['i] gesceop\nealle g['o]de, and let h['i] habban agenne cyre, swa h['i] heora Scyppend\nlufedon and filigdon, swa h['i] hine forleton. Dha waes thaes teodhan\nwerodes ealdor swidhe faeger and wlitig gesceapen, swa thaet h['e] waes\ngeh['a]ten Leohtberend. Tha began he to modigenne for thaere faegernysse\nthe he haefde, and cwaedh on his heortan thaet h['e] wolde and eadhe mihte\nbeon his Scyppende gelic, and sittan on tham nordh-daele heofenan rices,\nand habban andweald and rice ongean God Aelmihtigne. Tha gefaestnode he\nthisne raed widh thaet werod the h['e] bewiste, and h['i] ealle to dham\nraede gebugon. Dhadha h['i] ealle haefdon thysne raed betwux him\ngefaestnod, tha becom Godes grama ofer h['i] ealle, and h['i] ealle wurdon\nawende of tham faegeran h['i]we, the h['i] on gesceapene waeron, to\nladhlicum deoflum. And swidhe rihtlice him swa getimode, thadha he wolde\nmid modignysse beon betera thonne he gesceapen waes, and cwaedh, thaet he\nmihte beon tham Aelmihtigum Gode gel['i]c. Tha weardh he and ealle his\ngeferan forcuthran and wyrsan thonne aenig odher gesceaft; and tha {12}\nhwile the he smeade hu he mihte daelan rice widh God, tha hwile gearcode se\nAelmihtiga Scyppend him and his geferum helle w['i]te, and h['i] ealle\nadraefde of heofenan rices myrhdhe, and let befeallan on thaet ece fyr, the\nhim gegearcod waes for heora ofermettum. Tha sona tha nigon werod, the\ndhaer to lafe waeron, bugon to heora Scyppende mid ealre eadhmodnesse, and\nbetaehton heora r['ae]d to his willan. Tha getrymde se Aelmihtiga God tha\nnigon engla werod, and gestathelfaeste swa thaet h['i] naefre ne mihton ne\nnoldon sydhdhan fram his willan gebugan; ne h['i] ne magon nu, ne h['i]\nnelladh nane synne gewyrcan, ac hi aefre beodh ymbe thaet ['a]n, hu hi\nmagon Gode gehyrsumian, and him gecweman. Swa mihton eac tha odhre the\ndhaer feollon d['o]n, gif hi woldon; forthi dhe God h['i] geworhte to\nwlitegum engla gecynde, and let h['i] habban agenne cyre, and h['i] naefre\nne gebigde ne ne nydde mid nanum thingum to tham yfelan raede; ne naefre se\nyfela r['ae]d ne com of Godes gethance, ac com of thaes deofles, swa swa we\n['ae]r cwaedon.\n\nNu thencdh menig man and smeadh hwanon deofol come; thonne wite he thaet\nGod gesceop to maeran engle thone the nu is deofol: ac God ne gesceop hine\nna to deofle; ac thadha he waes mid ealle ford['o]n and forscyldgod thurh\ntha miclan up-ahefednysse and widherweardnysse, tha weardh he to deofle\nawend, sedhe ['ae]r waes maere engel geworht. Dha wolde God gefyllan and\ngeinnian thone lyre the forloren waes of tham heofenlicum werode, and\ncwaedh thaet h['e] wolde wyrcan mannan of eordhan, thaet se eordhlica man\nsceolde getheon and geearnian mid eadmodnysse tha wununga on heofenan rice,\nthe se deofol forwyrhte mid modignysse. And God tha geworhte aenne mannan\nof l['a]me, and him on ableow gast, and hine gel['i]ffaeste, and he weardh\ntha mann gesceapen on sawle and on lichaman; and God him sette naman\nAd['a]m, and he waes tha sume hwile ['a]nstandende. God tha hine gebrohte\non neorxna-wange, and hine thaer gelogode, and him to cwaedh, \"Ealra thaera\nthinga the on neorxna-wange sindon thu most brucan, and h['i] ealle beodh\nthe betaehte, buton anum treowe the stent on middan {14} neorxna-wange: ne\nhrepa thu thaes treowes waestm, forthan dhe thu bist deadlic, gif dhu thaes\ntreowes waestm geetst.\" Hw['i] wolde God swa lytles thinges him forwyrnan,\nthe him swa miccle odhre thing betaehte? Gyse hu mihte Ad['a]m tocnawan\nhwaet h['e] waere, buton h['e] waere gehyrsum on sumum thince his Hlaforde.\nSwylce God ew['ae]de to him, \"Nast thu na thaet ic eom thin Hlaford and\nthaet thu eart min theowa, buton thu do thaet ic the h['a]te, and\nforg['a]ng thaet ic the forbeode. Hwaet maeg hit thonne beon thaet thu\nforg['a]n sceole: ic dhe secge, forgang dhu anes treowes waestm, and mid\nthaere eadhelican gehyrsumnysse thu geearnast heofenan rices myrhdhu and\nthone stede the se deofol of-afeoll thurh ungehyrsumnesse. Gif dhu thonne\ndhis lytle beb['o]d tobrecst, thu scealt deadhe sweltan.\" And tha waes Adam\nswa w['i]s thaet God gelaedde to him nytenu, and deorcynn, and fugelcynn,\ndhadha he h['i] gesceapene haefde; and Adam him eallum naman gesceop; and\nswa swa h['e] h['i] tha genamode swa h['i] sindon gyt gehatene. Tha cwaedh\nGod, \"Nis na gedafenlic thaet thes man ana beo, and naebbe naenne fultum;\nac uton gewyrcan him gemacan, him to fultume and to frofre.\" And God tha\ngeswefode thone Adam, and thatha he slep dha genam he an rib of his sidan,\nand geworhte of dham ribbe aenne wifman, and axode Adam hu heo hatan\nsceolde. Tha cwaedh Adam, \"Heo is ban of minum banum, and flaesc of minum\nflaesce; beo hire nama Uirago, thaet is faemne; fordhan dhe heo is of hire\nwere genumen.\" Dha sette Adam eft hire odherne naman, Aeua, thaet is lif;\nfordhan dhe heo is ealra lybbendra modor.\n\nEalle gesceafta, heofonas and englas, sunnan and monan, steorran and\neordhan, ealle nytenu and fugelas, s['ae] and ealle fixas, and ealle\ngesceafta God gesceop and geworhte on six dagum; and on dham seofodhan\ndaege h['e] geendode his weorc, and geswac dha and gehalgode thone\nseofodhan daeg, fordhan dhe h['e] on dham daege his weorc geendode. And he\nbeheold tha ealle his weorc dhe he geworhte, and h['i] waeron ealle swidhe\ngode. Ealle dhing he geworhte buton aelcum antimbre. He cwaedh, \"Geweordhe\nleoht,\" and dhaerrihte waes leoht {16} geworden. He cwaedh eft, \"Geweordhe\nheofen,\" and thaerrihte waes heofen geworht, swa swa he mid his wisdome and\nmid his willan hit gedihte. He cwaedh eft, and het dha eordhan thaet heo\nsceolde fordhlaedan cuce nytenu; and h['e] dha gesceop of dhaere eordhan\neall nytencynn, and deorcynn, ealle dha dhe on feower fotum gadh; ealswa\neft of waetere he gesceop fixas and fugelas, and sealde dham fixum sund,\nand dham fugelum fliht; ac he ne sealde nanum nytene ne nanum fisce nane\nsawle; ac heora blod is heora lif, and swa hradhe swa hi beodh deade, swa\nbeodh h['i] mid ealle geendode. Thadha he worhte dhone mann Ad['a]m, he ne\ncwaedh n['a], \"Geweordhe man geworht,\" ac he cwaedh, \"Uton gewyrcan mannan\nto ure anlicnysse,\" and h['e] worhte dha thone man mid his handum, and him\non ableow sawle; fordhi is se man betera, gif h['e] g['o]de gedhihdh,\nthonne ealle dha nytenu sindon; fordhan dhe h['i] ealle gewurdhadh to\nnahte, and se man is ece on anum daele, thaet is on dhaere sawle; heo ne\ngeendadh naefre. Se lichama is deadlic thurh Adames gylt, ac\ndheah-hwaedhere God araerdh eft dhone lichaman to ecum dhingum on domes\ndaeg. Nu cwaedon gedwolmen thaet deofol gesceope sume gesceafta, ac h['i]\nleogadh; ne maeg h['e] nane gesceafta gescyppan, fordhan dhe he nis na\nScyppend, ac is atelic sceocca, and mid leasunge he wile beswican and\nford['o]n thone unwaran; ac he ne maeg naenne man to nanum leahtre\ngeneadian, buton se mon his agenes willes to his lare gebuge. Swa hwaet swa\nis on gesceaftum widherweardlic gethuht and mannum derige, thaet is eall\nfor urum synnum and yfelum geearnungum.\n\nTha ongeat se deofol thaet Adam and Eua waeron to dhy gesceapene thaet hi\nsceolon mid eadmodnysse and mid gehyrsumnysse geearnian dha wununge on\nheofenan rice dhe h['e] of-afeoll for his up-ahefednysse, tha nam h['e]\nmicelne graman and ['a]ndan to tham mannum, and smeade h['u] h['e] h['i]\nford['o]n mihte. He com dha on naeddran hiwe to tham twam mannum, aerest to\ndham wife, and hire to cwaedh, \"Hw['i] forbead God eow thaes treowes\nwaestm, dhe stent on middan neorxna-wange?\" Tha cwaedh thaet w['i]f, \"God\nus forbead thaes treowes waestm, and cwaedh thaet we {18} sceoldon deadhe\nsweltan, gif we his on byrigdon.\" Dha cwaedh se deofol, \"Nis hit na swa dhu\nsegst, ac God w['a]t genoh geare, gif ge of dham treowe geetadh, thonne\nbeodh eowere eagan geopenode, and ge magon geseon and tocn['a]wan aegdher\nge g['o]d ge yfel, and ge beodh englum gelice.\" Naeron h['i] blinde\ngesceapene, ac God h['i] gesceop swa bilewite thaet h['i] ne cudhon nan\ndhing yfeles, nadhor ne on gesihdhe, ne on spraece, ne on weorce. Weardh\ntheah thaet w['i]f dha forspanen thurh dhaes deofles l['a]re, and genam of\ndhaes treowes waestme, and geaet, and sealde hire were, and h['e] geaet.\nDha waeron h['i] butu deadlice, and cudhon aegdher ge g['o]d ge yfel; and\nh['i] waeron dha nacode, and him dhaes sceamode. Tha com God and axode hwi\nhe his bebod tobraece? and adraefde h['i] butu of neorxna-wange, and\ncwaedh, \"Fordhan dhe dhu waere gehyrsum dhines wifes wordum, and min bebod\nforsawe, thu scealt mid earfodhnyssum the metes tilian, and seo eordhe the\nis awyriged on thinum weorce, syldh the dhornas and bremblas. Thu eart of\neordhan genumen, and thu awenst to eordhan. Thu eart dust, and dhu awentst\nto duste.\" God him worhte dha reaf of fellum, and h['i] waeron mid tham\nfellum gescrydde.\n\nDha deadan fell getacnodon thaet h['i] waeron dha deadlice the mihton beon\nundeadlice, gif hi heoldon thaet eadhelice Godes bebod. Ne thorfte Adam ne\neal mancynn the him sidhdhan ofacom naefre deadhes onbyrian, gif thaet\ntreow moste standan ungehrepod, and his nan man ne onbyrigde; ac sceolde\nAdam and his ofspring tyman on asettum tyman, swa swa nu dodh claene\nnytenu, and sidhdhan ealle buton deadhe faran to dhan ecan life. Naes him\ngesceapen fram Gode, ne h['e] naes genedd thaet h['e] sceolde Godes bebod\ntobrecan; ac God hine l['e]t frigne, and sealde him agenne cyre, swa h['e]\nwaere gehyrsum, swa h['e] waere ungehyrsum. H['e] weardh tha deofle\ngehyrsum, and Gode ungehyrsum, and weardh betaeht, h['e] and eal mancynn,\naefter dhisum l['i]fe, into helle-w['i]te, mid tham deofle dhe hine\nforlaerde. Tha wiste God hwaedhere thaet h['e] waes forlaered, and smeade\nhu he mihte his and ealles mancynnes eft gemiltsian.\n\n{20} On twam thingum haefde God thaes mannes sawle gegodod; thaet is mid\nundeadlicnysse, and mid gesaeldhe. Tha thurh deofles swicdom and Adames\ngylt we forluron tha gesaeldhe ure sawle, ac we ne forluron n['a] tha\nundeadlicnysse; heo is ['e]ce, and naefre ne geendadh, theah se lichama\ngeendige, the sceal eft thurh Godes mihte arisan to ecere wununge. Adam tha\nwaes wunigende on thisum life mid geswince, and h['e] and his w['i]f dha\nbearn gestryndon, aegdher ge suna ge dohtra; and he leofode nigon hund\ngeara and thrittig geara, and sidhdhan swealt, swa swa him aer behaten\nwaes, for than gylte; and his sawul gewende to helle.\n\nNu smeagiadh sume men hwanon him come sawul? hwaether dhe of tham faeder,\nthe of thaere meder? We cwedhadh of heora nadhrum; ac se ylca God the\ngesceop Adam mid his handum, he gescypdh aelces mannes lichaman on his\nmodor innodhe; and se ylca sedhe able['o]w on Ad['a]mes lichaman, and him\nforgeaf sawle, se ylca forgyfdh cildum sawle and l['i]f on heora modor\ninnodhe, thonne h['i] gesceapene beodh; and he laett h['i] habban agenne\ncyre, thonne h['i] geweaxene beodh, swa swa Ad['a]m haefde.\n\nTha weardh tha hraedlice micel mennisc geweaxen, and waeron swidhe manega\non yfel awende, and gegremodon God mid mislicum leahtrum, and swidhost mid\nforligere. Dha weardh God to than swidhe gegremod thurh manna m['a]ndaeda\nthaet he cwaedh thaet him ofthuhte thaet h['e] aefre mancynn gesceop. Dha\nwaes hwaethere ['a]n man rihtwis aetforan Gode, se waes N['o]e geh['a]ten.\nTha cwaedh God to him, \"Ic wylle ford['o]n eal mancynn mid waetere, for\nheora synnum, ac ic wylle gehealdan the aenne, and thin w['i]f, and thine\nthry suna, Sem, and Cham, and Iafeth, and heora threo w['i]f; fordhan the\ndhu eart rihtwis, and me gecweme. Wyrc the n['u] aenne arc, threo hund\nfaedhma lang, and fiftig faedhma w['i]d, and thritig faedhma heah: gehref\nhit eall, and gecl['ae]m ealle tha seamas mid tyrwan, and g['a] inn\nsydhdhan mid thinum h['i]wum. Ic gegaderige in to the of deorcynne, and of\nfugelcynne symble gemacan, thaet h['i] eft to fostre beon. Ic wille sendan\nflod ofer ealne middangeard.\" {22} He dyde tha swa him God bebead, and God\nbeleac h['i] bynnan tham arce, and asende r['e]n of heofonum feowertig daga\ntogaedere, and geopenode thaer togeanes ealle wyll-springas and\nwaeter-theotan of thaere micclan niwelnysse. Dhaet flod weox dha and\nab['ae]r up thone arc, and hit oferstah ealle d['u]na. Weardh tha aelc\nthing cuces adrenct, buton tham dhe binnon tham arce waeron; of tham weardh\neft ge-edstadhelod eall middangeard. Dha beh['e]t God thaet h['e] nolde\nnaefre eft eal mancynn mid waetere acwellan, and cwaedh to Noe and to his\nsunum, \"Ic wylle settan m['i]n wedd betwux me and eow to thisum beh['a]te;\nthaet is, thonne ic oferteo heofenas mid w['o]lcnum, thonne bidh aeteowod\nmin r['e]nboga betwux tham wolcnum, thonne beo ic gemyndig mines weddes,\nthaet ic nelle heonon-fordh mancynn mid waetere adrencan.\" Noe leofode on\neallum his life, aer tham flode and aefter tham flode, nigon hund geara and\nfiftig geara, and he tha fordhferde.\n\nDha waes tha sume hw['i]le Godes ege on mancynne aefter tham flode, and\nwaes ['a]n gereord on him eallum. Dha cwaedon hi betwux him thaet hi woldon\nwyrcan ane burh, and aenne stypel binnon thaere byrig, swa heahne thaet his\nhrof astige up to heofenum: and begunnon tha to wyrcenne. Dha com God\nthaerto, thadha h['i] swidhost worhton, and sealde aelcum men the dhaer\nwaes synderlice spraece. Tha waeron thaer swa fela gereord swa dhaer manna\nwaeron; and heora n['a]n nyste hwaet odher cwaedh. And h['i] dha geswicon\nthaere getimbrunge, and toferdon geond ealne middangeard.\n\nDha sidhdhan weardh mancynn thurh deofol beswicen, and gebiged fram Godes\ngeleafan, swa thaet h['i] worhton him anlicnyssa, sume of golde, sume of\nseolfre, sume eac of stanum, sume of treowe, and sceopon him naman; thaera\nmanna naman the waeron entas and yfel-daede. Eft dhonne h['i] deade waeron,\nthonne cwaedon tha cucan thaet h['i] waeron godas, and wurdhodon h['i], and\nhim l['a]c offrodon; and comon tha deoflu to heora anlicnyssum, and thaeron\nwunodon, and to mannum spraecon swilce h['i] godas waeron; and thaet\nbeswicene mennisc feoll on {24} cneowum to tham anlicnyssum, and cwaedon,\n\"Ge sind ure godas and we besettadh urne geleafan and urne hiht on eow.\"\nDha asprang this gedwyld geond ealne middangeard, and waes se sodha\nScyppend, sedhe ['a]na is God, forsewen, and geunwurthod. Dha waes\nhwaedhere an maegdh the naefre ne abeah to nanum deofolgylde, ac aefre\nwurdhode thone sodhan God. Seo maegdh aspr['a]ng of N['o]es eltstan suna,\nse waes gehaten Sem: he leofode six hund geara, and his sunu hatte\nArfaxadh, se leofode threo hund geara and threo and thrittig, and his sunu\nhatte Sal['e], se leofode feower hund geara and XXXIII.; tha gestrynde he\nsunu se waes geh['a]ten Eb['e]r, of tham aspr['a]ng thaet Ebreisce folc,\nthe God lufode: and of tham cynne comon ealle heahfaederas and witegan, tha\ndhe cydhdon Cristes to-cyme to thisum life; thaet h['e] wolde man beon,\nfornean on ende thyssere worulde, for ure alysednesse, sedhe aefre waes God\nmid tham healican Faeder. And thyssere maegdhe God sealde and gesette\n['ae], and h['e] h['i] laedde ofer s['ae] mid drium fotum, and h['e] h['i]\nafedde feowertig wintra mid heofenlicum hlafe, and fela wundra on tham\nfolce geworhte; forthan dhe he wolde of thyssere maegdhe him modor\ngeceosan.\n\nDha aet nextan, tha se tima com the God foresceawode, tha asende he his\nengel Gabrihel to anum maedene of tham cynne, seo waes Mar['i]a gehaten.\nTha com se engel to hire, and h['i] gegrette mid Godes wordum, and cydde\nh['i]re, thaet Godes Sunu sceolde beon acenned of hire, buton weres\ngemanan. And heo tha gelyfde his wordum, and weardh mid cilde. Dhadha hire\nt['i]ma com heo acende, and thurhwunode maeden. Dhaet cild is tuwa acenned:\nhe is acenned of tham Faeder on heofonum, buton aelcere meder, and eft\nthadha h['e] man geweardh, tha waes h['e] acenned of tham claenan maedene\nMar['i]an, buton aelcum eordhlicum faeder. God Faeder geworhte mancynn and\nealle gesceafta thurh dhone Sunu, and eft, dhadha we forwyrhte waeron, tha\nasende h['e] dhone ylcan Sunu to ['u]re alysednesse. Seo halige moder\nMar['i]a tha afedde thaet cild mid micelre arwurdhnesse, and hit weox swa\nswa odhre cild dodh, buton synne anum.\n\n{26} He waes buton synnum acenned, and his l['i]f waes eal buton synnum. Ne\nworhte he theah n['a]ne w['u]ndra openlice ['ae]rdhan dhe h['e] waes\nthritig wintre on thaere menniscnysse: tha sidhthan geceas he him\nleorning-cnihtas; aerest twelf, tha we h['a]tadh apostolas, thaet sind\naerendracan. Siththan h['e] geceas tw['a] and hund-seofontig, tha sind\ngenemnede discipuli, thaet sind leorning-cnihtas. Dha worhte h['e] fela\nwundra, thaet men mihton gelyfan thaet he waes Godes Bearn. H['e] awende\nwaeter to wine, and eode ofer s['ae] mid drium fotum, and he gestilde\nwindas mid his haese, and h['e] forgeaf blindum mannum gesihdhe, and\nhealtum and lamum rihtne g['a]ng, and hreoflium smedhnysse, and haelu heora\nlichaman; dumbum h['e] forgeaf getingnysse, and deafum heorcnunge;\ndeofolseocum and wodum h['e] sealde gewitt, and tha deoflu todraefde, and\naelce untrumnysse he gehaelde; deade men h['e] araerde of heora byrgenum to\nl['i]fe; and laerde thaet folc the h['e] to com mid micclum wisdome; and\ncwaedh thaet n['a]n man ne maeg beon gehealden, buton he rihtlice on God\ngelyfe, and he beo gefullod, and his geleafan mid godum weorcum geglenge;\nhe onscunode aelc unriht and ealle leasunga, and taehte rihtwisnysse and\nsodhfaestnysse.\n\nTha nam thaet Iudeisce folc micelne ['a]ndan ongean his l['a]re, and\nsmeadon h['u] h['i] mihton h['i]ne to deadhe ged['o]n. Tha weardh ['a]n\ndhaera twelfa Cristes geferena, se waes Iudas gehaten, thurh deofles\ntihtinge beswicen, and h['e] eode to tham Iudeiscum folce, and smeade widh\nh['i], hu he Crist him bel['ae]wan mihte. Theah dhe eal mennisc w['ae]re\ngegaderod, ne mihton h['i] ealle hine acwellan, gif he sylf nolde; fordhi\nhe c['o]m to us thaet h['e] wolde for ['u]s deadh throwian, and swa eal\nmancynn tha dhe gelyfadh mid his agenum deadhe alysan fram helle-wite.\nH['e] nolde geniman ['u]s neadunge of deofles anwealde, buton he hit\nforwyrhte; tha h['e] hit forwyrhte gen['o]h swidhe, thadha h['e] gehwette\nand tihte dhaera Iudeiscra manna heortan to Cristes slege. Crist dha\ngedhafode thaet dha waelhreowan hine gen['a]mon and gebundon, and on\nr['o]de hengene acwealdon. Hwaet dha twegen gelyfede men hine arwurdhlice\nbebyrigdon, and Crist on dhaere hwile to {28} helle gewende, and thone\ndeofol gewylde, and him of-an['a]m Ad['a]m and Euan, and heora ofspring,\nthone d['ae]l dhe him ['ae]r gecwemde, and gelaedde h['i] to heora\nlichaman, and ar['a]s of deadhe mid tham micclum werede on tham thriddan\ndaege his throwunge. C['o]m tha to his apostolum, and h['i] gefrefrode, and\ngeond feowertigra daga fyrst him mid wunode; and dha ylcan lare the h['e]\nhim ['ae]r taehte eft ge-edlaehte, and het h['i] faran geond ealne\nmiddangeard, bodigende fulluht and sodhne geleafan. Drihten dha on dham\nfeowerteogodhan daege his aeristes astah to heofenum, aetforan heora ealra\ngesihdhe, mid tham ylcan lichaman the h['e] on throwode, and sitt on dha\nswidhran his Faeder, and ealra gesceafta gewylt. H['e] haefdh gerymed\nrihtwisum mannum infaer to his rice, and dha dhe his beboda eallunga\nforseodh beodh on helle besencte. Witodlice h['e] cymdh on ende thyssere\nworulde mid micclum maegenthrymme on wolcnum, and ealle dha dhe aefre sawle\nunderfengon arisadh of deadhe him togeanes; and h['e] dhonne dha\nm['a]nfullan deofle betaecdh into dham ecan fyre helle susle; tha rihtwisan\nhe laet mid him into heofonan rice, on tham h['i] rixiadh ['a] on ecnysse.\n\nMen dha leofestan, smeagadh thysne cwyde, and mid micelre gymene forbugadh\nunrihtwysnysse, and geearniadh mid godum weorcum thaet ['e]ce l['i]f mid\nGode sedhe ['a]na on ecnysse rixadh. Amen.\n\nHERE BEGINNETH THE BOOK OF CATHOLIC SERMONS IN ENGLISH, TO BE RECITED IN\nCHURCH DURING THE YEAR.\n\nSERMON ON THE BEGINNING OF CREATION, TO THE PEOPLE, WHENEVER YOU WILL.\n\nThere is one origin of all things, that is God Almighty. He is beginning\nand end: he is beginning, because he was ever; he is end without any\nending, because he is ever unended. He is King of all kings, and Lord of\nall lords. He holdeth with his might heavens, and earth, and all creatures,\nwithout toil, and he beholdeth the depths which are under this earth. He\nweigheth all hills with one hand, and no thing {11} may withstand his will.\nNo creature may perfectly search out nor understand concerning God: greater\naffinity have angels to God than men, and yet they may not perfectly\nunderstand concerning God. He created those creatures that he would;\nthrough his wisdom he wrought all things, and through his will he endued\nthem all with life. This Trinity is one God, that is, the Father, and his\nWisdom, of himself ever produced; and the Will of them both, that is, the\nHoly Ghost: he is not born, but he goeth alike from the Father and from the\nSon. These three persons are one Almighty God, who wrought the heavens, and\nthe earth, and all creatures. He created ten hosts of angels, that is\nangels and archangels, throni, dominationes, principatus, potestates,\nvirtutes, cherubim, seraphim. Here are nine hosts of angels: they have no\nbody, but they are all spirits, very strong, and mighty, and beautiful,\nformed with great fairness, to the praise and glory of their Creator. The\ntenth host rebelled and turned to evil. God created them all good, and let\nthem have their own discretion, whether they would love and follow their\nCreator, or would forsake him. Now the prince of the tenth host was formed\nvery fair and beauteous, so that he was called 'Light-bearing' (Lucifer).\nThen he began to wax proud by reason of the comeliness that he had, and\nsaid in his heart that he would and easily might be equal to his Creator,\nand sit in the north part of heaven's kingdom, and have power and sway\nagainst God Almighty. Then he confirmed this resolve with the host over\nwhich he ruled, and they all bowed to that resolve. When they all had\nconfirmed this resolve among themselves, God's anger came over them all,\nand they were all changed from the fair form in which they were created to\nloathly devils. And very rightly it so befell him, when he would in pride\nbe better than he was created, and said that he might be equal to Almighty\nGod. Then became he and all his associates more wicked and worse than any\nother creatures; and while he meditated how he might share power {13} with\nGod, the Almighty Creator prepared hell-torment for him and his associates,\nand drove them all from the joy of heaven's kingdom, and caused them to\nfall into the eternal fire that was prepared for them for their pride. Then\nforthwith the nine hosts that were left bowed to their Creator with all\nhumbleness, and resigned their purpose to his will. Then the Almighty God\nconfirmed and established the nine hosts of angels, so that they never\nmight or would afterwards swerve from his will; nor can they now perpetrate\nany sin, but they are ever meditating only how they may obey God and be\nacceptable to him. So might also the others who fell have done if they had\nbeen willing; seeing that God had made them of the beauteous nature of\nangels, and let them have their own will, and would never have inclined nor\nforced them in any way to that evil counsel; for the evil counsel never\ncame from God's conception, but came from the devil's, as we before said.\n\nNow many a man will think and inquire, whence the devil came? be it,\ntherefore, known to him that God created as a great angel him who is now\nthe devil: but God did not create him as the devil: but when he was wholly\nfordone and guilty towards God, through his great haughtiness and enmity,\nthen became he changed to the devil, who before was created a great angel.\nThen would God supply and make good the loss that had been suffered in the\nheavenly host, and said that he would make man of earth, so that the\nearthly man should prosper, and merit with meekness those dwellings in the\nkingdom of heaven which the devil through his pride had forfeited. And God\nthen wrought a man of clay, and blew spirit into him, and animated him, and\nhe became a man formed with soul and body; and God bestowed on him the name\nof Adam, and he was for some time standing alone. God then brought him into\nParadise, and established him there, and said unto him, \"Of all the things\nwhich are in Paradise thou mayest eat, and they shall all be committed to\n{15} thee, save one tree which stands in the middle of Paradise: touch thou\nnot the fruit of this tree; for thou shalt be mortal if thou eatest the\nfruit of this tree.\" Why would God forbid him so little a thing, when he\nhad committed to him other things so great? But how could Adam know what he\nwas, unless he were obedient in some thing to his Lord? as if God had said\nto him, \"Thou knowest not that I am thy Lord, and that thou art my servant,\nunless thou dost that which I command, and forgoest that which I forbid\nthee. But what may it be that thou shalt forgo? I say unto thee, forgo thou\nthe fruit of one tree, and with that easy obedience thou shalt merit the\njoys of heaven, and the place from which the devil fell through\ndisobedience. But if thou breakest this little commandment, thou shalt\nperish by death.\" And then was Adam so wise that God led to him the cattle,\nand brute race, and bird race, when he had created them; and Adam made\nnames for them all; and so as he named them are they yet called. Then said\nGod, \"It is not fitting that this man be alone, and have no help; now let\nus make him a mate for help and comfort.\" And God then caused Adam to\nsleep, and as he slept, he took a rib from his side, and of that rib\nwrought a woman, and asked Adam how she should be called. Then said Adam,\n\"She is bone of my bone, and flesh of my flesh; be her name Virago, that is\n_female_; because she is taken from her husband.\" Then Adam afterwards\nbestowed on her another name, Eva, that is _life_; because she is the\nmother of all living.\n\nAll creatures, heavens and angels, sun and moon, stars and earth, all\nbeasts and birds, the sea and all fishes, and all creatures, God created\nand wrought in six days; and on the seventh day he ended his work, and\nceased, and hallowed the seventh day, because on that day he ended his\nwork. And he beheld then all his works that he had wrought, and they were\nall exceedingly good. All things he wrought without any matter. He said,\n\"Let there be light,\" and instantly {17} there was light. He said again,\n\"Let there be heaven,\" and instantly heaven was made, as he with his wisdom\nand his will had appointed it. He said again, and bade the earth bring\nforth all living cattle, and he then created of earth all the race of\ncattle, and the brute race, all those which go on four feet; in like manner\nof water he created fishes and birds, and gave the power of swimming to the\nfishes, and flight to the birds; but he gave no soul to any beast, nor to\nany fish; but their blood is their life, and as soon as they are dead they\nare totally ended. When he had made the man Adam, he did not say, \"Let man\nbe made,\" but he said, \"Let us make man in our likeness,\" and he then made\nman with his hands, and blew into him a soul; therefore is man better, if\nhe grow up in good, than all the beasts are; because they will all come to\nnaught, and man is in one part eternal, that is in the soul; that will\nnever end. The body is mortal through Adam's sin, but, nevertheless, God\nwill raise again the body to eternity on doomsday. Now the heretics say\nthat the devil created some creatures, but they lie; he can create no\ncreatures, for he is not a creator, but is a loathsome fiend, and with\nleasing he will deceive and fordo the unwary; but he may not compel any man\nto any crime, unless the man voluntarily incline to his teaching.\nWhatsoever among things created seems pernicious and is injurious to men,\nis all for our sins and evil deserts.\n\nWhen the devil understood that Adam and Eve were created, that they might\nwith meekness and obedience merit the dwelling in the kingdom of heaven\nfrom which he had fallen for his haughtiness, then he felt great anger and\nenvy towards those persons, and meditated how he might fordo them. He came\nthen in a serpent's form to the two persons, first to the woman, and said\nto her, \"Why has God forbidden you the fruit of this tree, which stands in\nthe middle of Paradise?\" Then said the woman, \"God forbade us the fruit of\nthe tree {19} and said, that we should perish by death, if we tasted its\nfruit.\" Then said the devil, \"It is not as thou sayest, but God knows full\nwell, if ye eat of that tree that your eyes will then be opened, and ye can\nsee and know both good and evil, and ye will be like to angels.\" They were\nnot created blind, but God created them so simple-minded that they knew\nnothing evil, neither by sight, nor by speech, nor by deed. But the woman\nwas seduced by the devil's counsel, and took of the fruit of the tree, and\nate, and gave to her consort, and he ate. Then they both became mortal, and\nknew both good and evil; and they were naked, and thereat they were\nashamed. Then came God and asked why he had broken his commandment? and\ndrove them both from Paradise, and said, \"Because thou wast obedient to the\nwords of thy wife, and despisedst my commandment, thou shalt get thee food\nwith hardships, and the earth, which is accursed through thy deed, shall\ngive thee thorns and brambles. Thou art taken from earth, and thou shalt to\nearth return. Thou art dust, and thou shalt turn to dust.\" God then wrought\nfor them garments of skins, and they were clothed with the skins.\n\nThe dead skins betokened that they were then mortal who might have been\nimmortal, if they had held that easy command of God. Neither Adam nor all\nmankind that have since come from him needed ever to have tasted of death,\nif that tree could have stood untouched, and no one had tasted of it; but\nAdam and his offspring would have propagated at set times, as the clean\nbeasts now do, and afterwards, without death, have gone to eternal life. It\nwas not ordained him from God, nor was he compelled to break God's\ncommandment; for God left him free, and gave him his own choice, whether he\nwould be obedient, or whether he would be disobedient. Then was he to the\ndevil obedient, and to God disobedient, and was delivered, he and all\nmankind, after this life, to hell-torment, with the devil who seduced him.\nBut God knew, however, that he had been seduced, and meditated how he might\nagain be merciful to him and all mankind.\n\n{21} With two things had God endowed this man's soul; that is immortality\nand with happiness. Then through the devil's treachery and Adam's guilt we\nlost the happiness of our soul, but we lost not the immortality: that is\neternal and never ends, though the body ends, which shall again, through\nGod's might, arise to everlasting duration. Adam then was continuing in\nthis life with toil, and he and his wife begat children, both sons and\ndaughters; and he lived nine hundred and thirty years, and then died, as\nhad been promised him for that sin; and his soul went to hell.\n\nNow some men will inquire, whence came his soul? whether from the father or\nfrom the mother? We say, from neither of them; but the same God who created\nAdam with his hands, createth every man's body in his mother's womb: and\nthe same who blew into Adam's body, and gave him a soul, that same giveth a\nsoul and life to children in their mother's womb, when they are created;\nand he letteth them have their own will, when they are grown up, as Adam\nhad.\n\nThen there was rapidly a great increase of people, and very many were\nturned to evil, and exasperated God with various crimes, and above all with\nfornication. Then was God so exasperated through the wicked deeds of men\nthat he said, that he repented that he had ever created mankind.\nNevertheless, there was one man righteous before God, who was called Noah.\nThen said God to him, \"I will destroy all mankind with water, for their\nsins, but I will preserve thee alone, and thy wife, and thy three sons,\nShem, and Ham, and Japhet, and their three wives; because thou art\nrighteous and acceptable unto me. Make thee now an ark, three hundred\nfathoms long, and fifty fathoms wide, and thirty fathoms high: roof it all,\nand smear all the seams with tar, and then go in with thy family. I will\ngather in to thee of beast-kind and of bird-kind mates of each, that they\nmay hereafter be for foster. I will send a flood over all the earth.\" {23}\nHe did as God bade him, and God shut them within the ark, and sent rain\nfrom heaven forty days together, and opened, to meet it, all the\nwell-springs and water-torrents of the great deep. The flood then waxed and\nbare up the ark, and it rose above all the hills. Then was everything\nliving drowned, save those who were within the ark, by whom was again\nestablished all the earth. Then God promised that he would never again\ndestroy all mankind with water, and said to Noah and to his sons: \"I will\nset my covenant betwixt me and you for this promise: that is, when I\noverspread the heavens with clouds, then shall be shown my rainbow betwixt\nthe clouds, then will I be mindful of my covenant, that I will not\nhenceforth drown mankind with water.\" Noah lived in all his life, before\nthe flood and after the flood, nine hundred and fifty years, and then he\ndeparted.\n\nThen for some time after the flood there was fear of God among mankind, and\nthere was one language among them all. Then said they among themselves that\nthey would make a city, and a tower within that city, so high that its roof\nshould mount up to heaven: and they begun to work. Then came God thereto,\nwhen they were most busily working, and gave to every man who was there a\nseparate speech. Then were there as many languages as there were men, and\nnone of them knew what other said. And they then ceased from the building,\nand went divers ways over all the earth.\n\nThen afterwards mankind was deceived by the devil, and turned from God's\nbelief, so that they wrought them images, some of gold, some of silver,\nsome also of stones, some of wood, and devised names for them; the names of\nthose men who were giants, and evil-doing. Afterwards when they were dead\nthen said the living that they were gods, and worshipped them, and offered\nsacrifices to them; and the devils then came to their images, and dwelt\ntherein, and spake to men as though they were gods; and the deceived human\nrace fell on their knees to {25} those images, and said, \"Ye are our gods,\nand we place our belief and our hope in you.\" Then sprang up this error\nthrough all the earth, and the true Creator, who alone is God, was despised\nand dishonoured. There was, nevertheless, one family which had never bent\nto any idol, but had ever worshipped the true God. That family sprang from\nNoah's eldest son, who was called Shem: he lived six hundred years, and his\nson was called Arphaxad, who lived three hundred and thirty-three years,\nand his son was called Salah, who lived four hundred and thirty-three\nyears, when he begat a son who was called Eber, from whom sprang the Hebrew\npeople, whom God loved: and from that race came all the patriarchs and\nprophets, those who announced Christ's advent to this life; that he would\nbe man before the end of this world, for our redemption, he who ever was\nGod with the supreme Father. And for this race God gave and established a\nlaw, and he led them over the sea with dry feet, and he fed them forty\nyears with heavenly bread, and wrought many miracles among the people;\nbecause he would choose him a mother from this race.\n\nThen at last, when the time came that God had foreseen, he sent his angel\nGabriel to a maiden of that race, who was called Mary. Then came the angel\nto her, and greeted her with God's words, and announced to her, that God's\nSon should be born of her, without communion of man. And she believed his\nwords, and became with child. When her time was come she brought forth, and\ncontinued a maiden. That child is twice born: he is born of the Father in\nheaven, without any mother, and again, when he became man, he was born of\nthe pure virgin Mary, without any earthly father. God the Father made\nmankind and all creatures through the Son; and again, when we were fordone,\nhe sent that same Son for our redemption. The holy mother Mary then\nnourished that child with great veneration, and it waxed, as other children\ndo, without any sin.\n\n{27} He was born without sins, and his life was all without sins. But he\nwrought no miracles openly ere that he had been thirty years in a state of\nman: then afterwards he chose to him disciples; first twelve, whom we call\napostles, that is messengers: after that he chose seventy-two, who are\ndenominated disciples, that is learners. Then he wrought many miracles,\nthat men might believe that he was God's Child. He turned water to wine,\nand went over the sea with dry feet, and he stilled the winds by his\nbehest, and he gave to blind men sight, and to the halt and lame a right\ngait, and to lepers smoothness and health to their bodies; to the dumb he\ngave power of speech, and hearing to the deaf; to the possessed of devils\nand the mad he gave sense, and drove away the devils, and every disease he\nhealed; dead men he raised from their sepulchres to life; and taught the\npeople to which he came with great wisdom; and said, that no man might be\nsaved, except he rightly believe in God, and be baptized, and adorn his\nfaith with good works; he eschewed all injustice and all leasings, and\ntaught righteousness and truth.\n\nThen the Jewish people showed great envy of his doctrine, and meditated how\nthey might put him to death. Now was one of the twelve of Christ's\ncompanions, who was called Judas, seduced by the instigation of the devil,\nand he went to the Jewish people, and consulted with them how he might\nbetray Christ unto them. Though all people were gathered together they all\nmight not destroy him, if he himself willed it not; therefore he came to us\nbecause he would suffer death for us, and so, by his own death, redeem all\nmankind who believe from hell's torment. He would not take us forcibly from\nthe devil's power, unless he had forfeited it; but he forfeited it entirely\nwhen he whetted and instigated the hearts of the Jewish men to the slaying\nof Christ. Then Christ consented that the bloodthirsty ones should take\nhim, and bind, and, hung on a cross, slay him. Verily then two believing\nmen honourably buried him; and Christ, in that time, {29} went to hell, and\novercame the devil, and took from him Adam and Eve, and their offspring,\nthat portion which had previously been most acceptable to him, and led them\nto their bodies, and arose from death with that great host on the third day\nof his passion: then came to his apostles, and comforted them, and for a\nspace of forty days sojourned with them, and repeated the same doctrine\nwhich he had before taught them, and bade them go over all the earth,\npreaching baptism and true faith. Then, on the fortieth day of his\nresurrection, the Lord ascended to heaven in sight of them all, with the\nsame body in which he had suffered, and sitteth on the right hand of his\nFather, and governeth all creatures. He hath opened to righteous men the\nentrance to his kingdom, and those who wholly despise his commandments\nshall be cast down into hell. Verily he shall come at the end of this world\nwith great majesty, in clouds, and all those who have ever received a soul\nshall arise from death towards him; and he will then deliver the wicked to\nthe devil, into the eternal fire of hell-torment; the righteous he will\nlead with him into the kingdom of heaven, in which they shall rule to all\neternity.\n\nMen most beloved, consider this discourse, and with great care eschew\nunrighteousness, and merit with good works the eternal life with God, who\nalone ruleth to eternity. Amen.\n\n       *       *       *       *       *\n\n\nVIII. K[=L]. JAN.\n\nSERMO DE NATALE DOMINI.\n\nWe wylladh to trymminge eowres geleafan eow gereccan thaes Haelendes\nacennednysse be dhaere godspellican endebyrdnysse: h['u] he on dhysum\ndaegdherlicum daege on sodhre menniscnysse acenned waes on godcundnysse.\n\nLucas se Godspellere awr['a]t on Cristes b['e]c, thaet on dham {30} timan\nse Romanisca casere Octauianus sette geb['a]nn, thaet waere on gewritum\nasett eall ymbhwyrft. Theos towritennys weardh araered fram dham ealdormen\nCyrino, of Sirian lande, thaet aelc man ofer-heafod sceolde cennan his\ngebyrde, and his ['a]re on dhaere byrig the h['e] to gehyrde. Tha ferde\nIoseph, Cristes foster-faeder, fram Galileiscum earde, of dhaere byrig\nNazaredh, to Iudeiscre byrig, seo waes Dauides, and waes geciged\nBethle['e]m, fordhan dhe h['e] waes of Dauides maegdhe, and wolde andettan\nmid Mar['i]an hire gebyrde, the waes tha g['y]t bearn-eaca. Dha gel['a]mp\nhit, thadha h['i] on thaere byrig Bethle['e]m w['i]codon, thaet hire tima\nwaes gefylled thaet heo cennan sceolde, and acende dha hyre frumcennedan\nsunu, and mid cild-cladhum bew['a]nd, and al['e]de thaet cild on heora\nassena binne, forthan the dhaer naes n['a]n rymet on tham gesthuse. Tha\nwaeron hyrdas on tham earde waciende ofer heora eowede; and efne dha Godes\nengel st['o]d on emn h['i], and Godes beorhtnys h['i] bescean, and h['i]\nwurdon micclum afyrhte. Dha cwaedh se Godes engel to dham hyrdum, \"Ne\nondredadh eow; efne ic eow bodige micelne gefean, the becymdh eallum folce;\nfordhan the nu to-daeg is eow acenned Haelend Crist on Dauides ceastre. Ge\ngeseodh this t['a]cen, ge gem['e]tadh thaet cild mid cild-cladhum bewunden,\nand on binne gel['e]d.\" Tha faerlice, aefter thaes engles spraece, weardh\ngesewen micel menigu heofenlices werodes God herigendra and singendra,\n\"Gloria in excelsis Deo, et in terra pax hominibus bone uoluntatis,\" thaet\nis on urum gereorde, \"Sy wuldor Gode on heannyssum, and on eordhan sibb\nmannum, tham dhe beodh godes willan.\" And dha englas dha gewiton of heora\ngesihdhe to heofonum. Hwaet dha hyrdas tha him betweonan spraecon, \"Uton\nfaran to Bethleem, and geseon thaet word the us God aeteowde.\" H['i] comon\ndha hraedlice, and gemetton Mar['i]an, and Ioseph, and thaet cild geled on\nanre binne, swa swa him se engel cydde. Tha hyrdas sodhlice oncneowon be\ntham worde the him gesaed waes be dham cilde, and ealle wundrodon the thaet\ngehyrdon, and eac be dham dhe tha hyrdas him s['ae]don. Mar['i]a sodhlice\nheold ealle thas w['o]rd ar['ae]fniende {32} on hire heortan. Dha gecyrdon\ntha hyrdas ongean wuldrigende and herigende God on eallum dham dhingum the\nh['i] gehyrdon and gesawon, swa swa him fram tham engle ges['ae]d waes.\n\nMine gebrodhra tha leofostan, ure Haelend, Godes Sunu, euen-ece and gelic\nhis Faeder, sedhe mid him waes aefre buton anginne, gemedemode hine sylfne\nthaet he wolde on dhisum daegdherlicum daege, for middangeardes alysednysse\nbeon lichamlice acenned of tham maedene Mar['i]an. He is Ealdor and\nScyppend ealra g['o]dnyssa and sibbe, and he foresende his acennednysse\nungewunelice sibbe, fordhan dhe naefre naes swilc sibb aer tham fyrste on\nmiddangearde, swilc swa waes on his gebyrde-tide, swa thaet eall\nmiddangeard waes anes mannes rice underdheod, and eal mennisc him anum\ncynelic gafol ageaf. Witodlice on swa micelre sibbe waes Crist acenned,\nsedhe is ure sib, forthan dhe h['e] getheodde englas and men to ['a]num\nhirede, thurh his menniscnysse. H['e] waes acenned on thaes caseres dagum\nthe waes Octauianus geh['a]ten, se gerymde Romana rice to dhan swidhe thaet\nhim eal middangeard to beah, and he waes fordhi Augustus geciged, thaet is\nge['y]cende his rice. Se nama gedafenadh tham heofonlican Cyninge Criste,\nthe on his timan acenned waes, sedhe his heofonlice rice geyhte, and dhone\nhryre, the se feallenda deofol on engla werode gewanode, mid menniscum\ngecynde eft gefylde. Na thaet ['a]n thaet he dhone lyre anfealdlice\ngefylde, ac eac swylce micclum geihte. Sodhlice swa micel getel mancynnes\nbecymdh thurh Cristes menniscnysse to engla werodum, swa micel swa on\nheofonum bel['a]f haligra engla aefter dhaes deofles hryre. Thaes caseres\ngebann, the het ealne middangeard awritan, getacnode swutellice thaes\nheofonlican Cyninges daede, the to dhi com on middangeard thaet he of\neallum dheodum his gecorenan gegaderode, and heora naman on ecere\neadignysse awrite. Theos towritennys asprang fram dham ealdormen Cyrino:\nCyrinus is gereht Yrfenuma, and he getacnode Crist, sedhe is sodh yrfenuma\nthaes ecan Faeder; and he us forgifdh thaet we mid him {34} beon yrfenuman\nand efenhlyttan his wuldres. Ealle dheoda tha ferdon thaet aelc synderlice\nbe him sylfum cennan sceolde, on dhaere byrig the he to hyrde. Swa swa on\ndham timan be dhaes caseres gebanne gehwilce aenlipige on heora burgum be\nhim sylfum cendon, swa eac nu us cydhadh l['a]reowas Cristes gebann, thaet\nwe ['u]s gegadrian to his halgan geladhunge, and on dhaere ures geleafan\ngafol mid estfullum mode him agifan, thaet ure naman beon awritene on lifes\nbec mid his gecorenum.\n\nDrihten waes acenned on thaere byrig dhe is gehaten Bethleem; fordhan dhe\nhit waes swa ['ae]r gewitegod thisum wordum, \"Thu Bethleem, Iudeisc land,\nne eart dhu wacost burga on Iudeiscum ealdrum: sodhlice of dhe cymdh se\nlatteow the gewylt Israhela dheoda.\" Crist wolde on ytinge beon acenned, to\ndhi thaet he wurde his ehterum bedigelod. Bethleem is gereht 'Hlaf-h['u]s,'\nand on hire waes Crist, se sodha hlaf, acenned, the be him sylfum cwaedh,\n\"Ic eom se liflica hl['a]f, the of heofenum ast['a]h, and sedhe of dham\nhlafe geett ne swylt h['e] on ecnysse.\" Thaes hlafes we onbyriadh thonne we\nmid geleafan to husle gadh; fordhan the thaet halige husel is gastlice\nCristes lichama; and thurh dhone we beodh alysede fram dham ecan deadhe.\nMar['i]a acende dha hire frumcennedan sunu on dhisum andweardan daege, and\nhine mid cild-cladhum bew['a]nd, and for rymetleaste on anre binne\ngel['e]de. Naes thaet cild fordhi gecweden hire frumcennede cild swilce heo\nodher sidhdhan acende, ac fordhi the Crist is frumcenned of manegum\ngastlicum gebrodhrum. Ealle cristene men sind his gastlican gebrodhra, and\nh['e] is se frumcenneda, on gife and on godcundnysse ancenned of dham\nAelmihtigan Faeder. H['e] waes mid wacum cild-cladhum bewaefed, thaet he\n['u]s forgeafe dha undeadlican tunecan, the we forluron on dhaes\nfrumsceapenan mannes forgaegednysse. Se Aelmihtiga Godes Sunu, dhe heofenas\nbefon ne mihton, waes geled on nearuwre binne, to dhi thaet he ['u]s fram\nhellicum nyrwette alysde. Mar['i]a waes dha cuma dhaer, swa swa thaet\ngodspel ['u]s segdh; and for dhaes folces gedhryle waes thaet gesthus\ndhearle genyrwed.\n\n{36} Se Godes Sunu waes on his gesthuse genyrwed, thaet he us rume wununge\non heofonan rice forgife, gif we his willan gehyrsumiadh. Ne bitt h['e] us\nn['a]nes dhinges to edleane his geswinces, buton ure sawle haelo, thaet we\n['u]s sylfe claene and ungewemmede him gegearcian, to blisse and to ecere\nmyrhdhe. Tha hyrdas dhe wacodon ofer heora eowode on Cristes acennednysse,\ngetacnodon dha halgan lareowas on Godes geladhunge, the sind gastlice\nhyrdas geleaffulra sawla: and se engel cydde Cristes acennednysse\nhyrdemannum, fordham dhe dhan gastlicum hyrdum, thaet sind lareowas, is\nswidhost geopenod embe Cristes menniscnysse, thurh boclice lare; and h['i]\nsceolon gecneordlice heora undertheoddum bodian, thaet thaet him geswutelod\nis, swa swa dha hyrdas tha heofenlican gesihdhe gew['i]dmaersodan. Tham\nlareowe gedafenadh thaet h['e] symle wacol sy ofer Godes eowode, thaet se\nungesewenlica wulf Godes scep ne tostence.\n\nGel['o]me wurdon englas mannum aeteowode on dhaere ealdan ['ae], ac hit nis\nawriten thaet h['i] mid leohte comon, ac se wurdhmynt waes thises daeges\nmaerdhe gehealden, thaet h['i] mid heofenlicum leohte h['i] geswutelodon,\ndhadha thaet sodhe leoht aspr['a]ng on dheostrum riht gethancodum, se\nmildheorta and se rihtwisa Drihten. Se engel cwaedh to tham hyrdum, \"Ne beo\nge afyrhte; efne ic bodige eow micelne gefean, dhe eallum folce becymdh,\nfordhan the nu to-daeg is acenned Haelend Crist on Dauides ceastre.\"\nSodhlice h['e] bodade micelne gefean, sedhe naefre ne geendadh; fordhan the\nCristes acennednys gegladode heofenwara, and eordhwara, and helwara. Se\nengel cwaedh, \"Nu to-daeg is eow acenned Haelend Crist on Dauides ceastre:\"\nRihtlice h['e] cwaedh on daege, and n['a] on nihte, fordhan dhe Crist is se\nsodha daeg, sedhe todraefde mid his to-cyme ealle nytennysse thaere ealdan\nnihte, and ealne middangeard mid his gife onlihte. Thaet t['a]cen the se\nengel dham hyrdum saede we sceolon symle on urum gemynde healdan, and\nthancian dham Haelende thaet he gemedemode hine sylfne to dhan thaet h['e]\ndaelnimend waere ure deadlicnysse, mid menniscum flaesce befangen, and mid\nw['a]clicum cild-cladhum bewunden. Tha f['ae]rlice, aefter thaes engles\nspraece, weardh gesewen micel menigu heofenlices werodes {38} God\nherigendra and singendra, \"Sy wuldor Gode on heannyssum, and on eordhan\nsibb tham mannum the beodh godes willan.\" An engel bodade tham hyrdum thaes\nheofonlican Cyninges acennednysse, and dha faerlice wurdon aeteowode fela\ndhusend engla, thy laes dhe w['ae]re gethuht anes engles ealdordom to\nhwonlic to swa micelre bodunge: and h['i] ealle samod mid gedremum sange\nGodes wuldor hleodhrodon, and godum mannum sibbe bodedon, swutellice\naeteowiende thaet thurh his acennednysse men beodh gebigede to anes\ngeleafan sibbe, and to wuldre godcundlicere herunge. H['i] sungon, \"Sy\nwuldor Gode on heannyssum, and on eordhan sibb mannum, dham dhe beodh godes\nwillan.\" Dhas word geswuteliadh thaet dhaer wunadh Godes sibb thaer se goda\nwilla bidh. Eornostlice mancynn haefde ungethwaernysse to englum aer\nDrihtnes acennednysse; fordhan dhe we waeron thurh synna aelfremede fram\nGode; tha wurde we eac aelfremede fram his englum getealde: ac sidhdhan se\nheofenlica Cyning urne eordhlican lichaman underfeng, sidhdhan gecyrdon his\nenglas to ure sibbe; and dha dhe h['i] aerdhan untrume forsawon, tha hi\nwurdhiadh nu him to geferum. Witodlice on dhaere ealdan ['ae], Lodh, and\nIosue, and gehwilce odhre the englas gesawon, h['i] luton widh heora, and\nto him gebaedon, and dha englas thaet gedhafodon: ac Iohannes se\nGodspellere, on dhaere Niwan Gecydhnysse, wolde hine gebiddan to tham engle\nthe him to spraec, tha forwyrnde se engel him dhaes, and cwaedh, \"Beheald\nthaet dhu dhas daede ne d['o]; ic eom dhin efen-dheowa, and dhinra\ngebrodhra; gebide dhe to Gode anum.\" Englas gethafodon aer Drihtnes to-cyme\nthaet mennisce men him to feollon, and aefter his to-cyme thaes forwyrndon;\nfordhan the h['i] ges['a]won thaet heora Scyppend thaet gecynd underfeng\nthe h['i] aer dhan w['a]clic tealdon, and ne dorston hit forseon on ['u]s,\nthonne h['i] hit wurdhiadh bufon him sylfum on dham heofonlican Cyninge. Ne\nh['i] manna geferraedene ne forh['o]giadh, thonne h['i] feallende h['i] to\ntham menniscum Gode gebiddadh. Nu we sind getealde Godes ceaster-gewaran,\nand englum gel['i]ce; uton fordhi h['o]gian thaet leahtras us ne totwaemon\nfram {40} dhisum micclum wurdhmynte. Sodhlice men syndon godas gecigede;\nheald fordhi, dhu mann, thinne godes wurdhscipe widh leahtras; fordhan the\nGod is geworden mann for dhe.\n\nTha hyrdas dha spraecon him betweonan, aefter dhaera engla fram-faerelde,\n\"Uton gefaran to Bethle['e]m, and geseon thaet word the geworden is, and\nGod us geswutelode.\" Eala h['u] rihtlice h['i] andetton thone halgan\ngeleafan mid thisum wordum, \"On frymdhe waes w['o]rd, and thaet word waes\nmid Gode, and thaet w['o]rd waes God\"! Word bidh wisdomes geswutelung, and\nthaet Word, thaet is se Wisdom, is acenned of dham Aelmihtigum Faeder,\nbutan anginne; fordhan dhe h['e] waes aefre God of Gode, Wisdom of dham\nwisan Faeder. Nis h['e] na geworht, fordhan dhe he is God, and na gesceaft;\nac se Aelmihtiga Faeder gesceop thurh dhone Wisdom ealle gesceafta, and hi\nealle dhurh thone Halgan Gast gel['i]ffaeste. Ne mihte ure mennisce gecynd\nCrist on dhaere godcundlican acennednysse geseon; ac thaet ylce Word waes\ngeworden flaesc, and wunode on ['u]s, thaet we hine geseon mihton. Naes\nthaet Word to flaesce awend, ac hit waes mid menniscum flaesce befangen.\nSwa swa anra gehwilc manna wunadh on sawle and on lichaman ['a]n mann, swa\neac Crist wunadh on godcundnysse and menniscnysse, on ['a]num hade ['a]n\nCrist. H['i] cwaedon, \"Uton geseon thaet word the geworden is,\" fordhan dhe\nh['i] ne mihton hit geseon aer dhan dhe hit geflaeschamod waes, and to menn\ngeworden. Nis theahhwaedhre seo godcundnys gemenged to dhaere menniscnysse,\nne dhaer nan twaeming nys. We mihton eow secgan ane lytle bysne, gif hit to\nw['a]clic naere; Sceawa n['u] on anum aege, h['u] thaet hwite ne bidh\ngemenged to dham geolcan, and bidh hwaedhere ['a]n aeg. Nis eac Cristes\ngodcundnys gerunnen to dhaere menniscnysse, ac he thurhwunadh theah ['a] on\necnysse on anum hade untotwaemed.\n\nHraedlice dha comon tha hyrdas and gemetton Marian and Ioseph, and thaet\ncild gel['e]d on dhaere binne. Maria waes be Godes dihte tham rihtwisan\nIosepe beweddod, for micclum gebeorge; fordhan dhe hit waes swa gewunelic\non Iudeiscre dheode, aefter Moyses ['ae], thaet gif aenig wimman cild\nhaefde {42} butan be rihtre aewe, thaet h['i] man sceolde mid stanum\noftorfian. Ac God asende his engel to Iosepe, dha Mar['i]a eacnigende waes,\nand bead thaet he hire gymene haefde, and thaes cildes foster-faeder waere.\nTha waes gedhuht dham Iudeiscum swilce Ioseph thaes cildes faeder waere, ac\nh['e] naes; fordhan the hit naes nan neod tham Aelmihtigum Scyppende thaet\nh['e] of w['i]fe acenned waere; ac h['e] genam dha menniscnysse of\nMar['i]an innodhe, and forlet h['i] maeden na gewemmed, ac gehalgod thurh\nhis acennednysse. Ne oncneow heo weres gemanan, and heo acende butan sare,\nand thurhwunadh on maegdhhade. Tha hyrdas gesawon, and oncneowon be dham\ncilde, swa swa him ges['ae]d waes. Nis nan eadignys butan Godes\noncnawennesse, swa swa Crist sylf cwaedh dhadha he us his Faeder betaehte,\n\"Thaet is ece l['i]f, thaet hi dhe oncnawon sodhne God, and dhone dhe thu\nasendest Haelend Crist.\" Hwaet dha ealle dha dhe thaet gehyrdon micclum\ndhaes wundrodon, and be dham dhe dha hyrdas saedon. Mar['i]a sodhlice heold\nealle dhas w['o]rd araefniende on hire heortan. Heo nolde widmaersian\nCristes digelnesse, ac anbidode odh thaet he sylf thadha he wolde h['i]\ngeopenode. Heo cudhe Godes ['ae], and on dhaera witegena gesetnysse raedde,\nthaet maeden sceolde God acennan. Tha blissode heo micclum thaet heo hit\nbeon moste. Hit waes gewitegod thaet h['e] on dhaere byrig Bethleem acenned\nwurde, and heo dhearle wundrode thaet heo aefter dhaere witegunge dhaer\nacende. Heo gemunde hwaet sum witega cwaedh, \"Se oxa oncneow his hlaford,\nand se assa his hlafordes binne.\" Tha geseah heo thaet cild licgan on\nbinne, dhaer se oxa and se assa gewunelice fodan secadh. Godes heah-engel\nGabrihel bodode Mar['i]an dhaes Haelendes to-cyme on hire innodhe, and heo\ngeseah dha thaet his bodung unleaslice gefylled waes. Dhyllice word\nMar['i]a heold araefnigende on hire heortan. And tha hyrdas gecyrdon ongean\nwuldrigende and herigende God, on eallum dham dhingum dhe h['i] gehyrdon\nand ges['a]won, swa swa him gesaed waes.\n\nThyssera dhreora hyrda gemynd is gehaefd be eastan Bethleem ['a]ne mile, on\nGodes cyrcan geswutelod, tham dhe dha stowe {44} geneosiadh. We sceolon\ngeefenlaecan thysum hyrdum, and wuldrian and h['e]rian urne Drihten on\neallum dham dhingum the he for ure lufe gefremode, ['u]s to alysednysse and\nto ecere blisse, dham sy wuldor and lof mid dham Aelmihtigum Faeder, on\nannysse thaes Halgan Gastes, on ealra worulda woruld. Amen.\n\nDECEMBER XXV.\n\nSERMON ON THE NATIVITY OF OUR LORD.\n\nWe will, for the confirmation of your faith, relate to you the nativity of\nour Saviour, according to the order of the gospel: how he on this present\nday was born in true humanity in divine nature.\n\nLuke the Evangelist wrote in the book of Christ, that at {31} that time the\nRoman emperor Octavianus made proclamation that all the world should be set\ndown in writing. This enrolment was set forth from Cyrenius, the governor\nof Syria--that every man in general should declare his birth and his\npossession in the city to which he belonged. Then Joseph, the foster-father\nof Christ, went from the land of Galilee, from the city of Nazareth, to the\nJewish city, which was of David, and was called Bethlehem, because he was\nof the tribe of David, and would acknowledge with Mary her birth, who was\nthen great with child. Then it came to pass, while they were sojourning in\nthe city of Bethlehem, that her time was fulfilled that she should bring\nforth, and she brought forth then her firstborn son, and wrapped him in\nswaddling clothes, and laid the child in their asses' bin, because there\nwas no room in the inn. And there were shepherds in the country watching\nover their flock; and lo, the angel of God stood before them, and God's\nbrightness shone on them, and they were much afraid. Then said the angel of\nGod to the shepherds, \"Fear not, lo, I announce to you great joy, which\nshall come to all people; for now to-day is born to you a Saviour, Christ,\nin the city of David. Ye shall see this token, ye shall find the child\nwrapped in swaddling clothes, and laid in a bin.\" Then suddenly, after the\nangel's speech, there was seen a great multitude of the heavenly host,\npraising God and singing, \"Gloria in excelsis Deo, et in terra pax\nhominibus bonae voluntatis,\" that is in our tongue, \"Glory to God in the\nhighest, and on earth peace to men who are of good will.\" And the angels\nthen withdrew from their sight to heaven. The shepherds then spake among\nthemselves, \"Let us go to Bethlehem, and see the word that God hath\nmanifested unto us.\" They came then quickly, and found Mary, and Joseph,\nand the child laid in a bin, as the angel had announced to them. But the\nshepherds understood the word that had been said to them concerning the\nchild, and all wondered that heard it, and also at that which the shepherds\nsaid unto them. But Mary held {33} all these words, pondering them in her\nheart. Then the shepherds returned glorifying and praising God for all the\nthings which they had heard and seen, as had been said to them by the\nangel.\n\nMy dearest brethren, our Saviour, the Son of God, co-eternal with, and\nequal to his Father, who was ever with him without beginning, vouchsafed\nthat he would on this present day, for the redemption of the world, be\ncorporally born of the Virgin Mary. He is Prince and Author of all things\ngood and of peace, and he sent before his birth unwonted peace, for never\nwas there such peace before that period in the world, as there was at the\ntime of his birth; so that all the world was subjected to the empire of one\nman, and all mankind paid royal tribute to him alone. Verily in such great\npeace was Christ born, who is our peace, because he united angels and men\nto one family through his incarnation. He was born in the days of the\nemperor who was called Octavianus, who extended the Roman empire to that\ndegree that all the world bowed to him, and he was, therefore, named\nAugustus, that is, _Increasing his empire_. The name befits the heavenly\nKing Christ, who was born in his time, who increased his heavenly empire,\nand replenished with mankind the loss which the falling devil had caused in\nthe host of angels. Not only did he simply supply its loss, but also\ngreatly increased it. Verily as great a number of mankind cometh, through\nChrist's incarnation, to the hosts of angels, as there remained of holy\nangels in heaven after the devil's fall. The emperor's decree, which\ncommanded all the world to be inscribed, betokened manifestly the deed of\nthe heavenly King, who came into the world that he might gather his chosen\nfrom all nations, and write their names in everlasting bliss. This decree\nsprang from the governor Cyrenius--Cyrenius is interpreted _Heir_, and he\nbetokened Christ, who is the true heir of the eternal Father; and he\ngranteth us to be heirs with him, and partakers of his glory. {35} All\nnations then went that each separately might declare concerning himself, in\nthe city to which he belonged. As at that time, according to the emperor's\nproclamation, each one singly, in their cities, declared concerning\nhimself, so also now do our teachers make known to us Christ's\nproclamation, that we gather us to his holy congregation, and therein, with\ndevout mind, pay to him the tribute of our faith, that our names may be\nwritten in the book of life with his chosen.\n\nThe Lord was born in the city which is named Bethlehem, because it was so\nbefore prophesied in these words, \"Thou Bethlehem, land of Judah, thou art\nnot meanest of cities among the Jewish princes, for of thee shall come the\nguide that shall govern the people of Israel.\" Christ would be born on\njourney, that he might be concealed from his persecutors. Bethlehem is\ninterpreted _Bread house_, and in it was Christ, the true bread, brought\nforth, who saith of himself, \"I am the vital bread, which descended from\nheaven, and he who eateth of this bread shall not die to eternity.\" This\nholy bread we taste when we with faith go to housel; because the holy\nhousel is spiritually Christ's body; and through that we are redeemed from\neternal death. Mary brought forth her firstborn son on this present day,\nand wrapped him in swaddling clothes, and, for want of room, laid him in a\nbin. That child is not called her firstborn child because she afterwards\nbrought forth another, but because Christ is the firstborn of many\nspiritual brothers. All christian men are his spiritual brothers, and he is\nthe firstborn, in grace and in godliness only-begotten of the Almighty\nFather. He was wrapped in mean swaddling clothes, that he might give us the\nimmortal garment which we lost by the first created man's transgression.\nThe Almighty Son of God, whom the heavens could not contain, was laid in a\nnarrow bin, that he might redeem us from the narrowness of hell. Mary was\nthere a stranger, as the gospel tells us; and through the concourse of\npeople the inn was greatly crowded.\n\n{37} The Son of God was crowded in his inn, that he might give us a\nspacious dwelling in the kingdom of heaven, if we obey his will. He asks\nnothing of us as reward for his toil, except our soul's health, that we may\nprepare ourselves for him pure and uncorrupted in bliss and everlasting\njoy. The shepherds that watched over their flock at Christ's birth,\nbetokened the holy teachers in God's church, who are the spiritual\nshepherds of faithful souls: and the angel announced Christ's birth to the\nherdsmen, because to the spiritual shepherds, that is, teachers, is chiefly\nrevealed concerning Christ's humanity, through book-learning: and they\nshall sedulously preach to those placed under them, that which is\nmanifested to them, as the shepherds proclaimed the heavenly vision. It\nbeseemeth the teacher to be ever watchful over God's flock, that the\ninvisible wolf scatter not the sheep.\n\nOftentimes, in the ancient law, angels appeared to men, but it is not\nwritten that they came with light, for that honour was reserved for the\ngreatness of this day, that they should manifest themselves with heavenly\nlight, when that true light sprang up in darkness to the right thinkers,\nthe merciful and righteous Lord. The angel said to the shepherds, \"Be ye\nnot afraid, lo, I announce to you great joy, which shall come to all\npeople, for to-day is born a Saviour Christ in the city of David.\" Verily\nhe announced great joy, which shall never end; for Christ's nativity\ngladdened the inhabitants of heaven, and of earth, and of hell. The angel\nsaid, \"Now to-day is born to you a Saviour Christ, in the city of David:\"\nrightly he said _to-day_, and not to-night, for Christ is the true day who\nscattered with his advent all the ignorance of the ancient night, and\nillumined all the world with his grace. The sign which the angel said to\nthe shepherds we ought ever to hold in our remembrance, and to thank the\nSaviour that he so humbled himself that he was the partaker of our\nmortality, with human flesh invested, and wrapt in mean swaddling clothes.\nThen suddenly, after the angel's speech, was seen a great multitude {39} of\nthe heavenly host, praising God and singing, \"Be glory to God in the\nhighest, and on earth peace to men who are of good will.\" An angel\nannounced to the shepherds the heavenly King's nativity, and suddenly\nappeared many thousand angels, lest the preeminence of one angel should\nseem too inadequate for so great an announcement: and they all together,\nwith melodious song, God's glory celebrated, and to good men announced\npeace, manifestly showing that through his birth men shall be inclined to\nthe peace of one faith, and to the glory of divine praise. They sung, \"Be\nglory to God in the highest, and on earth peace to men, to those who are of\ngood will.\" These words manifest that where the peace of God dwelleth,\nthere is good will. But mankind had discord with angels before the Lord's\nnativity; because we were through sins estranged from God; then were we\naccounted estranged also from his angels: but after that the heavenly King\nassumed our earthly body, his angels turned to peace with us; and those\nwhom they had before despised as mean they now honour as their companions.\nBut in the ancient law, Lot, and Joshua, and certain others who saw angels,\nbowed before them, and prayed to them, and the angels allowed it: but when\nJohn the Evangelist, in the New Testament, would pray to the angel who\nspake to him, the angel forbade him, and said, \"See that thou do not this\ndeed; I am thy fellow-servant, and of thy brethren: pray to God only.\"\nAngels permitted, before the advent of the Lord, mortal men to fall down\nbefore them, and after his advent forbade it; because they saw that their\nCreator had assumed that nature which they had before accounted mean, and\ndurst not despise it in us, when they honour it above themselves in the\nheavenly King. Nor despise they the fellowship of men, when falling down\nthey pray to the human God. Now we are accounted citizens of God, and like\nto angels; let us, therefore, take care that sins do not separate us from\nthis great dignity. {41} Verily men are called gods; preserve, therefore,\nthou man, thy dignity of a god against sins, since God became man for thee.\n\nThe shepherds then spake among themselves, after the departure of the\nangels, \"Let us go to Bethlehem, and see the word which is come to pass,\nand that God hath revealed unto us.\" O how rightly they acknowledged the\nholy faith with these words, \"In the beginning was the word, and the word\nwas with God, and that word was God\"! A word is the manifestation of\nwisdom, and the Word, that is Wisdom, is begotten of the Almighty Father,\nwithout beginning; for he was ever God of God, Wisdom of the wise Father.\nHe is not made, for he is God, and not a creature; for the Almighty Father\ncreated all creatures through that Wisdom, and endowed them all with life\nthrough the Holy Ghost. Our human nature could not see Christ in that\ndivine nativity; but that same Word became flesh and dwelt in us, that we\nmight see him. The Word was not turned to flesh, but it was invested with\nhuman flesh. As every man existeth in soul and in body one man, so also\nChrist existeth in divine nature and human nature, in one person one\nChrist. They said, \"Let us see the word that is come to pass,\" because they\ncould not see it before it was incarnate, and become man. Nevertheless, the\ndivine nature is not mingled with the human nature, nor is there any\nseparation. We might tell unto you a little simile, if it were not too\nmean; Look now on an egg, how the white is not mingled with the yolk, and\nyet it is one egg. Nor also is Christ's divinity confounded with human\nnature, but he continueth to all eternity in one person undivided.\n\nThen came the shepherds quickly, and found Mary, and Joseph, and the child\nlaid in the bin. Mary was, by God's direction, betrothed to the righteous\nJoseph, for the greater security; because it was thus customary among the\nJewish people, according to the law of Moses, that if any woman {43} had a\nchild, save in lawful wedlock, she should be slain with stones. But God\nsent his angel to Joseph, when Mary was pregnant, and commanded that he\nshould have care of her, and be the child's foster-father. Then it seemed\nto the Jews that Joseph was father of the child, but he was not; because\nthe Almighty Creator had no need to be born of woman; but he took human\nnature from the womb of Mary, and left her a virgin undefiled, but hallowed\nthrough his birth. She knew no society of man, and she brought forth\nwithout pain, and continued in maidenhood. The shepherds saw and recognized\nthe child, as had to them been told. (There is no happiness without\nknowledge of God, as Christ himself said, when he committed us to his\nFather, \"That is eternal life that they acknowledge Thee, the true God, and\nhim whom thou hast sent, the Saviour Christ.\") Now all who heard that\nwondered greatly thereat, and at what the shepherds said. But Mary held all\nthese words, pondering them in her heart. She would not publish Christ's\nmystery, but waited until he himself, when it pleased him, should divulge\nit. She knew God's law, and in the book of the prophets had read, that a\nvirgin should give birth to God. Then she greatly rejoiced that she might\nbe it. It was prophesied that he should be born in the city of Bethlehem,\nand she greatly wondered that, according to that prophecy, she was there\ndelivered. She remembered that a prophet had said, \"The ox knows his\nmaster, and the ass his master's bin.\" Then saw she the child lying in the\nbin, where the ox and the ass usually seek food. God's archangel Gabriel\nhad announced to Mary the Saviour's coming into her womb, and she then saw\nthat his announcement was truly fulfilled. Such words Mary held, pondering\nthem in her heart. And the shepherds returned glorifying and praising God\nfor all those things which they had heard and seen, as had been told unto\nthem.\n\nThe memory of these three shepherds is preserved one mile to the east of\nBethlehem, and manifested in God's church {45} to those who visit the\nplace. We should imitate these shepherds, and glorify and praise our Lord\nfor all those things which he hath done for love of us, for our redemption\nand eternal bliss, to whom be glory and praise with the Almighty Father, in\nunity of the Holy Ghost, world without end. Amen.\n\n       *       *       *       *       *\n\n\nVII. K[=L]. JAN.\n\nPASSIO BEATI STEPHANI, PROTOMARTYRIS.\n\nWe raedadh on dhaere b['e]c the is geh['a]ten Actus Apostolorum, th['ae]t\ndha apostolas geh['a]dodon seofon diaconas on dhaere geladhunge the of\nIudeiscum folce to Cristes geleafan beah, aefter his dhrowunge, and\n['ae]riste of deadhe, and upstige to heofenum. Thaera diacona waes se forma\nSTEPHANUS, the we on dhisum daege wurdhiadh. He waes swidhe geleafful, and\nmid tham Halgum Gaste afylled. Tha odhre six waeron gecigede dhisum namum:\nStephanus waes se fyrmesta, odher Philippus, thridda Procorus, feordha\nNicanor, fifta Timotheus, sixta Parmenen, seofodha Nicolaus. Dhas seofon\nh['i] gecuron and gesetton on dhaera apostola gesihdhe, and hi dha mid\ngebedum and bletsungum to diaconum gehadode wurdon. Weox dha daeghwonlice\nGodes bodung, and waes gemenigfylld thaet getel cristenra manna thearle on\nHierusalem. Tha weardh se eadiga Stephanus mid Godes gife, and mid micelre\nstrencdhe afylled, and worhte forebeacena and micele t['a]cna on dham\nfolce. Dha astodon sume dha ungeleaffullan Iudei, and woldon mid heora\ngedwylde thaes eadigan martyres l['a]re oferswidhan; ac hi ne mihton his\nwisdome widhstandan, ne dham Halgum Gaste, dhe dhurh hine spraec. Tha\nsetton h['i] lease gewitan, dhe hine forlugon, and cwaedon, thaet h['e]\nt['a]llice word spraece be Moyse and be Gode. Thaet folc weardh dha micclum\nastyred, and tha heafod-menn, and tha Iudeiscan boceras, and gelaehton\nStephanum, and tugon to heora getheahte; and dha leasan gewitan him on {46}\nbesaedon, \"Ne geswicdh dhes man to sprecenne tallice word ongean thas\nhalgan stowe and Godes ['ae]. We gehyrdon hine secgan thaet Crist towyrpdh\nthas stowe, and towent dha gesetnysse dhe ['u]s Moyses taehte.\" Tha\nbeheoldon dha hine dhe on tham gedheahte saeton, and gesawon his nebwlite\nswylce sumes engles ansyne. Dha cwaedh se ealdor-biscop to dham eadigan\ncydhere, \"Is hit swa h['i] secgadh?\" Dha wolde se halga wer Stephanus heora\nungeleaffullan heortan gerihtlaecan mid heora fordhfaedera gebysnunge and\ngemynde, and to sodhfaestnysse wege mid ealre lufe gebigan. Begann dha him\nto reccenne be dham heahfaedere Abrahame, hu se heofenlica God hine geceas\nhim to gethoftan, and him behet, thaet ealle dheoda on his ofspringe\ngebletsode wurdon, for his gehyrsumnesse. Swa eac dhaera odhra heahfaedera\ngemynd, mid langsumere race, aetforan him geniwode; and hu Moyses, dhurh\nGodes mihte, heora foregengan ofer dha Readan Sae wundorlice gelaedde, and\nh['u] h['i] sidhdhan feowertig geara on westene waeron, mid heofenlicum\nbigleofan daeghwonlice gereordode; and hu God h['i] laedde to dham\nIudeiscan earde, and dha haedhenan dheoda aetforan heora gesihdhum eallunga\nadwaescte; and be Dauides maerdhe, thaes maeran cyninges, and Salomones\nwuldre, dhe Gode thaet maere tempel araerde. Cwaedh tha aet nextan, \"Ge\nwidhstandadh tham Halgum Gaste mid stidhum swuran, and ungeleaffulre\nheortan; ge sind meldan and manslagan, and ge dhone rihtwisan Crist\nnidhfullice acwealdon; ge underfengon ['ae] on engla gesetnysse, and ge hit\nne heoldon.\" Hwaet dha Iudeiscan tha wurdon thearle on heora heortan\nastyrode, and biton heora tedh him togeanes. Se halga Stephanus weardh tha\nafylled mid tham Halgum Gaste, and beheold widh heofonas weard, and geseah\nGodes wuldor, and thone Haelend standende aet his Faeder swidhran; and he\ncwaedh, \"Efne ic geseo heofenas opene, and mannes Sunu standende aet Godes\nswidhran.\" Iudei dha, mid micelre stemne hrymende, heoldon heora earan, and\nanmodlice him to scuton, and hi hine gelaehton, and of dhaere byrig\ngelaeddon to staenenne. Tha leas-gewitan dha l['e]don heora {48} hacelan\naetforan fotum sumes geonges cnihtes, se waes geciged SAULUS. Ongunnon dha\noftorfian mid heardum stanum dhone eadigan Stephanum; and h['e] clypode,\nand cwaedh, \"Drihten H['ae]lend, onf['o]h minne gast.\" And gebigde his\ncneowu, mid micelre stemne clypigende, \"Min Drihten, ne sete dhu dhas daeda\nhim to synne.\" And h['e] mid tham worde dha gew['a]t to dhan Aelmihtigum\nHaelende, the he on heofenan healicne standende geseah.\n\nSe wisa Augustinus spraec ymbe dhas raedinge, and smeade hw['i] se halga\ncydhere Stephanus cwaede thaet he gesawe mannes bearn standan aet Godes\nswydhran, and nolde cwedhan Godes bearn; thonne dhe is gethuht wurdhlicor\nbe Criste to cwedhenne Godes Bearn dhonne mannes Bearn. Ac hit gedafenode\nthaet se Haelend swa geswutelod waere on heofenum, and swa gebodod on\nmiddangearde. Eall dhaera Iudeiscra teona aras thurh thaet, hw['i] Drihten\nCrist, sedhe aefter flaesce sodhlice is mannes Sunu, eac swilce waere\ngecweden Godes Sunu? fordhi gemunde swidhe gedafenlice thaet godcunde\ngewrit, mannes Sunu standan aet Godes swidhran to gescyndenne thaera\nIudeiscra ['u]ngeleaffulnysse. Crist waes aeteowed his eadigan cydhere\nStephane on heofenum, sedhe fram ungeleaffullum on middangearde acweald\nwaes, and seo heofenlice sodhfaestnyss be dham cydde gecydhnysse, thone seo\neordhlice arleasnyss huxlice taelde. Hw['a] maeg beon rihtlice gec['i]ged\nmannes Bearn, buton Criste anum, thonne aelc man is twegra manna bearn,\nbuton him anum? Se eadiga Stephanus geseah Crist standan, fordhan the he\nwaes his gefylsta on dham gastlicum gefeohte his martyrdomes. Witodlice we\nandettadh on urum credan, thaet Drihten sitt aet his Faeder swidhran. Setl\ngedafenadh d['e]man, and steall fylstendum odhdhe feohtendum. Nu andet ure\ngeleafa Cristes setl, fordhan dhe h['e] is se sodha d['e]ma lybbendra and\ndeadra: and se eadiga cydhere Stephanus h['i]ne geseah standende, fordhan\ndhe he waes his gefylsta, swa swa we ['ae]r saedon. Ealra gecorenra halgena\ndeadh is deorwurdhe on Godes gesihdhe; ac dheah-hwaedhere is gethuht, gif\naenig tod['a]l beon maeg betwux {50} martyrum, thaet se is healicost sedhe\ndhone martyrdom aefter Gode astealde. Witodlice Stephanus waes to diacone\ngeh['a]dod aet dhaera apostola handum; ac h['e] h['i] forest['o]p on\nheofenan rice mid sigefaestum deadhe; and swa se dhe waes neodhor on\nendebyrdnysse, weardh fyrmest on dhrowunge; and se dhe waes leorning-cniht\non h['a]de, ongann wesan l['a]reow on martyrdome. Dhone deadh sodhlice the\nse Haelend gemedemode for mannum throwian, dhone ageaf Stephanus fyrmest\nmanna tham Haelende. He is gecweden protomartyr, thaet is se forma cydhere,\nfordhan dhe h['e] aefter Cristes dhrowunge aerest martyrd['o]m gedhrowode.\nStephanus is Grecisc nama, thaet is on Leden, Coronatus, thaet we cwedhadh\non Englisc, Gewuldorbeagod; fordhan dhe h['e] haefdh thone ecan wuldorbeah,\nswa swa his nama him forew['i]tegode. Tha leasan gewitan, dhe hine\nforsaedon, h['i]ne ongunnon aerest to torfienne; fordhan the Moyses ['ae]\ntaehte, thaet swa hw['a] swa odherne to deadhe fors['ae]de, sceolde wurpan\ndhone forman st['a]n to dham dhe h['e] aer mid his tungan acwealde. Dha\nredhan Iudei wedende thone halgan st['ae]ndon: and h['e] clypode, and\ncwaedh, \"Drihten, ne sete dhu dhas d['ae]da him to synne.\"\n\nUnderstandadh nu, mine gebrodhra, tha micclan lufe thaes eadigan weres. On\ndeadhe h['e] waes gesett, and dheah he baed mid sodhre lufe for his\ncwelleras; and betwux dhaera stana hryre, dhadha gehw['a] mihte his\nleofostan frynd forgytan, dha betaehte h['e] his fynd Gode, thus cwedhende,\n\"Drihten, ne sete thu dhas daeda him to synne.\" Swidhor he besorgade tha\nheora synna thonne his agene wunda; swidhor heora arleasnysse thonne his\nsylfes deadh; and rihtlice swidhor, fordhan dhe heora arleasnysse fyligde\nse eca deadh, and thaet ece l['i]f fyligde his deadhe. Saulus heold dhaera\nleasra gewitena reaf, and heora mod to thaere staeninge geornlice tihte.\nStephanus sodhlice gebigedum cneowum Drihten baed thaet h['e] Saulum\nalysde. Weardh dha Stephanes b['e]n fram Gode gehyred, and Saulus weardh\nalysed. Se ['a]rfaesta waes gehyred, and se arleasa weardh gerihtwisod.\n\nOn dhyssere daede is geswutelod hu micclum fremige thaere {52} sodhan lufe\ngebed. Witodlice naefde Godes geladhung Paulum to lareowe, gif se halga\nmartyr Stephanus swa ne baede. Efne n['u] Paulus blissadh mid Stephane on\nheofenan rice; mid Stephane h['e] bricdh Cristes beorhtnysse, and mid him\nh['e] rixadh. Thider dhe Stephanus forest['o]p, mid Saules stanum oftorfod,\ndhider folgode Paulus gefultumod thurh Stephanes gebedu. Thaer nis Paulus\ngescynd thurh Stephanes slege, ac Stephanus gladadh on Paules\ngefaerraedene; fordhan the seo sodhe lufu on heora aegdhrum blissadh. Seo\nsodhe lufu oferwann dhaera Iudeiscra redhnysse on Stephane, and seo ylce\nlufu oferwreah synna micelnysse on Paule, and heo on heora aegdhrum samod\ngeearnode heofenan rice. Eornostlice seo sodhe lufu is wylspring and\nordfruma ealra godnyssa and aedhele trumnys, and se weg the l['ae]t to\nheofonum. Se dhe faerdh on sodhre lufe ne maeg h['e] dwelian, ne forhtian:\nheo gewissadh, and gescylt, and gelaet. Thurh tha sodhan lufe waes thes\nhalga martyr swa gebyld thaet he bealdlice dhaera Iudeiscra\nungeleaffulnysse dhreade, and he ['o]rsorh betwux dham greatum hagolstanum\nthurhwunode; and he for dham staenendum welwillende gebaed, and thaer\nto-eacan dha heofenlican healle cucu and gewuldorbeagod inn-ferde.\n\nMine gebrodhra, uton geefenlaecan be sumum daele swa miccles lareowes\ngeleafan, and swa maeres cydheres lufe. Uton lufian ure gebrodhra on Godes\ngeladhunge mid swilcum mode swa swa dhes cydhere tha lufode his fynd. Beodh\ngemyndige hwaet seo sylfe Sodhfaestnys on dham halgan godspelle beh['e]t,\nand hwilc wedd us gesealde. Se Haelend cwaedh, \"Gif ge forgyfadh tham\nmannum the widh eow agyltadh, thonne forgyfdh eow eower Faeder eowere\nsynna: gif ge dhonne nelladh forgyfan, nele eac eower Faeder eow forgifan\neowere gyltas.\" Ge gehyradh nu, mine gebrodhra, thaet hit stent thurh Godes\ngyfe on urum agenum dihte hu ['u]s bidh aet Gode ged['e]med. He cwaedh,\n\"Gif ge forgyfadh, eow bidh forgyfen.\" Ne bepaece n['a]n man hine sylfne:\nwitodlice gif hwa furdhon aenne man hatadh on dhisum middangearde, swa\nhwaet swa he to g['o]de ged['e]dh, eal {54} he hit forlyst; fordhan dhe se\napostol Paulus ne bidh geligenod, the cwaedh, \"Theah dhe ic aspende ealle\nmine aehta on dhearfena bigleofan, and dheah dhe ic minne agenne lichaman\nto cwale gesylle, swa dhaet ic forbyrne on martyrdome; gif ic naebbe dha\nsodhan lufe, ne fremadh hit me nan dhing.\" Be dhan ylcan cwaedh se\ngodspellere Iohannes, \"Sedhe his brodhor ne lufadh, he wunadh on deadhe.\"\nEft h['e] cwaedh, \"Aelc dhaera the his brodhor hatadh is manslaga.\" Ealle\nwe sind gebrodhra the on God gelyfadh, and we ealle cwedhadh, \"Pater noster\nqui es in celis,\" thaet is, \"Ure Faeder the eart on heofonum.\" Ne\ngedyrstlaece nan man be maegdhhade, butan sodhre lufe. Ne truwige nan man\nbe aelmesdaedum odhdhe on gebedum, butan dhaere foresaedan lufe; fordhan\ndhe swa lange swa h['e] hylt dhone sweartan nidh on his heortan, ne maeg he\nmid nanum dhinge thone mildheortan God gegladian. Ac gif he wille thaet him\nGod milde s['y], thonne hlyste h['e] g['o]des raedes, na of minum mudhe, ac\nof Cristes sylfes: he cwaedh, \"Gif dhu offrast dhine l['a]c to Godes\nweofode, and thu thaer gemyndig bist thaet dhin brodhor haefdh sum dhing\nongean dhe, forlaet dhaerrihte dha l['a]c aetforan dham weofode, and gang\naerest to thinum bredher, and the to him gesibsuma; and dhonne dhu eft\ncymst to dham weofode, geoffra dhonne dhine l['a]c.\" Gif dhu dhonne thinum\ncristenum bredher deredest, thonne haefdh he sum dhing ongean dhe, and thu\nscealt be Godes taecunge hine gegladian, aer dhu dhine l['a]c geoffrige.\nGif dhonne se cristena mann, the dhin brodhor is, dhe ahwar geyfelode,\nthaet dhu scealt miltsigende forgifan. Ure gastlican l['a]c sind ure\ngebedu, and lofsang, and husel-halgung, and gehwilce odhre l['a]c dhe we\nGode offriadh, tha we sceolon mid gesibsumere heortan and brodherlicere\nlufe Gode betaecan. Nu cwydh sum man ongean dhas raedinge, Ne maeg ic minne\nfeond lufian, dhone dhe ic daeghwonlice waelhreowne togeanes me geseo. Eala\ndhu mann, thu sceawast hwaet dhin brodhor the dyde, and thu ne sceawast\nhwaet dhu Gode gedydest. Thonne dhu micele swaerran synna widh God\ngefremodest, hw['i] nelt dhu forgyfan dha lytlan gyltas anum menn, thaet se\nAelmihtiga God the dha micclan {56} synna forgyfe? Nu cwyst dhu eft, Micel\ngedeorf bidh me thaet ic minne feond lufige, and for dhone gebidde the me\nhearmes cepdh. Ne widhcwedhe we thaet hit micel gedeorf ne sy; ac gif hit\nis hefigtyme on dhyssere worulde, hit becymdh to micelre mede on dhaere\ntoweardan. Witodlice thurh dhines feondes lufe thu bist Godes freond; and\nna thaet an thaet dhu his freond sy, ac eac swilce thu bist Godes bearn,\nthurh dha raedene thaet thu thinne feond lufige; swa swa Crist sylf cwaedh,\n\"Lufiadh eowere fynd, dodh tham tela the eow hatiadh, thaet ge beon eoweres\nFaeder cild, sedhe on heofenum is.\" Menigfealde earfodhnyssa and hospas\nwolde gehw['a] eadhelice forberan widh than thaet he moste sumum rican men\nto bearne geteald beon, and his yrfenuma to gewitendlicum aehtum: forberadh\nnu gedhyldelice for dham ecan wurdhmynte, thaet ge Godes bearn getealde\nbeon, and his yrfenuman on heofenlicum spedum, thaet thaet se odher\nfordhyldigan wolde for ateorigendlicere edwiste.\n\nWe secgadh eow Godes riht; healdadh gif ge willon. Gif we hit forsuwiadh,\nne bidh us geborgen. Cristes lufu us neadadh thaet we simle tha g['o]dan\ntihton, thaet h['i] on g['o]dnysse thurhwunion; and dha yfelan we\nmynegiadh, thaet h['i] fram heora yfelnessum hraedlice gecyrron. Ne beo se\nrihtwisa gymeleas on his anginne, ne se yfela ortruwige dhurh his\nunrihtwisnysse. Ondraede se goda thaet h['e] fealle; hogige se yfela thaet\nh['e] astande. Se dhe yfel sy geefenlaece h['e] Paules gecyrrednysse; se\ndhe g['o]d sy thurhwunige h['e] on g['o]dnysse mid Stephane; fordhan dhe ne\nbidh n['a]n anginn herigendlic butan godre geendunge. Aelc lof bidh on ende\ngesungen.\n\nMine gebrodhra, gyrstan-daeg gemedemode ure Drihten hine sylfne, thaet\nh['e] dhysne middangeard thurh sodhe menniscnysse geneosode: nu to-d['ae]g\nse aedhela cempa Stephanus, fram lichamlicere wununge gewitende, sigefaest\nto heofenum ferde. Crist nidher-ast['a]h, mid flaesce bewaefed; Stephanus\nup-ast['a]h, thurh his blod gewuldorbeagod. Gyrstan-daeg sungon englas\n\"Gode wuldor on heannyssum;\" nu to-daeg h['i] underfengon Stephanum\nblissigende on heora geferraedene, mid tham h['e] wuldradh and blissadh\n['a] on ecnysse. Amen.\n\nDECEMBER XXVI.\n\nTHE PASSION OF THE BLESSED STEPHEN, PROTOMARTYR.\n\nWe read in the book which is called The Acts of the Apostles, that the\napostles ordained seven deacons in the congregation which, from among the\nJewish people, had turned to Christ's faith, after his passion, and\nresurrection from death, and ascension to heaven. Of these deacons the\nfirst was STEPHEN, to whom we do honour on this day. He was of great faith,\nand filled with the Holy Ghost. The six others were called by these names;\nStephen was the first, the second Philip, the third Prochorus, the fourth\nNicanor, the fifth Timothy, the sixth Parmenas, the seventh Nicolas. They\nchose these seven, and set them in the presence of the apostles, and they\nthen, with prayers and blessings, were ordained deacons. The preaching of\nGod waxed then daily, and the number of christian men was greatly\nmultiplied in Jerusalem. Then was the blessed Stephen filled with God's\ngrace, and with great strength, and he wrought miracles and great signs\namong the people. Then arose some of the unbelieving Jews, and would with\ntheir error quell the blessed martyr's doctrine; but they could not\nwithstand his wisdom, nor the Holy Ghost, who spake through him. Then they\nset false witnesses, who belied him, and said that he spake blasphemous\nwords of Moses and of God. The people were then greatly excited, and the\nelders, and the Jewish scribes, and they seized Stephen, and drew him to\ntheir council, and {47} the false witnesses said of him, \"This man ceaseth\nnot to speak blasphemous words against this holy place, and God's law. We\nheard him say that Christ shall destroy this place, and change the usages\nwhich Moses hath taught us.\" Then looked on him they who sate in the\ncouncil, and saw his countenance like the face of an angel. Then said the\nchief priest to the blessed martyr, \"Is it as they say?\" Then would the\nholy man Stephen rectify their unbelieving hearts with the example and\nremembrance of their forefathers, and, with all love, incline them to the\nway of truth. He began then to relate to them concerning the patriarch\nAbraham, how the God of heaven chose him for associate, and promised him,\nthat all nations should be blessed in his offspring, for his obedience. In\nlike manner, in a long narrative, he renewed before them the memory of the\nother patriarchs; and how Moses, through God's might, wonderfully led their\nforefathers over the Red Sea, and how they afterwards were forty days in\nthe waste, daily fed with heavenly food; and how God led them to the Jewish\ncountry, and wholly destroyed before their sight all the heathen nations;\nand of David the great king's greatness, and of Solomon's glory, who the\ngreat temple raised to God. At last he said, \"Ye withstand the Holy Ghost\nwith stiff neck and unbelieving heart; ye are betrayers and murderers, and\nthe righteous Christ ye enviously slew; ye have received a law by the\ndisposition of angels, and ye have held it not.\" Then were the Jews greatly\ndisturbed in their heart, and gnashed their teeth against him. But the holy\nStephen was filled with the Holy Ghost, and looked towards heaven, and saw\nthe glory of God, and Jesus standing on the right of his Father; and he\nsaid, \"Behold, I see the heavens open, and the Son of man standing at the\nright hand of God.\" Then the Jews, crying with a loud voice, held their\nears, and with one accord rushed on him, and seized him, and led him out of\nthe city to be stoned. The false witnesses then laid their coats before the\n{49} feet of a young man who was called SAUL. They then begun to stone with\nhard stones the blessed Stephen; and he cried, and said, \"Lord Jesus,\nreceive my spirit.\" And he bowed his knees, crying with a loud voice, \"My\nLord, place not thou these deeds to them as sin.\" And he then with that\nword departed to the Almighty Saviour, whom he had seen standing high in\nheaven.\n\nThe wise Augustine spake touching this text, and inquired, why the holy\nmartyr Stephen said that he saw the Son of man standing at God's right\nhand, and would not say the Son of God; when it seemed worthier of Christ\nto be called the Son of God than the Son of man? But it was fitting that\nJesus should be so manifested in heaven, and so announced on earth. All the\nmalice of the Jews arose in this, Why the Lord Christ, who, after the\nflesh, is truly the Son of man, should also be called the Son of God; for\nthe holy writ hath very properly mentioned the Son of man standing at the\nright hand of God, to shame the disbelief of the Jews. Christ was\nmanifested in heaven to his blessed martyr Stephen, who was slain by the\nunbelievers on earth; and the heavenly truth gave testimony of him, whom\nearthly wickedness had shamefully calumniated. Who can rightly be called\nthe Son of man, save Christ only, when every man besides him is the son of\ntwo persons? The blessed Stephen saw Christ standing, because he was his\nsupport in the spiritual fight of his martyrdom. Verily we confess in our\ncreed that the Lord sits at the right hand of his Father. A seat is\nbefitting to a judge, and standing to one helping or fighting. Now our\ncreed acknowledges Christ's seat, because he is the true Judge of the\nliving and the dead: and the blessed martyr Stephen saw him standing,\nbecause he was his helper, as we before said. The death of all the chosen\nsaints is precious in the sight of God; yet it seems, if any difference may\nbe between martyrs, that he is the most exalted who suffered {51} martyrdom\nnext to God. Now Stephen was ordained deacon at the hands of the apostles;\nbut he preceded them in the kingdom of heaven by a triumphant death; and so\nhe who was lower in order was first in suffering; and he who was a disciple\nin condition was the earliest to be a doctor in martyrdom. That death\nverily which Jesus vouchsafed to suffer for men, Stephen gave first of men\nto Jesus. He is called protomartyr, that is the first witness, because he\nfirst after Christ's passion suffered martyrdom. Stephen is a Greek name,\nwhich is in Latin, _Coronatus_, and which we express in English by,\n_Glory-crowned_, because he has the eternal crown of glory, as his name\nforetold to him. The lying witnesses, who had falsely accused him, begun\nfirst to stone him; because the law of Moses taught, that whosoever accused\nanother to death should throw the first stone against him whom he had\nbefore slain with his tongue. The cruel Jews raging stoned the holy one,\nand he cried and said, \"Lord, place thou not these deeds to them as sin.\"\n\nUnderstand now, my brethren, the great love of this blessed man. He was\nplaced in death, and yet he prayed with true love for his slayers; and amid\nthe falling of the stones, when any one might forget his dearest friends,\nhe commended his foes to God, thus saying, \"Lord, place thou not these\ndeeds to them as sin.\" He was more afflicted on account of their sins than\nof his own wounds, more for their wickedness than his own death; and\nrightly more, seeing that eternal death followed their wickedness, and\neternal life followed his death. Saul held the garments of the false\nwitnesses, and zealously instigated their minds to the stoning. But Stephen\nwith bended knees besought the Lord that he would redeem Saul. Stephen's\nprayer was heard, and Saul was redeemed. The pious one was heard, and the\nimpious justified.\n\nBy this deed is shown how greatly avails the prayer of {53} true love.\nVerily the church of God would not have had Paul as a teacher, if the holy\nmartyr Stephen had not thus prayed. Behold, Paul now rejoices with Stephen\nin the kingdom of heaven; with Stephen he enjoys the brightness of Christ,\nand with him he rules. Whither Stephen preceded, stoned with the stones of\nSaul, thither Paul followed, aided by the prayers of Stephen. Paul is not\nthere defiled through Stephen's murder, but Stephen rejoices in the\nfellowship of Paul, because true love rejoices in them both. True love\novercame the cruelty of the Jews to Stephen, and the same love covered over\nthe greatness of his sins in Paul, and it in both of them together earned\nthe kingdom of heaven. Verily true love is the fountain and origin of all\ngoodness, and noble fortitude, and the way that leads to heaven. He who\njourneys in true love cannot err nor fear: it directs, and shields, and\nleads. Through true love was the holy martyr rendered so courageous that he\nboldly reproved the disbelief of the Jews, and he continued tranquil amid\nthe great stones, and benevolently prayed for the stoners, and, in addition\nthereto, entered the heavenly hall living, and crowned with glory.\n\nMy brethren, let us in some degree imitate so great a teacher's faith, and\nso great a martyr's love. Let us love our brothers in God's church with\nsuch affection as that with which this martyr loved his foes. Be mindful\nwhat Truth itself has promised in the holy gospel, and what pledge it has\ngiven us. Jesus said, \"If ye forgive those men who sin against you, then\nwill your heavenly Father forgive you your sins: but if ye will not\nforgive, your Father will not forgive you your sins.\" Ye hear now, my\nbrethren, that it stands, through God's grace, at our own option how we\nshall be judged before God. He said, \"If ye forgive, ye shall be forgiven.\"\nLet no man deceive himself: verily if any one hate a man in this world,\nwhatever good he may have done, {55} he loses it all; for the apostle Paul\nspeaks not falsely, who says, \"Though I spend all my wealth in food for the\npoor, and though I give my own body to be slain, so that I burn in\nmartyrdom, if I have not true love, it profiteth me nothing.\" Concerning\nthe same the evangelist John said, \"He who loveth not his brother\ncontinueth in death.\" Again he said, \"Every one who hateth his brother is a\nmurderer.\" We are all brothers who believe in God, and we all say, \"Pater\nnoster qui es in coelis,\" that is, \"Our Father who art in heaven.\" Let no\nman presume on kinship without true love. Let no man trust in alms-deeds,\nor in prayers, without the aforesaid love; for so long as he holds black\nmalice in his heart, he cannot in any way delight the merciful God. But if\nhe desire that God be merciful to him, let him listen to good counsel, not\nfrom my mouth, but from that of Christ himself: he said, \"If thou offerest\nthy gift at God's altar, and thou there rememberest that thy brother hath\nsomething against thee, leave forthwith the gift before the altar, and go\nfirst to thy brother, and reconcile thee to him, and when thou comest again\nto the altar, offer then thy gift.\" But if thou hast injured thy christian\nbrother, then hath he something against thee, and thou shalt, according to\nGod's teaching, gladden him, ere thou offerest thy gift. But if the\nchristian man, who is thy brother, hath in aught done thee evil, that thou\nshalt mercifully forgive. Our spiritual gifts are our prayers, and hymn,\nand housel-hallowing, and every other gift that we offer to God, which we\nshould give to God with peaceful heart and brotherly love. Now will some\nman say against this text, I cannot love my foe, whom I see daily\nbloodthirsty against me. O thou man, thou seest what thy brother hath done\nto thee, but thou seest not what thou hast done to God. When thou much\nheavier sins hast perpetrated against God, why wilt thou not forgive one\nman little offences, that the Almighty God may forgive thee great {57}\nsins? Now again thou wilt say, It is a great hardship for me to love my\nfoe, and to pray for him who meditates harm against me. We will not gainsay\nthat it is a great hardship; but if it is difficult in this world, it turns\nto a great reward in the one to come. Verily by love of thy foe thou art\nthe friend of God, and not only art thou his friend, but thou art also a\nchild of God, by the condition that thou love thy foe; as Christ himself\nhath said, \"Love your enemies, do good to those who hate you, that ye be\nyour Father's children, who is in heaven.\" Many hardships and contumelies\nany one would easily endure that he might be accounted the child of some\npowerful man, and his heir to transitory possessions: bear now patiently,\nfor the everlasting honour of being accounted children of God, and his\nheirs in heavenly riches, that which the other would undergo for a frail\nmatter.\n\nWe tell you God's law; hold it if ye will. If we kept it in silence, we\nshould not be secure. Love of Christ compels us ever to stimulate the good,\nthat they continue in goodness; and we admonish the wicked that they may\nquickly turn from their wickedness. Let not the righteous be heedless at\nhis beginning, nor the wicked despair through his unrighteousness. Let the\ngood man dread lest he fall; the wicked take care that he stand. Let him\nwho is wicked imitate the conversion of Paul; let him who is good persist\nin goodness with Stephen; for no beginning is praiseworthy without a good\nending. All praise will be sung at the end.\n\nMy brethren, yesterday our Lord vouchsafed to visit this world in true\nhuman nature: now to-day the noble champion Stephen, quitting his bodily\ndwelling, went triumphant to heaven. Christ descended clothed with flesh;\nStephen ascended, through his blood with glory crowned. Yesterday angels\nsung, \"Glory to God in the highest;\" now to-day they received Stephen\nrejoicing in their fellowship, with whom he glorieth and rejoiceth to all\neternity. Amen.\n\n       *       *       *       *       *\n\n\n{58} VI. KA[=L]. JAN.\n\nASSUMPTIO S[=CI] IOHANNIS APOSTOLI.\n\nIohannes se Godspellere, Cristes dyrling, weardh on dhysum daege to\nheofenan rices myrhdhe, thurh Godes neosunge, genumen. He waes Cristes\nmoddrian sunu, and he hine lufode synderlice; na swa micclum for dhaere\nmaeglican sibbe swa for dhaere claennysse his ansundan maegdhhades. He waes\non maegdhh['a]de Gode gecoren, and h['e] on ecnysse on ungewemmedum\nmaegdhhade thurhwunode. Hit is geraed on gewyrdelicum racum thaet h['e]\nwolde w['i]fian, and Cr['i]st weardh to his gyftum geladhod. Tha gel['a]mp\nhit thaet aet dham gyftum w['i]n weardh ateorod. Se Haelend dha het tha\ndhenig-men afyllan six staenene fatu mid hluttrum waetere, and he mid his\nbletsunge thaet waeter to aedhelum wine awende. This is thaet forme t['a]cn\ndhe h['e] on his menniscnysse openlice geworhte. Tha weardh Iohannes swa\nonbryrd thurh thaet t['a]cn, thaet h['e] dhaerrihte his bryde on maegdhhade\nforl['e]t, and symle sydhdhan Drihtne folgode, and weardh dha him\ninweardlice gelufod, fordhan dhe he hine aetbraed tham flaesclicum lustum.\nWitodlice dhisum leofan leorning-cnihte befaeste se Haelend his modor,\nthatha h['e] on rode hengene mancynn alysde; thaet his claene l['i]f dhaes\nclaenan maedenes Marian gymde, and heo dha on hyre swyster suna dhenungum\nwunode.\n\nEft on fyrste, aefter Cristes upstige to heofonum, rixode sum waelhreow\ncasere on Romana r['i]ce, aefter Nerone, se waes Domicianus gehaten,\ncristenra manna ehtere: se het afyllan ane cyfe mid weallendum ele, and\nthone maeran godspellere thaeron het bescufan; ac he, dhurh Godes\ngescyldnysse, ungewemmed of dham hatum baedhe eode. Eft dhadha se waelreowa\nne mihte dhaes eadigan apostoles bodunge alecgan, tha asende he hine on\nwraecsidh to anum igeodhe the is Padhmas gec['i]ged, thaet he dhaer thurh\nhungres scearpnysse acwaele. Ac se Aelmihtiga Haelend ne forl['e]t to\ngymeleaste his gelufedan apostol, ac {60} geswutelode him on dham\nwraecsidhe tha toweardan onwrigenysse, be dhaere h['e] awrat dha b['o]c dhe\nis gehaten APOCALIPSIS: and se waelhreowa Domicianus on dham ylcan geare\nweardh acweald aet his witena handum; and h['i] ealle anmodlice raeddon\nthaet ealle his gesetnyssa aydlode waeron. Tha weardh Nerua, swidhe arfaest\nman, to casere gecoren. Be his gedhafunge gecyrde se apostol ongean mid\nmicclum wurdhmynte, sedhe mid hospe to wraecsidhe asend waes. Him urnon\nongean weras and wif faegnigende, and cwedhende, \"Gebletsod is se dhe com\non Godes naman.\"\n\nMid tham dhe se apostol Iohannes stop into dhaere byrig Ephesum, tha baer\nman him togeanes anre wydewan l['i]c to byrigenne; hire nama waes Drusiana.\nHeo waes swidhe gelyfed and aelmesgeorn, and tha dhearfan, dhe heo mid\ncystigum mode eallunga afedde, dreorige mid w['o]pe dham l['i]ce folgodon.\nDha het se apostol dha baere settan, and cwaedh, \"Min Drihten, Haelend\nCrist! Araere dhe, Drusiana; aris, and gecyrr ham, and gearca ['u]s\ngereordunge on thinum huse.\" Drusiana tha ar['a]s swilce of slaepe awreht,\nand, carfull be dhaes apostoles haese, ham gewende.\n\nOn dham odhrum daege eode se apostol be dhaere straet, tha ofseah he hwaer\nsum udhwita laedde twegen gebrodhru, the haefdon behwyrfed eall heora\nyldrena gestreon on deorwurdhum gymstanum, and woldon dha tocwysan on\nealles thaes folces gesihdhe, to waefersyne, swylce to forsewennysse\nworuldlicra aehta. Hit waes gewunelic on dham timan thaet dha dhe woldon\nworuld-wisdom gecneordlice leornian, thaet h['i] behwyrfdon heora are on\ngymstanum, and dha tobraecon; odhdhe on sumum gyldenum wecge, and dhone on\ns['ae] awurpan; thilaes dhe seo smeaung thaera aehta h['i] aet thaere lare\nhremde. Tha clypode se apostol dhone udhwitan Graton him to, and cwaedh,\n\"Dyslic bidh thaet hwa woruldlice speda forhogige for manna h['e]runge, and\nbeo on Godes dome genidherod. Ydel bidh se laecedom the ne maeg dhone\nuntruman gehaelan; swa bidh eac ydel seo l['a]r dhe ne gehaeldh dhaere\nsawle leahtras and undheawas. {62} Sodhlice min lareow Crist sumne cniht\ndhe gewilnode thaes ecan lifes thysum wordum laerde, Thaet he sceolde ealle\nhis welan beceapian, and thaet wurdh dhearfum daelan, gif h['e] wolde\nfulfremed beon, and he sydhdhan haefde his goldhord on heofenum, and dhaer\nto-eacan thaet ece l['i]f.\" Graton dha se udhwita him andwyrde, \"Thas\ngymstanas synd tocwysede for ydelum gylpe, ac gif dhin l['a]reow is sodh\nGod, gefeg dhas bricas to ansundnysse, thaet heora wurdh maege thearfum\nfremian.\" Iohannes tha gegaderode dhaera gymstana bricas, and beseah to\nheofonum, thus cwedhende, \"Drihten Haelend, nis dhe nan dhing earfodhe; thu\nge-edstadhelodest dhisne tobrocenan middangeard on thinum geleaffullum,\nthurh t['a]cen thaere halgan rode; ge-edstadhela nu thas deorwurdhan\ngymstanas, dhurh dhinra engla handa, thaet dhas nytenan menn thine mihta\noncn['a]won, and on the gelyfon.\" Hwaet, dha faerlice wurdon dha gymstanas\nswa ansunde, thaet furdhon nan t['a]cen thaere aerran tocwysednysse naes\ngesewen. Tha se udhwita Graton samod mid tham cnihtum feoll to Iohannes\nfotum, gelyfende on God. Se apostol hine fullode mid eallum his hirede, and\nh['e] ongann Godes geleafan openlice bodian. Tha twegen gebrodhra, Atticus\nand Eugenius, sealdon heora gymstanas, and ealle heora aehta daeldon\nw['ae]dlum, and filigdon tham apostole, and micel menigu geleaffulra him\neac to gedheodde.\n\nTha becom se apostol aet sumum saele to thaere byrig Pergamum, thaer dha\nforesaedan cnihtas i['u] aer eardodon, and gesawon heora dheowan mid\ngodewebbe gefreatewode, and on woruldlicum wuldre scinende. Dha wurdon\nh['i] mid deofles flan thurhscotene, and dreorige on mode, thaet h['i]\nwaedligende on ['a]num waclicum waefelse ferdon, and heora dheowan on\nworuldlicum wuldre scinende waeron. Tha undergeat se apostol dhas deoflican\nfacn, and cwaedh, \"Ic geseo thaet eower m['o]d is awend, and eower\nandwlita, fordhan dhe ge eowre speda thearfum daeldon, and mines Drihtnes\nlare fyligdon: gadh nu fordhi to wuda, and heawadh incre byrdhene gyrda,\nand gebringadh to me.\" H['i] dydon be his haese, and h['e] on Godes {64}\nnaman dha grenan gyrda gebletsode, and h['i] wurdon to readum golde awende.\nEft cwaedh se apostol Iohannes, \"Gadh to dhaere s['ae]-strande, and feccadh\nme papolstanas.\" H['i] dydon swa; and Iohannes tha on Godes maegendhrymme\nh['i] gebletsode, and h['i] wurdon gehwyrfede to deorwurdhum gymmum. Tha\ncwaedh se apostol, \"Gadh to smidhdhan, and fandiadh thises goldes and\ndhissera gymstana.\" H['i] dha eodon, and eft comon, thus cwedhende, \"Ealle\ndhas goldsmidhas secgadh thaet h['i] naefre aer swa claene gold, ne swa\nread ne gesawon: eac dhas gym-wyrhtan secgadh thaet hi naefre swa\ndeorwurdhe gymstanas ne gemetton.\" Tha cwaedh se apostol him to, \"Nimadh\nthis gold, and dhas gymstanas, and faradh, and bicgadh eow land-['a]re;\nfordhan the ge forluron dha heofenlican speda. Bicgadh eow paellene\ncyrtlas, thaet ge to lytelre hwile scinon swa swa r['o]se, thaet ge\nhraedlice forweornion. Beodh blowende and welige hwilwendlice, thaet ge\necelice waedlion. Hwaet la, ne maeg se Aelmihtiga Wealdend thurhteon thaet\nh['e] do his dheowan rice for worulde, genihtsume on welan, and\nunwidhmetenlice scinan? Ac he sette gec['a]mp geleaffullum sawlum, thaet hi\ngelyfon to geagenne tha ecan welan, dha dhe for his naman tha hwilwendan\nspeda forh['o]giadh. Ge gehaeldon untruman on thaes Haelendes naman, ge\nafligdon deoflu, ge forgeafon blindum gesihdhe, and gehwilce uncodhe\ngehaeldon: efne nu is dheos gifu eow aetbroden, and ge sind earmingas\ngewordene, ge dhe waeron maere and strange. Swa micel ege stod deoflum fram\neow, thaet h['i] be eowere haese tha ofsettan deofolseocan forleton; nu ge\nondraedadh eow deoflu. Tha heofenlican aehta sind us eallum gemaene. Nacode\nwe waeron acennede, and nacode we gewitadh. Thaere sunnan beorhtnys, and\nthaes monan leoht, and ealra tungla sind gemaene tham rican and dham\nheanan. R['e]n-scuras, and cyrcan duru, fulluht, and synna forgyfenys,\nhuselgang, and Godes neosung, sind eallum gemaene, earmum and eadigum: ac\nse ungesaeliga gytsere wile mare habban thonne him genihtsumadh, thonne he\nfurdhon orsorh ne bricdh his genihtsumnysse. Se gytsere haefdh aenne\nlichaman, and {66} menigfealde scr['u]d; he haefdh ane wambe, and thusend\nmanna bigleofan: witodlice thaet he for gytsunge ['u]ncyste nanum odhrum\nsyllan ne maeg, thaet he hordadh, and nat hwam; swa swa se witega cwaedh,\n'On ['i]del bidh aelc man gedrefed, sedhe hordadh, and nat hwam he hit\ngegaderadh.' Witodlice ne bidh he thaera aehta hlaford, thonne he hi daelan\nne maeg; ac he bidh thaera aehta dheowa, thonne he him eallunga theowadh;\nand thaer to-eacan him weaxadh untrumnyssa on his lichaman, thaet h['e] ne\nmaeg ['ae]tes odhdhe w['ae]tes brucan. H['e] caradh daeges and nihtes thaet\nhis feoh gehealden sy; h['e] gymdh graedelice his teolunge, his gafoles,\nhis gebytlu; he berypdh tha w['a]nnspedigan, he fulg['ae]dh his lustum and\nhis plegan; thonne faerlice gewitt he of dhissere worulde, nacod and\nforscyldigod, synna ana mid him ferigende; fordhan the he sceal ['e]ce\nw['i]te dhrowian.\"\n\nEfne dhadha se apostol thas lare sprecende waes, dha baer sum wuduwe hire\nsuna lic to bebyrgenne, se haefde gewifod thritigum nihtum ['ae]r. Seo\ndreorige modor tha samod mid tham licmannum rarigende h['i] astrehte aet\nthaes halgan apostoles fotum, biddende thaet he hire sunu on Godes naman\naraerde, swa swa he dyde tha wydewan Drusianam. Iohannes dha ofhreow thaere\nmeder and dhaera licmanna dreorignysse, and astrehte his lichaman to\neordhan on langsumum gebede, and dha aet nextan ar['a]s, and eft\nup-ahafenum handum langlice baed. Thadha he dhus dhriwa ged['o]n haefde,\ndha het he unwindan thaes cnihtes l['i]c, and cwaedh, \"Eala dhu cniht, dhe\nthurh dhines flaesces lust hraedlice dhine sawle forlure; eala thu cniht,\nthu ne cudhest dhinne Scyppend; thu ne cudhest manna Haelend; thu ne\ncudhest dhone sodhan freond; and fordhi thu beurne on thone wyrstan feond.\nNu ic ageat mine tearas, and for dhinre nytennysse geornlice baed, thaet\nthu of deadhe arise, and thisum twam gebrodhrum, Attico and Eugenio, cydhe\nh['u] micel wuldor h['i] forluron, and hwilc wite h['i] geearnodon.\" Mid\ndham tha ar['a]s se cniht Stacteus, and feoll to Iohannes fotum, and begann\nto dhreagenne tha gebrodhru the miswende w['ae]ron, thus cwedhende, \"Ic\ngeseah tha englas, the eower gymdon, dreorige {68} wepan, and dha\nawyrigedan sceoccan blissigende on eowerum forwyrde. Eow waes heofenan rice\ngearo, and scinende gebytlu mid wistum afyllede, and mid ecum leohte: tha\nge forluron thurh unwaerscipe, and ge begeaton eow dheosterfulle wununga\nmid dracum afyllede, and mid brastligendum ligum, mid unasecgendlicum witum\nafyllede, and mid andhraecum stencum; on dham ne ablindh granung and\nthoterung daeges oththe nihtes: biddadh fordhi mid inweardre heortan dhysne\nGodes apostol, eowerne lareow, thaet he eow fram dham ecum forwyrde araere,\nswa swa he me fram deadhe araerde; and he eowre saula, the nu synd\nadylegode of thaere liflican b['e]c, gelaede eft to Godes gife and\nmiltsunge.\"\n\nSe cniht tha Stacteus, dhe of deadhe ar['a]s, samod mid tham gebrodhrum,\nastrehte hine to Iohannes f['o]tswadhum, and thaet folc fordh mid ealle,\nanmodlice biddende thaet he him to Gode gethingode. Se apostol tha bebead\ndham twam gebrodhrum thaet hi dhritig daga be hreowsunge daedbetende Gode\ngeoffrodon, and on faece geornlice baedon, thaet dha gyldenan gyrda eft to\nthan aerran gecynde awendon, and tha gymstanas to heora wacnysse. Aefter\ndhritigra daga faece, thatha h['i] ne mihton mid heora benum thaet gold and\ntha gymstanas to heora gecynde awendan, dha comon hi mid wope to tham\napostole, thus cwedhende, \"Symle dhu taehtest mildheortnysse, and thaet man\nodhrum miltsode; and gif man odhrum miltsadh, hu micele swidhor wile God\nmiltsian and arian mannum his hand-geweorce! Thaet thaet we mid gitsigendum\neagum agylton, thaet we nu mid wependum eagum bereowsiadh.\" Dha andwyrde se\napostol, \"Beradh dha gyrda to wuda, and tha stanas to s['ae]-strande: hi\nsynd gecyrrede to heora gecynde.\" Thadha hi this gedon haefdon, dha\nunderfengon hi eft Godes gife, swa thaet hi adraefdon deoflu, and blinde,\nand untrume gehaeldon, and fela tacna on Drihtnes naman gefremedon, swa swa\nhi aer dydon.\n\nSe apostol tha gebigde to Gode ealne thone eard Asiam, se is geteald to\nhealfan daele middan-eardes; and awrat dha {70} feordhan Cristes b['o]c,\nseo hrepadh swydhost ymbe Cristes godcundnysse. Dha odhre thry\ngodspelleras, Matheus, Marcus, Lucas, awriton aeror be Cristes\nmenniscnysse. Tha asprungon gedwolmenn on Godes geladhunge, and cwaedon\nthaet Crist naere aer he acenned waes of Marian. Tha baedon ealle tha\nleod-bisceopas dhone halgan apostol thaet he tha feordhan b['o]c gesette,\nand thaera gedwolmanna dyrstignesse adwaescte. Iohannes tha bead dhreora\ndaga faesten gemaenelice; and he aefter dham faestene weardh swa miclum mid\nGodes gaste afylled, thaet he ealle Godes englas, and ealle gesceafta, mid\nheahlicum mode oferst['a]h, and mid dhysum wordum tha godspellican\ngesetnysse ongan, \"In principio erat uerbum, et uerbum erat apud Deum, et\nDeus erat uerbum, et reliqua:\" thaet is on Englisc, \"On frymdhe waes word,\nand thaet word waes mid Gode, and thaet word waes God; this waes on frymdhe\nmid Gode; ealle dhing sind thurh hine geworhte, and nis nan thing buton him\ngesceapen.\" And swa fordh on ealre thaere godspellican gesetnysse, he cydde\nfela be Cristes godcundnysse, hu he ecelice butan angynne of his Faeder\nacenned is, and mid him rixadh on annysse thaes Halgan Gastes, ['a] butan\nende. Feawa he awrat be his menniscnysse, fordhan the tha dhry odhre\ngodspelleras genihtsumlice be tham heora bec setton.\n\nHit gelamp aet sumum saele thaet tha deofolgyldan the tha g['y]t\nungeleaffulle w['ae]ron, gecwaedon thaet hi woldon thone apostol to heora\nhaedhenscipe geneadian. Tha cwaedh se apostol to dham haedhengyldum, \"Gadh\nealle endemes to Godes cyrcan, and clypiadh ealle to eowerum godum, thaet\nseo cyrce afealle dhurh heora mihte; dhonne buge ic to eowerum\nhaedhenscipe. Gif dhonne eower godes miht tha halgan cyrcan towurpan ne\nmaeg, ic towurpe eower tempel thurh dhaes Aelmihtigan Godes mihte, and ic\ntocwyse eower deofolgyld; and bidh thonne rihtlic gedhuht thaet ge geswycon\neoweres gedwyldes, and gelyfon on dhone sodhan God, sedhe ana is\nAelmihtig.\" Tha haedhengyldan dhisum cwyde gedhwaerlaehton, and Iohannes\nmid geswaesum wordum thaet folc tihte, thaet h['i] ufor eodon fram tham\ndeofles {72} temple; and mid beorhtre stemne aetforan him eallum clypode,\n\"On Godes naman ahreose this tempel, mid eallum tham deofolgyldum the him\non eardiadh, thaet theos menigu tocnawe thaet dhis haedhengyld deofles\nbiggeng is.\" Hwaet dha faerlice ahreas thaet tempel grundlunga, mid eallum\nhis anlicnyssum to duste awende. On dham ylcan daege wurdon gebigede twelf\ndhusend haedhenra manna to Cristes geleafan, and mid fulluhte gehalgode.\n\nTha sceorede dha gyt se yldesta haedhengylda mid mycelre thwyrnysse, and\ncwaedh thaet he nolde gelyfan buton Iohannes attor drunce, and thurh Godes\nmihte dhone cwelmbaeran drenc oferswidhde. Tha cwaedh se apostol, \"Theah\nthu me attor sylle, thurh Godes naman hit me ne deradh.\" Dha cwaedh se\nhaedhengylda Aristodemus, \"Thu scealt aerest odherne geseon drincan, and\ndhaerrihte cwelan, thaet huru dhin heorte swa forhtige for dham deadbaerum\ndrence.\" Iohannes him andwyrde, \"Gif dhu on God gelyfan wylt, ic unforhtmod\ndhaes drences onf['o].\" Tha getengde se Aristodemus to dham heahgerefan,\nand gen['a]m on his cwearterne twegen dheofas, and sealde him dhone\nunlybban aetforan eallum dham folce, on Iohannes gesihdhe; and hi\ndhaerrihte aefter tham drence gewiton. Sydhdhan se haedhengylda eac sealde\ndhone attorbaeran drenc tham apostole, and h['e] mid rodetacne his mudh,\nand ealne his lichaman gew['ae]pnode, and dhone unlybban on Godes naman\nhalsode, and sidhdhan mid gebildum mode hine ealne gedranc. Aristodemus dha\nand thaet folc beheoldon thone apostol dhreo t['i]da daeges, and gesawon\nhine habban glaedne andwlitan, buton bl['a]cunge and forhtunge; and hi\nealle clypodon, \"An sodh God is, sedhe Iohannes wurdhadh.\" Tha cwaedh se\nhaedhengylda to dham apostole, \"Gyt me tweonadh; ac gif dhu dhas deadan\nsceadhan, on dhines Godes naman araerst, thonne bidh min heorte geclaensod\nfram aelcere twynunge.\" Dha cwaedh Iohannes, \"Aristodeme, nim mine tunecan,\nand lege bufon dhaera deadra manna lic, and cwedh, 'Thaes Haelendes Cristes\napostol me asende to eow, thaet ge on his naman of deadhe arison, and aelc\nman oncn['a]we thaet {74} deadh and l['i]f dheowiadh minum Haelende.'\" He\ndha be dhaes apostoles haese baer his tunecan, and alede uppon dham tw['a]m\ndeadum; and h['i] dhaerrihte ansunde arison. Thadha se haedhengylda thaet\ngeseah, dha astrehte he hine to Iohannes fotum, and sydhdhan ferde to dham\nheahgerefan, and him dha wundra mid hluddre stemne cydde. H['i] dha begen\nthone apostol gesohton, his miltsunge biddende. Tha bead se apostol him\nseofon nihta faesten, and hi sidhdhan gefullode; and hi aefter dham\nfulluhte towurpon eall heora deofolgyld, and mid heora maga fultume, and\nmid eallum craefte araerdon Gode maere cyrcan on dhaes apostoles\nwurdhmynte.\n\nThadha se apostol waes nigon and hund-nigontig geara, tha aeteowode him\nDrihten Crist mid tham odhrum apostolum, the h['e] of dhisum life genumen\nhaefde, and cwaedh, \"Iohannes, cum to me; tima is thaet thu mid dhinum\ngebrodhrum wistfullige on minum gebeorscipe.\" Iohannes tha ar['a]s, and\neode widh thaes Haelendes; ac he him to cwaedh, \"Nu on sunnan-daeg, mines\naeristes daege, thu cymst to me:\" and aefter dham worde Drihten gewende to\nheofenum. Se apostol micclum blissode on dham beh['a]te, and on tham\nsunnan-uhtan aerwacol to dhaere cyrcan com, and tham folce, fram hancrede\nodh undern, Godes gerihta laerde, and him maessan gesang, and cwaedh thaet\nse Haelend hine on dham daege to heofonum geladhod haefde. Het dha delfan\nhis byrgene widh thaet weofod, and thaet greot ut-awegan. And h['e] eode\ncucu and gesund into his byrgene, and astrehtum handum to Gode clypode,\n\"Drihten Crist, ic thancige dhe thaet thu me geladhodest to thinum wistum:\nthu w['a]st thaet ic mid ealre heortan the gewilnode. Oft ic dhe baed thaet\nic moste to dhe faran, ac dhu cwaede thaet ic anbidode, thaet ic dhe mare\nfolc gestrynde. Thu heolde minne lichaman widh aelce besmittennysse, and\nthu simle mine sawle onlihtest, and me nahwar ne forlete. Thu settest on\nminum mudhe thinre sodhfaestnysse word, and ic awrat dha lare dhe ic of\ndhinum mudhe gehyrde, and dha wundra dhe ic dhe wyrcan geseah. Nu ic dhe\nbetaece, Drihten! thine bearn, dha dhe thin geladhung, maeden and {76}\nmoder, thurh waeter and thone Halgan Gast, dhe gestrynde. Onfoh me to minum\ngebrodhrum mid dham dhe dhu come, and me geladhodest. Geopena ongean me\nlifes geat, thaet dhaera dheostra ealdras me ne gemeton. Thu eart Crist,\ndhaes lifigendan Godes Sunu, thu the be dhines Faeder haese middangeard\ngehaeldest, and us dhone Halgan Gast asendest. The we heriadh, and\nthanciadh thinra menigfealdra goda geond ungeendode worulde. Amen.\"\n\nAefter dhysum gebede aeteowode heofenlic leoht bufon dham apostole, binnon\ndhaere byrgene, ane tid swa beorhte scinende, thaet nanes mannes gesihdh\nthaes leohtes leoman sceawian ne mihte; and he mid tham leohte his gast\nageaf tham Drihtne the hine to his rice geladhode. He gew['a]t swa freoh\nfram deadhes sarnysse, of dhisum andweardan life, swa swa he waes aelfremed\nfram lichamlicere gewemmednysse. Sodhlice sydhdhan waes his byrgen gemet\nmid mannan afylled. Manna waes gehaten se heofenlica mete, the feowertig\ngeara afedde Israhela folc on westene. Nu waes se bigleofa gemett on\nIohannes byrgene, and nan dhing elles; and se mete is weaxende on hire odh\ndhisne andweardan daeg. Thaer beodh fela tacna aeteowode, and untrume\ngehaelde, and fram eallum frecednyssum alysede, thurh dhaes apostoles\ndhingunge. Thaes him getidhadh Drihten Crist, tham is wuldor and wurdhmynt\nmid Faeder and Halgum Gaste, ['a] butan ende. Amen.\n\n{59} DECEMBER XXVII.\n\nTHE ASSUMPTION OF SAINT JOHN THE APOSTLE.\n\nJohn the Evangelist, Christ's darling, was on this day, through God's\nvisitation, taken to the joy of the kingdom of heaven. He was the son of\nChrist's maternal aunt, and he loved him particularly, not so much for the\nconsanguinity, as for the purity of his uncorrupted chastity. He was in\nchastity chosen to God, and he ever continued in undefiled chastity. It is\nread in historic narratives that he would marry, and Christ was invited to\nhis nuptials. Then it befell that at the nuptials wine was wanting. Jesus\nthen bade the serving men fill six stone vessels with pure water, and he\nwith his blessing turned the water to noble wine. This is the first miracle\nthat he openly wrought in his state of man. Now John was so stimulated by\nthat miracle, that he forthwith left his bride in maidenhood, and ever\nafterwards followed the Lord, and was by him inwardly beloved, because he\nhad withdrawn himself from fleshly lusts. Verily to this beloved disciple\nJesus intrusted his mother, when, suspended on the cross, he redeemed\nmankind, that his pure life might take care of the pure virgin Mary, and\nthat she might continue ministering to her sister's son.\n\nSome time after, after Christ's ascension to heaven, a cruel emperor\nreigned in the Roman empire, after Nero, who was called Domitian, a\npersecutor of the christians. He commanded a vat to be filled with boiling\noil, and the great evangelist to be thrust therein; but he, through God's\nprotection, went uninjured from that hot bath. Afterwards, when the cruel\none might not suppress the preaching of the blessed apostle, he sent him\ninto exile to an island that is called Patmos, that he there, through\nsharpness of hunger, might perish. But the Almighty Saviour did not leave\nhis beloved apostle to {61} neglect, but revealed to him, in that exile,\nthe revelation of things to come, concerning which he wrote the book which\nis called APOCALYPSE: and the cruel Domitian was slain in the same year by\nthe hand of his senators; and they all unanimously resolved that all his\ndecrees should be annulled. Then was Nerva, a very honourable man, chosen\nfor emperor. With his consent the apostle returned with great worship, he\nwho with contumely had been sent into banishment. Men and women ran to meet\nhim, rejoicing and saying, \"Blessed is he who cometh in the name of God.\"\n\nAs the apostle John was entering the city of Ephesus, there was borne\ntowards him the corpse of a widow to be buried; her name was Drusiana. She\nwas of great faith, and gave much in alms, and the poor, whom she had\nbountifully fed, sad, with weeping, followed the corpse. Then the apostle\nbade them set down the bier, and said, \"My Lord, Jesus Christ! Raise thee,\nDrusiana; arise, and return home, and prepare refection for us in thy\nhouse.\" Drusiana then arose as if from sleep awakened, and, mindful of the\napostle's command, returned home.\n\nOn the second day the apostle going in the street, observed where a\nphilosopher was accompanying two brothers, who had turned all their\nparents' treasure into precious gems, and would crush them in the sight of\nall the people as a spectacle, in contempt as it were of worldly riches. It\nwas common at that time for those who would sedulously learn philosophy, to\nchange their property for gems, and break them in pieces; or for a wedge of\ngold, and throw it into the sea; lest the contemplation of those riches\nshould hinder them at their study. Then the apostle called the philosopher\nGraton to him, and said, \"It is foolish that any one should despise worldly\nriches for praise of men, and be condemned at God's doom. Vain is the\nmedicine that cannot heal the sick; as also is vain the doctrine that\nhealeth not the sins and vices of the soul. {63} Verily my teacher, Christ,\nenjoined a youth who desired eternal life, in these words, That he should\nsell all his wealth, and distribute the value to the poor, if he would be\nperfect; and he should afterwards have his treasure in heaven, and, in\naddition thereto, eternal life.\" The philosopher Graton him answered,\n\"These jewels are crushed for idle vaunt; but if thy teacher is the true\nGod, join the fragments to soundness, that their value may benefit the\npoor.\" John then gathered the fragments of the jewels, and looked to\nheaven, thus saying, \"Lord Jesus, to thee no thing is difficult; thou didst\nrestore this crushed world for thy faithful, through sign of the holy rood;\nrestore now these precious gems, by thy angels' hands, that these ignorant\nmen may acknowledge thy powers, and in thee believe.\" Lo, then suddenly the\ngems became sound, so that even no sign of their former broken condition\nwas seen. Then the philosopher Graton, together with the youths, fell\nforthwith at the feet of John, believing in God. The apostle baptized him\nwith all his family, and he began openly to preach God's faith. The two\nbrothers, Atticus and Eugenius, gave their gems, and distributed all their\nwealth to the poor, and followed the apostle, and a great multitude of\nbelievers also joined themselves to him.\n\nThen on a certain time the apostle came to the city of Pergamus, where the\nbefore-mentioned youths formerly dwelt, and saw their servants decorated\nwith fine linen, and shining in worldly splendour. Then were they pierced\nthrough with the devil's darts, and sad in mind, that they in poverty\nshould go with one miserable cloak, and their servants be shining in\nworldly splendour. Then perceived the apostle the diabolical wiles, and\nsaid, \"I see that your mind and your countenance are changed, because ye\nhave distributed your riches to the poor, and followed my Lord's doctrine:\ngo now therefore to the wood, and hew a burthen of rods, and bring them to\nme.\" They did as he had commanded, and he {65} in God's name blessed the\ngreen rods, and they were turned to red gold. Again the apostle said, \"Go\nnow to the sea-strand, and fetch me pebble-stones.\" They did so, and John\nby God's majesty blessed them, and they were turned to precious gems. Then\nsaid the apostle, \"Go to the smithy, and try this gold and these gems.\"\nThey went, and came again, thus saying, \"All the goldsmiths say that they\nhave never before seen such pure and such red gold: also the jewellers say\nthat they have never before met with such precious gems.\" Then said the\napostle to them, \"Take this gold and these gems, and go and buy landed\nproperty, seeing that ye have lost heavenly riches. Buy yourselves purple\nkirtles, that ye for a little while may shine as the rose, that ye may\nspeedily fade. Be flourishing and rich for a season, that ye may be poor\nfor ever. What, may not the Almighty Ruler so act that he make his servants\npowerful before the world, abounding in wealth, and incomparably to shine?\nBut he has placed warfare for the believing souls, that they may believe in\norder to possess the eternal riches, they who for his name despise\ntemporary possessions. Ye healed the sick in the name of Jesus, ye drove\nout devils, ye gave sight to the blind, and cured every disease. Behold,\nnow this gift is withdrawn from you, and ye are become poor wretches, ye\nwho were great and strong. The devils stood in so great awe of you, that at\nyour behest they forsook the possessed demoniacs; now ye yourselves dread\ndevils. The heavenly possessions are common to us all. Naked we were born,\nand naked we depart. The brightness of the sun, and the light of the moon,\nand of all the stars are common to the high and the low. Rain-showers and\nthe church-door, baptism and forgiveness of sins, partaking of the housel\nand God's visitation, are common to all, poor and rich: but the unhappy\ncovetous wishes to have more than suffices him, though he enjoys not\nfreedom from care in his abundance. The covetous hath one body and divers\ngarments; he hath one belly and a {67} thousand men's sustenance; but that\nwhich he, through the vice of avarice, cannot give to any other, he\nhoardeth, and knoweth not for whom, as the prophet said, 'Vainly is every\nman troubled who hoardeth, and knoweth not for whom he gathereth.' Verily\nhe is not lord of those possessions, when he cannot distribute them, but he\nis the slave of those possessions, when he wholly serveth them; and in\naddition thereto, diseases of his body increase, so that he may not enjoy\nfood or drink. He cares night and day that his money be preserved; he\nattends greedily to his gain, his rent, his buildings; he bereaves the\nindigent, he follows his lusts and his pleasure; then suddenly departs he\nfrom this world, naked and charged with crimes, bearing with him his sins\nalone; therefore shall he suffer punishment everlasting.\"\n\nBehold, while the apostle was speaking this lecture, a certain widow bare\nher son to be buried, who had been married thirty days before. The\nafflicted mother, together with the mourners, wailing prostrated herself at\nthe holy apostle's feet, praying that he would, in God's name, rear up her\nson, as he did the widow Drusiana. John then, pitying the grief of the\nmother and the mourners, prostrated his body on the earth, in long prayer,\nand at length rising up, again with up-raised hands prayed a long time.\nHaving done thus thrice, he bade them unwrap the corpse of the youth, and\nsaid, \"O thou youth, who through thy flesh's lust hast early lost thy soul;\nO thou youth, thou knewest not thy Creator; thou knewest not the Saviour of\nmen; thou knewest not the true friend, and hast therefore fallen on the\nworst enemy. Now I have shed my tears, and earnestly prayed for thy\nsensuality, that thou mayest from death arise, and to these two brothers,\nAtticus and Eugenius, declare how great glory they have lost, and what\npunishment they have earned.\" On this the youth Stacteus arose, and fell at\nthe feet of John, and began to chide the brothers who had been perverted,\nthus saying, \"I saw the angels who had charge of you sadly {69} weeping,\nand the accursed fiend rejoicing in your destruction. For you was the\nkingdom of heaven ready, and shining structures filled with repasts, and\nwith eternal light: these ye have lost through heedlessness, and have got\nfor yourselves dark dwellings filled with serpents, and with crackling\nflames, full of unspeakable torments and horrible stenches; in which\ngroaning and howling cease not day nor night: pray, therefore, with inward\nheart, this apostle of God, your teacher, that he raise you from eternal\nperdition, as he hath raised me from death, and that he your souls, which\nare now blotted from the living book, lead back to God's grace and mercy.\"\n\nThe youth then, Stacteus, who had risen from death, together with the\nbrothers, prostrated himself in the footsteps of John, and the people with\nthem, all unanimously praying that he would intercede with God for them.\nThe apostle then commanded the two brothers that they for thirty days in\npenitence should sacrifice to God by penance, and in that space should\nearnestly pray that the golden rods might be turned again to their former\nnature, and the gems to their worthlessness. After thirty days' space, when\nthey could not by their prayers restore the gold and the gems to their\nnature, they came with weeping to the apostle, thus saying, \"Ever hast thou\ntaught mercy, and that one should have mercy on another; and if one have\nmercy on another, how much more will God show mercy to and pity men, his\nhandiwork! The sin which we have committed with covetous eyes, we now with\nweeping eyes repent.\" Then answered the apostle, \"Bear the rods to the\nwood, and the stones to the sea-strand: they shall be restored to their\nnature.\" When they had done this they again received God's grace, so that\nthey drove out devils, and healed the blind and the sick, and performed\nmany miracles, in the Lord's name, as they before had done.\n\nThe apostle then converted to God all the country of Asia, which is\naccounted the half part of the world; and wrote the {71} fourth book of\nChrist, which treats most of Christ's divinity. The other three\nevangelists, Matthew, Mark, Luke, wrote rather of Christ's human state.\nThen there sprung up heretics in God's church, who said that Christ was not\nbefore he was born of Mary. Thereupon all the diocesan bishops besought the\nholy apostle to compose the fourth book, and extinguish the audacity of the\nheretics. John then ordered a general fast of three days; and after the\nfast he was so greatly filled with the spirit of God, that he excelled all\nGod's angels and all creatures with his exalted mind, and began the\nevangelical memorial with these words, \"In principio erat verbum,\" etc.,\nthat is in English, \"In the beginning was the word, and the word was with\nGod, and the word was God; this was in the beginning with God; all things\nare made through him, and without him nothing is created.\" And so forth, in\nall the evangelical memorial, he made known many things concerning Christ's\ndivinity, how he eternally without beginning was begotten of his Father,\nand reigneth with him in unity of the Holy Ghost, ever without end. He\nwrote few things of his human nature, because the three other evangelists\nhad composed their books abundantly concerning that.\n\nIt happened at a certain time, that the idolaters, who were yet\nunbelieving, said that they would force the apostle to their heathenship:\nwhereupon the apostle said to the idolaters, \"Go all together to God's\nchurch, and call all of you to your gods that, through their might, the\nchurch may fall down; then will I turn to your heathenship. But if the\npower of your god may not cast down the holy church, I will cast down your\ntemple, through the might of the Almighty God, and I will crush your idol;\nand it shall then seem right that ye cease from your error, and believe in\nthe true God, who alone is Almighty.\" The idolaters assented to this\nproposal, and John with kind words exhorted the people to go out from the\ndevil's temple; and with clear voice cried {73} before them all, \"In the\nname of God let this temple fall down with all the idols that dwell within\nit, that this multitude may know that this idolatry is the worship of the\ndevil.\" Behold then, the temple fell suddenly to the ground, with all its\nidols turned to dust. On that same day twelve thousand heathens were turned\nto belief in Christ, and hallowed with baptism.\n\nBut the chief idolater still refused with great perverseness, and said that\nhe would not believe unless John drank poison, and through God's might\novercame the deadly drink. Then said the apostle, \"Though thou give me\npoison, through God's name it shall not hurt me.\" Then said the idolater\nAristodemus, \"Thou shalt first see another drink it, and instantly die,\nthat so at least thy heart may fear the death-bearing drink.\" John answered\nhim, \"If thou wilt believe in God, I will fearless receive this drink.\"\nThen Aristodemus went to the prefect, and took from his prison two thieves,\nand gave them the poison before all the people, in the presence of John;\nand they immediately after the drink died. Then the idolater gave the\nvenomous drink also to the apostle, and he having armed his mouth and all\nhis body with the sign of the rood, and exorcised the poison in God's name,\nwith bold heart drank it all. Aristodemus then and the people beheld the\napostle three hours of the day, and saw him having a glad countenance,\nwithout paleness and fear: and they all cried, \"There is one true God, whom\nJohn worshippeth.\" Then said the idolater to the apostle, \"Yet I doubt; but\nif thou, in the name of thy God, wilt raise up these dead thieves, then\nwill my heart be cleansed from every doubt.\" Then said John, \"Aristodemus,\ntake my tunic, and lay it on the corpses of the dead men, and say, 'The\napostle of Jesus Christ hath sent me to you, that ye in his name may arise\nfrom death, and that every man may know that death and life minister to my\nSaviour.'\" He {75} then, at the apostle's command, bare his tunic, and laid\nit on the two dead ones, and they forthwith rose up whole. When the\nidolater saw that, he prostrated himself at the feet of John, and then went\nto the prefect, and announced to him those miracles with a loud voice. Then\nthey both sought the apostle, praying for his compassion: whereupon the\napostle enjoined them a fast of seven days, and afterwards baptized them;\nand after their baptism they cast down all their idols, and with the aid of\ntheir kinsmen, and with all art, raised a great church to God in honour of\nthe apostle.\n\nWhen the apostle was ninety-nine years old the Lord Christ appeared to him\nwith the other apostles, whom he had taken from this life, and said, \"John,\ncome to me; it is time that thou with thy brethren shouldst feast at my\nbanquet.\" John then arose, and went towards Jesus. But he said to him, \"Lo,\non Sunday, the day of my resurrection, thou shalt come to me:\" and after\nthose words the Lord returned to heaven. The apostle greatly rejoiced in\nthat promise, and at sunrise early rising came to the church, and from\ncock-crowing until the third hour, taught God's law, and sang mass to them,\nand said, that the Saviour had called him to heaven on that day. He then\nordered his grave to be dug opposite the altar, and the dust to be removed;\nand he went quick and whole into his grave, and with outstretched hands\ncried to God, \"Lord Christ, I thank thee that thou hast invited me to thy\nbanquet: thou knowest that with all my heart I have desired thee. Oft have\nI prayed thee that I might go to thee, but thou saidst that I should abide,\nthat I might gain more people to thee. Thou hast preserved my body against\nevery pollution, and thou hast ever illumined my soul, and hast nowhere\nforsaken me. Thou hast set in my mouth the word of thy truth, and I have\nwritten down the lore which I heard from thy mouth, and the wonders which I\nsaw thee work. Now I commit to thee, Lord! thy {77} children, those which\nthy church, maiden and mother, through water and the Holy Ghost have gained\nto thee. Receive me to my brothers with whom thou camest and invitedst me.\nOpen towards me the gate of life, that the princes of darkness may not find\nme. Thou art Christ, Son of the living God, who, at thy Father's behest,\nhast saved the world, and hast sent us the Holy Ghost. Thee we praise and\nthank for thy manifold benefits throughout the world eternal. Amen.\"\n\nAfter this prayer a heavenly light appeared above the apostle, within the\ngrave, shining for an hour so bright, that no man's sight might look on the\nrays of light; and with that light he gave up his spirit to the Lord, who\nhad invited him to his kingdom. He departed as joyfully from the pain of\ndeath, from this present life, as he was exempt from bodily defilement.\nVerily his grave was afterwards found filled with manna. Manna the heavenly\nmeat was called which for forty years fed the people of Israel in the\nwilderness. Now this food was found in the grave of John, and nothing else,\nand the meat is growing in it to this present day. Many miracles have there\nbeen manifested, and sick healed, and released from all calamities through\nthe apostle's intercession. This hath the Lord Christ granted unto him, to\nwhom is glory and honour with the Father and the Holy Ghost, ever without\nend. Amen.\n\n       *       *       *       *       *\n\n\nV. K[=L]. JAN.\n\nNATALE INNOCENTIUM INFANTUM.\n\nNu to-daeg Godes geladhung geond ealne ymbhwyrft maersadh thaera eadigra\ncildra freols-tide, the se waelhreowa Herodes for Cristes acennednysse mid\narleasre ehtnysse acwealde, swa swa us seo godspellice racu swutellice\ncydh.\n\n{78} Matheus awrat, on thaere forman Cristes bec, dhysum wordum be dhaes\nHaelendes gebyrd-tide, and cwaedh, \"Thadha se Haelend acenned waes on\nthaere Iudeiscan Bethleem, on Herodes dagum cyninges, efne dha comon fram\neast-daele middangeardes thry tungel-witegan to dhaere byrig Hierusalem,\nthus befrinende, Hwaer is Iudeiscra leoda Cyning, sedhe acenned is? We\ngesawon sodhlice his steorran on east-d['ae]le, and we comon to dhi thaet\nwe ['u]s to him gebiddon. Hwaet dha Herodes cyning this gehyrende weardh\nmicclum astyred, and eal seo burhwaru samod mid him. He dha gesamnode ealle\ntha ealdor-biscopas, and dhaes folces boceras, and befran hwaer Cristes\ncenningst['o]w waere. H['i] saedon, on dhaere Iudeiscan Bethleem. Thus\nsodhlice is awriten thurh dhone witegan Micheam, Eala thu Bethleem, Iudeisc\nland, ne eart dhu nateshw['o]n wacost burga on Iudeiscum ealdrum: of dhe\ncymdh se Heretoga sedhe gewylt and gewissadh Israhela folc. Dha clypode\nHerodes tha dhry tungel-witegan on sunder-spraece, and geornlice h['i]\nbefr['a]n to hwilces timan se steorra him aerst aeteowode, and asende h['i]\nto Bethleem, dhus cwedhende, Faradh ardlice, and befr['i]nadh be dham\ncilde, and thonne ge hit gemetadh, cydhadh me, thaet ic m['a]ge me to him\ngebiddan. Tha tungel-witegan ferdon aefter thaes cyninges spraece, and efne\ndha se steorra, the h['i] on east-d['ae]le gesawon, glad him beforan, odh\nthaet he gest['o]d bufon dham gesth['u]se, thaer thaet cild on wunode. Hi\nges['a]won dhone steorran, and thearle blissodon. Eodon dha inn, and thaet\ncild gemetton mid Marian his meder, and nidherfeallende h['i] to him\ngeb['ae]don. Hi geopenodon heora h['o]rdfatu, and him l['a]c geoffrodon,\ngold, and recels, and myrram. Hwaet dha God on swefne h['i] gewarnode and\nbebead thaet hi eft ne cyrdon to dhan redhan cyninge Herode, ac thurh\nodherne weg hine forcyrdon, and swa to heora edhele becomon. Efne dha Godes\nengel aeteowode Iosepe, dhaes c['i]ldes foster-faeder, on swefnum,\ncwedhende, 'Ar['i]s, and nim this cild mid thaere meder, and fleoh to\nEgypta l['a]nde, and beo thaer odh thaet ic the eft secge: sodhlice toweard\nis thaet Herodes smeadh h['u] h['e] thaet cild ford['o].' Ioseph {80} dha\nar['a]s nihtes, and thaet cild mid thaere meder samod to Egypta l['a]nde\nferede, and thaer wunode odh thaet Herodes gew['a]t; thaet seo witegung\nwaere gefylled, the be dhaere fare aer dhus cwaedh, Of Egypta l['a]nde ic\ngeclypode minne sunu.\"\n\nNu secgadh wyrd-writeras thaet Herodes betwux dhisum weardh gewr['e]ged to\ntham Romaniscan casere, the ealne middangeard on tham timan geweold. Tha\ngewende he to Rome, be dhaes caseres haese, thaet he hine betealde, gif he\nmihte. Tha betealde he hine swidhe geaplice, swa swa he waes snotorwyrde to\ndhan swidhe, thaet se casere hine mid maran wurdhmynte ongean to Iudeiscum\nrice asende. Thatha he ham com, tha gemunde he hwaet he aer be dhan cilde\ngemynte, and geseah thaet he waes bepaeht fram dham tungel-witegum, and\nweardh tha dhearle gegremod. Sende dha his cwelleras, and ofsloh ealle dha\nhyse-cild, the w['ae]ron on thaere byrig Bethleem, and on eallum hyre\ngemaerum, fram twywintrum cilde to anre nihte, be dhaere tide the h['e]\ngeaxode aet dham tungel-witegum. Tha waes gefylled Hieremias w['i]tegung,\nthe dhus witegode, \"Stemn is gehyred on heannysse, micel w['o]p and\ndhoterung: Rachel beweop hire cildru, and nolde beon gefrefrod, fordhan dhe\nhi ne sind.\"\n\nOn dham twelftan daege Cristes acennednysse comon dha dhry tungel-witegan\nto Herode, and hine axodon be dham acennedan cilde; and thatha h['i] his\ncenning-stowe geaxodon, tha gewendon h['i] widh thaes cildes, and noldon\ndhone redhan cwellere eft gecyrran, swa swa he het. Tha ne mihte he\nforbugan thaes caseres haese, and waes dha, thurh his langsume faer, thaera\ncildra slege geuferod swidhor thonne he gemynt haefde; and h['i] wurdon dha\non dhysum daegtherlicum daege wuldorfullice gemartyrode; na swa-theah thaes\ngeares the Crist acenned waes, ac aefter twegra geara ymbryne aefter dhaes\nwaelhreowan hamcyme.\n\nNaes h['e] aedhelboren, ne him naht to tham cynecynne ne gebyrode; ac mid\nsyrewungum and swicdome he becom to {82} dhaere cynelican gedhincdhe; swa\nswa Moyses be dham awr['a]t, Thaet ne sceolde ateorian thaet Iudeisce\ncynecynn, oththaet Crist sylf come. Dha com Crist on dham timan the seo\ncynelice maeigdh ateorode, and se aelfremeda Herodes thaes rices geweold.\nTha weardh he micclum afyrht and andhracode thaet his rice feallan sceolde,\nthurh to-cyme thaes sodhan cyninges. Tha clypode h['e] dha tungel-witegan\non sunder-spraece, and geornlice h['i] befr['a]n, on hwilcne timan h['i]\naerest thone steorran gesawon; fordhan dhe he ondred, swa swa hit gelamp,\nthaet h['i] eft hine ne gecyrdon. Tha het he fordhy acwellan ealle dha\nhyse-cild thaere burhscire, fram twywintrum cilde odh anre nihte: dhohte\ngif he h['i] ealle ofsloge, thaet se ['a]n ne aetburste the he sohte. Ac he\nwaes ungemyndig thaes halgan gewrites, dhe cwydh, \"Nis n['a]n wisdom, ne\nn['a]n raed naht ongean God.\"\n\nSe swicola Herodes cwaedh to dham tungel-witegum, \"Faradh, and geornlice\nbefrinadh be dham cilde, and cydhadh me, thaet ic eac mage me to him\ngebiddan.\" Ac he cydde sydhdhan his facenfullan syrewunge, hu he ymbe\nwolde, gif he hine gemette, dhadha he ealle his efenealdan adylegode for\nhis anes ehtnysse. Thearflaes he syrwde ymbe Crist: ne com he fordhy thaet\nhe wolde his eordhlice rice, oththe aeniges odhres cyninges mid riccetere\nhim to geteon; ac to dhi h['e] com thaet he wolde his heofenlice rice\ngeleaffullum mannum forgyfan. Ne com he to dhy thaet he waere on maerlicum\ncynesetle ahafen, ac thaet he waere mid hospe on rode hengene genaeglod. He\nwolde dheah thaes waelhreowan syrewunge mid fleame forbugan, na fordhi\nthaet he deadh forfluge, sedhe sylfwilles to dhrowienne middangearde\ngenealaehte; ac hit waere to hraedlic, gif he dha on cild-cradole acweald\nwurde, swilce dhonne his to-cyme mancynne bed['i]glod waere; thi forhradode\nGodes engel thaes arleasan getheaht, and bebead thaet se foster-faeder\nthone heofenlican aetheling of dham earde ardlice ferede.\n\nNe forseah Crist his geongan cempan, dheah dhe he lichamlice on heora slege\nandwerd naere; ac h['e] asende h['i] fram thisum {84} wraecfullum life to\nhis ecan rice. Gesaelige h['i] wurdon geborene thaet hi moston for his\nintingan deadh throwian. Eadig is heora yld, seodhe tha gyt ne mihte Crist\nandettan, and moste for Criste throwian. H['i] waeron thaes Haelendes\ngewitan, dheah dhe h['i] hine dha gyt ne cudhon. Naeron h['i] ger['i]pode\nto slege, ac hi gesaeliglice theah swulton to life. Gesaelig waes heora\nacennednys, fordhan dhe h['i] gemetton thaet ece lif on instaepe thaes\nandweardan lifes. H['i] wurdon gegripene fram moderlicum breostum, ac hi\nwurdon betaehte thaerrihte engellicum bosmum. Ne mihte se m['a]nfulla\nehtere mid nanre dhenunge tham lytlingum swa micclum fremian, swa micclum\nswa h['e] him fremode mid dhaere redhan ehtnysse hatunge. H['i] sind\ngeh['a]tene martyra blostman, fordhan dhe h['i] waeron sw['a] sw['a]\nup-aspringende blostman on middeweardan cyle ungeleaffulnysse, swilce mid\nsumere ehtnysse forste forsodene. Eadige sind tha innodhas the h['i]\ngebaeron, and dha breost the swylce gesihton. Witodlice dha moddru on heora\ncildra martyrdome throwodon; thaet swurd dhe thaera cildra lima\nthurh-['a]rn bec['o]m to dhaera moddra heortan; and neod is thaet h['i]\nbeon efenhlyttan thaes ecan edleanes, thonne h['i] waeron geferan dhaere\ndhrowunge. H['i] waeron gehwaede and ungewittige acwealde, ac h['i] arisadh\non tham gemaenelicum dome mid fullum waestme, and heofenlicere snoternysse.\nEalle we cumadh to anre ylde on tham gemaenelicum aeriste, theah dhe we nu\non myslicere ylde of thyssere worulde gewiton.\n\nThaet godspel cwedh thaet Rachel bewe['o]p hire cildra, and nolde beon\ngefrefrod, fordhan the h['i] ne sind. Rachel hatte Iacobes wif, dhaes\nheahfaederes, and heo getacnode Godes geladhunge, the bewypdh hire\ngastlican cild; ac heo nele swa beon gefrefrod, thaet h['i] eft to\nworuldlicum gecampe gehwyrfon, tha the aene mid sygefaestum deadhe\nmiddangeard oferswidhdon, and his yrmdha aetwundon to wuldorbeagienne mid\nCriste.\n\nEornostlice ne breac se arleasa Herodes his cynerices mid langsumere\ngesundfulnysse, ac buton yldinge him becom seo {86} godcundlice wracu, the\nhine mid menigfealdre yrmdhe fordyde, and eac geswutelode on hwilcum suslum\nhe moste aefter fordhsidhe ecelice cwylmian. Hine gelaehte unasecgendlic\nadl; his lichama barn widhutan mid langsumere haetan, and he eal innan\nsamod forswaeled waes, and toborsten. Him waes metes micel lust, ac dheah\nmid nanum aetum his gyfernysse gefyllan ne mihte. He hridhode, and egeslice\nhweos, and angsumlice siccetunga teah, swa thaet h['e] earfodhlice ordhian\nmihte. Waeter-seocnyss hine ofereode, beneodhan tham gyrdle, to dhan\nswidhe, thaet his gesceapu madhan weollon, and stincende attor singallice\nof dham toswollenum fotum fleow. Unaberendlic gyhdha ofereode ealne dhone\nlichaman, and ungelyfendlic toblawennys his innodh geswencte. Him st['o]d\nst['i]ncende steam of dham mudhe, swa thaet earfodhlice aenig laece him\nmihte genealaecan. Fela dhaera laeca h['e] acwealde; cwaedh thaet h['i]\nhine gehaelan mihton and noldon. Hine gedrehte singal slaepleast, swa thaet\nhe thurhwacole niht buton slaepe adreah; and gif h['e] hwon hn['a]ppode,\ndhaerrihte hine drehton nihtlice gedw['i]mor, swa thaet him dhaes slaepes\nofthuhte. Thadha h['e] mid swidhlicum luste his lifes gewilnode, tha h['e]t\nh['e] hine ferigan ofer dha e['a] Iordanen, dhaerthaer waeron gehaefde\nh['a]te badhu, the w['ae]ron halwende gecwedene adligendum lichaman. Weardh\ntha eac his laecum gedhuht thaet h['i] on wlacum ele hine gebedhedon. Ac\ndhadha h['e] waes on dhissere bedhunge gel['e]d, tha weardh se lichama eal\ntoslopen, swa thaet his eagan wendon on gelicnysse sweltendra manna, and\nh['e] laeg cwydeleas butan andgite. Eft dhadha he com, tha het he hine\nferigan to dhaere byrig Hiericho.\n\nThatha he weardh his lifes orwene, tha geladhode he him to ealle dha\nIudeiscan ealdras of gehwilcum burgum, and het h['i] on cwearterne\nbeclysan, and gelangode him to his swustur Salome and hire wer Alexandrum,\nand cwaedh, \"Ic w['a]t thaet dhis Iudeisce folc micclum blissigan wile\nmines deadhes; ac ic maeg habban arwurdhfulle l['i]c-dhenunge of\nheofigendre menigu, gif ge willadh minum bebodum gehyrsumian. Swa ricene\nswa ic gew['i]te, ofsleadh ealle dhas Iudeiscan ealdras, dhe ic on {88}\ncwearterne beclysde, thonne beodh heora siblingas to heofunge geneadode,\ntha dhe wylladh mines fordhsidhes fagnian.\" He dha his cempan to dham slege\ngenamode, and het heora aelcum fiftig scyllinga to sceatte syllan, thaet hi\nheora handa fram dham blodes gyte ne widhbrudon. Thadha h['e] mid ormaetre\nangsumnysse waes gecwylmed, tha het he his agenne sunu Ant['i]patrem\narleaslice acwellan, to-eacan tham twam the h['e] aer acwealde. Aet nextan,\ndhadha h['e] gefredde his deadhes nealaecunge, tha het he him his seax\naraecan to screadigenne aenne aeppel, and hine sylfne hetelice dhyde, thaet\nhim on acwehte. Thyllic waes Herodes fordhsidh, the m['a]nfullice ymbe\nthaes heofenlican aethelinges to-cyme syrwde, and his efen-ealdan lytlingas\nunscaedhdhige arleaslice acwealde.\n\nEfne dha Godes engel, aefter Herodes deadhe, aeteowode Iosepe on swefnum,\non Egypta lande, thus cwedhende, \"Ar['i]s, and nim thaet cild and his moder\nsamod, and gewend ongean to Israhela lande; sodhlice h['i] sind\nfordhfarene, dhadhe ymbe thaes cildes feorh syrwdon.\" H['e] dha ar['a]s,\nswa swa se engel him bebead, and ferode thaet cild mid thaere meder to\nIsrahela lande. Tha gefr['a]n Ioseph thaet Archelaus rixode on Iudea lande,\naefter his faeder Herode, and ne dorste his neawiste genealaecan. Tha\nweardh he eft on swefne gemynegod thaet he to Galilea gewende, fordhan dhe\nse eard naes ealles swa gehende tham cyninge, theah dhe hit his rice waere.\nThaet cild dha eardode on thaere byrig the is gehaten Nazareth, thaet seo\nw['i]tegung waere gefylled, the cwaedh, thaet he sceolde beon Nazarenisc\ngeciged. Se engel cwaedh to Iosepe, \"Tha sind fordhfarene, the embe dhaes\ncildes feorh syrwdon.\" Mid tham worde he geswutelode thaet m['a] dhaera\nIudeiscra ealdra embe Cristes cwale smeadon; ac him getimode swidhe\nrihtlice thaet h['i] mid heora arleasan hlaforde ealle forwurdon.\n\nNelle we dhas race na leng teon, thylaes dhe hit eow aedhryt thince; ac\nbiddadh eow thingunge aet thysum unscaedhdhigum martyrum. Hi sind dha dhe\nCriste folgiadh on hwitum gyrlum, {90} swa hwider swa h['e] gaedh; and\nh['i] standadh aetforan his dhrymsetle, butan aelcere gewemmednysse,\nhaebbende heora palmtwigu on handa, and singadh thone niwan lofsang, tham\nAelmihtigan to wurdhmynte, sethe leofadh and rixadh ['a] butan ende. Amen.\n\nDECEMBER XXVIII.\n\nTHE NATIVITY OF THE INNOCENTS.\n\nNow to-day God's church throughout all the globe celebrates the festival of\nthe blessed children whom the cruel Herod, on account of the birth of\nChrist, slew in impious persecution, as the evangelical narrative\nmanifestly makes known to us.\n\n{79} Matthew wrote, in the first book of Christ, in these words, of the\nbirth-time of Jesus, and said, \"When Jesus was born in the Judaean\nBethlehem, in the days of Herod the king, behold there came from the east\npart of the earth three astrologers to the city of Jerusalem, thus\ninquiring, Where is the King of the Jewish people, who is born? Verily we\nsaw his star in the east part, and we come in order that we may worship\nhim. Now king Herod hearing this was greatly troubled, and all the citizens\ntogether with him. He then assembled all the chief bishops and scribes of\nthe people, and inquired where the birthplace of Christ might be. They\nsaid, In the Judaean Bethlehem. Thus verily it is written by the prophet\nMicah, Ah thou Bethlehem, Judaean land, thou art in no wise meanest of\ncities among the Jewish princes: of thee shall come the Ruler who shall\nrule and govern the people of Israel. Then Herod called the three\nastrologers in separate discourse, and diligently questioned them at what\ntime the star had first appeared to them, and sent them to Bethlehem, thus\nsaying, Go instantly, and inquire concerning the child, and when ye find\nit, let me know, that I may worship him. After the king's speech the\nastrologers went, and lo, the star which they had seen in the east part\nglided before them, till it stood over the inn in which the child was\nstaying. They saw the star and greatly rejoiced. They then went in, and\nfound the child with Mary his mother, and falling down they worshipped him.\nThey opened their cases of treasure and offered him gifts, gold, and\nfrankincense, and myrrh. Then God warned them in a dream, and commanded,\nthat they should not return to the cruel king Herod, but should turn\nthrough another way, and so come to their own country. Lo, God's angel\nappeared to Joseph, the child's foster-father, in a dream, saying, 'Arise,\nand take this child with the mother, and flee to the land of Egypt, and be\nthere until I speak to thee again: for it will come to pass that Herod will\ndevise how he may fordo the child.' {81} Joseph then arose by night, and\nconveyed the child together with the mother to the land of Egypt, and there\nstaid until Herod departed; that the prophecy might be fulfilled which of\nold thus spake of that journey, From the land of Egypt I have called my\nson.\"\n\nNow chroniclers say that in the meanwhile Herod was accused to the Roman\nemperor, who at that time ruled all the earth. He therefore went, by the\nemperor's command, to Rome, that he might clear himself, if he could. He\ncleared himself very cunningly, as he was so sagacious, that the emperor\nsent him back with great honour to the Jewish kingdom. When he came home he\nremembered what he had intended concerning the child, and saw that he had\nbeen deceived by the astrologers, and was exceedingly irritated. He then\nsent his executioners, and slew all the male children that were in the city\nof Bethlehem, and in all its boundaries, from the child of two years to\nthat of one day, according to the time which he had inquired of the\nastrologers. Then was fulfilled the prophecy of Jeremiah, who thus\nprophesied, \"A voice is heard on high, great weeping and wailing: Rachel\nwept for her children, and would not be comforted, because they are not.\"\n\nOn the twelfth day of Christ's birth the three astrologers came to Herod,\nand informed him concerning the child that was born; and when they had\ndiscovered his birthplace, they went to the child, and would not return to\nthe cruel murderer, as he had commanded. He might not then avoid the\nemperor's command, and, therefore, through his long journey, the slaughter\nof the children was delayed more than he had intended; and they were on\nthis present day gloriously martyred; not, however, in the year that Christ\nwas born, but after the course of two years after the return of the cruel\ntyrant.\n\nHe was not of noble birth, nor did he belong to the royal race; but by\nartifices and deception he attained to the kingly {83} dignity; as Moses\nwrote concerning him, That the royal Jewish race should not decay until\nChrist himself came. Now Christ came at the time that the royal family was\ndecayed, and the stranger Herod ruled the kingdom. Then was he greatly\nafraid and terrified lest his kingdom should fall through the coming of the\ntrue king. He called therefore the astrologers in separate converse, and\ndiligently questioned them at what time they first saw the star; for he\nfeared, as it came to pass, that they would not return to him. He therefore\ncommanded all the children of that district, from the age of two years to\nthat of one day, to be slain, that the one might not escape whom he sought.\nBut he was unmindful of the holy scripture, which says, \"No wisdom nor any\ncounsel is aught against God.\"\n\nThe treacherous Herod said to the astrologers, \"Go, and diligently inquire\nconcerning the child, and let me know, that I may worship him.\" But he\nmanifested afterwards his guileful artifice, how he would have done, if he\nhad found him, when he destroyed all those of equal age, for the\npersecution of him alone. Needlessly he machinated against Christ: he came\nnot because he would acquire for himself his earthly kingdom, or any other\nking's by violence; but he came because he would give his heavenly kingdom\nto believing men. He came not that he might be exalted on a pompous throne,\nbut that he might with contumely be nailed hanging on a cross.\nNevertheless, he would avoid the machination of the cruel tyrant by flight,\nnot because he fled from death, who of his own will visited the world for\nthe purpose of suffering; but it would have been too early, if he had been\nslain in the child's cradle, for his advent would then, as it were, be\nhidden from mankind; God's angel, therefore, prevented the impious counsel,\nand bade the foster-father convey the heavenly Prince forthwith from the\ncountry.\n\nChrist despised not his young champions, though he was not bodily present\nat their slaughter; but he sent them from {85} this miserable life to his\neternal kingdom. Blessed they were born that they might for his sake suffer\ndeath. Happy is their age, which could not yet acknowledge Christ, and\nmight for Christ suffer. They were witnesses of Jesus, though they yet knew\nhim not. They were not ripened for slaughter, yet they blessedly died to\nlife. Blessed was their birth, because they found everlasting life at the\nentrance of this present life. They were snatched from their mothers'\nbreasts, but they were instantly committed to the bosoms of angels. The\nwicked persecutor could not by any service so greatly favour those little\nones, so greatly as he favoured them by the fierce hate of persecution.\nThey are called blossoms of martyrs, because they were as blossoms\nspringing up in the midst of the chill of infidelity, consumed, as it were,\nby the frost of persecution. Blessed are the wombs which bare them, and the\nbreasts that such have sucked. Verily the mothers suffered through their\nchildren's martyrdom; the sword that pierced their children's limbs entered\nthe hearts of the mothers, and it is needful that they be partakers of the\neternal reward, when they were companions of the suffering. They were slain\nwhile little and witless, but they shall arise at the common doom in full\ngrowth, and with heavenly wisdom. We shall all come to one age at the\ncommon resurrection, although we now in various age depart from this world.\n\nThe gospel says, that Rachel wept for her children, and would not be\ncomforted, because they are not. Jacob the patriarch's wife was called\nRachel, and she betokened God's church, which weeps for her ghostly\nchildren; but it will not so be comforted, that they again return to\ntemporal strife, who once by a triumphant death have overcome the world,\nand escaped from its miseries to be crowned with glory with Christ.\n\nBut the impious Herod did not enjoy his kingdom in long healthfulness, for\nwithout delay the divine vengeance came {87} upon him, which afflicted him\nwith manifold misery, and also manifested in what torments he must after\ndeath eternally suffer. An unspeakable disease seized him; his body burned\nwithout with a lasting heat, and all within he was inflamed and bursten. He\nhad great craving for food, but yet with no viands could he satisfy his\nvoracity, and fearfully rotted away, and dolefully fetched sighs, so that\nhe could with difficulty breathe. Dropsy came on him, beneath the girdle,\nto that degree that his members swarmed with vermin, and stinking venom\never flowed from his swollen feet. Unbearable palsies spread over his whole\nbody, and incredible inflation afflicted his entrails. Stinking vapour\nproceeded from his mouth, so that hardly any leech could approach him. Many\nof the leeches he slew; he said that they might heal him and would not.\nConstant sleeplessness afflicted him, so that he passed the whole night\nwithout sleep; and if he dozed a little, nightly phantoms immediately\ntormented him, so that he repented of his sleep. As he with violent longing\ndesired his life, he commanded to be conveyed over the river Jordan, where\nthere were hot baths, which were said to be salutary to diseased bodies. It\nthen seemed good to his leeches that they should bathe him in lukewarm oil.\nBut when he was led to this bathing, the body was all relaxed, so that his\neyes turned to the likeness of dead men's, and he lay speechless, without\nsense. When he came to, he commanded to be borne to the city of Jericho.\n\nWhen he was hopeless of life he called to him all the Jewish elders from\nevery city, and ordered them to be confined in prison, and sent for his\nsister Salome and her husband Alexander, and said, \"I know that this Jewish\npeople will greatly rejoice at my death; but I may have an honourable\nfuneral attendance of a mourning multitude, if ye will obey my commands. As\nsoon as I depart, slay all the Jewish elders whom {89} I have confined in\nprison, then will their relations be compelled to mourn, who will rejoice\nat my departure.\" He then appointed his soldiers to that slaughter, and\ncommanded fifty shillings as reward to be given to each of them, that they\nmight not withdraw their hands from the shedding of blood. When he was\ntormented with intense agony he wickedly commanded his own son Antipater to\nbe killed, in addition to the two whom he had killed previously. At last,\nwhen he was sensible of his death's approach, he commanded them to reach\nhim his knife to shred an apple, and violently stabbed himself, so that it\nquaked in him. Such was the death of Herod, who wickedly machinated on the\ncoming of the heavenly Prince, and impiously killed the innocent little\nones, his equals in age.\n\nLo, then, God's angel, after the death of Herod, appeared to Joseph in a\ndream, in the land of Egypt, thus saying, \"Arise, and take the child\ntogether with his mother, and go again to the land of Israel; for they are\ndead, who machinated against the child's life.\" He then arose, as the angel\nhad commanded him, and conveyed the child with the mother to the land of\nIsrael. Then Joseph learned that Archelaus reigned in Judaea after Herod\nhis father, and he durst not approach his presence. Then again he was\nadmonished in a dream that he should go to Galilee, because the country\nthere was not quite so near to the king, though it was in his kingdom. The\nchild then dwelt in the city which is called Nazareth, that the prophecy\nmight be fulfilled, which said, that he should be called a Nazarene. The\nangel said to Joseph, \"They are dead who machinated against the child's\nlife.\" With that word he manifested that more of the Jewish elders\nmeditated the slaying of Christ; but it befell them very rightly, that they\nwith their impious lord all perished.\n\nWe will not longer extend this narrative, lest it may seem tedious to you,\nbut will pray for the intercession of these innocent martyrs for you. They\nare those who follow Christ {91} in white garments, whithersoever he goeth;\nand they stand before his throne, without any impurity, having their\npalm-twigs in hand, and sing the new hymn in honour of the Almighty, who\nliveth and ruleth ever without end. Amen.\n\n       *       *       *       *       *\n\n\nK[=L]. JA[=N].\n\nOCTABAS ET CIRCUMCISIO DOMINI NOSTRI.\n\nSe Godspellere Lucas beleac this daegtherlice godspel mid feawum wordum, ac\nhit is mid menigfealdre mihte thaere heofenlican gerynu afylled. He cwaedh,\n\"Postquam consummati sunt dies octo ut circumcideretur puer, uocatum est\nnomen ejus Iesus, quod uocatum est ab angelo, priusquam in utero\nconciperetur.\" Thaet is on ure gedheode, \"Aefter than dhe w['ae]ron\ngefyllede ehta dagas Drihtnes acennednysse thaet he ymbsniden waere, tha\nwaes his nama geciged Iesus, thaet is Haelend, dham naman he waes\ngeh['a]ten fram dham engle, aerdham the h['e] on innodhe geeacnod waere.\"\n\nAbraham se heahfaeder waes aerest manna ymbsniden, be Godes haese. Abraham\nwaes Godes gespreca, and God to him genam gethoftraedene aefter Noes\nfl['o]de swidhost, and him to cwaedh, \"Ic eom Aelmihtig Drihten, gang\nbeforan me, and beo fulfremed. And ic sette min wed betwux me and dhe; and\nic dhe thearle gemenigfylde, and thu bist manegra theoda faeder. Cyningas\naspringadh of dhe, and ic sette min wed betwux me and dhe, and thinum\nofspringe aefter dhe, thaet ic beo dhin God and dhines ofspringes.\" Abraham\nhine astrehte eallum limum to eordhan, and God him to cwaedh, \"Heald thu\nmin wed, and thin ofspring aefter dhe on heora maegdhum. Dhis is min wed,\nthaet ge healdan sceolon betwux me and eow; thaet aelc hyse-cild on eowrum\ncynrene beo ymbsniden: thaet t['a]cn sy betwux me and eow. Aelc hyse-cild,\nthonne hit eahta nihta {92} eald bidh, sy ymbsniden, aegdher ge aethelboren\nge theowetling; and sedhe this forgaeidh his sawul losadh, fordhan the\nh['e] min wed a['y]dlode. Ne beo dhu geciged heonon-fordh Abram, ac\nAbraham, fordhan the ic gesette dhe manegra theoda faeder. Ne dhin wif ne\nbeo gehaten Sara['i], ac beo gehaten Sarra; and ic h['i] gebletsige, and of\nhire ic dhe sylle sunu, thone dhu gecigest Isaac; and ic sette min wed to\nhim and to his ofspringe on ecere faestnunge. And aefter dhaere spraece se\nAelmihtiga up gewende.\" On tham ylcan daege waes Abraham ymbsniden, and eal\nhis hyred, and sydhdhan his sunu Isaac, on dham eahtodhan daege his\nacennednysse.\n\nAbrahames nama waes aet fruman mid fif stafum gecweden, Abram, thaet is,\n'Healic faeder'; ac God geyhte his naman mid twam stafum, and gehet hine\nAbraham, thaet is, 'Manegra dheoda faeder'; fordhan the God cwaedh, thaet\nhe hine gesette manegum dheodum to faeder. Sara['i] waes his w['i]f\ngehaten, thaet is gereht, 'Min ealdor,' ac God hi het sydhdhan Sarra, thaet\nis, 'Ealdor,' thaet heo naere synderlice hire hiredes ealdor geciged, ac\nfordhrihte 'Ealdor'; thaet is to understandenne ealra gelyfedra wifa moder.\nHund-teontig geara waes Abraham, and his gebedda hund-nigontig, aerdhan dhe\nhim cild gemaene waere. Thadha him cild com, tha com hit mid Godes\nforesceawunge and bletsunge to than swidhe, thaet God behet eallum mancynne\nbletsunge thurh his cynn. Dha heold Abrahames cynn symle sydhdhan Godes\nwed; and se heretoga Moyses, and eal Israhela maegdh ealle hi ymbsnidon\nheora cild on tham eahtodhan daege, and him naman gesceopon, odh thaet\nCrist on menniscnysse acenned weardh, sedhe fulluht astealde, and dhaere\nealdan ['ae] getacnunge to gastlicere sodhfaestnysse awende.\n\nW['e]n is thaet eower sum nyte hwaet sy ymbsnidennys. God bebead Abrahame,\nthaet he sceolde and his ofspring his wed healdan; thaet sum tacn waere on\nheora lichaman to geswutelunge thaet hi on God belyfdon, and het thaet he\nn['a]me scearpecgedne flint, and forcurfe sumne dael thaes felles aet {94}\nforeweardan his gesceape. And thaet tacn waes dha swa micel on geleaffullum\nmannum, swa micel swa nu is thaet halige fulluht, buton dham anum thaet nan\nman ne mihte Godes rice gefaran, aerdhan the se come the dha ealdan ['ae]\nsette, and eft on his andwerdnysse h['i] to gastlicum thingum awende: ac\ngehwylce halgan andbidodon on Abrahames wununge buton tintregum, theah on\nhelle-wite, odhthaet se Alysend com, the dhone ealdan deofol gewylde, and\nhis gecorenan to heofenan rice gelaedde.\n\nSe ylca Haelend, the nu egefullice and halwendlice clypadh on his\ngodspelle, \"Buton gehwa beo ge-edcenned of waetere and of tham Halgum\nGaste, ne maeg he faran into heofenan rice,\" se ylca clypode gefyrn thurh\ndha ealdan ['ae], \"Swa hwylc hyse-cild swa ne bidh ymbsniden on tham\nfylmene his flaesces his sawul losadh, fordhan the he aydlode min wed.\"\nThis tacen st['o]d on Godes folce odh thaet Crist sylf com, and he sylf\nwaes thaere halgan ['ae] undertheod the he gesette, thaet he dha alysde the\nneadwislice dhaere ['ae] undertheodde waeron. He cwaedh thaet he ne c['o]me\nto dhy thaet he wolde tha ealdan ['ae] towurpan, ac gefyllan. Tha weardh he\non tham eahtodhan daege his gebyrd-tide lichamlice ymbsniden, swa swa he\nsylf aer taehte; and mid tham geswutelode thaet seo ealde ['ae] waes halig\nand g['o]d on hire timan, tham dhe hire gehyrsume waeron. Hit waes\ngewunelic thaet tha magas sceoldon tham cilde naman gescyppan on dham\neahtodhan daege mid thaere ymbsnidennysse, ac h['i] ne dorston naenne\nodherne naman Criste gescyppan thonne se heah-engel him gesette, aerdhan\nthe h['e] on his modor innodhe geeacnod waere, thaet is, IESUS, and on urum\ngereorde, HAELEND, fordhan dhe he gehaeldh his folc fram heora synnum.\n\nNis nu alyfed cristenum mannum thaet hi thas ymbsnidennysse lichamlice\nhealdan, ac theah-hwaedhere nan man ne bidh sodhlice cristen, buton he dha\nymbsnidennysse on gastlicum dheawum gehealde. Hwaet getacnadh thaes\nfylmenes of-cyrf on dham gesceape, buton galnysse wanunge? Eadhe mihte thes\ncwyde beon laewedum mannum bediglod, naere seo gastlice getacning. Hit\ndhincdh ungelaeredum mannum dyselig to {96} gehyrenne; ac gif hit him\ndyslic thince, thonne cide he widh God, the hit gesette, na widh us, the\nhit secgadh. Ac wite gehwa to gewissan, buton he his flaesclican lustas and\ngalnysse gewanige, thaet he ne hylt his cristend['o]m mid rihtum biggenge.\nBe dhysum dhinge ge habbadh oft gehyred, ac us is acumendlicere eower\ngebelh, thonne thaes Aelmihtigan Godes grama, gif we his bebodu forsuwiadh.\nGif ge willadh aefter menniscum gesceade lybban, thonne sind ge gastlice\nymbsnidene; gif ge thonne eowere galnysse undertheodde beodh, thonne beo ge\nswa se witega cwaedh, \"Se mann dhadha he on wurdhmynte waes he hit ne\nunderstod; he is fordhy widhmeten stuntum nytenum, and is him gel['i]c\ngeworden.\"\n\nFordhy sealde God mannum gesce['a]d, thaet hi sceoldon oncnawan heora\nScyppend, and mid biggenge his beboda thaet ece lif geearnian. Witodlice se\nfyrenfulla bidh earmra dhonne aenig nyten, fordhan the thaet nyten naefdh\nnane sawle, ne naefre ne ge-edcucadh, ne tha toweardan wita ne dhrowadh. Ac\nwe dhe sind to Godes anlicnysse gesceapene, and habbadh ['u]nateorigendlice\nsaule, we sceolon of deadhe ar['i]san, and agyldan Gode gescead ealra ura\ngedhohta, and worda, and weorca. Ne sceole we fordhy sinderlice on anum\nlime beon ymbsnidene, ac we sceolon dha fulan galnysse symle wanian, and\nure eagan fram yfelre gesihdhe awendan, and earan from yfelre heorcnunge;\nurne m['u]dh fram leasum spraecum, handa fram m['a]ndaedum; ure fotwylmas\nfram deadbaerum sidhfaete, ure heortan fram facne. Gif we swa fram leahtrum\nymbsnidene beodh, thonne bidh ['u]s geset n['i]we nama; swa swa se\nw['i]tega Isa['i]as cwaedh, \"God gec['i]gdh his dheowan odhrum naman.\" Eft\nse ylca w['i]tega cwaedh, \"Thu bist gec['i]ged niwum naman, thone dhe Godes\nm['u]dh genemnode.\" Se n['i]wa nama is 'Cristianus,' thaet is, Cristen.\nEalle we sind of Criste cristene geh['a]tene, ac we sceolon dhone\narwurdhfullan naman mid aedhelum theawum geglengan, thaet we ne beon lease\ncristene. Gif we dhas gastlican ymbsnidennysse on urum dheawum healdadh,\nthonne sind we Abrahames cynnes, aefter sodhum geleafan; swa swa se theoda\nlareow Paulus {98} cwaedh to geleaffullum, \"Gif ge sind Cristes, thonne\nsind ge Abrahames s['ae]d, and aefter behate yrfenuman.\" Petrus eac se\napostol tihte geleaffulle w['i]f to eadmodnysse and gemetfaestnysse, dhus\ncwedhende, \"Swa swa Sarra gehyrsumode Abrahame, and hine hlaford het,\ndhaere dohtra ge sind, wel donde and na ondraedende aenige gedrefednysse.\"\n\nSe eahtodha daeg, the thaet cild on ymbsniden waes, getacnode dha eahtodhan\nylde dhyssere worulde, on thaere we arisadh of deadhe ascyrede fram aelcere\nbrosnunge and gewemmednysse ures lichaman. Thaet staenene sex, the thaet\ncild ymbsnadh, getacnode dhone st['a]n dhe se apostol cwaedh, \"Se st['a]n\nsodhlice waes Crist.\" He cwaedh waes for dhaere getacnunge, na for edwiste.\nThurh Cristes geleafan, and hiht, and sodhe lufe, beodh singallice estfulle\nheortan mid daeghwonlicere ymbsnidenysse afeormode fram leahtrum, and dhurh\nhis gife onlihte.\n\nWe habbadh oft gehyred thaet men hatadh thysne daeg geares daeg, swylce\nthes daeg fyrmest sy on geares ymbryne; ac we ne gemetadh nane geswutelunge\non cristenum bocum, hw['i] thes daeg to geares anginne geteald sy. Tha\nealdan Romani, on haedhenum dagum, ongunnon thaes geares ymbryne on dhysum\ndaege; and dha Ebreiscan leoda on lenctenlicere emnihte; dha Greciscan on\nsumerlicum sunstede; and tha Egyptiscan dheoda ongunnon heora geares getel\non haerfeste. Nu ongindh ure ger['i]m, aefter Romaniscre gesetnysse, on\ndhysum daege, for nanum godcundlicum gesceade, ac for dham ealdan gewunan.\nSume ure dhening-b['e]c onginnadh on Aduentum Domini; nis dheah thaer\nfordhy dhaes geares ord, ne eac on dhisum daege nis mid n['a]num gesceade;\ntheah dhe ure ger['i]m-b['e]c on thissere st['o]we ge-edlaecon. Rihtlicost\nbidh gedhuht thaet thaes geares anginn on dham daege sy gehaefd, the se\nAelmihtiga Scyppend sunnan, and m['o]nan, and steorran, and ealra tida\nanginn gesette; thaet is on tham daege the thaet Ebreisce folc heora geares\ngetel onginnadh; swa swa se heretoga Moyses on dham aelicum bocum awr['a]t.\nWitodlice God cwaedh to Moysen be dham mondhe, \"Thes monadh is mondha\nanginn, and he bidh fyrmest on geares {100} mondhum.\" Nu heold thaet\nEbreisce folc dhone forman geares daeg on lenctenlicere emnihte, fordhan\ndhe on dham daege wurdon gearlice tida gesette.\n\nSe eahteteodha daeg thaes mondhes the we h['a]tadh Martius, dhone ge hatadh\nHlyda, waes se forma daeg dhyssere worulde. On dham daege worhte God leoht,\nand merigen, and aefen. Dha e['o]don thry dagas fordh buton t['i]da\ngemetum; fordhan the tunglan naeron gesceapene, aer on tham feordhan daege.\nOn dham feordhan daege gesette se Aelmihtiga ealle tungla and gearlice\nt['i]da, and h['e]t thaet h['i] w['ae]ron to t['a]cne dagum and gearum. Nu\nongynnadh tha Ebreiscan heora geares anginn on tham daege the ealle tida\ngesette waeron, thaet is on dham feordhan daege woruldlicere gesceapenysse;\nand se lareow Beda teldh mid micclum gesceade thaet se daeg is XII. K[=L],\ndhone daeg we freolsiadh tham halgum were Benedick to wurdhmynte, for his\nmicclum gedhincdhum. Hwaet eac seo eordhe cydh mid hire cidhum, the dhonne\nge-edcuciadh, thaet se tima is thaet rihtlicoste geares anginn, dhe h['i]\non gesceapene waeron.\n\nNu w['i]gliadh stunte men menigfealde w['i]gelunga on dhisum daege, mid\nmicclum gedwylde, aefter haedhenum gewunan, ongean heora cristendom, swylce\nh['i] magon heora l['i]f gelengan, oththe heora gesundfulnysse, mid tham\ndhe h['i] gremiadh thone Aelmihtigan Scyppend. Sind eac manega mid swa\nmicclum gedwylde befangene, thaet h['i] cepadh be dham monan heora faer,\nand heora daeda be dagum, and nelladh heora dhing wanian on monan-daeg, for\nanginne dhaere wucan; ac se monan-daeg nis na fyrmest daga on thaere wucan,\nac is se odher. Se sunnan-daeg is fyrmest on gesceapenysse and on\nendebyrdnysse, and on wurdhmynte. Secgadh eac sume gedwaesmenn thaet sum\norfcyn sy the man bletsigan ne sceole, and cwedhadh thaet h['i] thurh\nbletsunge misfaradh, and dhurh wyrigunge gedheodh, and brucadh thonne Godes\ngife him on teonan, buton bletsunge, mid deofles awyrigednysse. Aelc\nbletsung is of Gode, and wyrigung of deofle. God gesceop ealle gesceafta,\nand deofol nane {102} gesceafta scyppan ne maeg, ac he is yfel tihtend, and\nleas wyrcend, synna ordfruma, and sawla bepaecend.\n\nTha gesceafta dhe sind thwyrlice gedhuhte, h['i] sind to wrace gesceapene\nyfel-daedum. Oft halige men wunedon on westene betwux redhum wulfum and\nleonum, betwux eallum deorcynne and wurmcynne, and him nan dhing derian ne\nmihte; ac h['i] totaeron tha hyrnedan naeddran mid heora nacedum handum,\nand tha micclan dracan eadhelice acwealdon, buton aelcere dare, thurh Godes\nmihte.\n\nWa dham men the br['i]cdh Godes gesceafta, buton his bletsunge, mid\ndeofellicum w['i]glungum, thonne se dheoda lareow cwaedh, Paulus, \"Swa\nhwaet swa ge dodh on worde, odhdhe on weorce, dodh symle on Drihtnes naman,\nthancigende tham Aelmihtigan Faeder thurh his Bearn.\" Nis thaes mannes\ncristendom naht, the mid deoflicum w['i]glungum his l['i]f adrihdh; he is\ngeh['i]wod to cristenum men, and is earm haedhengylda; swa swa se ylca\napostol be swylcum cwaedh, \"Ic wene thaet ic swunce on ydel, dhadha ic eow\nto Gode gebigde: nu ge cepadh dagas and mondhas mid ydelum w['i]glungum.\"\n\nIs hwaedhere aefter gecynde on gesceapennysse aelc lichamlice gesceaft dhe\neordhe acendh fulre and maegenfaestre on fullum monan thonne on gewanedum.\nSwa eac treowa, gif h['i] beodh on fullum monan geheawene, h['i] beodh\nheardran and langf['ae]rran to getimbrunge, and swidhost, gif h['i] beodh\nunsaepige geworhte. Nis dhis nan w['i]glung, ac is gecyndelic dhincg thurh\ngesceapenysse. Hwaet eac seo s['ae] wunderlice gethwaerlaecdh thaes monan\nymbrene; symle h['i] beodh geferan on waestme and on wanunge. And swa swa\nse mona daeghwonlice feower pricon lator arist, swa eac seo s['ae] symle\nfeower pricum lator fleowdh.\n\nUton besettan urne hiht and ure gesaeldha on thaes Aelmihtigan Scyppendes\nforesceawunge, sedhe ealle gesceafta on dhrim dhingum gesette, thaet is on\ngemete, and on getele, and on hefe. Sy him wuldor and lof ['a] on ecnysse.\nAmen.\n\nJANUARY I.\n\nTHE OCTAVES AND CIRCUMCISION OF OUR LORD.\n\nThe evangelist Luke concluded the gospel of this day with few words, but\nthey are filled with a manifold power of the heavenly mysteries. He said,\n\"Postquam consummati sunt dies octo ut circumcideretur puer, vocatum est\nnomen ejus Jesus, quod vocatum est ab angelo, priusquam in utero\nconciperetur.\" That is in our tongue, \"After that the eight days were\naccomplished from the Lord's birth, that he should be circumcised, his name\nwas called Jesus, that is _Saviour_, by which name he was called by the\nangel before he was conceived in the womb.\"\n\nThe patriarch Abraham was the first man circumcised by God's command.\nAbraham spake with God, and God held converse most with him after Noah's\nflood, and said, \"I am the Lord Almighty; walk before me and be perfect.\nAnd I will set my covenant betwixt me and thee, and I will exceedingly\nmultiply thee, and thou shalt be the father of many nations. Kings shall\nspring from thee, and I will set my covenant betwixt me and thee, and thy\noffspring after thee, that I am the God of thee and of thy offspring.\"\nAbraham prostrated himself with all his limbs to the earth, and God said to\nhim, \"Hold thou my covenant, and thy offspring after thee in their tribes.\nThis is my covenant, which ye shall hold betwixt me and you; that every\nmale child in your tribe shall be circumcised: be that a sign betwixt me\nand you. Let every {93} male child, when it is eight nights old, be\ncircumcised, both the noble-born and the slave; and he who neglecteth this,\nhis soul shall perish, because he hath disregarded my covenant. Now be thou\nhenceforth called not Abram, but Abraham, because I will establish thee as\nthe father of many nations. Nor be thy wife called Sarai, but be called\nSarah; and I will bless her, and of her I will give thee a son whom thou\nshalt call Isaac; and I will set my covenant with him and his offspring for\neverlasting duration. And after this speech the Almighty went up.\" On the\nsame day Abraham was circumcised, and all his household, and afterwards his\nson Isaac, on the eighth day from his birth.\n\nAbraham's name was at first spoken with five letters, 'Abram,' that is\n_High father_; but God increased his name with two letters, and called him\nAbraham, that is _Father of many nations_: for God said that he had\nappointed him for father of many nations. His wife was called Sarai, which\nis interpreted, _My chief_; but God called her afterwards Sarah, that is\n_Chief_; that she might not be exclusively called her family's chief, but\nabsolutely chief; which is to be understood, mother of all believing women.\nAn hundred years old was Abraham, and his consort ninety, before they had a\nchild between them. When a child came to them, it came so much with God's\nprovidence and blessing, that God promised blessing to all mankind through\nhis kin. Then Abraham's kin ever held God's covenant; and the leader Moses,\nand all the tribe of Israel, circumcised their children on the eighth day,\nand gave them names, until Christ was born in human nature, who established\nbaptism, and changed the token of the old law to spiritual righteousness.\n\nIt is probable that some of you know not what circumcision is. God\ncommanded Abraham, that he and his offspring should hold his covenant; that\nthere might be some sign on their bodies to show that they believed in God,\nand commanded him to take a sharp-edged flint, and cut off a {95} part of\nthe foreskin. And that token was then as great among believing men as is\nnow the holy baptism, excepting only that no man could go to God's kingdom,\nbefore He came who should confirm the old law, and afterwards, by his\npresence, turn it to a spiritual sense: but every holy man abode in\nAbraham's dwelling, without torments, although in hell, until the Redeemer\ncame, who overcame the old devil, and led his chosen to the kingdom of\nheaven.\n\nThe same Saviour, who now awfully and salutarily cries in his gospel,\n\"Unless anyone be born again of water and the Holy Ghost, he cannot go to\nthe kingdom of heaven,\" the same cried of old, through the old law,\n\"Whatever male child shall not be circumcised in the foreskin of his flesh,\nhis soul shall perish, because he hath disregarded my covenant.\" This sign\nstood among God's people until Christ himself came, and he himself was\nsubject to the holy law that he had established, that he might release\nthose who had necessarily been subjected to the old law. He said that he\ncame not to overthrow, but to fulfil the old law. Then on the eighth day\nfrom his birth he was bodily circumcised, as he himself had before taught,\nand thereby manifested that the old law was holy and good in its time for\nthose who were obedient to it. It was usual that the parents should give a\nname to the child on the eighth day, with circumcision, but they durst not\ngive any other name to Christ than what the archangel had fixed on for him,\nbefore he was conceived in his mother's womb, that is, JESUS, and in our\ntongue, SAVIOUR, because he shall save his people from their sins.\n\nIt is not now allowed to christian men to observe circumcision bodily, but,\nnevertheless, no man is truly a christian, unless he observe circumcision\nin spiritual conduct. What does the amputation of the foreskin betoken but\ndecrease of lust? This discourse might easily be concealed from the laymen,\nwere it not for its spiritual signification. To unlearned men it seems\nfoolish to hear; but if it seems foolish {97} to him, let him chide God,\nwho established it, not us, who say it. But let everyone know for certain,\nunless he diminish his fleshly lusts and wantonness, that he holds not his\nchristianity with right observance. Of this matter ye have often heard, but\nto us your displeasure is more tolerable than the anger of Almighty God, if\nwe announce not his commandments. If ye will live according to human\nreason, then are ye spiritually circumcised; but if ye will be subjected to\nyour libidinousness, then will ye be as the prophet said, \"Man, when he was\nin dignity understood it not; he is, therefore, compared with the foolish\nbeasts, and is become like unto them.\"\n\nTherefore has God given reason to men that they might acknowledge their\nCreator, and by observance of his commandments, merit eternal life. Verily\nthe wicked man is more miserable than any beast, because the beast has no\nsoul, nor will ever be quickened again, nor suffer future punishments. But\nwe, who are created after God's likeness, and have an unperishable soul, we\nshall arise from death, and render to God an account of all our thoughts,\nand words, and works. Therefore we should not merely be circumcised in one\nmember, but should constantly diminish foul libidinousness, and turn our\neyes from evil seeing, and ears from evil hearing; our mouth from leasing\nspeeches, hand from wicked deeds; our footsteps from the deadly path, our\nhearts from guile. If we are thus circumcised from sins, then will a new\nname be given us, as the prophet Isaiah said, \"God will call his servants\nby other names.\" Again, the same prophet said, \"Thou shall be called by a\nnew name, which the mouth of God hath named.\" That new name is\n'Christianus,' that is, _Christian_. We are all from Christ called\nchristians, but we should adorn that honourable name with exalted morals,\nthat we be not false christians. If we observe this spiritual circumcision\nin our morals, then are we of Abraham's kin, in true faith; as the apostle\nof the gentiles, Paul, said to {99} the faithful, \"If ye are Christ's, then\nare ye of Abraham's seed, and heirs according to the promise.\" Peter the\napostle also exhorted faithful women to humility and modesty, thus saying,\n\"As Sarah obeyed Abraham and called him lord, whose daughters ye are, well\ndoing and not fearing any affliction.\"\n\nThe eighth day, on which the child was circumcised, betokened the eighth\nage of this world, in which we shall arise from death, parted from every\nearthly corruption and pollution of our body. The stone knife, which\ncircumcised the child, betokened the stone of which the apostle said, \"The\nstone verily was Christ.\" He said _was_, meaning a type, not in substance.\nThrough belief, and hope, and true love of Christ, are pious hearts\ncleansed, by daily circumcision, from their sins, and through his grace\nenlightened.\n\nWe have often heard that men call this day the day of the year, as if this\nday were first in the circuit of the year; but we find no explanation in\nchristian books, why this day is accounted the beginning of the year. The\nold Romans, in heathen days, begun the circuit of the year on this day; and\nthe Hebrew nations on the vernal equinox; the Greeks on the summer\nsolstice; and the Egyptians begun their year at harvest. Now our calendar\nbegins, according to the Roman institution, on this day, not for any\nreligious reason, but from old custom. Some of our service-books begin on\nthe Lord's Advent; but not on that account is that the beginning of the\nyear, nor is it with any reason placed on this day; though our calendars,\nin this place, repeat it. Most rightly it has been thought that the\nbeginning of the year should be observed on the day that the Almighty\nCreator placed the sun, and the moon, and the stars, and the beginning of\nall the seasons; that is on the day that the Hebrew people begin the\ncalculation of their year; as the leader Moses has written in the books of\nlaws. Verily God said to Moses concerning that month, \"This month is the\nbeginning of months, and it {101} is first of the months of the year.\" Now\nthe Hebrew people held the first day of the year on the vernal equinox,\nbecause on that day the yearly seasons were set.\n\nThe eighteenth day of the month that we call March, which ye call Hlyda,\nwas the first day of this world. On that day God made light, and morning,\nand evening. Then three days went forth without any measure of times; for\nthe heavenly bodies were not created before the fourth day. On the fourth\nday the Almighty fixed all the heavenly bodies, and the yearly seasons, and\ncommanded that they should be for a sign, for days, and for years. Now the\nHebrews begin their year on the day when all the seasons were appointed,\nthat is on the fourth day of the world's creation, and the doctor Beda\nreckons, with great discretion, that that day is the twenty-first of March,\nthe day which we celebrate in honour of the holy man Benedict, for his\ngreat excellencies. Aye, the earth also makes known by her plants, which\nthen return to life, that the time at which they were created is the most\ncorrect beginning of the year.\n\nNow foolish men practise manifold divinations on this day, with great\nerror, after heathen custom, against their christianity, as if they could\nprolong their life or their health, while they provoke the Almighty\nCreator. Many are also possessed with such great error, that they regulate\ntheir journeying by the moon, and their acts according to days, and will\nnot undertake anything on Monday, because of the beginning of the week;\nthough Monday is not the first day in the week, but is the second. Sunday\nis the first in creation, in order, and in dignity. Some foolish men also\nsay, that there are some kinds of animals which one should not bless; and\nsay that they decline by blessing, and by cursing thrive, and so enjoy\nGod's grace to their injury, without blessing, with the devil's\nmalediction. Every blessing is of God, and curse of the devil. God created\nall creatures, and the devil can create no creatures, for he is an inciter\nto evil, {103} and worker of falsehood, author of sins, and deceiver of\nsouls.\n\nThe creatures that are thought monstrous have been created for punishment\nof evil deeds. Holy men often dwelt in the waste among fierce wolves and\nlions, among all the beast kind and the worm kind, and nothing might harm\nthem; but they tore the horned serpents with their naked hands, and the\ngreat snakes they easily slew, without any hurt, through God's might.\n\nWoe to the man who uses God's creatures, without his blessing, with\ndiabolical charms, when the apostle of the gentiles, Paul, has said,\n\"Whatsoever ye do in word or in work, do always in the name of the Lord,\nthanking the Almighty Father through his Son.\" That man's christianity is\nnaught, who passes his life in diabolical charms; he is in appearance a\nchristian man, and is a miserable heathen; as the same apostle said of\nsuch, \"I believe that I laboured in vain when I inclined you to God, now ye\nobserve days and months with vain auguries.\"\n\nEvery bodily creature in the creation which the earth produces, is,\nhowever, according to nature, fuller and stronger in full moon than in\ndecrease. Thus trees also, if they are felled in full moon, are harder and\nmore lasting for building, and especially if they are made sapless. This is\nno charm, but is a natural thing from their creation. The sea too agrees\nwonderfully with the course of the moon; they are always companions in\ntheir increase and waning. And as the moon rises daily four points later,\nso also the sea flows always four points later.\n\nLet us set our hope and our happiness in the providence of the Almighty\nCreator, who hath placed all creatures in three things; that is in measure,\nand in number, and in weight. Be to him glory and praise ever to eternity.\nAmen.\n\n       *       *       *       *       *\n\n\n{104} VIII. I[=D]. JAN.\n\nEPIPHANIA DOMINI.\n\nMen dha leofostan, nu for feawum dagum we oferraeddon this godspel aetforan\neow, the belimpdh to dhysses daeges dhenunge, for gereccednysse dhaere\ngodspellican endebyrdnysse; ac we ne hrepodon thone traht na swidhor thonne\nto dhaes daeges wurdhmynte bel['a]mp: nu wille we eft oferyrnan tha ylcan\ngodspellican endebyrdnysse, and be dhyssere andweardan freolst['i]de\ntrahtnian.\n\nMatheus se Godspellere cwaedh, \"Cum natus esset Iesus in Bethleem Iudae, in\ndiebus Herodis regis, ecce Magi ab oriente uenerunt Hierosolimam, dicentes,\nUbi est qui natus est Rex Iudeorum?\" et reliqua. \"Thadha se Haelend acenned\nwaes on thaere Iudeiscan Bethleem, on Herodes dagum cyninges, efne dha\ncomon fram east-daele middangeardes dhry tungel-witegan to dhaere byrig\nHierusalem, thus befr['i]nende, Hwaer is Iudeiscra leoda Cyning, sedhe\nacenned is?\" etc.\n\nDhes daeg is gehaten Epiphania Domini, thaet is Godes geswutelung-daeg. On\nthysum daege Crist waes geswutelod tham dhrym cyningum, dhe fram east-daele\nmiddangeardes hine mid thrimfealdum lacum gesohton. Eft embe geara ymbrynum\nh['e] weardh on his fulluhte on thysum daege middangearde geswutelod,\ndhadha se Halga G['a]st, on culfran h['i]we, uppon him gereste, and thaes\nFaeder stemn of heofenum hl['u]de swegde, thus cwedhende, \"Thes is min\nleofa Sunu, the me w['e]l licadh; gehyradh him.\" Eac on dhisum daege he\nawende waeter to aedhelum wine, and mid tham geswutelode thaet he is se\nsodha Scyppend, the dha gesceafta awendan mihte. For dhisum thrym dhingum\nis dhes freols-daeg Godes swutelung gecweden. On dham forman daege his\ngebyrd-tide he weardh aeteowed thrym hyrdum on Iudeiscum earde, thurh dhaes\nengles bodunge. On dham ylcum daege he weardh gecydd tham dhrym\ntungel-witegum on east-daele, thurh dhone beorhtan steorran; ac on thysum\ndaege {106} h['i] comon mid heora lacum. Hit waes gedafenlic thaet se\ngesceadwisa engel hine cydde tham gesceadwisum Iudeiscum, dhe Godes ['ae]\ncudhon, and dham hadhenum, the dhaes godcundan gesceades nyston na dhurh\nstemne, ac dhurh tacn waere geswutelod.\n\nTha Iudeiscan hyrdas get['a]cnodon dha gastlican hyrdas, thaet sind dha\napostolas, the Crist geceas of Iudeiscum folce, ['u]s to hyrdum and to\nlareowum. Dha tungel-witegan, dhe waeron on haedhenscipe wunigende, haefdon\ngetacnunge ealles haedhenes folces, dhe wurdon to Gode geb['i]gede thurh\ndhaera apostola l['a]re, the waeron Iudeiscre dheode. Sodhlice se\nsealm-sceop awr['a]t be Criste, thaet h['e] is se hyrn-stan the gefegdh tha\ntwegen weallas togaedere, fordhan dhe he getheodde his gecorenan of\nIudeiscum folce and tha geleaffullan of haedhenum, swilce twegen wagas to\nanre geladhunge; be dham cwaedh Paulus se apostol, \"Se Haelend bodade on\nhis to-cyme sibbe us dhe feorran w['ae]ron, and sibbe tham dhe gehende\nw['ae]ron. He is ure sibb, sedhe dyde aegdher to anum, towurpende dha\n['ae]rran feondscipas on him sylfum.\" Tha Iudeiscan dhe on Crist gelyfdon\nwaeron him geh['e]ndor st['o]wlice, and eac dhurh cydhdhe thaere ealdan\n['ae]: we waeron swidhe fyrlyne, aegdher ge st['o]wlice ge dhurh uncydhdhe;\nac he us gegaderode mid ['a]num geleafan to dham healicum hyrn-stane, thaet\nis to annysse his geladhunge.\n\nDha easternan tungel-w['i]tegan ges['a]won n['i]wne steorran beorhtne, na\non heofenum betwux odhrum tunglum, ac waes ['a]ngenga betwux heofenum and\neordhan. Dha undergeaton h['i] thaet se seldcudha tungel gebicnode thaes\nsodhan Cyninges acennednysse, on dham earde dhe he ofergl['a]d; and fordhi\ncomon to Iudea rice, and thone arleasan cyning Herodem mid heora bodunge\ndhearle af['ae]rdon; fordhan dhe buton tweon seo eordhlice arleasnys weardh\ngescynd, thadha seo heofenlice healicnyss weardh geopenod.\n\nSwutol is thaet dha tungel-witegan tocneowon Crist sodhne mann, dhadha\nh['i] befrunon, \"Hwaer is se dhe acenned is?\" H['i] oncneowon hine sodhne\nCyning, thadha h['i] cwaedon, \"Iudea {108} Cyning.\" H['i] hine wurdhodon\nsodhne God, thadha h['i] cwaedon, \"We comon to dhy thaet we us to him\ngebiddan.\" Eadhe mihte God h['i] gewissian thurh dhone steorran to dhaere\nbyrig the thaet cild on waes, swa swa he his acennednysse thurh dhaes\nsteorran up-spring geswutelode; ac he wolde thaet dha Iudeiscan boceras dha\nwitegunge be dham raeddon, and swa his cenning-stowe geswutelodon, thaet\nh['i] gehealdene waeron, gif h['i] woldon mid than tungel-witegum h['i] to\nCriste gebiddan: gif h['i] thonne noldon, thaet h['i] wurdon mid thaere\ngeswutelunge genidherode. Tha tungel-witegan ferdon and h['i] gebaedon, and\ndha Iudeiscan boceras baeftan belifon, the tha cenning-stowe thurh\nb['o]clic gescead geb['i]cnodon.\n\nEalle gesceafta oncneowon heora Scyppendes to-cyme, buton dham arleasum\nIudeiscum anum. Heofonas oncneowon heora Scyppend, dhadha h['i] on his\nacennednysse n['i]wne steorran aeteowdon. S['ae] oncneow dhadha Crist mid\ndrium fot-wylmum ofer hyre ydha mihtelice eode. Sunne oncneow, thatha heo\non his dhrowunge hire leoman fram mid-daege odh n['o]n behydde. Stanas\noncneowon, dhadha h['i] on his fordhsidhe sticmaelum toburston. Seo eordhe\noncneow, dhadha heo on his aeriste eall byfode. Hell oncneow, dhadha heo\nhire haeftlingas undhances forlet. And dheah tha heard-heortan Iudei noldon\nfor eallum dham tacnum thone sodhan Scyppend tocn['a]wan, the tha dumban\ngesceafta undergeaton, and mid gebicnungum geswutolodon. Naeron h['i]\nswa-dheah ealle endemes ungeleaffulle, ac of heora cynne waeron aegdher ge\nw['i]tegan ge apostolas, and fela dhusenda gelyfedra manna.\n\nThatha dha tungel-witegan thone cyning gecyrdon, tha weardh se steorra him\nungesewen; and eft, dhadha h['i] to dham cilde gecyrdon, tha gesawon h['i]\neft dhone steorran, and he dha h['i] gelaedde to tham huse, thaer h['e]\ninne wunode. Ne glad h['e] ealne weig him aetforan, ac sydhdhan h['i] comon\nto Iudeiscum earde, sydhdhan he waes heora latteow, odh thaet he bufan\nCristes gesthuse aetstod.\n\nHerodes haefde deofles getacnunge; and se dhe fram Gode {110} bichdh to\ndeofle he forlyst Godes gife, thaet is his modes onlihtinge, swa swa dha\ntungel-witegan dhone steorran forluron, dhadha h['i] dhone redhan cyning\ngecyrdon. Gif he dhonne eft thone deofol anraedlice forl['ae]t, dhonne\ngem['e]t h['e] eft thaes halgan Gastes gife, the his heortan onliht, and to\nCriste gelaet.\n\nUs is eac to witenne, thaet waeron sume gedwolmen dhe cw['ae]don, thaet\naelc man beo acenned be steorrena gesetnyssum, and thurh heora ymbryna him\nwyrd gelimpe, and n['a]mon to fultume heora gedwylde thaet n['i]we steorra\nasprang thatha Drihten lichamlice acenned weardh, and cwaedon thaet se\nsteorra his gewyrd waere. Gew['i]te dhis gedwyld fram geleaffullum heortum,\nthaet aenig gewyrd sy, buton se Aelmihtiga Scyppend, sedhe aelcum men\nforesceawadh lif be his geearnungum. Nis se man for steorrum gesceapen, ac\ndha steorran sint mannum to nihtlicere lihtinge gesceapene. Thadha se\nsteorra gl['a]d, and tha tungel-witegan gelaedde, and him dhaes cildes inn\ngeb['i]cnode, dha geswutelode he thaet he waes Cristes gesceaft, and\nrihtlice his Scyppende thenode: ac h['e] naes his gewyrd. Eft we biddadh\nthaet n['a]n geleafful man his geleafan mid thisum gedwylde ne befyle.\nWitodlice Rebecca, Isa['a]ces w['i]f, acende twegen getwysan, Iacob and\nEsau, on ['a]nre tide, swa thaet Iacob heold thone yldran brodher Esau be\ndham f['e]t on dhaere cenninge, and hi naeron dheah gelice on dheawum, ne\non lifes geearnungum. Witodlice thaet halige gewrit cwydh thaet God lufode\nIacob, and hatode Esau; na for gewyrde, ac for mislicum geearnungum. Hit\ngelimpdh forwel oft thaet on anre t['i]de acendh seo cw['e]n and seo wyln,\nand dheah gedhicdh se aedheling be his gebyrdum to healicum cynesetle, and\ndhaere wylne sunu wunadh eal his l['i]f on dheowte.\n\nNu cwedhadh oft stunte men thaet hi be gewyrde lybban sceolon, swylce God\nh['i] neadige to yfel-daedum! Ac we wylladh thyssera stuntra manna ydele\nleasunge adwaescan mid deopnysse godcundra gewrita. Se Aelmihtiga Scyppend\ngesceop englas thurh his godcundan mihte, and for his micclan rihtwisnysse\nforgeaf him agenne cyre, thaet h['i] moston {112} dhurhwunian on ecere\ngesaeldhe dhurh gehyrsumnysse, and mihton eac dha gesaeldha forleosan, na\nfor gewyrde, ac for ungehyrsumnysse. His deope rihtwisnys nolde h['i]\nneadian to nadhrum, ac forgeaf him agenne cyre; fordhan dhe thaet is\nrihtwisnys thaet gehwylcum sy his agen cyre gedhafod. Thonne waere seo\nrihtwisnys aw['ae]ged, gif he h['i] neadunge to his dheowte gebigde, odhdhe\ngif he h['i] to yfelnysse bescufe. Dha miswendon sume tha englas heora\nagenne cyre, and thurh modignysse hy sylfe to awyrigedum deoflum geworhton.\n\nEft dhadha se dhrimwealdenda Scyppend mancyn geworhte, tha forgeaf h['e]\nAdame and Euan agenne cyre, swa hi, dhurh gehyrsumnysse, ['a] on ecnysse,\nbutan deadhe, on gesaeldhe wunodon, mid eallum heora ofspringe, swa hi,\ndhurh ungehyrsumnysse, deadlice wurdon. Ac dhatha h['i] Godes bebod\nforgaegdon, and thaes awyrigedan deofles lare gehyrsumodon, tha wurdon hi\ndeadlice, and forscyldegode thurh agenne cyre, h['i] and eall heora\nofspring; and dheah dhe naefre ne wurde sydhdhan mancynne gemiltsod, dhe\nm['a] dhe dham deoflum is, dheah waere Godes rihtwisnys eallunga untaele.\nAc eft seo miccle mildheortnys ures Drihtnes us alysde thurh his\nmenniscnysse, gif we his bebodum mid ealre heortan gehyrsumiadh. Witodlice\ndha dhe nu thurh agenne cyre and deofles tihtinge God forlaetadh, God\nforlaet h['i] eac to dham ecan forwyrde.\n\nGeorne wiste se Aelmihtiga Scyppend, aerdhan the he tha gesceafta gesceope,\nhwaet toweard waes. He cudhe gewislice getel aegdher ge gecorenra engla ge\ngecorenra manna, and eac dhaera modigra gasta and arleasra manna, the dhurh\nheora arleasnysse forwurdhadh; ac he ne forestihte naenne to yfelnysse,\nfordhan the he sylf is eall g['o]dnyss; ne h['e] naenne to forwyrde ne\ngestihte, fordhan dhe he is sodh l['i]f. He forestihte dha gecorenan to\ndham ecan life, fordhan dhe he wiste h['i] swilce towearde, thurh his gife\nand agene gehyrsumnysse. He nolde forestihtan tha arleasan to his rice,\nfordhan dhe he wiste h['i] swilce towearde, thurh heora agene\nforgaegednysse and dhwyrnysse. {114} Healdadh this faeste on eowerum\nheortum, thaet se Aelmihtiga and se Rihtwisa God naenne mann ne neadadh to\nsyngigenne, ac he w['a]t swa-dheah on ['ae]r hwilce thurh agenne willan\nsyngian willadh. Hw['i] ne sceal he dhonne rihtlice wrecan thaet yfel thaet\nhe onscunadh? He lufadh aelc g['o]d and rihtwisnysse, fordhan dhe he is\ngecyndelice g['o]d and rihtwis; and he hatadh ealle dha dhe unrihtwisnysse\nwyrcadh, and tha fordedh the leasunge sprecadh. Witodlice tha the on God\nbelyfadh, hi sind thurh dhone Halgan G['a]st gewissode. Nis seo gecyrrednys\nto Gode of us sylfum, ac of Godes gife, swa swa se apostol cwydh, \"Thurh\nGodes gife ge sind gehealdene on geleafan.\"\n\nTha dhe ne gelyfadh dhurh agenne cyre h['i] scoriadh, na dhurh gewyrd,\nfordhan dhe gewyrd nis nan dhing buton leas wena; ne nan dhing sodhlice be\ngewyrde ne gewyrdh, ac ealle dhing thurh Godes dom beodh geendebyrde, sedhe\ncwaedh thurh his witegan, \"Ic afandige manna heortan, and heora lendena,\nand aelcum sylle aefter his faerelde, and aefter his agenre afundennysse.\"\nNe talige nan man his yfelan daeda to Gode, ac talige aerest to tham\ndeofle, the mancyn besw['a]c, and to Ad['a]mes forgaegednysse; ac dheah\nswidhost to him sylfum, thaet him yfel gelicadh, and ne licadh g['o]d.\n\nBidh theah gelome ofsprincg forscyldegod thurh fordhfaedera m['a]ndaeda,\ngif he mid yfele him geefenlaehdh. Gif dhonne se ofspring rihtwis bidh,\nthonne leofadh he on his rihtwisnysse, and nateshwon his yldrena synna ne\naberdh. Ne sy n['a]n man to dhan arleas thaet h['e] Adam wyrige odhdhe\nEuan, dhe nu on heofenum mid Gode rixiadh, ac geearnige swidhor Godes\nmildheortnysse, swa thaet h['e] wende his agenne cyre to his Scyppendes\ngehyrsumnysse and bebodum; fordhan the nan man ne bidh gehealden buton\nthurh gife Haelendes Cristes: tha gife he gearcode and forestihte on ecum\nraede aer middangeardes gesetnysse.\n\nMine gebrodhra, ge habbadh nu gehyred be dhan leasan wenan, the ydele men\ngewyrd hatadh: uton nu f['o]n on thaes godspelles trahtnunge, thaer we hit\naer forleton. {116} Tha tungel-witegan eodon into dhaes cildes gesthuse,\nand hine gemetton mid thaere meder. H['i] dha mid astrehtum lichaman hi to\nCriste gebaedon, and geopenodon heora hordfatu, and him geoffrodon\nthryfealde l['a]c, gold, and recels, and myrran. Gold gedafenadh cyninge;\nst['o]r gebyradh to Godes dhenunge; mid myrran man behwyrfdh deadra manna\nl['i]c, thaet h['i] late rotian. Dhas dhr['y] tungel-w['i]tegan h['i] to\nCriste geb['ae]don, and him getacnigendlice lac offrodon. Thaet gold\ngetacnode thaet he is sodh Cyning. Se st['o]r thaet he is sodh God. Seo\nmyrre thaet he waes dha deadlic; ac he thurhwunadh nu undeadlic on ecnysse.\n\nSume gedwolmen waeron the gelyfdon thaet h['e] God waere, ac hi\nnateshw['o]n ne gelyfdon thaet h['e] aeghwaer rixode: hi offrodon Criste\ngastlice recels, and noldon him gold offrian. Eft waeron odhre gedwolmen\ndhe gelyfdon thaet he sodh Cyning waere, ac hi widhsocon thaet he God\nwaere: dhas, buton twyn, him offrodon gold, and noldon offrian recels. Sume\ngedwolan andetton thaet he sodh God waere and sodh Cyning, and widhsocon\nthaet h['e] deadlic flaesc underfenge: thas witodlice him brohton gold and\nst['o]r, and noldon bringan myrran thaere onfangenre deadlicnysse.\n\nMine gebrodhra, uton we geoffrian urum Drihtne gold, thaet we andettan\nthaet h['e] sodh Cyning sy, and aeghwaer rixige. Uton him offrian st['o]r,\nthaet we gelyfon thaet h['e] ['ae]fre God waes, sedhe on thaere tide man\naeteowde. Uton him bringan myrran, thaet we gelyfan thaet he waes deadlic\non urum flaesce, sedhe is undhrowigendlic on his godcundnysse. He waes\ndeadlic on menniscnysse aer his dhrowunge, ac he bidh heonon-fordh\nundeadlic, swa swa we ealle beodh aefter dham gemaenelicum aeriste.\n\nWe habbadh ges['ae]d embe dhas thryfealdan lac, h['u] h['i] to Criste\nbelimpadh: we willadh eac secgan h['u] h['i] to ['u]s belimpadh aefter\ndheawlicum andgite. Mid golde witodlice bidh wisdom get['a]cnod, swa swa\nSalomon cwaedh, \"Gewilnigendlic gold-hord lidh on dhaes witan mudhe.\" Mid\nstore bidh geswutelod halig {118} gebed, be dham sang se sealm-scop,\n\"Drihten, sy min gebed asend swa swa byrnende st['o]r on dhinre gesihdhe.\"\nThurh myrran is geh['i]wod cwelmbaernys ures flaesces; be dham cwedh seo\nhalige geladhung, \"Mine handa drypton myrran.\" Tham acennedan Cyninge we\nbringadh gold, gif we on his gesihdhe mid beorhtnysse thaes upplican\nwisdomes scinende beodh. St['o]r we him bringadh, gif we ure gedhohtas\ndhurh gecnyrdnysse haligra gebeda on weofode ure heortan on['ae]ladh, thaet\nwe magon hwaethwega wynsumlice dhurh heofenlice gewilnunge stincan. Myrran\nwe him offriadh, gif we dha flaesclican lustas thurh forhaefednysse\ncwylmiadh. Myrra dedh, swa we aer cwaedon, thaet thaet deade flaesc\neadhelice ne rotadh. Witodlice thaet deade flaesc rotadh leahtorlice,\nthonne se deadlica lichama dheowadh thaere flowendan galnysse, swa swa se\nw['i]tega be sumum cwaedh, \"Dha nytenu forrotedon on heora meoxe.\" Thonne\nforrotiadh tha nytenu on heora meoxe, thonne flaesclice men on stence heora\ngalnysse geendiadh heora dagas. Ac gif we dha myrran Gode gastlice\ngeoffriadh, thonne bidh ure deadlica lichama fram galnysse stencum dhurh\nforhaefednysse gehealden.\n\nSum dhing miccles geb['i]cnodon tha tungel-witegan us mid tham thaet hi\ndhurh odherne weg to heora earde gecyrdon. Ure eard sodhlice is\nneorxna-wang, to dham we ne magon gecyrran thaes weges dhe we comon. Se\nfrumsceapena man and eall his ofspring weardh adraefed of neorxena-wanges\nmyrhdhe, thurh ungehyrsumnysse, and for dhigene thaes forbodenan bigleofan,\nand dhurh modignysse, dhadha he wolde beon betera dhonne hine se Aelmihtiga\nScyppend gesceop. Ac us is micel neod thaet we dhurh odherne weg thone\nswicolan deofol forbugan, thaet we moton gesaeliglice to urum edhele\nbecuman, the we to gesceapene waeron.\n\nWe sceolon thurh gehyrsumnysse, and forhaefednysse, and eadmodnysse,\n['a]nmodlice to urum edhele staeppan, and mid halgum maegnum dhone eard\nofgan, the we dhurh leahtras forluron. Rihtlice waes se swicola Herodes\nfram tham tungel-witegum bepaeht, and he to Criste ne becom, fordhan dhe\nh['e] {120} mid facenfullum mode hine sohte. He getacnode tha leasan\nlicceteras, dhe mid h['i]wunge God secadh, and naefre ne gemetadh. He is to\nsecenne mid sodhfaestre heortan, and anraedum mode, sedhe leofadh and\nrixadh mid Faeder and Halgum Gaste, on ealra worulda woruld. Amen.\n\n{105} JANUARY VI.\n\nTHE EPIPHANY OF THE LORD.\n\nMost beloved men, a few days ago we read over this gospel before you, which\nbelongs to the service of this day, for the interpretation of the\nevangelical narrative; but we did not touch on the exposition further than\nbelonged to the dignity of that day: we will now again run over the same\nevangelical narrative, and expound it with regard to the present festival.\n\nMatthew the Evangelist said, \"Cum natus esset Jesus in Bethlehem Judae, in\ndiebus Herodis regis, ecce Magi ab oriente venerunt Hierosolymam, dicentes,\nUbi est qui natus est Rex Judaeorum?\" et reliqua. \"When Jesus was born in\nBethlehem of Judaea, in the days of Herod the king, behold there came from\nthe east part of the world three astrologers to the city of Jerusalem, thus\ninquiring, Where is the King of the Jews, who is born?\" etc.\n\nThis day is called the Epiphany of the Lord, that is the day of God's\nmanifestation. On this day Christ was manifested to the three kings, who,\nwith threefold offerings, sought him from the eastern part of the world.\nAgain, after a course of years, he was, at his baptism, manifested to the\nworld, when the Holy Ghost, in likeness of a dove, rested upon him, and the\nvoice of the Father sounded loudly from heaven, thus saying, \"This is my\nbeloved Son who well pleaseth me; obey him.\" On this day also he turned\nwater to noble wine, and thereby manifested that he is the true Creator who\ncould change his creatures. For these three reasons this festival is called\nthe MANIFESTATION OF GOD. On the first day of his birth he was manifested\nto three shepherds in the Jewish country, through the announcement of the\nangel. On the same day he was made known to the three astrologers in the\nEast, through the bright star: for on this day they came with {107} their\nofferings. It was fitting that the discreet angel should make him known to\nthose discreet Jews, who knew God's law, and that he should be manifested\nto the heathens, who knew not the divine purpose, not through a voice, but\nby a sign.\n\nThe Jewish shepherds betokened the spiritual shepherds, that is the\napostles, whom Christ chose from the Jewish people, as shepherds for us and\nteachers. The astrologers, who were continuing in heathenism, betokened all\nheathen people who should be turned to God through the teaching of the\napostles, who were of the Jewish nation. For the psalmist wrote concerning\nChrist, that he is the corner-stone which joins the two walls together,\nbecause he united his chosen of the Jewish people and the faithful of the\nheathen, as two walls, to one church; concerning which Paul the apostle\nsaid, \"Jesus at his advent announced peace to us who were far off, and\npeace to those who were at hand. He is our peace, who hath made both one,\nabolishing all our former enmities in himself.\" The Jews who believed in\nChrist were nearer to him locally, and also through knowledge of the old\nlaw: we were very remote, both locally and through ignorance; but he\ngathered us with one faith to the high corner-stone, that is to the unity\nof his church.\n\nThe eastern astrologers saw a new bright star, not in heaven among other\nstars, but it was solitary between heaven and earth. Then understood they\nthat the wondrous star indicated the birth of the true King in the country\nover which it glided; and they therefore came to the kingdom of Juda, and\ngreatly terrified the impious king Herod by their announcement; for earthly\nwickedness was without doubt confounded, when the heavenly greatness was\ndisclosed.\n\nIt is manifest that the astrologers knew Christ to be a true man, when they\ninquired, \"Where is he who is born?\" They knew him to be a true king, when\nthey said, \"King of {109} Juda.\" They worshipped him as true God, when they\nsaid, \"We come that we may adore him.\" Easily might God have directed them\nby the star to the city in which the child was, as he had manifested his\nbirth by the rising of that star; but he would that the Jewish scribes\nshould read the prophecy concerning him, and so manifest his birth-place,\nthat they might be saved if, with the astrologers, they would worship\nChrist: but if they would not, that they might by that manifestation be\ncondemned. The astrologers went and worshipped, and the Jewish scribes\nremained behind, who had through book-knowledge pointed out the\nbirth-place.\n\nAll creatures acknowledged their Creator's advent, save only the impious\nJews. The heavens acknowledged their Creator, when they at his nativity\ndisplayed a new star. The sea acknowledged him, when Christ in his might\nwith dry footsteps passed over its waves. The sun acknowledged him, when at\nhis passion he hid his beams from mid-day till the ninth hour. The stones\nacknowledged him, when at his death they burst in pieces. The earth\nacknowledged him, when it all trembled at his resurrection. Hell\nacknowledged him, when it unwillingly released its captives. And yet the\nhard-hearted Jews would not for all those signs acknowledge the true\nCreator, whom the dumb creation knew, and by tokens manifested. They were\nnot, however, all equally unbelieving, but of their race there were both\nprophets and apostles, and many thousands of believing men.\n\nWhen the astrologers went to the king the star became invisible to them;\nand afterwards, when they went to the child, they again saw the star, which\nthen led them to the house in which he was staying. It did not glide before\nthem all the way, but after they came to the Jewish country it was their\nguide until it stopt above Christ's inn.\n\nHerod betokens the devil; and he who inclines from God {111} to the devil\nloses God's grace, that is the enlightening of his understanding, as the\nastrologers lost the star when they went to the cruel king. But if he\nafterwards resolutely forsake the devil, then will he again have found the\ngrace of the Holy Ghost, which enlightens his heart and leads to Christ.\n\nWe are also to know, that there were some heretics who said, that every man\nis born according to the position of the stars, and that by their course\nhis destiny befalls him, and advanced in support of their error, that a new\nstar sprang up when the Lord was corporally born, and said that that star\nwas his destiny. Let this error depart from believing hearts, that there is\nany destiny excepting the Almighty Creator, who provides for every man life\nby his merits. Man is not created for the stars, but the stars are created\nas a light by night for men. When the star glided, and led the astrologers,\nand pointed out to them the Child's inn, it showed that it was Christ's\ncreature, and rightly ministered to its Creator: but it was not his\ndestiny. Again we beseech that no believing man defile his faith with this\nerror. Verily Rebekah, Isaac's wife, brought forth twins, Jacob and Esau,\nat one time, so that Jacob held his elder brother Esau by the foot at his\nbirth; yet were they not alike in character, nor in the actions of their\nlife. Holy writ indeed says that God loved Jacob, and hated Esau; not by\ndestiny, but for various acts. It happens very often that the queen and the\nslave bring forth at one time, and yet the prince, through his birth, grows\nup for the lofty throne, and the son of the slave continues all his life in\nservitude.\n\nNow foolish men often say that they must live according to destiny, as if\nGod compels them to evil deeds! But we will overthrow the idle leasing of\nthese foolish men with the deepness of the divine writings. The Almighty\nCreator created angels by his divine power, and in his great righteousness\ngave them their own choice, that they might {113} continue in eternal\nhappiness through obedience, and might also lose that happiness, not\nthrough destiny, but for disobedience. His great righteousness would not\ncompel them to either, but gave them their own choice; for that is\nrighteousness, that to every one be allowed his own choice. For his\nrighteousness would be rendered vain, if he forcibly subjected them to his\nservice, or if he impelled them to evil. Then some angels abused their own\nchoice, and through pride transformed themselves to accursed devils.\n\nAgain, when the glorious Creator made mankind, he gave to Adam and Eve\ntheir own choice, whether they, through obedience, would for ever, without\ndeath, continue in happiness, with all their offspring, or whether, through\ndisobedience, they would become mortal. But when they transgressed God's\ncommand, and obeyed the instruction of the accursed devil, then they became\nmortal, and guilty through their own choice, they and all their offspring;\nand although mercy should never after be shown to mankind, more than to the\ndevils, nevertheless, the righteousness would be infinite. But the great\nmercy of our Lord hath redeemed us through his humanity, if we with all our\nheart will obey his commandments. Verily those who now, through their own\nchoice, and the devil's instigation, forsake God, God will abandon them\nalso to eternal perdition.\n\nThe Almighty Father well knew, before he created his creatures, what was to\ncome to pass. He knew with certainty the number both of chosen angels and\nof chosen men, and also of the haughty spirits and impious men, who through\ntheir impiety perish. But he predestined no one to evil, for he himself is\nall goodness; nor destined he any one to perdition, for he is true life. He\npredestined the elect for eternal life, because he knew that they would be\nsuch, through his grace and their own obedience. He would not predestine\nthe wicked to his kingdom, because he knew that they would be such, through\ntheir own transgression and perversity. {115} Hold this fast in your\nhearts, that the Almighty and the Righteous God compels no man to sin, but\nhe knows, nevertheless, beforehand who will sin through their own will. Why\nthen shall he not justly avenge that evil which he abominates? He loves\nevery good and righteousness, for he is by nature good and righteous; and\nhe hates all those who work unrighteousness, and fordoes those who speak\nleasing. Verily those who believe in God are directed by the Holy Ghost.\nThe turning to God is not of ourselves, but by God's grace, as the apostle\nsays, \"Through God's grace we are held in faith.\"\n\nThose who believe not through their own choice perish, not through destiny,\nfor destiny is nothing but a false imagination; for nothing takes place by\ndestiny, but all things are ordered by the doom of God, who said through\nhis prophet, \"I try the hearts of men, and their loins, and give to\neveryone according to his course, and according to his own invention.\" Let\nno man ascribe his evil deeds to God, but ascribe them first to the devil,\nwho deceived mankind, and to Adam's transgression; but above all to\nhimself, that evil pleases him and good pleases him not.\n\nIt often, however, happens that the offspring are condemned through the\nwicked deeds of their forefathers, if they imitate them in evil. But if the\noffspring are righteous, then will they live in their righteousness, and\nwill not in the least bear their parents' sins. Let no man be so impious\nthat he curse Adam or Eve, who now reign with God in heaven, but let him\nrather merit God's mercy, so that he turn his own choice to the obedience\nand commandments of his Creator; for no man will be saved, but through the\ngrace of Jesus Christ: that grace he prepared and preordained to last for\never, before the foundation of the world.\n\nMy brothers, ye have now heard concerning the false imagination, which vain\nmen call destiny: let us now resume the exposition of the gospel, where we\npreviously left it. {117} The astrologers went into the child's inn, and\nfound him with his mother. They then, with outstretched bodies, worshipped\nChrist, and opened their coffers, and offered to him threefold gifts, gold,\nand frankincense, and myrrh. Gold befits a king; frankincense belongs to\nGod's service; with myrrh the corpses of the dead are prepared that they\nmay not soon rot. These three astrologers worshipped Christ, and offered to\nhim significant gifts. The gold betokened that he is a true King. The\nfrankincense that he is true God. The myrrh that he was then mortal; but he\nnow continues immortal to eternity.\n\nThere were some heretics who believed that he was God, but they in no wise\nbelieved that he anywhere reigned: they offered frankincense to Christ\nspiritually, and would not offer him gold. Again, there were other heretics\nwho believed that he was a true King, but they denied that he was God:\nthese, without doubt, offered gold to him, and would not offer\nfrankincense. Some heretics acknowledged that he was true God and true\nKing, and denied that he assumed mortal flesh: these brought him gold and\nfrankincense, and would not bring the myrrh of the assumed mortality.\n\nMy brothers, let us offer to our Lord gold in acknowledgment that he is a\ntrue King, and rules everywhere. Let us offer to him frankincense, because\nwe believe that he ever was God, who at that time appeared man. Let us\nbring him myrrh, because we believe that he was mortal in our flesh, who is\nimpassible in his divine nature. He was mortal in human nature before his\npassion, but he is henceforth immortal, as we all shall be after the\nuniversal resurrection.\n\nWe have said concerning these threefold gifts, how they apply to Christ: we\nwish also to say how they, in a moral sense, apply to us. By gold is wisdom\nbetokened, as Solomon said, \"A desirable gold-treasure lieth in the wise\nman's mouth.\" With frankincense is manifested holy prayer, {119} concerning\nwhich the psalmist sang, \"Lord, be my prayer sent forth like burning\nfrankincense in thy sight.\" By myrrh is typified the mortality of our\nflesh, concerning which the holy congregation says, \"My hands dropt myrrh.\"\nTo the born King we bring gold, if we are shining in his sight with the\nbrightness of heavenly wisdom. Frankincense we bring him, if we, by\ndiligence of holy prayers, kindle our thoughts on the altar of our heart,\nso that we may, through heavenly desire, give forth a sweetish savour.\nMyrrh we offer him, if through continence we quell the lusts of the flesh.\nMyrrh, as we have before said, acts so that dead flesh does not easily rot.\nVerily the dead flesh rots flagitiously, when the mortal body is\nsubservient to overflowing lust, as the prophet said by one, \"The beasts\nrotted in their dung.\" Then the beasts rot in their dung, when fleshly men\nend their days in the stench of their lust. But if we offer myrrh to God\nspiritually, then will our mortal body be preserved through continence from\nthe stenches of lust.\n\nThe astrologers pointed out to us something great by returning another way\nto their country. For our country is Paradise, to which we cannot return by\nthe way we came. The first-created man and all his offspring were driven\nfrom the joy of Paradise, through disobedience, and for eating the\nforbidden food, and through pride, when he would be better than the\nAlmighty Creator had created him. But it is greatly needful to us that we\nshould, by another way, avoid the treacherous devil, that we may happily\ncome to our country, for which we were created.\n\nWe should, by obedience, and continence, and humility, unanimously proceed\nto our home, and with holy virtues require the country, which we lost\nthrough sins. Rightly was the treacherous Herod deceived by the\nastrologers, and came not to Christ; because he sought him with a guileful\n{121} purpose. He betokened the false hypocrites, who in outward show seek\nGod, and never find him. He is to be sought with a true heart, and\nsteadfast mind, who liveth and ruleth with the Father and the Holy Ghost,\nfor ever and ever. Amen.\n\n       *       *       *       *       *\n\n\nDO[=M]. III. POST EPIPHANIA DOMINI.\n\n    Cum descendisset Iesus de monte secute sunt eum turbe multe: et\n    reliqua.\n\nMatheus, se eadiga Godspellere awr['a]t on thissere godspellican raedinge,\nthaet \"se Haelend nidher-eode of anre dune, and him filigde micel menigu.\nEfne dha com sum hreoflig mann, and aleat widh thaes Haelendes, thus\ncwedhende, Drihten, gif thu wilt, thu miht me geclaensian. Se Haelend\nastrehte his hand, and hine hrepode, and cwaedh, Ic wylle; and sy dhu\ngeclaensod. Tha sona weardh his hreofla eal geclaensod, and he waes\ngehaeled. Dha cwaedh se Haelend him to, Warna thaet thu hit nanum menn ne\nsecge; ac far to Godes temple, and geswutela dhe sylfne dham sacerde, and\ngeoffra dhine l['a]c, sw['a] sw['a] Moyses bebead him on gewitnysse.\"\n\nSe l['a]reow Haegmon cwedh on dhissere trahtnunge thaet seo d['u]n the se\nHaelend of-astah getacnode heofenan rice, of dham nidher-astah se\nAelmihtiga Godes Sunu, dhadha he underfeng ure gecynd, and to menniscum men\ngeflaeschamod weardh, to dhy thaet he mancynn fram deofles anwealde alysde.\nHe waes ungesewenlic and undhrowigendlic on his gecynde; tha weardh he\ngesewenlic on urum gecynde, and throwigendlic. Seo micele menigu dhe him\nfiligde getacnode dha geleaffullan cristenan, the mid heora theawa staepum\nDrihtne filiadh. Witodlice we folgiadh Cristes fotswadhum, gif we his\ngebisnungum mid godum weorcum geefenlaecadh. \"Efne dha com sum hreoflig\nman, and aleat widh thaes Haelendes, thus cwedhende, Drihten, gif thu wilt,\ndhu miht me geclaensian. Se Haelend {122} astrehte his hand, and hine\nhrepode, and cwaedh, Ic wille; and sy dhu geclaensod. Tha sona weardh his\nhreofla eal geclaensod, and he waes gehaeled.\"\n\nOn dhissere daede is geswutelod Godes miht, and his eadmodnys. Moyses ['ae]\nforbead to hrepenne aenigne hreoflan, ac se eadmoda Crist nolde hine\nforseon, theah dhe he atelic waere, and eac geswutelode thaet h['e] waes\nHlaford thaere ealdan ['ae], and na dheow. Mihtiglice he mihte mid his\nworde hine gehaelan, buton hrepunge; ac he geswutelode thaet his hrepung is\nswidhe halwende geleaffullum. Geleafful waes se hreoflia, dhadha he cwaedh,\n\"Drihten, gif thu wilt, dhu miht me geclaensian.\" Se Haelend andwyrde, \"Ic\nwylle; and thu beo geclaensod.\" Godes haes sodhlice is weorc, swa swa se\nsealm-wyrhta cwaedh, \"He hit gecwaedh, and tha gesceafta waeron geworhte.\nHe bebead, and h['i] waeron gesceapene.\"\n\nOn gastlicum andgite getacnode thes hreoflia man eal mancyn, the waes\natelice hreoflig, mid mislicum leahtrum on tham inran menn; ac hit gebeah\nto Cristes geleafan, and gleawlice undergeat thaet hit ne mihte thaere\nsawle claensunge onfon, buton thurh Drihten, the nane synne ne worhte, ne\nnan facn naes on his mudhe gemet. Ladhlic bidh thaes hreoflian lic mid\nmenigfealdum springum and geswelle, and mid mislicum fagnyssum; ac se inra\nmann, thaet is seo sawul, bidh micele atelicor, gif heo mid mislicum\nleahtrum begripen bidh. We sceolon rihtlice gelyfan on Crist, thaet he ure\nsawle fram synna fagnyssum gehaelan maege; and we sceolon anraedlice his\nwillan to dhaere fremminge biddan. His hand getacnadh his mihte and his\nflaesclicnysse. Swa swa Crist mid his handa hrepunge thone hreoflian\ngehaelde, swa eac he alysde us fram ure sawla synnum dhurh anfenge ures\nflaesces; swa swa se witega Isaias cwaedh, \"Sodhlice he sylf aetbraed ure\nadlunga, and ure sarnyssa he sylf abaer.\"\n\nMid tham dhe he forbead tham gehaeledum hreoflian thaet he hit nanum men ne\ncydde, mid tham he sealde us bysne thaet we ne sceolon na w['i]dmaersian\nure wel-daeda, ac we sceolon {124} onscunian, mid inweardre heortan, thone\nydelan gylp, gif we hwaet lytles to g['o]de gedodh. Witodlice ne bidh us\nmid nanum odhrum edleane forgolden, gif we go['o]d for gylpe dodh, buton\nmid helle susle; fordhan dhe gilp is an heofod-leahter.\n\nSeo ealde ['ae] bebead thaet gehwilc hreoflig man gecome to tham sacerde,\nand se sacerd sceolde hine fram mannum ascirian, gif h['e] sodhlice\nhreoflig waere. Gif he naere swutelice hreoflig, waere dhonne be his dome\nclaene geteald. Gif se sacerd hine hreofligne tealde, and Godes miht hine\nsydhdhan gehaelde, thonne sceolde he mid lace his claensunge Gode dhancian.\nSwa sceal eac se dhe mid heafod-leahtrum widhinnan hreoflig bidh cuman to\nGodes sacerde, and geopenian his digelnysse dham gastlican laece, and be\nhis raede and fultume his sawle wunda daedbetende gelacnian. Sume men\nwenadh thaet him genihtsumige to fulfremedum laecedome, gif h['i] heora\nsynna mid onbryrdre heortan Gode ['a]num andettadh, and ne dhurfon nanum\nsacerde geandettan, gif h['i] yfeles geswicadh: ac gif heora wena sodh\nwaere, dhonne nolde Drihten asendan thone dhe he sylf gehaelde to tham\nsacerde mid aenigre lace. For dhaere ylcan gebisnunge eac h['e] asende\nPaulum, thone dhe he sylf of heofenum gespraec, to dham sacerde Annanian,\nthus cwedhende, \"Ga inn to dhaere ceastre, and dhaer the bidh gesaed hwaet\nthe gedafenadh to d['o]nne.\"\n\nNe gedyde se sacerd thone man hreofligne odhdhe unhreofligne, ac h['e]\nd['e]mde thaet he sceolde beon ascyred fram manna neawiste, gif his hreofla\nwyrsigende waere; odhdhe betwux mannum wunian, gif his hreofla godigende\nwaere. Swa sceal don se gastlica sacerd: he sceal gerihtlaecan Godes folc,\nand dhone ascyrian, and am['a]nsumian fram cristenum mannum, the swa\nhreoflig bidh on m['a]nfullum dheawum thaet he odhre mid his yfelnysse\nbesmit; be dham cwaedh se apostol Paulus, \"Afyrsiadh thone yfelan fram eow,\ndhyl['ae]s dhe an wannhal scep ealle dha eowde besmite.\" Gif his hreofla\nbidh godigende, thaet is gif he yfeles geswicdh, and his dheawas dhurh\nGodes ege gerihtlaecdh, {126} he haebbe wununge betwux cristenum mannum,\nodh thaet he full hal sy on his drohtnungum.\n\nSe godspellere cwaedh, thaet \"Drihten ferde aefter dhisum to anre byrig the\nis geh['a]ten Capharnaum; tha genealaehte him to sum hundredes ealdor,\nbiddende and cwedhende, Drihten, min cniht lidh aet h['a]m bedreda, and is\nyfele gedhreatod. Drihten him andwyrde, Ic cume and hine gehaele. Tha\nandwyrde se hundredes ealdor, and cwaedh, Drihten, ne eom ic wyrdhe thaet\nthu innfare under minum hrofe; ac cwedh thin word, and min cniht bidh\ngehaeled. Ic eom ['a]n man geset under anwealde, haebbende under me cempan;\nand ic cwedhe to dhisum, Far dhu, and he faerdh; to odhrum, Cum dhu, and he\ncymdh; to minum dheowan, Do dhis, and he dedh. Tha wundrode se Haelend,\ndhadha h['e] dhis gehyrde, and cwaedh to dhaere fyligendan menigu, Sodh ic\neow secge, ne gemette ic swa micelne geleafan on Israhela dheode. Ic secge\neow to sodhum, thaet manega cumadh fram east-daele and west-daele, and\ngerestadh h['i] mid Abrahame dham heahfaedere, and Isa['a]ce, and Iacobe,\non heofenan rice. Tha r['i]can bearn beodh aworpene into dham yttrum\ntheostrum, thaer bidh w['o]p and todha gebitt. Dha cwaedh eft se Haelend to\ntham hundredes ealdre, Far dhe h['a]m, and getimige dhe swa swa dhu\ngelyfdest. And se cniht weardh gehaeled of dhaere tide.\"\n\nThes hundredes ealdor genealaehte dham Haelende na healfunga, ac\nfulfremedlice. He genealaehte mid micclum geleafan, and mid sodhre\neadmodnysse, and snotornysse, and sodhre lufe. Micelne geleafan he haefde,\nthatha he cwaedh, \"Drihten, cwedh thin word, and min cniht bidh hal.\"\nSodhlice he geswutelode micele eadmodnysse, mid tham dhe he cwaedh,\n\"Drihten, ne eom ic wyrdhe thaet thu innfare under mine dhecene.\" He haefde\nmicele snotornysse, thatha h['e] underst['o]d thaet Crist is aeghwaer\nandweard thurh godcundnysse, sedhe lichamlice betwux mannum gesewenlic\neode. Naes he bedaeled thaere sodhan lufe, dhadha he baed Drihten for his\ndheowan haele. Manega odhre men baedon Drihten, sume for heora agenre\nhaele, sume for heora bearna, sume for leofra freonda; {128} ac dhes dhegen\nbaed for his theowan haeldhe mid sodhre lufe; fordhan dhe heo ne tosc['ae]t\nnaenne be maeglicere sibbe. Drihten geseah dhises dhegenes menigfealdan\ngodnysse, and cwaedh, \"Ic cume, and dhinne cniht gehaele.\"\n\nIohannes se Godspellere awr['a]t, thaet \"Sum under-cyning com to Criste,\nand hine baed thaet he h['a]m mid him sidhode, and his sunu gehaelde;\nfordhan the h['e] laeig aet fordhsidhe. Tha cwaedh se Haelend to dham\nunder-cyninge, Gew['e]nd the h['a]m, thin sunu leofadh. He gelyfde thaes\nHaelendes spraece, and h['a]m sidhode. Dha comon his dhegnas him togeanes,\nand cyddon thaet his sunu gesund waere. He dha befr['a]n on hwilcere tide\nhe gewyrpte. H['i] saedon, Gyrstan-daeg ofer midne daeg hine forl['e]t se\nfefor. Tha oncneow se faeder thaet hit waes seo t['i]d on dhaere dhe se\nHaelend him to cwaedh, Far dhe h['a]m, thin sunu leofadh. Se cyning gelyfde\ndha on God, and eal his hired.\"\n\nDrihten nolde geladhod lichamlice sidhian to thaes cyninges untruman\nbearne, ac ['u]nandweard mid his worde hine gehaelde; and he waes gearo\nungeladhod to sidhigenne lichamlice mid tham hundredes ealdre. Wel w['a]t\ngehw['a] thaet cyning haefdh maran mihte thonne aenig hundredes ealdor, ac\nse Aelmihtiga Godes Sunu geswutelode mid thaere daede thaet we ne sceolon\ndha r['i]can, for heora riccetere wurdhian, ac for menniscum gecynde; ne we\nne sceolon dha w['a]nnspedigan for heora hafenleaste forseon; ac we sceolon\nGodes anlicnysse on him wurdhian. Se eadmoda Godes Sunu waes gearo to\ngeneosigenne thone dheowan mid his andwerdnysse, and he gehaelde thone\naedheling mid haese; be dham cwaedh se witega, \"Se healica Drihten sceawadh\ntha eadmodan, and tha modigan feorran oncnaewdh.\"\n\nDrihten wundrode thaes hundredes ealdres geleafan, na swilce he hine aer ne\ncudhe, sedhe ealle dhing w['a]t, ac he geswutelode mannum his geleafan mid\nherunge tham the he wundorlic waes. Hwanon com se geleafa tham thegene\nbuton of Cristes gife, sedhe hine sydhdhan thisum wordum herede? \"Sodh ic\neow secge, na gemette ic swa micelne geleafan on Israhela dheode.\" {130}\nNaes dhis gecweden be dham heahfaederum odhdhe w['i]tegum, ac be dham\nandwerdan folce, dhe dha-gyt naeron swa miccles geleafan.\n\nMaria and Martha waeron twa geswystru swidhe on God belyfede: h['i] cwaedon\nto Criste, \"Drihten, gif dhu her andwerd waere, naere ure brodher\nfordhfaren.\" Thes dhegen cwaedh to Criste, \"Cwedh thin word, and min cniht\nbidh hal. Ic eom man under anwealde gesett, haebbende under me cempan; and\nic secge dhisum, Far dh['u], and he faerdh; to odhrum, Cum dhu, and he\ncymdh; to minum theowan, Do this, and he dedh. Hu miccle swidhor miht dhu,\nthe Aelmihtig God eart, thurh dhine haese gefremman swa hwaet swa dhu\nwilt!\" Drihten cwaedh, \"Ic secge eow to sodhan, thaet manega cumadh fram\neast-daele and west-daele, and gerestadh h['i] mid Abrahame tham\nheahfaedere, and Isa['a]ce, and Iacobe, on heofenan rice.\" Thas word sind\nlustbaere to gehyrenne, and h['i] micclum ure mod gladiadh, thaet manega\ncumadh fram east-daele middangeardes, and fram west-daele, to heofenan\nrice, and mid tham heahfaederum on ecere myrhdhe rixiadh.\n\nThurh dha twegen daelas, east-dael and west-dael, sind getacnode dha feower\nhwemmas ealles middangeardes, of tham beodh gegaderode Godes gecorenan of\naelcere maegdhe to thaera heahfaedera wununge, and ealra halgena. Thurh\neast-dael magon beon getacnode tha dhe on geogodhe to Gode bugadh; fordhan\ndhe on east-daele is thaes daeges angin. Thurh west-dael sind getacnode tha\ndhe on ylde to Godes dheowdome gecyrradh; fordhan dhe on west-daele\ngeendadh se daeg.\n\nDhes aefterfiligenda cwyde is swidhe egefull, \"Tha r['i]can bearn beodh\naw['o]rpene into dham yttrum dheostrum, thaer bidh w['o]p and todha\ngebitt.\" Dha rican bearn sind tha Iudeiscan, on dham rixode God dhurh dha\nealdan ['ae]; ac h['i] awurpon Crist, and his lare forsawon; and h['e]\nawyrpdh h['i] on dha yttran theostru, dhaer bidh w['o]p and todha gebitt.\nFela riccra manna gedheodh Gode, swa-theah, gif h['i] rihtwise beodh, and\nmildheorte. Rice man waes se heahfaeder Abraham, and Dauid se maera cyning,\nand Zacheus, sedhe healfe his aehta thearfum daelde, and mid {132} healfum\ndaele forgeald be feowerfealdum swa hwaet swa he aer on unriht be anfealdum\nreafode. Thas rican and heora gelican becumadh thurh gode gecyrrednysse to\ndham ecan rice, dhe him naefre ne ateoradh.\n\nDha sind Godes bearn gecigede, the hine lufiadh swidhor thonne thisne\nmiddangeard; and dha sind dha rican bearn gecwedene, dhe heora heortan\nwyrtruman on dhisum andwerdum life plantiadh swidhor thonne on Criste:\nswylce beodh on theostru aworpene. Thaet godspel cwydh, \"On tha yttran\ntheostru.\" Dha yttran theostru sind thaes lichaman blindnyssa widhutan. Dha\ninran theostru sind thaes modes blindnyssa widhinnan. Se dhe on dhisum\nandweardum life is widhinnan ablend, swa thaet he naefdh nan andgit ne\nh['o]ga embe Godes beboda, he bidh thonne eft widhutan ablend, and aelces\nleohtes bedaeled; fordhan dhe he aer his lif aspende butan Godes gemynde.\nTha earman forscyldegodan cwylmiadh on ecum fyre, and swa-dheah thaet\nswearte fyr him nane lihtinge ne dedh. Wurmas toslitadh heora lichaman mid\nfyrenum todhum, swa swa Crist on his godspelle cwaedh, \"Thaer naefre heora\nwyrm ne swylt, ne heora fyr ne bidh adwaesced.\" Thaer beodh thonne\ngeferlaehte on anre susle, tha the on life on m['a]ndaedum gedheodde\nwaeron, swa thaet tha manslagan togaedere ecelice on tintregum cwylmiadh;\nand forl['i]gras mid forligrum, gitseras mid gytserum, sceadhan mid\nsceadhum, dha forsworenan mid forsworenum, on dham bradan fire, butan\naelcere geendunge forwurdhadh. Thaer bidh w['o]p and todha gebitt, fordhan\ndhe dha eagan tyradh on dham micclum bryne, and dha tedh cwaciadh eft on\nswidhlicum cyle. Gif hwam twynige be dham gemaenelicum aeriste, thonne\nunderstande he thisne drihtenlican cwyde, Thaet thaer bidh sodh aerist,\ndhaer dhaer beodh wepende eagan and cearcigende tedh.\n\nDrihten cwaedh to tham hundredes ealdre, \"Far dhe h['a]m, and getimige dhe\nswa swa dhu gelyfdest; and his cniht weardh gehaeled of dhaere tide.\" Be\ndhisum is to understandenne hu micclum tham cristenum men his agen geleafa\nfremige, thonne odhres mannes swa micclum fremode. Witodlice, for dhaes\n{134} hundredes ealdres geleafan weardh se bedreda gehaeled. Geleafa is\nealra maegena fyrmest; buton tham ne maeg n['a]n man Gode lician; and se\nrihtwisa leofadh be his geleafan. Uton gelyfan on tha Halgan Dhrynnysse,\nand on sodhe Annysse, thaet se Aelmihtiga Faeder, and his Sunu, thaet is\nhis wisdom, and se Halga Gast, sedhe is heora begra lufu and willa, thaet\nh['i] sind thry on hadum and on namum, and ['a]n God, on ['a]nre\ngodcundnysse aefre wunigende, butan angynne and ende. Amen.\n\nTHE THIRD SUNDAY AFTER THE LORD'S EPIPHANY.\n\n    Cum descendisset Jesus de monte secutae sunt eum turbae multae: et\n    reliqua.\n\nMatthew, the blessed Evangelist, wrote in this evangelical lecture, that\n\"Jesus came down from a mountain, and a great multitude followed him.\nBehold, there came a leprous man, and fell down before Jesus, thus saying,\nLord, if thou wilt, thou canst cleanse me. Jesus stretched forth his hand,\nand touched him, and said, I will; and be thou cleansed. Then immediately\nwas his leprosy all cleansed, and he was healed. Then said Jesus to him,\nTake care that thou say it to no man; but go to God's temple, and show\nthyself to the priest, and offer thy gift, as Moses commanded for a witness\nto them.\"\n\nThe doctor Haymo says in exposition of this, that the mountain from which\nJesus descended betokened the kingdom of heaven, from which the Almighty\nSon of God came down, when he assumed our nature, and became incarnate as a\nhuman being, in order that he might redeem mankind from the power of the\ndevil. He was invisible and impassible in his nature; then he became\nvisible in our nature, and passible. The great multitude which followed him\nbetokened those faithful christians, who follow the Lord with the steps of\ntheir moral virtues. Verily we follow Christ's foot-traces, if, with good\nworks, we imitate his examples. \"Behold, there came a leprous man, and fell\ndown before Jesus, thus saying, Lord, if thou wilt, thou canst cleanse me.\nJesus {123} stretched forth his hand, and touched him, and said, I will;\nand be thou cleansed. Then immediately was his leprosy all cleansed, and he\nwas healed.\"\n\nIn this deed is manifested God's might, and his humility. The law of Moses\nforbade to touch any leper, but the humble Christ would not despise him,\nthough he was loathsome; and also manifested that he was lord of the old\nlaw, and not its slave. In his might he could have healed him with his\nword, without touching; but he manifested that his touch is very salutary\nto believers. The leper was a believer, when he cried, \"Lord, if thou wilt,\nthou canst cleanse me.\" Jesus answered, \"I will; and be thou cleansed.\"\nVerily God's behest is act, as the psalmist said, \"He said it, and\ncreatures were made. He commanded, and they were created.\"\n\nIn a spiritual sense this leper betokened all mankind, which was foully\nleprous with divers sins in the inward man; but it inclined to the belief\nof Christ, and wisely conceived that it could not receive a cleansing of\nthe soul, save through the Lord, who wrought no sin, nor was any guile\nfound in his mouth. Loathsome is the body of the leper with many ulcers and\ntumours, and with divers scabs; but the inward man, that is the soul, is\nmuch more loathsome, if it be seized with divers sins. We should rightly\nbelieve in Christ, that he may heal our soul from the ulcers of sins; and\nwe should steadfastly implore his will to that fulfilment. His hand\nbetokens his might and his incarnation. As Christ by the touch of his hands\nhealed the leper, so also he redeemed us from the sins of our souls by the\nassumption of our flesh; as the prophet Isaiah said, \"Verily he took away\nour diseases, and our pains he himself bare.\"\n\nWhen he forbade the healed leper not to make it known to any man, he\nthereby gave us an example that we should not publish our good deeds, but\nwe should shun, with inward {125} heart, vain pride, if we do some little\ngood. Verily we shall be requited with no other reward, if we do good for\npride, than with hell-torment; because pride is a deadly sin.\n\nThe old law commanded that every leper should go to the priest, and that\nthe priest should separate him from men, if he really were leprous. If he\nwere not manifestly leprous, he should then, by his judgement, be accounted\nclean. If the priest accounted him leprous, and God's might afterwards\nhealed him, that he should then, with a gift, thank God for his cleansing.\nSo also should he, who is leprous within with deadly sins, go to God's\npriest, and open his secret to the ghostly leech, and, by his counsel and\naid, heal by penance the wounds of his soul. Some men imagine that it will\nsuffice for a complete cure, if, with compunction of heart, they confess\ntheir sins to God alone, and that they need not confess to any priest, if\nthey cease from evil: but if their opinion were true, the Lord would not\nhave sent him, whom he himself had healed, with any gift to the priest. For\nthe same example he also sent Paul, whom he himself had spoken to from\nheaven, to the priest Ananias, thus saying, \"Go into the city, and there\nshall be told thee what it befitteth thee to do.\"\n\nThe priest made not the man leprous or unleprous, but he judged that he\nshould be separated from the society of men, if his leprosy were growing\nworse, or should continue among men, if his leprosy were growing better. So\nshould the ghostly priest do: he should cure God's people, and separate,\nand excommunicate from christian men him who is so leprous with sinful\npractices that he infects others with his wickedness; concerning which the\napostle Paul said, \"Remove the evil man from you, lest one unsound sheep\ninfect all the flock.\" If his leprosy be amending, that is, if he cease\nfrom evil, and, through dread of God, correct his ways, let him {127} have\na dwelling among christian men, until he be full sound in his conditions.\n\nThe evangelist said, that \"After this the Lord went to a city which is\ncalled Capernaum; then a certain centurion approached him, praying and\nsaying, Lord, my servant lieth at home bedridden, and is grievously\ntormented. The Lord answered him, I will come and heal him. Then the\ncenturion answered, and said, Lord, I am not worthy that thou shouldst\nenter under my roof; but say thy word, and my servant shall be healed. I am\na man placed under authority, having soldiers under me; and I say to this,\nGo thou, and he goeth; to another, Come thou, and he cometh; to my servant,\nDo this, and he doeth. Then Jesus, when he heard this, wondered, and said\nto the multitude following, Verily I say unto you, I have not found so\ngreat faith in the people of Israel. I say to you in sooth, that many shall\ncome from the east and the west, and shall rest with the patriarch Abraham,\nand Isaac, and Jacob, in the kingdom of heaven. The rich children shall be\ncast into utter darkness, there shall be weeping and gnashing of teeth.\nThen again said Jesus to the centurion, Go home, and betide thee as thou\nhast believed. And the servant was healed from that hour.\"\n\nThe centurion approached Jesus not by halves, but fully. He approached with\ngreat faith, and with true humility, and wisdom, and true love. Great faith\nhe had, when he said, \"Lord, say thy word, and my servant shall be healed.\"\nBut he manifested great humility, when he said, \"Lord, I am not worthy that\nthou shouldst enter under my roof.\" He had great wisdom, when he understood\nthat Christ is everywhere present, through his divine nature, who went\nbodily visible among men. He was not void of true love, when he besought\nthe Lord for the health of his servant. Many other men besought the Lord,\nsome for their own health, some for their children's, some for their dear\nfriends'; but this officer prayed {129} with true love for the health of\nhis servant, for that makes no distinction with regard to family\nrelationship. The Lord saw the manifold goodness of this officer, and said,\n\"I will come and heal thy servant.\"\n\nJohn the Evangelist wrote that \"An under-king came to Christ, and besought\nhim that he would go home with him and heal his son; for he lay at the\npoint of death. Then said Jesus to the under-king, Return home, thy son\nliveth. He believed the speech of Jesus, and went home. Then came his\nservants towards him, and informed him that his son was well. He then\ninquired at what hour he recovered. They said, Yesterday, after mid-day,\nthe fever left him. Then the father knew that it was the hour at which\nJesus said to him, Go home, thy son liveth. The king then believed in God,\nand all his family.\"\n\nThe Lord would not, invited, go bodily to the king's sick son, but absent\nhealed him by his word; and he was ready, uninvited, to go bodily with the\ncenturion. Everyone well knows that a king has greater power than any\ncenturion, but the Almighty Son of God manifested by that deed, that we\nshould not honour the rich for their riches, but for human nature; nor\nshould we despise the indigent for their indigence; but that we should\nhonour God's image in them. The humble Son of God was ready to visit the\nservant by his presence, and he healed the prince with his behest; on which\nthe prophet said, \"The Lord supreme beholdeth the humble, and knoweth the\nproud from afar.\"\n\nThe Lord wondered at the centurion's faith, not because he knew it not\nbefore, who knows all things, but he to whom he was wonderful manifested to\nmen his faith with praise. Whence came the officer's faith but of Christ's\ngift, who afterwards praised him in these words? \"Verily I say unto you, I\nhave not found so great faith in the people of Israel.\" {131} This was not\nsaid of the patriarchs or prophets, but of the present people, who were not\nyet of so great faith.\n\nMary and Martha were two sisters of great faith in God: they said to\nChrist, \"Lord, if thou hadst been present, our brother would not have\ndied.\" This officer said to Christ, \"Say thy word, and my servant shall be\nwhole. I am a man placed under authority, having soldiers under me; and I\nsay to this, Go thou, and he goeth; to another, Come thou, and he cometh;\nto my servant, Do this, and he doeth. How much more canst thou, who art\nAlmighty God, through thy behest, execute whatsoever thou wilt!\" The Lord\nsaid, \"I say to you in sooth, that many shall come from the east and the\nwest, and shall rest with the patriarch Abraham, and Isaac, and Jacob, in\nthe kingdom of heaven.\" These words are pleasant to hear, and they greatly\ngladden our minds, that many shall come from the east part of the world,\nand from the west part, to the kingdom of heaven, and rule with the\npatriarchs in everlasting joy.\n\nBy the two parts, the east and the west, are betokened the four corners of\nthe whole world, from which God's chosen shall be gathered from every\npeople to the dwelling of the patriarchs and of all the saints. By the east\npart may be betokened those who in youth incline to God; because in the\neast part is the day's beginning. By the west part are betokened those who\nin age turn to God's service; because in the west part the day ends.\n\nThe following sentence is very awful, \"The rich children shall be cast into\nutter darkness, there shall be weeping and gnashing of teeth.\" The rich\nchildren are the Jewish, over whom God ruled, by the old law; but they\nrejected Christ, and despised his doctrine; and he casts them into utter\ndarkness, where there is weeping and gnashing of teeth. Many rich men,\nhowever, thrive to God, if they are righteous and merciful. The patriarch\nAbraham was a rich man, and David the great king, and Zaccheus, who gave\nhalf his riches to the {133} poor, and with the half part compensated\nfourfold for what he had before wrongfully gained. These rich and their\nlike come by good conversion to the everlasting kingdom, which will never\nfail them.\n\nThey are called children of God who love him more than this world; and\nthose are called rich children who plant the root of their hearts in this\npresent life more than in Christ: such shall be cast into darkness. The\ngospel says, \"Into utter darkness.\" Utter darkness is the blindness of the\nbody without. Inward darkness is the darkness of the mind within. He who in\nthis present life is blinded within, so that he has no understanding, nor\nheed of God's commandments, he will then be blinded without, and deprived\nof every light; because he had before spent his life without remembrance of\nGod. The miserable guilty ones shall suffer torment in everlasting fire,\nand yet that swart fire shall give them no light. Worms shall tear their\nbodies with fiery teeth, as Christ said in his gospel, \"There their worm\nshall never die, nor their fire be quenched.\" There shall be associated in\none torment, those who in life were united in evil deeds, so that murderers\nshall eternally be tortured together; and adulterers with adulterers, the\nrapacious with the rapacious, robbers with robbers, perjurers with\nperjurers, in the broad flame, without any ending, shall perish. There\nshall be weeping and gnashing of teeth; for their eyes shall be tormented\nin the great burning, and their teeth shall afterwards quake in the intense\ncold. If any one doubt of the universal resurrection, let him understand\nthis divine saying, That there shall be a true resurrection, where there\nshall be weeping eyes and gnashing teeth.\n\nThe Lord said to the centurion, \"Go home, and betide thee as thou hast\nbelieved; and his servant was healed from that hour.\" By this is to be\nunderstood how greatly a christian man's own faith profiteth him, when that\nof another man profiteth him so greatly. Verily, for the centurion's faith\nwas {135} the bedridden healed. Faith is of all virtues first; without it\nno man may be pleasing to God; and the righteous lives by his faith. Let us\nbelieve in the Holy Trinity, and in true Unity, that the Almighty Father,\nand his Son, that is his wisdom, and the Holy Ghost who is the love and\nwill of them both, that they are three in person and in name, and one God,\nin one Godhead ever continuing, without beginning and end. Amen.\n\n       *       *       *       *       *\n\n\nIIII. NON. FEB.\n\nIN PURIFICATIONE S[=C]E. MARIE.\n\n    Postquam impleti sunt dies purificationis Mariae: et reliqua.\n\nGod bebead on thaere ealdan ['ae], and het Moyses, thone heretogan, thaet\nhe hit awrite betwux odhrum bebodum, thaet aelc w['i]f dhe cild gebaere\nsceolde gebidan feowertig daga aefter thaere cenninge, swa thaet heo ne\nc['o]me into Godes temple, ne on anum bedde mid hire were, aer dham fyrste\nthe we ['ae]r cwaedon; thaet is feowertig daga, gif hit hyse-cild waere:\ngif hit thonne maeden-cild waere, thonne sceolde heo forhabban fram ingange\nGodes huses hund-ehtatig daga, and eac fram hire gebeddan; and aefter dham\nfyrste g['a]n mid lace to Godes huse, and beran thaet cild fordh mid thaere\nl['a]ce, and sydhdhan, mid Godes bletsunge, genealaecan hyre gemacan. This\nwaes geset be wifum.\n\nNu waes dheah-hwaedhere thaet halige maeden MARIA, Cristes moder, Godes\nbeboda gemyndig, and eode on dhysum daege to Godes huse mid l['a]ce, and\ngebrohte thaet cild the heo acende, Haelend Crist, gel['a]cod to tham Godes\ntemple, swa swa hit on Godes ['ae] geset waes.\n\nDha waes thaer, binnan thaere byrig Hierusalem, sum Godes mann, and his\nnama waes Symeon; he waes swydhe rihtwis, {136} and haefde micelne Godes\nege, and he ge-andbidode dhone frofer, dhe behaten waes tham folce Israhel,\nthaet is Cristes to-cyme. Se Halga Gast waes wunigende on dhaem Symeone,\nand he wiste genoh georne thaet se Aelmihtiga Godes Sunu wolde to mannum\ncuman, and menniscnysse underfon. Tha waes dhes man swidhe oflyst dhaes\nHaelendes to-cymes, and baed aet Gode daeighwamlice on his gebedum, thaet\nhe moste Crist geseon aer he deadhes onbyrigde. Tha fordhy the he swa\nmicele gewilnunge haefde Cristes to-cymes, dha com him andswaru fram tham\nHalgan Gaste, thaet he ne sceolde deadhes onbyrigan aertham dhe he Crist\ngesawe. And he waes tha blidhe thaes behates, and c['o]m to Godes temple,\nthurh myngunge dhaes Halgan Gastes. And seo halige Maria c['o]m dha to dham\ntemple mid tham cilde, and se ealda man Symeon eode togeanes tham cilde,\nand geseah thone Haelend, and hine georne gecneow, thaet he waes Godes\nSunu, Alysend ealles middan-eardes. He hine genam dha on his earmas mid\nmicelre onbryrdnesse, and hine gebaer into tham temple, and thancode georne\nGode thaet he hine geseon moste. He cwaedh tha, \"Min Drihten, dhu forlaetst\nme n['u] mid sibbe of thisum life, after thinum worde; fordhon the mine\neagan gesawon thinne Halwendan, dhone dhu gearcodest aetforan ansyne ealles\nfolces; leoht to onwrigennysse theoda, and wuldor thinum folce Israhele.\"\n\nHit is awriten on Cr['i]stes b['e]c, and gehwaer on othrum bocum, thaet\nfela witegan and rihtwise men woldan geseon Cristes to-cyme, ac hit naes na\nhim getidhod, ac waes getidhod thisum ealdan men; fordham the hit is be him\nawriten, thaet he cwaede daeghwamlice on his gebedum, \"Ela, hwaenne cymdh\nse Haelend? Hwaenne bidh he acenned? Hwaenne mot ic hine geseon? Hwaedher\nic mote lybban odhthaet ic hine geseo?\" And tha for dhysre gewilnunge him\ncom andswaru, thaet he ne gesawe deadh, aerdham dhe he Crist gesawe.\n\nMaria, Cristes moder, baer thaet cild, and se ealda Symeon eode hire\ntogeanes, and gecneow thaet cild dhurh onwrigenysse, and hit beclypte and\nbaer into dham temple. He baer thaet {138} cild, and thaet cild baer hine.\nHu baer thaet cild hine? Thone baer se ealda Symeon on his earmum, the\nealle dhing hylt and gewylt. Lytel he waes dhaer gesewen, ac\ndheah-hwaedhere he waes swidhe micel and ormaete. Lytel he waes gesewen,\nfordhan dhe he wolde gefeccan tha lytlan, and gebringan up to his rice.\nHwaet synd dha lytlan dhe he wolde habban up to his rice? Thaet synd dha\neadhmodan. Ne sohte Crist na dha modigan, tha tha micele beodh on hyra\ngethance; ac dha dhe beodh lytle and eadhmode on heora heortan, tha cumadh\nto Godes rice; ac dhider ne maeg astigan n['a]n modignys. Thaer waes se\ndeofol dhe modegode, ac his modignes hine awearp into helle grunde; fordhy\nne maeg ure tyddernes dhyder astigan, gif heo modig bidh, thatha se engel\ndhaer beon ne mihte thatha he modegode.\n\nGod bebead, on thaere ealdan ['ae], his folce thaet hi sceoldon him offrian\naelc frumcenned hyse-cild, oththe alysan hit ut mid fif scyllingum. Eac on\nheora orfe, swa hwaet swa frumcenned waere, bringan thaet to Godes huse,\nand hit dhaer Gode offrian. Gif hit thonne unclaene nyten waere, thonne\nsceolde se hlaford hit acwellan, oththe syllan Gode other claene nyten. We\nne thurfon thas bebodu healdan n['u] lichamlice, ac g['a]stlice. Thonne on\nurum mode bidh acenned sum dhing g['o]des, and we thaet to weorce awendadh,\nthonne sceole we thaet tellan to Godes gyfe, and thaet Gode betaecan. Ure\nyfelan gedhohtas odhdhe weorc we sceolan alysan mid fif scyllingum; thaet\nis we sceolon ure yfelnysse behreowsian mid urum fif andgitum, thaet synd\ngesihth, and hlyst, and swaec, and stenc, and hrepung. Eac swa tha\nunclaenan nytenu getacniadh ure unclaenan gethohtas and weorc, dha we\nsceolon symle acwellan, odhdhe behwyrfan mid claenum; thaet is thaet we\nsceolon ure unclaennysse and ure yfelnesse symle adwaescan, and forlaetan\nyfel, and d['o]n g['o]d.\n\nSeo eadige Maria dha geoffrode hire l['a]c Gode mid tham cilde, swa hit on\nGodes ['ae] geset waes. Hit waes swa geset on thaere ealdan ['ae] thurh\nGodes haese, thaet dha the mihton {140} dhurhteon sceoldon bringan anes\ngeares lamb mid heora cylde, Gode to lace, and ane culfran, oththe ane\nturtlan. Gif thonne hwylc wif to dham unspedig waere thaet heo dhas dhing\nbegytan ne mihte, thonne sceolde heo bringan twegen culfran-briddas, odhdhe\ntw['a] turtlan.\n\nThas laessan l['a]c, thaet sind tha fugelas, the waeron wannspedigra manna\nl['a]c, waeron for Criste geoffrode. Se Aelmihtiga Godes Sunu waes swidhe\ngemyndig ure neoda on eallum dhingum; na thaet an thaet he wolde mann beon\nfor ['u]s, dhadha he God waes, ac eac swylce he wolde beon thearfa for us,\ndhadha he rice waes: to dhy thaet he us forgeafe dael on his rice, and\nmaensumunge on his godcundnysse. Lamb getacnadh unscaedhdhinysse and tha\nmaran godnysse; gif we thonne swa earme beodh thaet we ne magon tha maran\ngodnysse Gode offrian, thonne sceole we him bringan twa turtlan, oththe\ntwegen culfran-briddas, thaet is twyfealdlic onbryrdnes eges and lufe. On\ntwa wisan bidh se man onbryrd: aerest he him ondraet helle w['i]te, and\nbewepdh his synna, sydhdhan he nimdh eft lufe to Gode; thonne ongindh he to\nmurcnienne, and dhincdh him to lang hwaenne he beo genumen of dhyses lifes\nearfodhnyssum, and gebroht to ecere reste.\n\nLytel waes an lamb, odhdhe twa turtlan, Gode to bringenne; ac h['e] ne\nsceawadh na thaes mannes lac swa swidhe swa h['e] sceawadh his heortan. Nis\nGode nan neod ure aehta; ealle dhing sindon his, aegdher ge heofen, ge\neordhe, and s['ae], and ealle dha dhing dhe on him wuniadh: ac he forgeaf\neordhlice dhing mannum to brice, and bebead him thaet h['i] sceoldon mid\ntham eordhlicum dhingum hine oncnawan the h['i] aer forgeaf, na for his\nneode, ac for mancynnes neode. Gif dhu oncnaewst dhinne Drihten mid dhinum\naehtum, be dhinre maedhe, hit fremedh the sylfum to dham ecan life: gif dhu\nhine forgitst, hit hearmadh the sylfum and na Gode, and thu dholast dhaere\necan mede. God gyrndh tha godnysse dhines modes, and na dhinra aehta. Gif\ndhu hwaet dest Gode to lofe, mid cystigum mode, thonne geswutelast dhu tha\ng['o]dnysse thines modes mid thaere daede; gif thu dhonne nan {142} g['o]d\nd['o]n nelt, Gode to wurdhmynte, dhonne geswutelast dhu mid thaere uncyste\ndhine yfelnysse, and seo yfelnys the fordedh widh God.\n\nOn dhaere ealdan ['ae] is gehwaer gesett, thaet God het gelomlice thas\nfugelas offrian on his lace, for dhaere getacnunge the h['i] getacniadh.\nNis nu nanum men alyfed thaet he healde tha ealdan ['ae] lichomlice, ac\ngehealde gehwa h['i] gastlice. Culfran sind swidhe unscaedhdhige fugelas,\nand bilewite, and h['i] lufiadh annysse, and fleodh him floccmaelum. Do eac\nswa se cristena man; beo him ['u]nsceadhthig, and bilewite, and lufige\nannysse, and brodhorraedene betwux cristenum mannum; thonne geoffradh he\ngastlice Gode tha culfran-briddas. Tha turtlan getacniadh claennysse: h['i]\nsind swa geworhte, gif hyra odher odherne forlyst, thonne ne secdh seo cucu\nnaefre hire odherne gemacan. Gif dhonne se cristena man swa dedh for Godes\nlufon, thonne geoffradh he dha turtlan on tha betstan wisan. Dhas twa\nfugel-cyn ne singadh na, swa swa odhre fugelas, ac hi geomeriadh, fordhan\nthe hi getacniadh haligra manna geomerunge on dhisum life, swa swa Crist\ncwaedh to his apostolum, \"Ge beodh geunrotsode on thisum life, ac eower\nunrotnys bidh awend to ecere blisse.\" And eft he cwaedh, \"Eadige beodh tha\nthe heora synna bewepadh, fordhan dhe hi beodh gefrefrode.\"\n\nSe ealda man Symeon, the we aer embe spraecon, ne gyrnde n['a] thaet he\nmoste Crist gehyran sprecan, fordhan dhe he hine gecneow thaet he God waes,\ndheah dhe he dha-gyt on thaere menniscnysse unsprecende waere. Sprecan he\nmihte, gif he wolde; and ealswa wis he waes dha, thatha he waes anre nihte,\nswa swa he waes, thatha he waes dhrittig geara; ac he wolde ab['i]dan his\nwaestma timan on dhaere menniscnysse, swa swa hit gecyndelic is on\nmancynne. Symeon cwaedh tha, \"Drihten, thu forlaetst me nu on sibbe of\ndhysum life, fordhon the m['i]ne eagan habbadh gesewen dhinne Halwendan.\"\nSe Halwenda the he embe spraec is ure Haelend Crist, sedhe com to\ngehaelenne ure wunda, thaet sindon ure synna. He cwaedh tha Symeon, \"Dhone\nthu gearcodest aetforan gesihdhe ealles folces.\" Hine {144} ne gesawon na\nealle men lichomlice, ac he is gebodod eallum mannum, gelyfe sedhe wylle.\nSe the on hine gelyfdh, he gesihdh hine nu mid his geleafan, and on than\necan life mid his eagum. Symeon cwaedh tha-gyt, \"He is leoht to\nonwrigennysse dheoda, and wuldor thinum folce Israhel.\" Ealle dhas word\nspraec se Symeon be dham cilde to tham heofenlican Faeder, the hine to\nmannum sende. He is sodh leoht the todraefde tha theostra dhises lifes, swa\nswa he sylf cwaedh on his godspelle, \"Ic eom leoht ealles middangeardes, se\ndhe me fyligdh, ne cymdh he na on thystrum, ac he haefdh lifes leoht.\" Swa\nswa leoht todraefdh theostra, swa eac todraefdh Cristes lufu and his\ngeleafa ealle leahtras and synna fram ure heortan: and he is wuldor and\nbliss ealles gelyfedes folces.\n\nTha Maria, thaet halige maeden, and thaes cildes fostor-faeder, Ioseph,\nwaeron ofwundrode thaera worda the se ealda Symeon clypode be dham cilde.\nAnd se Symeon him dha sealde bletsunge, and witegode gyt mare be tham\ncilde, and cwaedh, \"This cild is gesett manegum mannum to hryre, and\nmanegum to aeriste and to tacne, and tham bidh widhcweden.\" Swa swa dha men\nthe on Crist gelyfadh beodh gehealdene thurh his to-cyme, swa eac tha the\nnelladh gelyfan on Crist beodh twyfealdlice fordemde. Anfealdlice hi sind\nscyldige dhurh Adames synne, and twyfealdlice hi beodh fordemde, thonne\nh['i] widhsacadh Cristes to-cymes, and nelladh gelyfan on dhone sodhan\nHaelend. Dham ungeleaffullum mannum com Crist to hryre, and tham\ngeleaffullum to aeriste; and eac anum gehwilcum gelyfedum men waes Cristes\nto-cyme aegdher ge hryre ge aerist. Hu dhonne? He com to dhy thaet he wolde\naelc yfel towurpan, and aelc g['o]od araeran. Nu towyrpdh he on ['u]s\nleahtras, and araerdh mihta. He towyrpdh modignysse, and araerdh\neadmodnysse. He towyrpdh galnysse, and araerdh claennysse. And ealle\nundheawas he towyrpdh on his gecorenum mannum, and araerdh on him ealle\ngodnysse. Ne maeg thaet g['o]d beon getymbrod buton thaet yfel beo aer\ntoworpen. \"To tacne com Crist, and tham is widhcweden.\" His acennednys is\nwundorlic tacn, fordhan dhe {146} he waes of maedene acenned, swa swa nan\nodher nis; and thaet widhcwaedon tha ungeleaffullan men, and noldon\ngelyfan. And eac his aeriste of deadhe, and his upstige to heofenum, and\nealle dha wundra the he worhte, ealle hit waeron tacna, and dham\nwidhcwaedon tha ungeleaffullan, and tha geleaffullan gelyfdon.\n\nTha cwaedh se ealda Symeon to dhaere eadigan Marian, \"His swurd sceal\ndhurhg['a]n dhine sawle.\" Thaet swurd getacnode Cristes dhrowunge. Naes seo\neadige Maria na ofslegen ne gemartyrod lichomlice, ac gastlice. Dhadha heo\ngeseh niman hyre cild, and adrifan ['i]sene naeglas thurh tha handa and\nthurh dha f['e]t, and sydhdhan mid spere gewundigan on dha sidhan, tha waes\nCristes dhrowung hire dhrowung; and heo waes mare dhonne martyr, fordhon\nthe mare waes hyre modes throwung thonne waere hire lichaman, gif heo\ngemartyrod waere. Ne cwaedh na se Symeon thaet Cristes swurd sceolde\nthurhg['a]n Marian lichaman, ac hyre sawle. Cristes swurd is her gesett,\nswa swa we cwaedon, for his dhrowunge. Theah dhe Maria gelyfde thaet Crist\narisan wolde of deadhe, theah-hwaedhere eode hyre cildes throwung swidhe\nthearle into hire heortan.\n\nThadha se Symeon haefde gewitegod thas witegunge be Criste, tha com thaer\nsum wuduwe, seo waes Anna gehaten. \"Seo leofode mid hire were seofon gear,\nand sydhdhan heo waes wuduwe feower and hund-eahtatig geara, and theowode\nGode on faestenum, and on gebedum, and on claennysse; and waes on eallum\ntham fyrste wunigende binnan tham Godes temple; and com dha to tham cilde,\nand witegode be him, and andette Gode.\" Rihtlice swa halig w['i]f waes\nthaes wyrdhe thaet heo moste witigian embe Crist, dhadha heo swa lange on\nclaennesse Gode theowode. Behealde, ge w['i]f, and understandadh hu be hire\nawriten is. Seofon gear heo leofode mid hire were, and sidhdhan heo waes\nwunigende on wudewan h['a]de, odh feower and hund-eahtatig geara, swa\nlybbende swa se apostol taehte. He cwaedh, se apostol Paulus, \"Seo wuduwe\nthe lyfadh on estmettum, heo ne lyfadh na, ac heo is dead.\" Theos Anna, dhe\nwe {148} embe sprecadh, ne lufude heo na estmettas, ac lufude faestenu. Ne\nlufude heo ydele spellunge, ac beeode hire gebedu. Ne ferde heo\nw['o]rigende geond land, ac waes wunigende gethyldelice binnan Godes\ntemple. Gif wife getimige thaet heo hire wer forleose, dhonne nime heo\nbysne be dhisre wudewan.\n\nDhry hadas sindon the cydhdon gecydhnysse be Criste; thaet is maeigdh-had,\nand wudewan-had, and riht sinscype. Maeden is Cristes modor, and on\nmaegdh-hade wunude Iohannes se Fulluhtere, the embe Crist cydde, and manega\nodhre to-eacan him. Widewe waes dheos Anna, the we gefyrn aer embe\nspraecon. Zacharias, Iohannes faeder, waes wer; aegdher ge he ge his w['i]f\nwitegodon embe Crist. Thas dhry hadas syndon Gode gecweme, gif hi rihtlice\nlybbadh. Maegdh-had is aegther ge on waepmannum ge on w['i]fmannum. Tha\nhabbadh rihtne maegdh-had tha the fram cild-hade wuniadh on claennysse, and\nealle galnysse on him sylfum forseodh, aegdher ge modes ge lichoman, thurh\nGodes fultum. Thonne habbadh hi aet Gode hundfealde mede on dham ecan life.\nWidewan beodh tha the aefter heora gemacan on claennysse wuniadh for Godes\nlufon: h['i] habbadh thonne syxtigfealde mede aet Gode hyra geswinces. Tha\ndhe rihtlice healdadh hyra ['ae]we, and on alyfedum timan, for bearnes\ngestreone, haemed beg['a]dh, h['i] habbadh thrittigfealde mede for hyra\ngesceadwisnysse. Se dhe wile his galnysse gefyllan swa oft swa hine lyst,\nthonne bidh he widhmeten nytenum and na mannum. Be thysum taehte se apostol\nPaulus, \"Tha dhe w['i]f habbadh, beon h['i] swilce h['i] nan nabbon;\"\nfordhan ealle hyra unlustas hi sceolon gebetan sylfwylles on thyssum life,\nodhdhe unthances aefter dhyssum life; and h['i] cumadh sidhdhan to dham\necan life mid maran earfodhnysse. Tha men the beodh butan rihtre ['ae]we,\nand yrnadh fram anum to odhrum, nabbadh h['i] naenne dael ne nane bletsunge\nmid Criste, buton h['i] dhaes geswicon and hit gebeton. Uton fon nu on\nthaet godspel dhaer we hit aer forleton.\n\nSeo eadige Maria, and Ioseph, dhaes cildes fostor-faeder, {150} gecyrdon to\nthaere byrig Nazareth mid tham cilde; \"and thaet cild weox, and waes\ngestrangod, and mid wisdome afylled, and Godes gifu waes on him wunigende.\"\nHe weox and waes gestrangod on thaere menniscnysse, and he ne behofode\nnanes waestmes ne nanre strangunge on thaere godcundnysse. He aet, and\ndranc, and slep, and weox on gearum, and waes theah-hwaedhere eal his lif\nbutan synnum. He naere na man gedhuht, gif he mannes life ne lyfode. He\nwaes mid wisdome afylled, forthan dhe he is himsylf wisdom, and on him\nwunadh eal gefyllednys thaere godcundnysse: lichomlice Godes gifu wunude on\nhim. Micel gifu waes thaet dhaere menniscnysse, thaet he waes Godes Sunu\nand God sylf, swa hradhe swa he ongann man to beonne. He waes aefre God of\ntham Faeder acenned, and wunigende mid tham Faeder and mid tham Halgan\nGaste: h['i] dhry ['a]n God untodaeledlic; thry on hadum, and ['a]n God on\nanre godcundnysse, and on anum gecynde aefre wunigende. Se Sunu ana\nunderfeng tha menniscnysse, and haefde anginn, sedhe aefre waes. He waes\ncild, and weox on thaere menniscnysse, and throwode deadh sylfwilles, and\naras of deadhe mid tham lichaman the he aer on throwode, and astah to\nheofenum, and wunadh nu aefre on godcundnysse and on menniscnysse, an\nCrist, aegdher ge God ge mann, undeadlic, sedhe aer his dhrowunge waes\ndeadlic. He throwade, ac he ne dhrowadh heonon-fordh naefre eft, ac bidh\naefre butan ende, eallswa ['e]ce on thaere menniscnysse swa he is on thaere\ngodcundnysse.\n\nWite gehwa eac thaet geset is on cyrclicum theawum, thaet we sceolon on\ndhisum daege beran ure leoht to cyrcan, and laetan h['i] dhaer bletsian:\nand we sceolon g['a]n sidhdhan mid tham leohte betwux Godes husum, and\nsingan dhone lofsang dhe thaerto geset is. Theah dhe sume men singan ne\ncunnon, hi beron theah-hwaedhere thaet leoht on heora handum; fordhy on\ndhissum daege waes thaet sodhe Leoht Crist geboren to tham temple, sedhe us\nalysde fram thystrum, and us gebrincdh to tham ecan leohte, sedhe leofadh\nand rixadh ['a] butan ende. Amen.\n\nFEBRUARY II.\n\nON THE PURIFICATION OF ST. MARY.\n\n    Postquam impleti sunt dies purificationis Mariae, etc.\n\nGod commanded in the old law, and bade the leader Moses write it among\nother commandments, that every woman who had borne a child should wait\nforty days after the birth, so that she should come neither into God's\ntemple, nor into a bed with her husband, before that space of time which we\nhave said: that is forty days, if it were a male child; but if it were a\nmaiden child, then she should abstain from entering God's house for eighty\ndays, and also from her husband; and after that space go with a gift to\nGod's house, and bear forth the child with the gift, and afterwards, with\nGod's blessing, approach her consort. This was established regarding women.\n\nNow was, nevertheless, the holy maiden MARY, Christ's mother, mindful of\nGod's commands, and she went on this day to God's house with a gift, and\nbrought the child that she had given birth to, Jesus Christ, to be\npresented to God's temple.\n\nThere was there, in the city of Jerusalem, a man of God, and his name was\nSimeon; he was very righteous, and had {137} great fear of God, and he\nawaited the comfort which was promised to the people of Israel, that is the\nadvent of Christ. The Holy Ghost was dwelling in Simeon, and he knew full\nwell that the Son of Almighty God would come to men, and assume human\nnature. Then was this man very desirous of the advent of Jesus, and prayed\ndaily to God in his prayers, that he might see Christ ere he tasted of\ndeath. Then, because he had so great desire of Christ's advent, there came\nto him an answer from the Holy Ghost, that he should not taste of death ere\nhe had seen Christ. And he was then glad at the promise, and came to God's\ntemple, through admonition of the Holy Ghost. And the holy Mary came then\nto the temple with the child, and the old man Simeon went towards the\nchild, and saw Jesus, and well knew that he was the Son of God, the\nRedeemer of all the world. He took him in his arms with great feeling, and\nbare him into the temple, and fervently thanked God that he was allowed to\nsee him. He then said, \"My Lord, thou lettest me now go in peace from this\nlife, according to thy word; for mine eyes have seen thy Healing One, which\nthou hast prepared before the face of all people; a light for the\nrevelation of the gentiles, and a glory to thy people Israel.\"\n\nIt is written in the book of Christ, and elsewhere in other books, that\nmany prophets and righteous men were desirous of seeing the advent of\nChrist, but it was not granted to them: but it was granted to this old man;\nfor of him it is written, that he said daily in his prayers, \"Ah! when will\nthe Saviour come? When will he be born? When may I see him? May I live\nuntil I see him?\" And then, for this desire, an answer came to him, that he\nshould not see death before he had seen Christ.\n\nMary, Christ's mother, bare the child, and the old Simeon went towards her,\nand knew the child through revelation, and took it in his arms and bare it\ninto the temple. He bare {139} the child, and the child bare him. How did\nthe child bear him? The old Simeon bare in his arms him who preserves and\nrules over all things. Little he there appeared, yet was he, nevertheless,\nvery great and infinite. Little he appeared, because he would fetch the\nlittle and bring them up to his kingdom. Who are the little ones that he\nwould raise up to his kingdom? They are the humble. Christ sought not the\nproud, those who are great in their own imagination, but those who are\nlittle and humble in their hearts, these shall come to God's kingdom; but\nthither may no pride ascend. The devil was there, who became proud, but his\npride cast him into the depth of hell; therefore our weakness may not\nascend thither, if it be proud, when the angel might not be there when he\nbecame proud.\n\nGod, in the old law, commanded his people, that they should offer to him\nevery firstborn male child, or redeem it with five shillings. Of their\ncattle also, to bring whatever was firstborn to God's house, and there\noffer it to God. But if it were an unclean beast, then should the master\nslay it, or give to God another clean beast. We need not now hold these\ncommands bodily, but spiritually. When in our mind something good is\nbrought forth and we turn it to action, then should we account that as\nGod's grace, and consign it to God. Our evil thoughts or actions we should\nredeem with five shillings; that is, we should repent of our wickedness\nwith our five senses, which are, sight, and hearing, and taste, and smell,\nand touch. So also as the unclean beasts betoken our unclean thoughts and\nactions, these we should always kill or exchange for pure; that is, we\nshould always destroy our impurity and our wickedness, and forsake evil,\nand do good.\n\nThe blessed Mary then offered her gift to God with the child, as it was\nappointed in God's law. It was so appointed in the old law, by God's\nbehest, that those who could {141} accomplish it, should bring a yearling\nlamb with their child, as a gift to God, and a pigeon or a turtle-dove. But\nif any woman were so needy that she could not get those things, then she\nshould bring two young pigeons, or two turtle-doves.\n\nThese smaller gifts, that is, the birds, which were the gifts of indigent\npersons, were offered for Christ. The Almighty Son of God was very mindful\nof our needs in all things; not only would he for us become man when he was\nGod, but he would also be poor for us when he was rich, that he might give\nus part in his kingdom and community in his Godhead. A lamb betokens\ninnocence and the greater goodness; but if we are so poor that we cannot\noffer to God the greater goodness, then should we bring him two\nturtle-doves or two young pigeons; that is, a twofold affection of awe and\nlove. In two ways is a man affected: first, he dreads hell-torment, and\nbewails his sins; afterwards he again feels love to God; then he begins to\nmurmur, and it seems to him too long when he shall be taken from the\nafflictions of this life, and brought to everlasting rest.\n\nLittle was a lamb, or two turtle-doves to bring to God; but he regards not\na man's gift so much as he regards his heart. God hath no need of our\ngifts; all things are his, heaven, and earth, and sea, and all the things\nwhich dwell in them: but he gave to men earthly things for use, and\ncommanded them with those earthly things to acknowledge him who first gave\nthem, not for His need, but for need of mankind. If thou acknowledgest thy\nLord with thy possessions, according to thy ability, it forwards thyself to\neternal life; if thou forgettest him, it harms thyself and not God, and\nthou losest the everlasting meed. God desires the goodness of thy mind, and\nnot of thy possessions. If thou doest aught for the praise of God with\ndevout mind, then thou manifestest the goodness of thy mind by that deed;\nbut {143} if thou wilt do no good for the honour of God, then thou, by that\noffence, manifestest thy wickedness, and that wickedness shall fordo thee\nwith God.\n\nIn the old law it is in several places mentioned, that God frequently\ncommanded birds to be offered to him in sacrifice, for the betokening which\nthey betoken. Now it is not allowed to any man to hold the old law bodily,\nbut let everyone hold it spiritually. Pigeons are very innocent and gentle\nbirds, and they love unity, and fly flockwise. Let the christian man also\ndo so; let him be innocent, and gentle, and love unity and fellowship among\nchristian men; then offers he to God spiritually the young pigeons. The\nturtle-doves betoken purity: they are so created, that if one of them lose\nthe other, the living one never seeks to itself another mate. But if the\nchristian man does so for love of God, then offers he the turtle-doves in\nthe best manner. These two birds sing not like other birds, but they\nmurmur; for they betoken the groaning of holy men in this life, as Christ\nsaid to his apostles, \"Ye will be sad in this life, but your sadness will\nbe turned to everlasting bliss.\" And again he said, \"Blessed are they who\nbewail their sins, for they shall be comforted.\"\n\nThe old man Simeon, of whom we erewhile spoke, desired not that he might\nhear Christ speak, for he knew him to be the Son of God, though he, in his\nstate of humanity, was yet without speech. He could have spoken, had he\nbeen willing; and he was as wise when he was one day old as he was when he\nwas thirty years; but he would abide the time of his growth in human\nnature, as is natural in mankind. Simeon then said, \"Lord, thou wilt let me\nnow depart in peace from this life, for mine eyes have seen thy Healing\nOne.\" The Healing One of whom he spake is our Saviour Christ, who came to\nheal our wounds, that is, our sins. Simeon then said, \"Whom thou hast\nprepared before the sight of all people.\" All men saw him not bodily, but\nhe is {145} announced to all men, let him believe who will. He who believes\nin him, sees him now with his faith, and in the eternal life with his eyes.\nSimeon yet said, \"He is a light for the enlightening of the gentiles, and a\nglory to thy people Israel.\" All these words concerning the child, Simeon\nspake to the heavenly Father, who sent him to men. He is the true light who\nscattered the darkness of this life, as he himself said in his gospel, \"I\nam the light of all the world; he who followeth me shall not come into\ndarkness, but he shall have the light of life.\" As light scatters darkness,\nso also love and faith of Christ scatter all vices and sins from our heart;\nand he is the glory and bliss of all believing people.\n\nThen the holy maiden Mary, and Joseph, the child's foster-father, wondered\nat the words which the old Simeon uttered concerning the child. And Simeon\nthen gave him his blessing, and prophesied yet more concerning the child,\nand said, \"This child is set for the fall of many men, and for the rising\nof many, and for a sign, and which shall be spoken against.\" So as those\nmen who believe in Christ will be saved by his coming, so also those who\nwill not believe in Christ will be doubly condemned. Simply they are guilty\nthrough Adam's sin, and doubly they will be condemned, when they deny\nChrist's coming, and will not believe in the true Saviour. Christ came for\nthe fall of unbelieving men, and for the rising of the faithful; and also\nto every believing man was Christ's coming both a fall and a rising. But\nhow? He came because he would cast down every evil, and rear up every good.\nNow he casts down vices in us, and rears up virtues. He casts down pride,\nand rears up humility. He casts down libidinousness, and rears up chastity.\nAnd all wickedness he casts down in his chosen men, and rears up all\ngoodness. Good cannot be built up unless evil be previously cast down.\n\"Christ came for a sign, and which shall be spoken against.\" His birth is a\nwonderful sign, {147} because he was born of a maiden, as no other is; and\nagainst that unbelieving men spake, and would not believe. And, likewise,\nhis resurrection from death, and his ascension to heaven, and all the\nwonders which he wrought--all these were signs, and the unbelieving spake\nagainst them, and the faithful believed.\n\nThen said the old Simeon to the blessed Mary, \"His sword shall pierce\nthrough thy soul.\" The sword betokened Christ's passion. The blessed Mary\nwas not slain nor martyred bodily, but spiritually. When she saw her child\ntaken, and iron nails driven through his hands and through his feet, and\nhis side afterwards wounded with a spear, then was his suffering her\nsuffering; and she was then more than a martyr, for her mind's suffering\nwas greater than her body's would have been, had she been martyred. The old\nSimeon said not that Christ's sword should pierce through Mary's body, but\nher soul. Christ's sword is here set, as we said, for his passion. Though\nMary believed that Christ would arise from death, her child's suffering\nwent, nevertheless, very deeply into her heart.\n\nWhen Simeon had prophesied this prophecy concerning Christ, then came there\na widow, who was called Anna. \"She had lived with her husband seven years;\nand had afterwards been a widow eighty-four years, and served God with\nfastings, and prayers, and with chastity; and was in all that time dwelling\nwithin God's temple; and came then to the child, and prophesied concerning\nhim, and confessed to God.\" Rightly was so holy a woman worthy to prophesy\nconcerning Christ, since she had so long served God in chastity. Behold, ye\nwomen, and understand how it is written concerning her. Seven years she had\nlived with her husband, and was afterwards continuing in widowhood\neighty-four years; so living as the apostle taught. He, the apostle Paul,\nsaid, \"The widow who liveth in luxuries, she liveth not, but she is dead.\"\nThis Anna, of whom we speak, loved not luxuries, {149} but loved fasts. She\nloved not idle discourses, but occupied herself in prayers. She went not\nwandering through the land, but remained patiently within God's temple. If\nit happen to a woman to lose her husband, let her take example by this\nwidow.\n\nThere are three states which bare witness of Christ: that is maidenhood,\nand widowhood, and lawful matrimony. A maiden is the mother of Christ, and\nin maidenhood John the Baptist continued, who testified of Christ, and many\nothers besides him. This Anna, of whom we before spake, was a widow.\nZacharias, the father of John, was a married man; both he and his wife\nprophesied concerning Christ. These three states are agreeable to God, if\nmen righteously live in them. Maidenhood is both in men and in women. Those\nhave right maidenhood who from childhood continue in chastity, and despise\nin themselves all lust, both of body and mind, through God's succour. Then\nshall they have from God a hundredfold meed in the everlasting life. Widows\nare those who, after the death of their consorts, live in chastity for love\nof God: they shall have a sixtyfold meed from God for their tribulation.\nThose who rightly hold their marriage vow, and at permitted times, and for\nprocreation of children, have carnal intercourse, shall have a thirtyfold\nmeed for their discretion. He who will satiate his libidinousness as often\nas he lists, shall be compared with the beasts and not with men. Concerning\nthis the apostle Paul taught, \"Let those who have wives be as though they\nhad none.\" For they shall atone for all their evil lusts voluntarily in\nthis life, or involuntarily after this life; and they shall come afterwards\nto the everlasting life with more difficulty. Those men who are without a\nlawful consort, and run from one to other, shall have no part and no\nblessing with Christ, unless they desist and make atonement. Let us now\nresume the gospel where we previously left it.\n\nThe blessed Mary, and Joseph, the child's foster-father, {151} returned to\nthe city of Nazareth with the child; \"and the child grew, and was\nstrengthened, and filled with wisdom, and God's grace was dwelling within\nhim.\" He grew and was strengthened in human nature, but he required no\ngrowth and no strengthening in his divine nature. He ate, and drank, and\nslept, and grew in years, and was, nevertheless, all his life without sins.\nHe would not have seemed a man, if he had not lived the life of a man. He\nwas filled with wisdom, because he is himself wisdom, and in him dwelleth\nall fullness of the divine nature: God's grace dwelt bodily within him. A\ngreat grace was that of his human nature, that he was the Son of God and\nGod himself, as soon as he began to be man. He was ever God begotten of the\nFather, and dwelling with the Father and with the Holy Ghost: these three\none God indivisible; three in persons, and one God in one Godhead, and in\none nature ever continuing. The Son only assumed human nature, and had a\nbeginning, who was ever. He was a child, and grew in human nature, and\nvoluntarily suffered death, and arose from death with the body in which he\nbefore had suffered, and ascended to heaven, and continueth now for ever in\ndivine nature and in human nature, one Christ, both God and man, immortal,\nwho before his passion was mortal. He suffered, but henceforth he will\nnever suffer again, but will ever be without end, as eternal in his human\nnature as he is in his divine nature.\n\nBe it known also to everyone that it is appointed in the ecclesiastical\nobservances, that we on this day bear our lights to church, and let them\nthere be blessed: and that we should go afterwards with the light among\nGod's houses, and sing the hymn that is thereto appointed. Though some men\ncannot sing, they can, nevertheless, bear the light in their hands; for on\nthis day was Christ, the true Light, borne to the temple, who redeemed us\nfrom darkness and bringeth us to the Eternal Light, who liveth and ruleth\never without end. Amen.\n\n       *       *       *       *       *\n\n\n{152} DOMINICA IN QUINQUAGESIMA.\n\n    Adsumpsit Iesus XII. discipulos suos: et reliqua.\n\nHer is geraed on thissum godspelle, the we nu gehyrdon of dhaes diacones\nmudhe, thaet \"se Haelend gename onsundron his twelf leorning-cnihtas, and\ncwaedh to him, Efne we sceolon faran to dhaere byrig Hierusalem, and thonne\nbeodh gefyllede ealle dha dhing the waeron be me awritene thurh witegan. Ic\nsceal beon bel['ae]wed dheodum, and h['i] dodh me to bysmore, and\nbeswingadh, and sydhdhan ofsleadh, and ic arise of deadhe on tham dhriddan\ndaege. Tha nyston his leorning-cnihtas nan andgit thyssera worda. Dha\ngel['a]mp hit thaet h['i] genealaehton anre byrig the is gehaten Hiericho,\nand dha saet thaer sum blind man be dham wege; and thatha he gehyrde thaes\nfolces faer mid tham Haelende, dha acsode he hwa thaer ferde. Hi cwaedon\nhim to, thaet thaet waere dhaes Haelendes faer. Tha begann he to hrymenne,\nand cwaedh, Haelend, Dauides Bearn, gemiltsa m['i]n. Dha men, the beforan\ntham Haelende ferdon, ciddon ongean dhone blindan, thaet he suwian sceolde.\nHe clypode tha miccle swidhor, Haelend, Dauides Bearn, gemiltsa m['i]n. Tha\nst['o]d se Haelend, and het laedan thone blindan to him. Thadha he\ngenealaehte, tha acsode se Haelend hine, Hwaet wylt dhu thaet ic the d['o]?\nHe cwaedh, Drihten, thaet ic mage geseon. And se Haelend him cwaedh to,\nLoca nu: thin geleafa haefdh dhe gehaeled. And he dhaerrihte geseah, and\nfyligde tham Haelende, and hine maersode. Tha eal thaet folc, the thaet\nwundor geseh, herede God mid micelre onbryrdnysse.\"\n\nDhyses godspelles anginn hrepode ures Haelendes throwunge, theah-hwaedhere\nne dhrowade h['e] na on dhysne timan; ac h['e] wolde feorran and lange aer\ncydhan his dhrowunge his leorning-cnihtum, thaet h['i] ne sceoldon beon to\nswidhe afyrhte thurh dha throwunge, thonne se tima come thaet h['e]\ndhrowian wolde. Heora m['o]d weardh afyrht thurh Cr['i]stes segene, ac\nh['e] h['i] eft gehyrte mid tham worde the h['e] cwaedh, \"Ic arise of\ndeadhe on tham dhriddan daege.\" Tha wolde he heora geleafan gestrangian\n{154} and getrymman mid wundrum. And h['i] dha comon to dhaere stowe thaer\nse blinda man saet be dham wege, and Crist hine gehaelde aetforan gesihdhe\nealles thaes werodes, to dhi thaet he wolde mid tham wundre h['i] to\ngeleafan gebringan. Theah-hwaedhere tha wundra the Crist worhte, odher\ndhing h['i] aeteowdon thurh mihte, and odhre dhing h['i] getacnodon thurh\ngeryno. He worhte tha wundra sodhlice thurh godcunde mihte, and mid tham\nwundrum thaes folces geleafan getrymde; ac hwaedhre thaer waes odher dhing\ndigle on dham wundrum, aefter gastlicum andgite. Thes ['a]n blinda man\ngetacnode eall mancynn, the weardh ablend thurh Adames gylt, and asceofen\nof myrhdhe neoxena-wanges, and gebroht to dhissum life the is widhmeten\ncwearterne. Nu sind we ute belocene fram dham heofenlican leohte, and we ne\nmagon on dhissum life thaes ecan leohtes brucan; ne we his na mare ne\ncunnon buton swa micel swa we dhurh Cristes lare on bocum raedadh. Theos\nworuld, theah dhe heo myrige hw['i]ltidum gedhuht sy, nis heo hwaedhere dhe\ngelicere dhaere ecan worulde, the is sum cweartern leohtum daege. Eal\nmancyn waes, swa we aer cwaedon, ablend mid geleaflaeste and gedwylde; ac\nthurh Cristes to-cyme we wurdon abrodene of urum gedwyldum, and onlihte\nthurh geleafan. Nu haebbe we thaet leoht on urum mode, thaet is Cristes\ngeleafa; and we habbadh thone hiht thaes ecan lifes myrhdhe, theah dhe we\ngyt lichamlice on urum cwearterne wunian.\n\nSe blinda man saet aet thaere byrig the is geh['a]ten Hiericho. Hiericho is\ngereht and geh['a]ten 'mona.' Se mona dedh aegdher ge wycxdh ge wanadh:\nhealfum mondhe he bidh weaxende, healfum he bidh wanigende. Nu getacnadh se\nmona ure deadlice lif, and ateorunge ure deadlicnysse. On odherne ende men\nbeodh acennede, on otherne ende h['i] fordhfaradh. Thadha Crist com to\ndhaere byrig Hiericho, the dhone monan getacnadh, tha underfeng se blinda\nman gesihdhe. Thaet is, dhadha Crist com to ure deadlicnysse, and ure\nmenniscnysse underfeng, tha weardh mancyn onliht, and gesihdhe underfeng.\nHe saet widh dhone weig; and Crist cwaedh on his godspelle, \"Ic eom {156}\nweig, and sodhfaestnys, and l['i]f.\" Se man the nan dhing ne cann dhaes\necan leohtes, he is blind; ac gif he gelyfdh on thone Haelend, thonne sitt\nhe widh thone weig. Gif he nele biddan thaes ecan leohtes, he sitt dhonne\nblind be dham wege unbiddende. Se dhe rihtlice gelyfdh on Cr['i]st, and\ngeornlice bitt his sawle onlihtinge, he sitt be dham wege biddende. Swa hwa\nswa oncnaewdh tha blindnysse his modes, clypige he mid inweardre heortan,\nsw['a] sw['a] se blinda cleopode, \"Haelend, Dauides Bearn, gemiltsa\nm['i]n.\"\n\nSeo menigu the eode beforan dham Haelende ciddon dham blindan, and heton\nthaet he stille waere. Seo menigu getacnadh ure unlustas and leahtras the\nus hremadh, and ure heortan ofsittadh, thaet we ne magon us swa geornlice\ngebiddan, swa we behofedon. Hit gelimpdh gelomlice, thonne se man wile\nyfeles geswican, and his synna gebetan, and mid eallum mode to Gode\ngecyrran, dhonne cumadh tha ealdan leahtras the h['e] aer geworhte, and\nh['i] gedrefadh his mod, and willadh gestillan his stemne, thaet he to Gode\nne clypige. Ac hwaet dyde se blinda, thatha thaet folc hine wolde\ngestyllan? He hrymde dhaes dhe swidhor, odh thaet se Haelend his stemne\ngehyrde, and hine gehaelde. Swa we sceolon eac d['o]n, gif us deofol drecce\nmid menigfealdum gedhohtum and costnungum: we sceolon hryman swidhor and\nswidhor to dham Haelende, thaet he todraefe dha yfelan costnunga fram ure\nheortan, and thaet he onlihte ure mod mid his gife. Gif we dhonne\nthurhwuniadh on urum gebedum, thonne mage we gedon mid urum hreame thaet se\nHaelend stent, sedhe aer eode, and wile gehyran ure clypunge, and ure\nheortan onlihtan mid godum and mid claenum gedhohtum. Ne magon dha yfelan\ngedhohtas ['u]s derian, gif hi ['u]s ne liciadh; ac swa ['u]s swidhor\ndeofol bregdh mid yfelum gedhohtum, swa we beteran beodh, and Gode leofran,\ngif we dhone deofol forseodh and ealle his costnunga, dhurh Godes fultum.\n\nHwaet is thaes Haelendes stede, odhdhe hwaet is his faer? He ferde dhurh\nhis menniscnysse, and he stod thurh tha godcundnysse. He ferde dhurh dha\nmenniscnysse, swa thaet he waes {158} acenned, and ferde fram stowe to\nstowe, and deadh throwade, and of deadhe ar['a]s, and astah to heofenum.\nThis is his faer. He stent dhurh dha godcundnysse; fordhon dhe h['e] is\ndhurh his mihte aeghwaer andweard, and ne dhearf na faran fram stowe to\nstowe; fordhon dhe h['e] is on aelcere stowe thurh his godcundnysse. Thadha\nhe ferde, tha gehyrde he thaes blindan clypunge; and thatha he stod, tha\nforgeaf he him gesihdhe; fordhan thurh dha menniscnysse he besargadh ures\nmodes blindnysse, and dhurh dha godcundnysse he forgifdh us leoht, and ure\nblindnysse onliht. He cwaedh to dham blindan men, \"Hwaet wilt dhu thaet ic\ndhe do?\" Wenst dhu thaet h['e] nyste hwaet se blinda wolde, sedhe hine\ngehaelan mihte? Ac he wolde thaet se blinda baede; fordhon the h['e] tiht\naelcne swidhe gemaglice to gebedum: ac hwaedhere he cwydh on odhre stowe,\n\"Eower heofenlica Faeder wat hwaes ge behofiadh, aerdhan dhe ge hine\naeniges dhinges biddan,\" theah-hwaedhere wile se goda God thaet we hine\ngeorne biddon; fordhan thurh dha gebedu bidh ure heorte onbryrd and gewend\nto Gode.\n\nDha cwaedh se blinda, \"La leof, do thaet ic maege geseon.\" Ne baed se\nblinda nadhor ne goldes, ne seolfres, ne nane woruldlice dhing, ac baed his\ngesihdhe. For nahte he tealde aenig dhing to biddenne buton gesihdhe;\nfordhan dheah se blinda sum dhing haebbe, he ne maeg butan leohte geseon\nthaet he haefdh. Uton fordhi geefenlaecan thisum men, the waes gehaeled\nfram Criste, aegdher ge on lichaman ge on sawle: ne bidde we na lease\nwelan, ne gewitenlice wurdhmyntas; ac uton biddan leoht aet urum Drihtne:\nna thaet leoht dhe bidh geendod, the bidh mid thaere nihte todraefed, thaet\ndhe is gemaene ['u]s and nytenum; ac uton biddan thaes leohtes the we magon\nmid englum anum geseon, thaet dhe naefre ne bidh geendod. To dham leohte\nsodhlice ure geleafa us sceal gebringan, swa swa Crist cwaedh to dham\nblindan menn, \"L['o]ca nu, thin geleafa dhe gehaelde.\"\n\nNu smeadh sum ungeleafful man, Hu maeg ic gewilnian dhaes gastlican\nleohtes, thaet thaet ic geseon ne maeg? Nu cwedhe ic to dham menn, thaet\ndha dhing the h['e] understynt and undergytan {160} maeg, ne undergyt he\nn['a] dha dhing thurh his lichaman, ac thurh his sawle; theah-hwaedhere ne\ngesihdh nan man his sawle on dhisum life. Heo is ungesewenlic, ac\ndheah-hwaedhere heo wissadh thone gesewenlican lichaman. Se lichama, dhe is\ngesewenlic, haefdh lif of dhaere sawle, the is ungesewenlic. Gew['i]te\nthaet ungesewenlice ut, thonne fyldh adune thaet gesewenlice; fordhan the\nhit ne stod na aer dhurh hit sylf. Thaes lichoman lif is seo sawul, and\nthaere sawle lif is God. Gewite seo sawul ut, ne maeg se mudh clypian,\ntheah dhe h['e] gynige; ne eage geseon, theah dhe hit open sy; ne n['a]n\nlimn ne dedh nan dhing, gif se lichama bidh sawulleas. Swa eac seo sawul,\ngif God h['i] forlaet for synnum, ne dedh heo nan dhing to g['o]de. Ne maeg\nnan man nan dhing to g['o]de gedon, butan Godes fultume. Ne bidh seo\nsynfulle sawul na mid ealle to nahte awend, dheah dhe heo gode adeadod sy;\nac heo bidh dead aelcere dugudhe and gesaeldhe, and bidh gehealden to dham\necan deadhe, thaer thaer heo aefre bidh on pinungum wunigende, and\ntheah-hwaedhere naefre ne ateoradh.\n\nHu maeg the n['u] twynian thaes ecan leohtes, dheah hit ungesewenlic sy,\nthonne thu haefst l['i]f of ungesewenlicre sawle, and the ne twynadh nan\ndhing thaet thu sawle haebbe, dheah dhu h['i] geseon ne mage? Se blinda,\ndhadha h['e] geseon mihte, tha fyligde h['e] dham Haelende. Se man gesihdh\nand fylidh Gode, sedhe cann understandan God, and g['o]d weorc wyrcdh. Se\nman gesihdh and nele Gode fylian, sedhe understent God, and nele g['o]d\nwyrcan. Ac uton understandan God and g['o]d weorc wyrcean: uton behealdan\nhw['i]der Crist gange, and him fylian; thaet is thaet we sceolon smeagan\nhwaet h['e] taece, and hwaet him licige, and thaet mid weorcum gefyllan,\nswa swa h['e] sylf cwaedh, \"Se dhe me thenige, fylige h['e] me;\" thaet is,\ngeefenlaece h['e] me, and onscunige aelc yfel, and lufige aelc g['o]d, swa\nswa ic do. Ne teah Crist him na to on dhisum life land ne welan, swa swa he\nbe him sylfum cwaedh, \"Deor habbadh hola, and fugelas habbadh nest, hwaer\nh['i] restadh, and ic naebbe hwider ic ahylde min {162} heafod.\" Swa micel\nhe haefde swa he rohte, and leofode be odhra manna aehtum, se dhe ealle\ndhing ['a]h.\n\nWe raedadh on Cristes bec thaet thaet folc raedde be him, thaet h['i]\nwoldon hine gelaeccan, and ahebban to cyninge, thaet he waere heora heafod\nfor worulde, swa swa he waes godcundlice. Thatha Crist ongeat dhaes folces\nwillan, dha fleah h['e] anstandende to anre d['u]ne, and his geferan\ngewendon to s['ae], and se Haelend waes up on lande. Dha on niht eode se\nHaelend up on dham waetere mid drium fotum, odhthaet he com to his\nleorning-cnihtum, dhaer dhaer h['i] waeron on rewute. He forfleah thone\nworuldlican wurdhmynt, thatha he waes to cyninge gecoren; ac he ne forfleah\nna thaet edwit and dhone hosp, thatha dha Iudeiscan hine woldon on rode\nah['o]n. He nolde his heafod befon mid gyldenum cynehelme, ac mid\nthyrnenum, swa swa hit gedon waes on his throwunge. He nolde on dhissum\nlife rixian hwilwendlice, sedhe ecelice rixadh on heofonum. Nis dheos\nworuld na ure edhel, ac is ure wraecsidh; fordhi ne sceole we na besettan\nurne hiht on thissum swicelum life, ac sceolon efstan mid godum geearnungum\nto urum edhele, thaer we to gesceapene waeron, thaet is to heofenan rice.\n\nSodhlice hit is awriten, \"Swa hwa swa wile beon freond thisre worulde, se\nbidh geteald Godes feond.\" Crist cwaedh on sumere stowe, thaet \"Se weig is\nswidhe nearu and sticol, sedhe laet to heofonan rice; and se is swidhe\nr['u]m and smedhe, sedhe laet to helle-wite.\" Se weig, sedhe laet to\nheofenan rice, is fordhi nearu and sticol, fordhi thaet we sceolon mid\nearfodhnysse geearnian urne edhel. Gif we hine habban willadh, we sceolon\nlufian mildheortnysse, and claennysse, and sodhfaestnysse, and\nrihtwisnysse, and eadmodnysse, and habban sodhe lufe to Gode and to mannum,\nand d['o]n aelmessan be ure maedhe, and habban gemet on urum bigleofan, and\ngehwilce odhere halige dhing began. Thas dhing we ne magon d['o]n butan\nearfodhnyssum; ac gif we h['i] dodh, thonne mage we mid tham geswincum,\ndhurh Godes fultum, astigan dhone sticolan weg the us gelaet to dham ecan\nlife. Se weg sedhe laet to forwyrde is fordhi brad and {164} smedhe, fordhi\nthe ['u]nlustas gebringadh thone man to forwyrde. Him bidh swidhe softe,\nand nan geswinc thaet he fylle his galnysse, and druncennysse, and gytsunge\nbegange and modignysse, and dha unstrangan berype, and d['o]n swa hwaet swa\nhine lyst: ac dhas undheawas and odhre swilce gelaedadh hine butan geswince\nto ecum tintregum, buton he aer his ende yfeles geswice and g['o]d wyrce.\nDysig bidh se wegferenda man sedhe nimdh thone smedhan weg the hine\nmislaet, and forlaet dhone sticolan the hine gebrincdh to dhaere byrig. Swa\neac we beodh sodhlice ungerade, gif we lufiadh tha sceortan softnysse and\ndha hwilwendlican lustas to dhan swidhe, thaet hi us gebringan to dham ecan\npinungum. Ac uton niman thone earfodhran weg, thaet we her sume hwile\nswincon, to dhy thaet we ecelice beon butan geswince. Eadhe mihte Crist,\ngif he wolde, on thisum life wunian butan earfodhnyssum, and faran to his\necan rice butan dhrowunge, and butan deadhe; ac he nolde. Be dham cwaedh\nPetrus se apostol, \"Crist dhrowode for us, and sealde us bysne, thaet we\nsceolon fyligan his fotswadhum;\" thaet is, thaet we sceolon sum dhing\nthrowian for Cristes lufon, and for urum synnum. Wel dhrowadh se man, and\nGode gecwemlice, sedhe windh ongean leahtras, and godnysse gefremadh, swa\nswa he fyrmest maeg. Se dhe nan dhing nele on dhissum life dhrowian, he\nsceal dhrowian unthances wyrsan dhrowunga on tham toweardan life.\n\nNu genealaecdh claene tid and halig, on thaere we sceolon ure gimeleaste\ngebetan: cume fordhi gehwa cristenra manna to his scrifte, and his diglan\ngyltas geandette, and be his l['a]reowes taecunge gebete; and tihte aelc\nodherne to g['o]de mid godre gebysnunge, thaet eal folc cwedhe be ['u]s,\nswa swa be dham blindan gecweden waes, dhadha his eagan waeron onlihte;\nthaet is, Eall folc the thaet wundor geseah, herede God, sedhe leofadh and\nrixadh ['a] butan ende. Amen.\n\n{153} SHROVE SUNDAY.\n\n    Adsumpsit Jesus XII. discipulos suos: et reliqua.\n\nIt is here read in this gospel, which we now have heard from the deacon's\nmouth, that \"Jesus took his twelve disciples apart, and said to them,\nBehold, we shall go to the city of Jerusalem, and then shall be fulfilled\nall the things that have been written of me by the prophets. I shall be\nbetrayed to the Gentiles, and they shall mock and scourge me, and\nafterwards slay me, and I shall arise from death on the third day. But his\ndisciples knew not the meaning of these words. Then it came to pass that\nthey came near to a city which is called Jericho, and there sat a certain\nblind man by the way; and when he heard the passing of the people with\nJesus, he asked who was passing there. They said to him that Jesus was\npassing. Then he began to cry, and said, Jesus, Son of David, have pity on\nme. The men, who were going before Jesus, chided the blind man, that he\nmight be silent. He cried then much louder, Jesus, Son of David, have pity\non me. Jesus then stood, and bade them lead the blind man to him. When he\ncame near Jesus asked him, What wilt thou that I shall do unto thee? He\nsaid, Lord, that I may see. And Jesus said to him, Look now: thy faith hath\nhealed thee. And he immediately saw, and followed Jesus, and glorified him.\nThen all the people who saw that miracle glorified God with great fervour.\"\n\nThe beginning of this gospel touched our Saviour's passion, though he did\nnot suffer at this time; but he would from afar and long before make known\nhis passion to his disciples, that they might not be too much terrified by\nhis passion, when the time came that he would suffer. Their mind was\nterrified by Christ's saying, but he again cheered them by the words which\nhe spake, \"I will arise from death on the third day.\" He would then\nstrengthen and confirm {155} their faith with miracles. And they came then\nto the place where the blind man sat by the way, and Christ healed him\nbefore the sight of all the multitude, to the end that, with that miracle,\nhe might bring them to belief. But the miracles which Christ wrought\nmanifested one thing by power, and another thing they betokened by mystery.\nHe wrought those miracles indeed through divine power, and with those\nmiracles confirmed the people's faith; but yet there was another hidden\nthing in those miracles, in a spiritual sense. The one blind man betokened\nall mankind, who were blinded through Adam's sin, and thrust from the joy\nof Paradise, and brought to this life, which is compared to a prison. Now\nwe are shut out from the heavenly light, and we may not, in this life,\nenjoy the light eternal; nor know we of it more than so much as, through\nChrist's teaching, we read in books. This world, though it may sometimes\nseem gay, yet is no more like the world eternal, than is some prison to the\nlight day. All mankind, as we before said, was blinded with lack of faith\nand error; but through Christ's advent we were drawn from our errors, and\nenlightened by faith. We have now the light in our mind, that is Christ's\nfaith; and we have a hope of the joy of everlasting life, though we yet\nbodily dwell in our prison.\n\nThe blind man sat at the city which is called Jericho. Jericho is\ninterpreted and called _moon_. The moon both waxes and wanes: for a half\nmonth it is waxing, for a half it is waning. Now the moon betokeneth our\nmortal life and the decay of our mortality. At the one end men are born, at\nthe other they depart. When Christ came to the city of Jericho, which\nbetokeneth the moon, the blind man received sight. That is, when Christ\ncame to our mortality, and assumed our human nature, mankind was\nenlightened, and received sight. He sat by the way; and Christ said in\n{157} his gospel, \"I am the way, and truth, and life.\" The man who knows\nnothing of the eternal light is blind; but if he believes in Jesus, then\nsits he by the way. If he will not pray for the light eternal, then sits he\nblind by the way, without prayer. He who rightly believes in Christ, and\nfervently prays for his soul's enlightening, he sits by the way praying.\nWhosoever is sensible of his mind's blindness, let him cry with inward\nheart, as the blind man cried, \"Jesus, Son of David, have pity on me.\"\n\nThe multitude that went before Jesus chided the blind man, and bade him be\nstill. The multitude betokens our evil desires and vices, which call to us\nand occupy our hearts, so that we cannot pray so fervently as we ought. It\nhappens frequently when a man is desirous to withdraw from evil and atone\nfor his sins, and with his whole mind turn to God, that his old misdeeds,\nwhich he had previously committed, will then come and afflict his mind, and\nwill still his voice, that he may not cry to God. But what did the blind\nman, when the people would still him? He called so much the louder, until\nJesus heard his voice and healed him. So should we do also, if the devil\ntrouble us with manifold thoughts and temptations: we should call louder\nand louder to Jesus, that he drive the evil temptations from our hearts,\nand that he enlighten our mind with his grace. But if we continue praying,\nthen may we with our cry incline Jesus to stand, who was before passing on,\nand to hear our cry, and enlighten our hearts with good and pure thoughts.\nEvil thoughts cannot harm us, if they are not pleasing to us; but the more\nthe devil terrifies us with evil thoughts, so much the better shall we be,\nand dearer to God, if we despise the devil and all his temptations through\nGod's assistance.\n\nWhat is Jesus's standing, or what is his passing? He passed through his\nhuman nature, and he stood through the divine nature. He passed through\nhuman nature, so that he {159} was born, and passed from place to place,\nand suffered death, and from death arose, and ascended to heaven. This is\nhis passing. He stands through his divine nature; because he is, by his\npower, everywhere present, and needs not go from place to place; because he\nis in every place through his divine nature. When he was passing he heard\nthe blind man's cry; and when he stood he gave him sight; because through\nhis human nature he bewails the blindness of our minds, and through his\ndivine nature he gives us light, and enlightens our blindness. He said to\nthe blind man, \"What wilt thou that I do to thee?\" Thinkest thou that he\nknew not what the blind man desired, he who could heal him? But he would\nthat the blind man should pray; for he exhorts everyone very urgently to\nprayers: for though he says, in another place, \"Your heavenly Father\nknoweth what ye require, before ye pray to him for anything,\" yet the good\nGod desires that we should fervently pray to him; because by prayers is our\nheart stimulated and turned to God.\n\nThen said the blind man, \"Sir, do that I may see.\" The blind man prayed\nneither for gold, nor silver, nor any worldly things, but prayed for his\nsight. For naught he accounted it to pray for anything but sight; because,\nthough the blind may have something, he cannot without light see that which\nhe has. Let us then imitate this man who was healed by Christ, both in body\nand in soul: let us pray, not for deceitful riches, nor transitory honours;\nbut let us pray to our Lord for light: not for that light which will be\nended, which will be driven away by the night, that which is common to us\nand to the brutes; but let us pray for that light which we can see with\nangels only, which shall never be ended. To that light verily our faith\nshall bring us, as Christ said to the blind man, \"Look now: thy faith hath\nhealed thee.\"\n\nNow some unbelieving man will ask, How may I desire the spiritual light\nwhich I cannot see? Now to that man I say, that the things which he\nunderstands and may {161} comprehend, he understands those things not\nthrough his body, but through his soul; yet no man sees his soul in this\nlife. It is invisible, but, nevertheless, it guides the visible body. The\nbody, which is visible, has life from the soul, which is invisible. If that\nwhich is invisible depart, then will the visible fall down; because it\nbefore stood not of itself. The life of the body is the soul, and the life\nof the soul is God. If the soul depart, the mouth cannot cry, though it\ngape; nor the eye see, though it be open; nor will any limb do anything, if\nthe body be soulless. So also the soul, if God, for its sins, forsake it,\nit will do nothing good. No man may do anything good without God's support.\nThe sinful soul will not be wholly turned to naught, though it be rendered\ndead to good; but it will be dead to every excellence and happiness, and\nwill be preserved to eternal death, where it will be ever continuing in\ntorments, and yet will never perish.\n\nHow canst thou now doubt of the eternal light, though it be invisible, when\nthou hast life from an invisible soul, and thou doubtest not that thou hast\na soul, though thou canst not see it? The blind man, when he could see,\nfollowed Jesus. That man sees and follows God, who can understand God, and\ndoes good works. That man sees and will not follow God, who understands\nGod, and will not do good works. But let us understand God, and do good\nworks: let us behold whither Christ goes, and follow him; that is, that we\nshould meditate on what he teaches, and what is pleasing to him, and that\nwith works fulfil, as he himself said, \"He who will serve me, let him\nfollow me;\" that is, let him imitate me, and shun every evil, and love\nevery good, as I do. Christ gained for himself in this life neither land\nnor riches, as he of himself said, \"The beasts have holes, and the birds\nhave nests, where they rest, and I have not where I may lay down {163} my\nhead.\" He had as much as he recked of, and lived on the possessions of\nother men, he who owned all things.\n\nWe read in the book of Christ that the people resolved concerning him, that\nthey would seize him, and set him up for king, that he might be their\ntemporal head, as he was divinely. When Christ perceived the people's will\nhe fled alone to a mountain, and his companions went to the sea, and Jesus\nwas up on land. Then by night Jesus went on the water with dry feet, until\nhe came to his disciples, where they were in a ship. He fled from worldly\nhonour, when he was chosen king; but he fled not from reproach and scorn,\nwhen the Jews would hang him on a cross. He would not encircle his head\nwith a golden crown, but with one of thorns, as it was done at his passion.\nHe would not reign for a while in this life, who rules eternally in heaven.\nThis world is not our country, but is our place of exile; therefore should\nwe not set our hope in this deceitful life, but should hasten with good\ndeserts to our country, for which we were created, that is, to the kingdom\nof heaven.\n\nVerily it is written, \"Whosoever will be a friend of this world, he shall\nbe accounted a foe of God.\" Christ said in some place, that \"The way is\nvery narrow and steep which leads to the kingdom of heaven; and it is very\nwide and smooth which leads to hell-torment.\" The way which leads to the\nkingdom of heaven is narrow and steep, in order that we should with\ndifficulty gain our country. If we desire to obtain it, we should love\nmercy, and chastity, and truth, and righteousness, and humility, and have\ntrue love to God and to men, and give alms according to our means, and be\nmoderate in our food, and observe all other holy things. These things we\ncannot do without difficulties; but if we do them, then may we with those\nlabours, through God's support, ascend the steep way which leads us to\neternal life. The way which leads to perdition is broad and smooth, because\nwicked {165} lusts bring a man to perdition. It is very soft to him and no\nlabour to satiate his libidinousness and drunkenness, and practise\ncovetousness and pride, and rob the weak, and do whatsoever he lists: but\nthose evil practices and others such lead him without labour to eternal\ntorments, unless before his end he desist from evil and do good. Foolish is\nthe wayfaring man who takes the smooth way that misleads him, and forsakes\nthe steep which brings him to the city. So also shall we be truly\ninconsiderate, if we love brief voluptuousness and transitory pleasures so\ngreatly that they bring us to eternal torments. But let us take the more\ndifficult way, that we may here for some time labour, in order to be\neternally without labour. Easily might Christ, had he been willing, have\ncontinued in this life without hardships, and gone to his everlasting\nkingdom without suffering, and without death; but he would not. Concerning\nwhich Peter the apostle said, \"Christ suffered for us, and gave us an\nexample, that we should follow his footsteps;\" that is, that we should\nsuffer something for love of Christ, and for our sins. Well suffers the\nman, and acceptably to God, who strives against wickedness, and promotes\ngoodness, as he best may. He who will suffer nothing in this life, shall\nsuffer against his will in the life to come.\n\nNow is a pure and holy time drawing nigh, in which we should atone for our\nremissness: let, therefore, every christian man come to his confessor, and\nconfess his secret sins, and amend by the teaching of his instructor; and\nlet everyone stimulate another to good by good example, that all people may\nsay of us, as was said of the blind man when his eyes were enlightened;\nthat is, All people who saw that miracle praised God, who liveth and\nreigneth ever without end. Amen.\n\n       *       *       *       *       *\n\n\n{166} DOMINICA PRIMA IN QUADRAGESIMA.\n\n    Ductus est Iesus in desertum a Spiritu: et reliqua.\n\nIc wolde eow trahtnian this godspel, dhe mann nu beforan eow raedde, ac ic\nondraede thaet ge ne magon dha micelan deopnysse thaes godspelles swa\nunderstandan swa hit gedafenlic sy. Nu bidde ic eow thaet ge beon\ngedhyldige on eowerum gedhance, odhthaet we dhone traht mid Godes fylste\noferraedan magon.\n\n\"Se Haelend waes gelaed fram tham Halgan Gaste to anum westene, to dhy\nthaet he waere gecostnod fram deofle: and he dha faeste feowertig daga and\nfeowertig nihta, swa thaet he ne onbyrigde aetes ne waetes on eallum tham\nfyrste: ac sidhdhan him hingrode. Tha genealaehte se costnere, and him to\ncwaedh, Gif dhu sy Godes Sunu, cwedh to dhisum stanum thaet hi beon awende\nto hlafum. Dha andwearde se Haelend, and cwaedh, Hit is awriten, ne leofadh\nse mann na be hlafe anum, ac lyfadh be eallum dham wordum the gadh of Godes\nmudhe. Tha genam se deofol hine, and gesette hine uppan dham scylfe thaes\nheagan temples, and cwaedh, Gif dhu Godes Sunu sy, feall nu ad['u]n: hit is\nawriten, thaet englum is beboden be dhe, thaet hi dhe on hira handum\nahebbon, thaet thu furdhon ne dhurfe dhinne fot aet stane aetspurnan. Tha\ncwaedh se Haelend eft him to, Hit is awriten, Ne fanda thines Drihtnes. Tha\ngenam se deofol hine eft, and gesette hine uppan anre swidhe heahre dune,\nand aeteowde him ealles middangeardes welan, and his wuldor, and cwaedh him\nto, Ealle dhas dhing ic forgife dhe, gif dhu wilt feallan to minum fotum\nand gebiddan the to me. Dha cwaedh se Haelend him to, Ga dhu underbaecc,\nsceocca! Hit is awriten, Gehw['a] sceal hine gebiddan to his Drihtne anum,\nand him anum dheowian. Tha forlet se deofol hine, and him comon englas to,\nand him dhenodon.\"\n\nSe Halga Gast laedde thone Haelend to tham westene, to dhy thaet he waere\nthaer gecostnod. Nu wundradh gehw['a] h['u] se deofol dorste genealaecan to\ndham Haelende, thaet he hine costnode: {168} ac h['e] ne dorste Cristes\nf['a]ndian, gif him alyfed naere. Se Haelend com to mancynne fordhi thaet\nhe wolde ealle ure costnunga oferswidhan mid his costnungum, and\noferswidhan urne dhone ecan deadh mid his hwilwendlicum deadhe. Nu waes he\nswa eadmod thaet he gedhafode dham deofle thaet he his fandode, and he\ngedhafode lydhrum mannum thaet hi hine ofslogon. Deofol is ealra\nunrihtwisra manna heafod, and tha yfelan men sind his lima: nu gedhafode\nGod thaet thaet heafod hine costnode, and thaet dha limu hine ahengon.\n\nTham deofle waes micel twynung, Hwaet Crist waere? His l['i]f naes na\ngel['o]god swa swa odhra manna l['i]f. Crist ne aet mid gyfernysse, ne he\nne dr['a]nc mid oferflowendnysse, ne his eagan ne ferdon worigende geond\nmislice lustas. Tha smeade se deofol hwaet he waere; hwaedher he waere\nGodes Sunu, sedhe manncynne behaten waes. Cwaedh tha on his gedhance, thaet\nhe fandian wolde hwaet he waere. Dha faeste Crist feowertig daga and\nfeowertig nihta on ['a]n, dha on eallum tham fyrste ne cwaedh se deofol to\nhim thaet he etan sceolde, fordhan the h['e] geseh thaet him nan dhing ne\nhingrode. Eft, dhadha Crist hingrode aefter swa langum fyrste, dha wende se\ndeofol sodhlice thaet he God naere, and cwaedh to him, \"Hwi hingradh the?\nGif dhu Godes Sunu sy, wend thas stanas to hlafum, and et.\"\n\nEadhe mihte God, sedhe awende waeter to wine, and sedhe ealle gesceafta of\nnahte geworhte, eadhelice he mihte awendan dha stanas to hlafum: ac he\nnolde nan dhing don be dhaes deofles taecunge; ac cwaedh him to andsware,\n\"Ne lifadh na se man be hlafe anum, ac lifadh be dham wordum dhe gadh of\nGodes mudhe.\" Swa swa thaes mannes lichama leofadh be hlafe, swa sceal his\nsawul lybban be Godes wordum, thaet is, be Godes lare, the he thurh wise\nmenn on bocum gesette. Gif se lichama naefdh mete, oththe ne maeg mete\ndhicgean, thonne forweornadh he, and adeadadh: swa eac seo sawul, gif heo\nnaefdh tha halgan lare, heo bidh thonne weornigende and maegenleas. Thurh\ndha halgan lare heo bidh strang and onbryrd to Godes willan.\n\nTha waes se deofol aene oferswidhed fram Criste. \"And he dha hine genam,\nand baer upp on thaet templ, and hine sette aet {170} dham scylfe, and\ncwaedh to him, Gif dhu Godes Sunu sy, sceot ad['u]n; fordhan the englum is\nbeboden be dhe, thaet h['i] dhe on handum ahebban, thaet thu ne dhurfe\ndhinne f['o]t aet stane aetspurnan.\" Her beg['a]nn se deofol to reccanne\nhalige gewritu, and he leah mid thaere race; fordhan dhe h['e] is leas, and\nnan sodhfaestnys nis on him; ac he is faeder aelcere leasunge. Naes thaet\nna awriten be Criste thaet h['e] dha saede, ac waes awriten be halgum\nmannum: h['i] behofiadh engla fultumes on thissum life, thaet se deofol\nh['i] costnian ne mote swa swidhe swa he wolde. Swa hold is God mancynne,\nthaet he haefdh geset his englas us to hyrdum, thaet h['i] ne sceolon na\ngedhafian tham redhum deoflum thaet h['i] ['u]s fordon magon. Hi moton ure\nafandian, ac h['i] ne moton us nydan to nanum yfle, buton we hit sylfe\nagenes willan d['o]n, thurh tha yfelan tihtinge dhaes deofles. We ne beodh\nna fulfremede buton we beon afandode: thurh dha fandunge we sceolon\ngedheon, gif we aefre widhsacadh deofle, and eallum his larum; and gif we\ngenealaecadh urum Drihtne mid geleafan, and lufe, and godum weorcum; gif we\nhwaer aslidon, arisan eft thaerrihte, and betan georne thaet dhaer tobrocen\nbidh.\n\nCrist cwaedh tha to dham deofle, \"Ne sceal man fandigan his Drihtnes.\"\nThaet waere swidhe gilplic d['ae]d gif Crist scute dha ad['u]n, theah dhe\nhe eadhe mihte butan awyrdnysse his lima nydher asceotan, sedhe gebigde\nthone heagan heofenlican bigels; ac he nolde nan dhing d['o]n mid gylpe;\nfordhon the se gylp is an heafod-leahter; tha nolde he ad['u]n asceotan,\nfordhon dhe he onscunode thone gylp; ac cwaedh, \"Ne sceal man his Drihtnes\nf['a]ndian.\" Se man f['a]ndiadh his Drihtnes, sedhe, mid dyslicum truwan\nand mid gylpe, sum wundorlic dhing on Godes naman d['o]n wile, odhdhe sedhe\nsumes wundres dyslice and butan neode, aet Gode abiddan wile. Tha waes se\ndeofol odhere sidhe thurh Cristes gedhyld oferswidhed.\n\n\"Tha genam he hine eft, and abaer hine ['u]pp on ane dune, and aetywde him\nealles middangeardes welan and his wuldor, and cwaedh to him, Ealle dhas\ndhing ic forgife dhe, gif dhu wilt afeallan to minum fotum, and the to me\ngebiddan.\" Dyrstelice spraec se deofol her, swa swa he aer spraec, thatha\nhe on {172} heofenum waes, thatha he wolde daelan heofonan rice widh his\nScyppend, and beon Gode gel['i]c; ac his dyrstignys hine awearp dha into\nhelle; and eac nu his dyrstignys hine genidherode, thadha he, dhurh Cristes\nthrowunge, forlet mancynn of his anwealde. He cwaedh, \"Thas dhing ic\nforgife dhe.\" Him dhuhte thaet he ahte ealne middangeard; fordhon dhe him\nne widhstod nan man aerdham the Crist com the hine gewylde.\n\nHit is awriten on halgum bocum, \"Eordhe and eall hire gefyllednys, and eal\nymbhwyrft and tha dhe on dham wuniadh, ealle hit syndon Godes aehta,\" and\nna deofles. Theah-hwaedhere Crist cwaedh on his godspelle be dham deofle,\nthaet he waere middangeardes ealdor, and he sceolde beon ['u]t-adraefed. He\nis dhaera manna ealdor, the lufiadh thisne middangeard, and ealne heora\nhiht on thissum l['i]fe besettadh, and heora Scyppend forseodh. Ealle\ngesceafta, sunne, and mona, and ealle tunglan, land, and s['ae], and\nnytenu, ealle h['i] dheowiadh hyra Scyppende; fordhon the h['i] faradh\naefter Godes dihte. Se lydhra man ['a]na, thonne he forsihdh Godes beboda,\nand fullg['ae]dh deofles willan, odhdhe thurh gytsunge, oththe dhurh\nleasunge, odhdhe dhurh graman, odhdhe dhurh odhre leahtras, thonne bidh he\ndeofles dheowa, thonne he deofle gecwemdh, and thone forsihdh dhe hine\ngeworhte.\n\n\"Crist cwaedh dha to dham deofle, Ga dhu underbaecc, sceocca! Hit is\nawriten, Man sceal hine gebiddan to his Drihtne, and him anum dheowian.\"\nQuidam dicunt non dixisse Saluatorem, \"Satane, uade retro,\" sed tantum\n\"Uade\": sed tamen in rectioribus et uetustioribus exemplaribus habetur,\n\"Uade retro Satanas,\" sicut interpretatio ipsius nominis declarat; nam\ndiabolus _Deorsum ruens_ interpretatur. Apostolo igitur Petro dicitur a\nX[=po], \"Uade retro me,\" id est, _Sequere me_. Diabolo non dicitur, _Uade\nretro me_, sed, \"Uade retro,\" sicut jam diximus, et sic scripsit beatus\nHieronimus, in una epistola. He cwaedh to dham deofle, \"Ga dhu underbaec.\"\nDeofles nama is gereht, 'Nydher-hreosende.' Nydher he ahreas, and underbaec\nhe eode fram frimdhe his anginnes, thadha he waes ascyred fram dhaere\nheofonlican blisse; on hinder he eode {174} eft thurh Cristes to-cyme; on\nhinder he sceal g['a]n on domes daege, thonne he bidh belocen on helle-wite\non ['e]cum fyre, he and ealle his geferan; and h['i] naefre sidhdhan\n['u]t-brecan ne magon.\n\nHit is awriten on dhaere ealdan ['ae], thaet nan man ne sceal hine gebiddan\nto nanum deofelgylde, ne to nanum dhinge, buton to Gode anum; fordhon dhe\nn['a]n gesceaft nys wyrdhe thaes wurdhmyntes, buton se ana sedhe Scyppend\nis ealra dhinga: to him anum we sceolon ['u]s gebiddan; he ana is sodh\nHlaford and sodh God. We biddadh thingunga aet halgum mannum, thaet hi\nsceolon ['u]s dhingian to heora Drihtne and to urum Drihtne; ne gebidde we\nn['a], dheah-hwaedhere, us to him, swa swa we to Gode dodh, ne hi thaet\ngedhafian nelladh; swa swa se engel cwaedh to Iohanne tham apostole, dhadha\nhe wolde feallan to his fotum: he cwaedh, \"Ne do thu hit na, thaet thu to\nme abuge. Ic eom Godes theowa, swa swa dhu and thine gebrodhra: gebide dhe\nto Gode anum.\"\n\n\"Tha forl['e]t se deofol Crist, and him comon englas to, and him dhenodon.\"\nHe waes gecostnod swa swa mann, and aefter dhaere costnunge him comon\nhalige englas to, and him dhenodon, swa swa heora Scyppende. Buton se\ndeofol gesawe thaet Crist man waere, ne gecostnode he hine; and buton he\nsodh God waere, noldon dha englas him dhenian. Mycel waes ures Haelendes\neadhmodnys and his gethyld on dhisre daede. He mihte mid anum worde\nbesencan dhone deofol on thaere deopan nywelnysse; ac h['e] ne aeteowde his\nmihte, ac mid halgum gewritum he andwyrde dham deofle, and sealde us bysne\nmid his gedhylde, thaet swa oft swa we fram dhwyrum mannum aenig dhing\nthrowiadh, thaet we sceolon wendan ure mod to Godes lare swidhor thonne to\naenigre wrace.\n\nOn dhreo wisan bidh deofles costnung: thaet is on tihtinge, on\nlustfullunge, on gedhafunge. Deofol tiht ['u]s to yfele, ac we sceolon hit\nonscunian, and ne geniman nane lustfullunge to dhaere tihtinge: gif thonne\nure mod nimdh gelustfullunge, thonne sceole we huru widhstandan, thaet\ndhaer ne beo n['a]n gedhafung to dham yfelan weorce. Seo yfele tihting is\nof deofle; {176} dhonne bidh oft thaes mannes m['o]d gebiged to dhaere\nlustfullunge, hwilon eac asl['i]t to dhaere gedhafunge; fordhon the we sind\nof synfullum flaesce acennede. Naes na se Haelend on dha wisan gecostnod;\nfordhon dhe he waes of maedene acenned buton synne, and naes nan dhing\ndhwyrlices on him. He mihte beon gecostnod thurh tihtinge, ac nan\nlustfullung ne hrepede his m['o]d. Thaer naes eac nan gedhafung, fordhon\ndhe dhaer naes nan lustfullung; ac waes dhaes deofles costnung fordhy eall\nwidhutan, and nan dhing widhinnan. Ungewiss com se deofol to Criste, and\nungewiss he eode aweig; fordhan the se Haelend ne geswutulode na him his\nmihte, ac oferdr['a]f hine gedhyldelice mid halgum gewritum.\n\nSe ealda deofol gecostnode urne faeder Ad['a]m on dhreo wisan: thaet is mid\ngyfernysse, and mid idelum wuldre, and mid gitsunge; and tha weardh he\noferswidhed, fordhon the he gedhafode dham deofle on eallum tham dhrim\ncostnungum. Thurh gyfernysse he waes oferswidhed, thatha he dhurh deofles\nlare aet dhone forbodenan aeppel. Thurh idel wuldor he waes oferswidhed,\ndhadha he gelyfde dhaes deofles wordum, dhadha he cwaedh, \"Swa maere ge\nbeodh swa swa englas, gif ge of tham treowe etadh.\" And h['i] dha gelyfdon\nhis leasunge, and woldon mid idelum gylpe beon beteran thonne h['i]\ngesceapene waeron: dha wurdon h['i] wyrsan. Mid gytsunge he waes\noferswidhed, thatha se deofol cwaedh to him, \"And ge habbadh gescead\naegdher ge g['o]des ge ['y]feles.\" Nis na gytsung on feo anum, ac is eac on\ngewilnunge micelre gedhincdhe.\n\nMid tham ylcum dhrim dhingum the se deofol dhone frumsceapenan mann\noferswidhde, mid tham ylcan Crist oferswidhde hine, and astrehte. Thurh\ngyfernysse fandode se deofol Cristes, dhadha he cwaedh, \"Cwedh to dhysum\nstanum thaet h['i] beon to hlafum awende, and et.\" Thurh idel wuldor he\nfandode his, thatha he hine tihte thaet h['e] sceolde sceotan nydher of\ndhaes temples scylfe. Thurh gitsunge he fandode his, dhadha he mid leasunge\nhim behet ealles middangeardes welan, gif he wolde feallan to his fotum. Ac\nse deofol waes tha oferswidhed {178} dhurh Crist on tham ylcum gemetum the\nhe aer Adam oferswidhde; thaet he gewite fram urum heortum mid tham\ninnfaere gehaeft, mid tham the he inn-afaren waes and us gehaefte.\n\nWe gehyrdon on dhisum godspelle thaet ure Drihten faeste feowertig daga and\nfeowertig nihta on ['a]n. Dhadha he swa lange faeste, tha geswutelode he\ntha micelan mihte his godcundnysse, thurh dha he mihte on eallum dhisum\nandweardum life butan eordhlicum mettum lybban, gif he wolde. Eft, dhadha\nhim hingrode, tha geswutelode he thaet h['e] waes sodh man, and fordhi\nmetes behofode. Moyses se heretoga faeste eac feowertig daga and feowertig\nnihta, to dhi thaet he moste underfon Godes ['ae]; ac he ne faeste na thurh\nhis agene mihte, ac thurh Godes. Eac se witega Elias faeste ealswa lange\neac thurh Godes mihte, and sidhdhan waes genumen butan deadhe of dhisum\nlife.\n\nNu is dhis faesten eallum cristenum mannum geset to healdenne on aelces\ngeares ymbryne; ac we moton aelce daeg ures metes brucan mid\nforhaefednysse, dhaera metta the alyfede sind. Hw['i] is dhis faesten thus\ngeteald thurh feowertig daga? On eallum geare sind getealde dhreo hund daga\nand fif and sixtig daga; thonne, gif we teodhiadh thas gearlican dagas,\nthonne beodh thaer six and dhritig teodhing-dagas; and fram dhisum daege\nodh thone halgan Easter-daeg sind twa and feowertig daga: d['o] thonne dha\nsix sunnan-dagas of dham getele, thonne beodh tha six and dhritig thaes\ngeares teodhing-dagas ['u]s to forhaefednysse getealde.\n\nSwa swa Godes ['ae] ['u]s bebyt thaet we sceolon ealle tha dhing the us\ngesceotadh of ['u]res geares teolunge Gode tha teodhunge syllan, swa we\nsceolon eac on dhisum teodhing-dagum urne lichaman mid forhaefednysse Gode\nto lofe teodhian. We sceolon ['u]s gearcian on eallum dhingum swa swa Godes\nthenas, aefter thaes apostoles taecunge, on micclum gedhylde, and on halgum\nwaeccum, on faestenum, and on claennysse modes and lichaman; fordhi laesse\npleoh bidh tham cristenum men thaet he flaesces bruce, thonne he on\ndhissere halgan tide w['i]fes bruce. {180} Laetadh aweg ealle saca, and\naelc geflitt, and gehealdadh thas tid mid sibbe and mid sodhre lufe;\nfordhon ne bidh nan faesten Gode andfenge butan sibbe. And dodh swa swa God\ntaehte, tobrec dhinne hlaf, and syle dhone otherne dael hungrium men, and\nlaed into thinum huse w['ae]dlan, and dha earman aelfremedan men, and\ngefrefra h['i] mid thinum godum. Thonne dhu nacodne geseo, scryd hine, and\nne forseoh dhin agen flaesc. Se mann the faest buton aelmyssan, h['e] dedh\nswilce h['e] sparige his mete, and eft ett thaet h['e] ['ae]r mid\nforhaefednysse foreode; ac thaet faesten taeldh God. Ac gif dhu faestan\nwille Gode to gecwemednysse, thonne gehelp dhu earmra manna mid tham daele\ndhe dhu the sylfum oftihst, and eac mid maran, gif dhe to onhagige.\nForb['u]gadh idele spellunge, and dyslice blissa, and bewepadh eowre synna;\nfordhon dhe Crist cwaedh, \"W['a] eow the nu hlihgadh, ge sceolon heofian\nand wepan.\" Eft he cwaedh, \"Eadige beodh dha dhe nu wepadh, fordhon dhe hi\nsceolon beon gefrefrode.\"\n\nWe lybbadh mislice on twelf mondhum: nu sceole we ure gymeleaste on thysne\ntiman geinnian, and lybban Gode, we dhe odhrum timan us sylfum leofodon.\nAnd swa hwaet swa we dodh to gode, uton d['o]n thaet butan gylpe and idelre\nherunge. Se mann the for gylpe hwaet to g['o]de dedh, him sylfum to\nherunge, naefdh he dhaes nane mede aet Gode, ac haefdh his wite. Ac uton\nd['o]n swa swa God taehte, thaet ure godan weorc beon on dha wisan mannum\ncudhe, thaet h['i] magon geseon ure g['o]dnysse, and thaet h['i] wuldrian\nand herigan urne Heofenlican Faeder, God Aelmihtigne, sedhe forgilt mid\nhundfealdum swa hwaet swa we dodh earmum mannum for his lufon, sedhe\nleofadh and rixadh ['a] butan ende on ecnysse. Amen.\n\n{167} THE FIRST SUNDAY IN LENT.\n\n    Ductus est Jesus in desertum a Spiritu: et reliqua.\n\nI would expound to you this gospel which has just now been read before you,\nbut I fear that ye cannot understand the great depth of this gospel as it\nis fitting. Now I pray you to be patient in your thoughts till, with God's\nassistance, we can read over the text.\n\n\"Jesus was led by the Holy Ghost to a waste, in order that he might be\ntempted by the devil: and he there fasted forty days and forty nights, so\nthat he tasted neither food nor drink in all that time: but he then\nhungered. Then the tempter approached, and said to him, If thou art the Son\nof God, say to these stones that they be turned to loaves. Then Jesus\nanswered, and said, It is written, Man liveth not by bread alone, but\nliveth by all the words that go from the mouth of God. Then the devil took\nhim, and set him upon the summit of the lofty temple, and said, If thou art\nthe Son of God, fall now down: it is written, that angels are commanded\nconcerning thee, that they shall lift thee in their hands, that thou may\nnot dash thy foot on a stone. Then said Jesus again to him, It is written,\nTempt not thy Lord. Then the devil took him again, and set him upon a very\nhigh mountain, and showed him all the wealth and glory of the world, and\nsaid to him, All these things will I give thee, if thou wilt fall at my\nfeet, and adore me. Then said Jesus to him, Go thou behind, Satan! It is\nwritten, Everyone shall adore his Lord alone, and him alone serve. Then the\ndevil left him, and angels came to him, and ministered unto him.\"\n\nThe Holy Ghost led Jesus to the waste, that he might there be tempted. Now\neveryone will wonder how the devil durst approach Jesus to tempt him: but\nhe durst not tempt {169} Jesus, if it had not been allowed him. Jesus came\nto mankind because he would overcome all our temptations by his\ntemptations, and overcome our eternal death with his temporary death. Now\nhe was so humble that he permitted the devil to tempt him, and he permitted\nwicked men to slay him. The devil is the head of all unrighteous men, and\nevil men are his limbs: now God permitted the head to tempt him, and the\nlimbs to crucify him.\n\nTo the devil it was a great doubt, What Christ were? His life was not\nordered like the lives of other men. Christ ate not with avidity, nor did\nhe drink with excess, nor did his eyes pass wandering amid various\npleasures. Then the devil meditated what he were; whether he were the Son\nof God, who had been promised to mankind. He said then in his thoughts,\nthat he would prove what he were. When Christ was fasting forty days and\nforty nights together, in all that time the devil did not say to him that\nhe should eat, because he saw that he hungered not. Afterwards, when Christ\nhungered after so long a time, then verily the devil weened that he was not\nGod, and said to him, \"Why hungerest thou? If thou art the Son of God, turn\nthese stones to loaves, and eat.\"\n\nEasily might God, who turned water to wine, and he who wrought all\ncreatures from nothing, easily might he have turned the stones to loaves:\nbut he would do nothing by the devil's direction; but said to him in\nanswer, \"Man liveth not by bread alone, but liveth by the words which go\nfrom the mouth of God.\" As man's body lives by bread, so shall his soul\nlive by the words of God, that is, by God's doctrine, which, through wise\nmen, he has set in books. If the body has not food, or cannot eat food,\nthen it decays and dies: so likewise the soul, if it has not the holy\ndoctrine, it will be perishable and powerless. By the holy doctrine it will\nbe strong, and stimulated to God's will.\n\nThen was the devil _once_ overcome by Christ. \"And he then took him and\nbare him up on the temple, and set him {171} on the summit, and said to\nhim, If thou art the Son of God, dart down; for it is commanded to angels\nconcerning thee, that they shall raise thee on their hands, that thou may\nnot dash thy foot against a stone.\" Here the devil began to expound the\nholy scriptures, and he lied in his exposition; because he is false, and\nthere is no truth in him; but he is the father of all leasing. It was not\nwritten of Christ what he there said, but was written of holy men: they\nrequire the support of angels in this life, that the devil may not tempt\nthem so much as he would. So benevolent is God to mankind, that he has set\nhis angels over us as guardians, that they may not allow the fierce devils\nto fordo us. They may tempt us, but they cannot compel us to any evil,\nunless we ourselves do it of our own will, through the evil instigation of\nthe devil. We shall not be perfect unless we be tempted: through temptation\nwe shall thrive, if we ever resist the devil and all his precepts; and if\nwe draw nigh to our Lord with faith, and love, and good works; if we\nanywhere slide down, arise forthwith, and earnestly mend what shall there\nbe broken.\n\nChrist said to the devil, \"No one shall tempt his Lord.\" It would have been\na very proud deed if Christ had cast himself down, though he easily might,\nwithout injury of his limbs, have cast himself down, who bowed the high\narch of heaven; but he would do nothing in pride, because pride is a deadly\nsin; so he would not cast himself down, because he would shun pride; but\nsaid, \"No one shall tempt his Lord.\" That man tempts his Lord, who, with\nfoolish confidence and with pride, will do something in the name of God, or\nwho will foolishly and without need pray to God for some miracle. Then was\nthe devil, by Christ's patience, overcome _a second time_.\n\n\"Then he took him again, and bare him up on a mountain, and showed him all\nthe riches of the world and its glory, and said to him, All these things\nwill I give thee, if thou wilt fall at my feet, and adore me.\"\nPresumptuously spake the devil here, as he before spake, when he was in\nheaven, when he {173} would share the heavenly kingdom with his Creator,\nand be equal to God; but his presumption then cast him down into hell; and\nnow also his presumption humbled him, when he, through Christ's passion,\nlet mankind out of his power. He said, \"These things will I give thee.\" It\nseemed to him that he possessed all the world; because no man withstood him\nbefore Christ came who subdued him.\n\nIt is written in holy books, \"Earth and all its fullness, and all the globe\nand those who dwell on it, all are God's possessions,\" and not the devil's.\nNevertheless, Christ said in his gospel concerning the devil, that he was\nthe prince of the world, and he should be driven out. He is the prince of\nthose men who love this world, and set all their hope in this life, and\ndespise their Creator. All creatures, sun, and moon, and all stars, land,\nand sea, and cattle, all serve their Creator; because they perform their\ncourse after God's direction. Wicked man alone, when he despises the\ncommandments of God, and fulfils the devil's will, either through\ncovetousness, or through leasing, or through anger, or through other sins,\nthen is he the devil's thrall, then is he acceptable to the devil, and\ndespises him who created him.\n\n\"Christ then said to the devil, Go thou behind, Satan! It is written, Man\nshall adore his Lord, and serve him alone.\" Quidam dicunt non dixisse\nSalvatorem, \"Satane, vade retro,\" sed tantum \"Vade\": sed tamen in\nrectioribus et vetustioribus exemplaribus habetur, \"Vade retro Satanas,\"\nsicut interpretatio ipsius nominis declarat; nam diabolus _Deorsum ruens_\ninterpretatur. Apostolo igitur Petro dicitur a Christo, \"Vade retro me,\" id\nest, _Sequere me_. Diabolo non dicitur, _Vade retro me_, sed \"Vade retro,\"\nsicut jam diximus, et sic scripsit beatus Hieronymus, in una epistola. He\nsaid to the devil, \"Go thou behind.\" The name of devil is interpreted,\n_Falling down_. He fell down, and he went behind from the beginning of his\nenterprize, when he was cut off from heavenly bliss; he went behind again\nthrough Christ's advent; {175} he shall go behind on doomsday, when he\nshall be shut up in hell in eternal fire, he and all his associates; and\nthey never afterwards may burst out.\n\nIt is written in the old law that no man shall worship any idol, nor\nanything, save God alone; because no creature is worthy of that honour,\nsave him alone who is the Creator of all things: him only should we\nworship; he alone is true Lord and true God. We pray for their\nintercessions to holy men, that they may mediate for us with their Lord and\nour Lord; still we do not worship them as we do God, nor would they permit\nit; as the angel said to John the apostle, when he would fall at his feet:\nhe said, \"Do thou it not, that thou bowest to me. I am God's servant, as\nthou and thy brethren: worship God alone.\"\n\n\"Then the devil left Christ, and angels came to him, and ministered to\nhim.\" He was tempted as a man, and after the temptation holy angels came to\nhim, and ministered to him as to their Creator. Unless the devil had seen\nthat Christ was a man, he would not have tempted him; and unless he had\nbeen true God, the angels would not have ministered to him. Great was our\nSaviour's meekness and his patience in this deed. He might with one word\nhave sunk the devil into the deep abyss; but he manifested not his might,\nbut answered the devil with the holy scriptures, and gave us an example by\nhis patience, that, as often as we suffer anything from perverse men, we\nshould turn our mind to God's precepts rather than to any vengeance.\n\nIn three ways is temptation of the devil: that is in instigation, in\npleasure, in consent. The devil instigates us to evil, but we should shun\nit, and take no pleasure in the instigation: but if our mind takes\npleasure, then should we at least withstand, so that there be no consent to\nevil work. Instigation to evil is of the devil; but a man's mind is often\n{177} bent to pleasure, sometimes also it lapses into consent; seeing that\nwe are born of sinful flesh. Not in this wise was Jesus tempted; because he\nwas born of a virgin without sin, and that there was nothing perverse in\nhim. He might have been tempted by instigation, but no pleasure touched his\nmind. There was also no consent, because there was no pleasure; therefore\nwas the devil's temptation all without, and nothing within. Uncertain came\nthe devil to Christ, and uncertain he went away; seeing that Jesus\nmanifested not his power to him, but overcame him patiently by the holy\nscriptures.\n\nThe old devil tempted our father Adam in three ways: that is with\ngreediness, with vain-glory, and with covetousness; and then he was\novercome, because he consented to the devil in all those three temptations.\nThrough greediness he was overcome, when, by the devil's instruction, he\nate the forbidden apple. Through vain-glory he was overcome, when he\nbelieved the devil's words, when he said, \"Ye shall be as great as angels,\nif ye eat of that tree.\" And they then believed his leasing, and would in\ntheir vain-glory be better than they had been created: then became they\nworse. With covetousness he was overcome, when the devil said to him, \"And\nye shall have the power to distinguish good from evil.\" Covetousness is not\nalone in money, but is also in the desire of great dignity.\n\nWith the same three things with which the devil overcame the first-created\nman, Christ overcame and prostrated him. Through greediness the devil\ntempted Christ, when he said, \"Say to these stones that they be turned to\nloaves, and eat.\" Through vain-glory he tempted him, when he would\ninstigate him to dart down from the temple's summit. Through covetousness\nhe tempted him, when, with leasing, he promised him the wealth of all the\nworld, if he would fall at his feet. But the devil was overcome by Christ\nby the {179} same means with which he had of yore overcome Adam; so that he\ndeparted from our hearts made captive by the entrance at which he had\nentered and made us captives.\n\nWe have heard in this gospel that our Lord fasted forty days and forty\nnights together. When he had fasted so long he manifested the great power\nof his godhead, by which he might, in all this present life, without\nearthly food, have lived, if he had been willing. Afterwards, when he was\nhungry, he manifested that he was a true man, and therefore required food.\nMoses the leader fasted also forty days and forty nights, that he might\nreceive God's law; but he fasted not through his own power, but through\nGod's. The prophet Elijah also fasted as long through God's power, and was\nafterwards, without death, taken from this life.\n\nNow this fast is appointed to be held by all Christian men in the course of\nevery year; but we must also on each day eat our food with abstemiousness,\nof those meats which are permitted. Why is this fast computed for forty\ndays? In every year there are reckoned three hundred and sixty-five days;\nnow, if we tithe these yearly days, then will there be six and thirty\ntithing-days, and from this day to the holy Easter-day are two and forty\ndays: take then the six Sundays from that number, then there will be six\nand thirty days of the year's tithing-days reckoned for our abstinence.\n\nAs God's law enjoins us that we should of all the things which accrue to us\nfrom our yearly tillage give the tithe to God, so should we likewise on\nthese tithing-days tithe our body with abstinence to the praise of God. We\nshould prepare ourselves in all things as God's servants, according to the\napostle's teaching, with great patience, and with holy vigils, with fasts,\nand with chastity of mind and body; for it is less perilous for a Christian\nman to eat flesh, than at this holy tide to have intercourse with woman.\nSet aside all {181} quarrels and every dispute, and hold this tide with\npeace and with true love; for no fast will be acceptable to God without\npeace. And do as God taught, break thy loaf, and give the second portion to\nan hungry man, and lead into thy house the poor, and miserable strangers,\nand comfort them with thy possessions. When thou seest one naked, clothe\nhim, and despise not thy own flesh. The man who fasts without alms does as\nthough he spares his food, and afterwards eats that which he had previously\nforgone in his abstinence; but God contemns such fasting. But if thou wilt\nfast to God's contentment, then help poor men with the portion which thou\nwithdrawest from thyself, and also with more, if it be thy pleasure. Avoid\nidle discourse and foolish pleasures, and bewail your sins; for Christ\nsaid, \"Woe to you who now laugh, ye shall mourn and weep.\" Again he said,\n\"Blessed are they who now weep, for they shall be comforted.\"\n\nWe live diversely for twelve months: now we shall at this time repair our\nheedlessness, and live to God, we who at other times have lived for\nourselves. And whatsoever good we do, let us do it without pride and vain\npraise. The man who does any good for pride, to his own praise, will have\nno reward with God, but will have his punishment. But let us do as God hath\ntaught, that our good works may be so known to men that they may see our\ngoodness, and glorify and praise our Heavenly Father, God Almighty, who\nrequites an hundredfold whatsoever we do to poor men for love of him who\nliveth and reigneth ever without end to eternity. Amen.\n\n       *       *       *       *       *\n\n\nDOMINICA IN MEDIA QUADRAGESIMA.\n\n    Abiit Iesus trans mare Galileae: et reliqua.\n\n\"Se Haelend ferde ofer dha Galileiscan s['ae], the is gehaten Tyberiadis,\nand him filigde micel menigu, fordhon the hi {182} beheoldon dha tacna the\nh['e] worhte ofer dha untruman men. Tha astah se Haelend up on ane dune,\nand thaer s['ae]t mid his leorning-cnihtum, and waes dha swidhe gehende seo\nhalige Eastertid. Tha beseah se Haelend up, and geseah thaet dhaer waes\nmycel mennisc toweard, and cwaedh to anum his leorning-cnihta, se waes\ngeh['a]ten Philippus, Mid hwam mage we bicgan hl['a]f dhisum folce? This he\ncwaedh to f['a]ndunge thaes leorning-cnihtes: he sylf wiste hwaet he d['o]n\nwolde. Dha andwyrde Philippus, Theah her waeron gebohte twa hund\npeningwurdh hlafes, ne mihte furdhon hyra aelc anne bitan of dham\ngelaeccan. Tha cwaedh an his leorning-cnihta, se h['a]tte Andreas, Petres\nbrodhor, Her byrdh ['a]n cnapa fif berene hlafas, and twegen fixas, ac to\nhw['a]n maeg thaet to swa micclum werode? Tha cwaedh se Haelend, Dodh thaet\nthaet folc sitte. And thaer waes micel g['ae]rs on dhaere stowe myrige on\nto sittenne. And h['i] dha ealle saeton, swa swa mihte beon f['i]f dhusend\nwera. Dha genam se Haelend tha f['i]f hl['a]fas, and bletsode, and tobraec,\nand todaelde betwux dham sittendum: swa gel['i]ce eac tha fixas todaelde;\nand h['i] ealle genoh haefdon. Thadha h['i] ealle fulle waeron, dha cwaedh\nse Haelend to his leorning-cnihtum, Gaderiadh tha lafe, and h['i] ne\nlosion. And hi dha gegaderodon dha bricas, and gefyldon twelf wilian mid\ndhaere lafe. Thaet folc, dha dhe dhis tacen geseah, cwaedh thaet Crist\nwaere sodh witega, sedhe waes toweard to dhisum middangearde.\"\n\nSeo s['ae], the se Haelend oferferde, getacnadh thas andweardan woruld, to\ndhaere com Crist and oferferde; thaet is, he com to dhisre worulde on\nmenniscnysse, and dhis lif oferferde; he com to deadhe, and of deadhe aras;\nand astah up on ane dune, and thaer saet mid his leorning-cnihtum, fordhon\ndhe he astah up to heofenum, and thaer sitt nudha mid his halgum. Rihtlice\nis seo s['ae] widhmeten thisre worulde, fordhon dhe heo is hw['i]ltidum\nsmylte and myrige ['o]n to rowenne, hwilon eac swidhe hreoh and egeful on\nto beonne. Swa is theos woruld; hw['i]ltidum heo is gesundful and myrige on\nto wunigenne, hwilon heo is eac swidhe styrnlic, and mid mislicum thingum\n{184} gemenged, swa thaet heo for oft bidh swidhe unwynsum on to\neardigenne. Hwilon we beodh hale, hwilon untrume; nu blidhe, and eft on\nmicelre unblisse; fordhy is this l['i]f, swa swa we aer cwaedon, thaere\ns['ae] widhmeten.\n\nTha se Haelend gesaet up on dhaere dune, dha ah['o]f h['e] up his eagan,\nand ges['e]h thaet dhaer waes micel mennisc toweard. Ealle tha dhe him to\ncumadh, thaet is dha dhe bugadh to rihtum geleafan, tha gesihdh se Haelend,\nand tham h['e] gemiltsadh, and hyra mod onliht mid his gife, thaet h['i]\nmagon him to cuman butan gedwylde, and dham h['e] forgifdh dhone gastlican\nfodan, thaet h['i] ne ateorian be wege. Thadha he axode Philippum, hwanon\nh['i] mihton hl['a]f dham folce gebicgan, dha geswutelode h['e] Philippes\nnytennysse. Wel wiste Crist hwaet h['e] d['o]n wolde, and he wiste thaet\nPhilippus thaet nyste. Dha cwaedh Andreas, thaet an cnapa thaer baere fif\nberene hlafas and twegen fixas. Tha cwaedh se Haelend, \"Dodh thaet thaet\nfolc sitte,\" and swa fordhon swa we eow aer rehton. Se Haelend geseh thaet\nhungrige folc, and h['e] h['i] mildheortlice fedde, aegdher ge thurh his\ng['o]dnysse ge thurh his mihte. Hwaet mihte seo g['o]dnys ana, buton dhaer\nwaere miht mid thaere g['o]dnysse? His discipuli woldon eac thaet folc\nfedan, ac h['i] naefdon mid hwam. Se Haelend haefde thone g['o]dan willan\nto dham fostre, and tha mihte to dhaere fremminge.\n\nFela wundra worhte God, and daeghwamlice wyrcdh; ac dha wundra sind swidhe\naw['a]code on manna gesihdhe, fordhon dhe h['i] sind swidhe gewunelice.\nMare wundor is thaet God Aelmihtig aelce daeg f['e]t ealne middangeard, and\ngewissadh tha g['o]dan, thonne thaet wundor waere, thaet he tha gefylde fif\ndhusend manna mid fif hlafum: ac dhaes wundredon men, na fordhi thaet hit\nmare wundor waere, ac fordhi thaet hit waes ungewunelic. Hwa syldh nu\nwaestm urum aecerum, and gemenigfylt thaet gerip of feawum cornum, buton se\ndhe dha gemaenigfylde dha fif hlafas? Seo miht waes dha on Cristes handum,\nand tha fif hlafas waeron swylce hit saed waere, na on eordhan besawen, ac\ngemenigfyld fram dham dhe eordhan geworhte.\n\n{186} This wundor is swidhe micel, and deop on getacnungum. Oft gehwa\ngesihdh faegre stafas awritene, thonne heradh he dhone writere and tha\nstafas, and nat hwaet hi maenadh. Se dhe cann dhaera stafa gescead, he\nheradh heora faegernysse, and raed tha stafas, and understent hwaet h['i]\ngemaenadh. On odhre wisan we sceawiadh metinge, and on odhre wisan stafas.\nNe gaedh na mare to metinge buton thaet thu hit geseo and herige: nis na\ngen['o]h thaet thu stafas sceawige, buton dhu h['i] eac raede, and thaet\nandgit understande. Swa is eac on dham wundre the God worhte mid tham fif\nhlafum: ne bidh na gen['o]h thaet we thaes tacnes wundrian, oththe thurh\nthaet God herian, buton we eac thaet gastlice andgit understandon.\n\nTha fif hlafas dhe se cnapa baer getacniadh tha fif b['e]c dhe Moyses se\nheretoga sette on dhaere ealdan ['ae]. Se cnapa dhe hi baer, and heora ne\nonbyrigde, waes thaet Iudeisce folc, dhe dha fif b['e]c raeddon, and ne\ncudhe thaeron nan gastlic andgit, aerdhan dhe Crist com, and tha b['e]c\ngeopenode, and hyra gastlice andgit onwreah his leorning-cnihtum, and hi\nsidhdhan eallum cristenum folce. We ne magon nu ealle tha fif b['e]c\nareccan, ac we secgadh eow thaet God sylf hi dihte, and Moyses h['i]\nawr['a]t, to steore and to lare dham ealdan folce Israhel, and eac ['u]s on\ngastlicum andgite. Tha b['e]c waeron awritene be Criste, ac thaet gastlice\nandgit waes tham folce digle, odh thaet Crist sylf com to mannum, and\ngeopenede thaera boca digelnysse, aefter gastlicum andgite.\n\nAlii euangelistae ferunt, quia panes et pisces Dominus discipulis\ndistribuisset, discipuli autem ministrauerunt turbis. He tobr['ae]c dha fif\nhlafas and sealde his leorning-cnihtum, and het beran dham folce; fordhon\nthe h['e] taehte him dha gastlican l['a]re: and h['i] ferdon geond ealne\nmiddangeard, and bodedon, swa swa him Crist sylf taehte. Mid tham dhe h['e]\ntobraec dha hlafas, tha waeron h['i] gemenigfylde, and weoxon him on\nhandum; fordhon dhe dha f['i]f b['e]c wurdon gastlice asmeade, and wise\n{188} lareowas h['i] trahtnodon, and setton of dham bocum manega odhre\nb['e]c; and we mid thaera boca lare beodh daeghwonlice gastlice gereordode.\n\nTha hl['a]fas waeron berene. Bere is swidhe earfodhe to gearcigenne, and\ntheah-hwaedhere fet dhone mann, thonne h['e] gearo bidh. Swa waes seo ealde\n['ae] swidhe earfodhe and digle to understandenne; ac dheah-hwaedhere,\nthonne we cumadh to dham smedman, thaet is to dhaere getacnunge, thonne\ngereordadh heo ure mod, and gestr['a]ngadh mid thaere diglan lare. Fif\nhlafas dhaer waeron, and fif dhusend manna thaer waeron gereordode; fordhan\ndhe thaet Iudeisce folc waes underdheodd Godes ['ae], dhe st['o]d on fif\nbocum awriten. Thadha Crist axode Philippum, and he his afandode, swa swa\nwe aer raeddon, tha getacnode he mid thaere acsunge thaes folces\nnytennysse, the waes under dhaere ['ae], and ne cudhe thaet gastlice\nandgit, dhe on dhaere ['ae] bediglod waes.\n\nDha twegen fixas get['a]cnodon sealm-sang and dhaera witegena cwydas. An\ndhaera gecydde and bodode Cristes to-cyme mid sealm-sange, and odher mid\nwitegunge. Nu sind tha twa gesetnyssa, thaet is sealm-sang and witegung,\nswylce h['i] syflinge waeron to dham f['i]f berenum hlafum, thaet is, to\ndham f['i]f ['ae]licum bocum. Thaet folc, the dhaer gereordode, s['ae]t\n['u]p on dham gaerse. Thaet gaers getacnode flaesclice gewilnunge, swa swa\nse witega cwaedh, \"Aelc flaesc is gaers, and thaes flaesces wuldor is\nswilce wyrta blostm.\" Nu sceal gehw['a], sedhe wile sittan aet Godes\ngereorde, and brucan thaere gastlican lare, oftredan thaet gaers and\nofsittan, thaet is, thaet he sceal dha flaesclican lustas gewyldan, and his\nlichaman to Godes theowdome symle geb['i]gan.\n\nThaer waeron getealde aet dham gereorde fif dhusend wera; fordhon the dha\nmenn, the to dham gastlican gereorde belimpadh, sceolon beon werlice\ngeworhte, swa swa se apostol cwaedh; he cwaedh, \"Beodh wacole, and standadh\non geleafan, and onginnadh werlice, and beodh gehyrte.\" Dheah gif wifmann\nbidh werlice geworht, and strang to Godes willan, heo bidh thonne geteald\nto dham werum the aet Godes mysan sittadh. Thusend getel bidh fulfremed,\nand ne astihdh n['a]n getel ofer thaet. Mid {190} tham getele bidh\nget['a]cnod seo fulfremednys dhaera manna dhe gereordiadh heora sawla mid\nGodes l['a]re.\n\n\"Se Haelend het tha gegadrian tha l['a]fe, thaet h['i] losian ne sceoldon;\nand h['i] dha gefyldon twelf wilion mid tham bricum.\" Dha l['a]fe dhaes\ngereordes, thaet sind dha deopnyssa dhaere l['a]re the worold-men\nunderstandan ne magon, tha sceolon dha lareowas gegaderian, thaet h['i] ne\nlosian, and healdan on heora faetelsum, thaet is, on heora heortan, and\nhabban aefre gearo, to teonne fordh thone wisdom and dha lare aegdher ge\ndhaere ealdan ['ae] ge dhaere niwan. H['i] dha gegaderodon twelf wilian\nfulle mid tham bricum. Thaet twelffealde getel getacnode tha twelf\napostolas; fordhan the h['i] underfengon tha digelnyssa thaere l['a]re, dhe\nthaet laewede folc undergitan ne mihte.\n\n\"Thaet folc, dha the thaet wundor geseah, cwaedon be Criste, thaet he waere\nsodh w['i]tega, dhe toweard waes.\" Sodh h['i] saedon, sumera dhinga:\nw['i]tega h['e] waes, fordhan dhe h['e] wiste ealle towearde thing, and eac\nfela dhing w['i]tegode, dhe beodh gefyllede butan twyn. He is witega, and\nhe is ealra witegena witegung, fordhan dhe ealle w['i]tegan be him\nwitegodon, and Crist gefylde heora ealra witegunga. Thaet folc geseah dha\nthaet wundor, and h['i] dhaes swidhe wundredon. Thaet wundor is awriten,\nand we hit gehyrdon. Thaet dhe on him heora eagan gedydon, thaet dedh ure\ngeleafa on ['u]s. H['i] hit gesawon, and we his gelyfadh the hit ne\ngesawon; and we sind fordhi beteran getealde, swa swa se Haelend be ['u]s\non odhre stowe cwaedh, \"Eadige beodh tha the me ne geseodh, and hi\nhwaedhere gelyfadh on me, and mine wundra maersiadh.\"\n\nThaet folc cwaedh dha be Criste, thaet he waere sodh witega. Nu cwedhe we\nbe Criste, thaet he is dhaes Lifigendan Godes Sunu, sedhe waes toweard to\nalysenne ealne middangeard fram deofles anwealde, and fram helle-w['i]te.\nThaet folc ne cudhe dhaera goda, thaet h['i] cwaedon, thaet he God waere,\nac saedon, thaet he witega waere. We cwedhadh nu, mid fullum geleafan,\nthaet Crist is sodh witega, and ealra witegena Witega, and thaet he is\nsodhlice dhaes Aelmihtigan Godes Sunu, ealswa mihtig swa his Faeder, {192}\nmid dham h['e] leofadh and rixadh on annysse dhaes Halgan Gastes, ['a]\nbutan ende on ecnysse. Amen.\n\nMIDLENT SUNDAY.\n\n    Abiit Jesus trans mare Galileae: et reliqua.\n\n\"Jesus went over the sea of Galilee, which is called of Tiberias, and a\ngreat multitude followed him, because they {183} had seen the miracles\nwhich he had wrought on the diseased men. Then Jesus went up into a\nmountain, and there sat with his disciples, and the holy Easter-tide was\nthen very nigh. Jesus then looked up, and saw that there was a great\nmultitude coming, and said to one of his disciples, who was called Philip,\nWith what can we buy bread for this people? This he said to prove the\ndisciple: himself knew what he would do. Then Philip answered, Though two\nhundred pennyworth of bread were bought, yet could not every one of them\nget a morsel. Then said one of his disciples, who was called Andrew,\nPeter's brother, Here beareth a lad five barley loaves, and two fishes, but\nwhat is that for so great a multitude? Then said Jesus, Make the people\nsit. And there was much grass on the place pleasant to sit on: and they\nthen all sat, about five thousand men. Then Jesus took the five loaves, and\nblessed, and brake, and divided them among those sitting: in like manner\nalso he divided the fishes; and they all had enough. When they all were\nfull, Jesus said to his disciples, Gather the remainder, and let it not be\nlost. And they gathered the fragments, and filled twelve baskets with the\nremainder. The people, who saw this miracle, said that Christ was the true\nprophet who was to come to this world.\"\n\nThe sea which Jesus passed over betokeneth this present world, which Christ\ncame to and passed over; that is he came to this world in human nature, and\npassed over this life; he came to death, and from death arose; and went up\non a mountain, and there sat with his disciples, for he ascended to heaven,\nand there sits now with his saints. Rightly is the sea compared to this\nworld, for it is sometimes serene and pleasant to navigate on, sometimes\nalso very rough and terrible to be on. So is this world; sometimes it is\ndesirable and pleasant to dwell in, sometimes also it is very rugged, and\nmingled with divers things, so that it is too {185} often very unpleasant\nto inhabit. Sometimes we are hale, sometimes sick; now joyful, and again in\ngreat affliction; therefore is this life, as we before said, compared to\nthe sea.\n\nWhen Jesus was sitting on the mountain, he lifted up his eyes, and saw that\nthere was a great multitude coming. All those who come to him, that is\nthose who incline to the right faith, Jesus sees, and on them he has pity,\nand enlightens their understanding with his grace, that they may come to\nhim without error, and to these he gives ghostly food, that they may not\nfaint by the way. When he asked Philip, whence they could buy bread for the\npeople, he showed Philip's ignorance. Well Christ knew what he would do,\nand he knew that Philip knew not. Then said Andrew, that a lad there bare\nfive barley loaves and two fishes. Then said Jesus, \"Make the people sit,\"\nand so on, as we have before repeated it to you. Jesus saw the hungry\npeople, and he compassionately fed them, both by his goodness and by his\nmight. What could his goodness alone have done, unless there had been might\nwith that goodness? His disciples would also have fed the people, but they\nhad not wherewithal. Jesus had the good will to nourish them, and the power\nto execute it.\n\nGod hath wrought many miracles and daily works; but those miracles are much\nweakened in the sight of men, because they are very usual. A greater\nmiracle it is that God Almighty every day feeds all the world, and directs\nthe good, than that miracle was, that he filled five thousand men with five\nloaves: but men wondered at this, not because it was a greater miracle, but\nbecause it was unusual. Who now gives fruit to our fields, and multiplies\nthe harvest from a few grains of corn, but he who multiplied the five\nloaves? The might was there in Christ's hands, and the five loaves were, as\nit were, seed, not sown in the earth, but multiplied by him who created the\nearth.\n\n{187} This miracle is very great, and deep in its significations. Often\nsome one sees fair characters written, then praises he the writer and the\ncharacters, but knows not what they mean. He who understands the art of\nwriting praises their fairness, and reads the characters, and comprehends\ntheir meaning. In one way we look at a picture, and in another at\ncharacters. Nothing more is necessary for a picture than that you see and\npraise it: but it is not enough to look at characters without, at the same\ntime, reading them, and understanding their signification. So also it is\nwith regard to the miracle which God wrought with the five loaves: it is\nnot enough that we wonder at the miracle, or praise God on account of it,\nwithout also understanding its spiritual sense.\n\nThe five loaves which the lad bare, betoken the five books which the leader\nMoses appointed in the old law. The lad who bare them, and tasted not of\nthem, was the Jewish people, who read the five books, and knew therein no\nspiritual signification, before Christ came, and opened the books, and\ndisclosed their spiritual sense to his disciples, and they afterwards to\nall christian people. We cannot now enumerate to you all the five books,\nbut we will tell you that God himself dictated them, and that Moses wrote\nthem, for the guidance and instruction of the ancient people of Israel, and\nof us also in a spiritual sense. These books were written concerning\nChrist, but the spiritual sense was hidden from the people, until Christ\ncame himself to men, and opened the secrets of the books, according to the\nspiritual sense.\n\nAlii evangelistae ferunt, quia panes et pisces Dominus discipulis\ndistribuisset, discipuli autem ministraverunt turbis. He brake the five\nloaves and gave to his disciples, and bade them bear them to the people;\nfor he taught them the heavenly lore: and they went throughout all the\nworld, and preached, as Christ himself had taught. When he had broken the\nloaves then were they multiplied, and grew in his hands; for the five books\nwere spiritually devised, and wise doctors {189} expounded them, and\nfounded on those books many other books; and we with the doctrine of those\nbooks are daily spiritually fed.\n\nThe loaves were of barley. Barley is very difficult to prepare, and,\nnevertheless, feeds a man when it is prepared. So was the old law very\ndifficult and obscure to understand; but, nevertheless, when we come to the\nflour, that is to the signification, then it feeds and strengthens our mind\nwith the hidden lore. There were five loaves, and there were five thousand\nmen fed; because the Jewish people was subject to God's law, which stood\nwritten in five books. When Christ asked Philip, and proved him, as we\nbefore read, by that asking he betokened the people's ignorance, who were\nunder that law, and knew not the spiritual sense which was concealed in\nthat law.\n\nThe two fishes betokened the Psalms and the sayings of the prophets. The\none of these announced and proclaimed Christ's advent with psalm-singing,\nand the other with prophecy, as if they were meat to the five barley\nloaves, that is, to the five legal books. The people, who were there fed,\nsat on the grass. The grass betokened fleshly desire, as the prophet said,\n\"Every flesh is grass, and the glory of the flesh is as the blossom of\nplants.\" Now should everyone who will sit at God's refection, and partake\nof spiritual instruction, tread and press down the grass, that is, he\nshould overpower his fleshly lusts, and ever dispose his body to the\nservice of God.\n\nThere were counted at that refection five thousand males; because those men\nwho belong to the spiritual refection should be manfully made, as the\napostle said; he said, \"Be watchful, and stand on faith, and undertake\nmanfully, and be bold.\" Though if a woman be manly by nature, and strong to\nGod's will, she will be counted among the men who sit at the table of God.\nThousand is a perfect number, and no number extends beyond it. With that\nnumber is betokened the {191} perfection of those men who nourish their\nsouls with God's precepts.\n\n\"Jesus then bade the remainder to be gathered, that it might not be lost;\nand they filled twelve baskets with the fragments.\" The remainder of the\nrefection, that is the depth of the doctrine, which secular men may not\nunderstand, that should our teachers gather, that it may not be lost, and\npreserve in their scrips, that is, in their hearts, and have ever ready to\ndraw forth the wisdom and doctrine both of the old law and of the new. They\ngathered then twelve baskets full of the fragments. The twelvefold number\nbetokened the twelve apostles; because they received the mysteries of the\ndoctrine, which the lay folk could not understand.\n\n\"The people, who saw that miracle, said of Christ, that he was the true\nprophet who was to come.\" In one sense they said the truth: he was a\nprophet, for he knew all future things, and also prophesied many things\nwhich will, without doubt, be fulfilled. He is a prophet, and he is the\nprophecy of all prophets, for all the prophets have prophesied of him, and\nChrist has fulfilled the prophecies of them all. The people saw the\nmiracle, and they greatly wondered at it. That miracle is recorded, and we\nhave heard it. What their eyes did in them, that does our faith in us. They\nsaw it, and we believe it, who saw it not; and we are therefore accounted\nthe better, as Jesus, in another place, said of us, \"Blessed are they who\nsee me not, and, nevertheless, believe in me, and celebrate my miracles.\"\n\nThe people said of Christ, that he was a true prophet. Now we say of\nChrist, that he is Son of the Living God, who was to come to redeem the\nwhole world from the power of the devil, and from hell-torment. The people\nknew not of those benefits, that they might have said that he was God, but\nthey said that he was a prophet. We say now, with full belief, that Christ\nis a true prophet, and Prophet of all prophets, and that he is truly Son of\nthe Almighty God, as mighty {193} as his Father, with whom he liveth and\nreigneth in unity of the Holy Ghost, ever without end to eternity. Amen.\n\n       *       *       *       *       *\n\n\nVIII. K[=L]. APRI[=L].\n\nANNUNCIATIO [=S]. MARIAE.\n\n    Missus est Gabrihel Angelas: et reliqua.\n\nUre se Aelmihtiga Scyppend, sedhe ealle gesceafta, buton aelcon antimbre,\nthurh his wisdom gesceop, and thurh his willan gel['i]ffaeste, h['e]\ngesceop mancynn to dhi thaet h['i] sceoldon mid gehyrsumnysse and\neadmodnysse dha heofenlican gedhincdhe geearnigan, the se deofol mid\nofermettum forwyrhte. Tha weardh eac se mann mid deofles lotwrencum\nbepaeht, swa thaet he tobraec his Scyppendes bebod, and weardh deofle\nbetaeht, and eal his ofspring into helle-wite. Dha dheah-hwaedhere ofdhuhte\ndham Aelmihtigum Gode ealles mancynnes yrmdha, and smeade hu he mihte his\nhand-geweorc of deofles anwealde alysan; fordhi him ofhreow thaes mannes,\nfordhon dhe h['e] waes bepaeht mid thaes deofles searo-craeftum. Ac him ne\nofhreow na dhaes deofles hryre; fordhan dhe h['e] naes thurh nane tihtinge\nforlaered, ac h['e] sylf asmeade dha up-ahefednysse the he dhurh ahreas;\nand he fordhi ['a] on ecnysse wunadh on forwyrde waelraew deofol.\n\nTha fram frymdhe mancynnes cydde se Aelmihtiga God, hwilon dhurh\ngetacnunga, hwilon dhurh witegunga, thaet he wolde mancynn ahreddan thurh\ndhone the he ealle gesceafta mid geworhte, dhurh his agen Bearn. Nu waeron\ndha witegunga swidhe menigfealdlice gesette on halgum gewritum, aerdham dhe\nse Godes Sunu menniscnysse underfenge. Sume waeron eac be dhaere eadigan\nMarian gewitegode. An dhaera witegunga is Isaiae, se awr['a]t betwux his\nwitegungum, thus cwedhende, \"Efne sceal maeden geeacnian on hire innodhe,\nand acennan Sunu, and his nama bidh gec['i]ged Emmanuhel,\" thaet is gereht\n{194} on urum gedheode, 'God is mid us.' Eft Ezechihel se witega geseah on\nhis witegunge ['a]n belocen geat on Godes huse, and him cwaedh to sum\nengel, \"This geat ne bidh nanum menn geopenod, ac se Hlaford ana faerdh inn\nthurh thaet geat, and eft ['u]t faerdh, and hit bidh belocen on ecnysse.\"\nThaet beclysede geat on Godes huse getacnode thone halgan maeigdhhad thaere\neadigan Marian. Se Hlaford, ealra hlaforda Hlaford, thaet is Crist, becom\non hire innodh, and dhurh h['i] on menniscnysse weardh acenned, and thaet\ngeat bidh belocen on ecnysse; thaet is, thaet Maria waes maeden aer dhaere\ncenninge, and maeden on dhaere cenninge, and maeden aefter dhaere cenninge.\n\nTha witegunga be Cristes acennednysse and be dhaere eadigan Marian\nmaegdhhade sindon swidhe menigfealdlice on dhaere ealdan ['ae] gesette, and\nse dhe h['i] asmeagan wile, thaer he h['i] afint mid micelre\ngenihtsumnysse. Eac se apostol Paulus cwaedh, \"Thatha dhaera t['i]da\ngefyllednys com, dha sende God Faeder his Sunu to mancynnes alysednysse.\"\nSeo wurdhfulle s['a]nd weardh on dhisum daege gefylled, swa swa Cristes boc\nus gewissadh, thus cwedhende, \"Godes heah-engel, Gabrihel, waes asend fram\nGode to dhaere Galileiscan byrig Nazareth, to dham maedene the waes Maria\ngehaten, and heo asprang of Dauides cynne, thaes maran cyninges, and heo\nwaes beweddod tham rihtwisan Iosepe:\" et reliqua.\n\nUre alysednysse anginn we gehyrdon on dhisre daegtherlican raedinge, thurh\ndha we awurpon tha derigendlican ealdnysse, and we sind getealde betwux\nGodes bearnum, thurh Cristes flaesclicnysse. Swidhe thaeslic anginn\nmenniscre alysednysse waes thaet tha se engel weardh asend fram Gode to\ndham maedene, to cydhenne Godes acennednysse thurh h['i]; fordhan dhe se\nforma intinga mennisces forwyrdes waes, thatha se deofol asende odherne\ndeofol, on naeddran anlicnysse, to dham frumsceapenan w['i]fe Euan, h['i]\nto beswicenne. Us becom dha deadh and forwyrd thurh w['i]f, and us becom\neft lif and hredding thurh wimman.\n\nSe heah-engel, the cydde thaes Haelendes acennednysse, waes {196} gehaten\nGabrihel, thaet is gereht, 'Godes strengdh,' thone he bodode toweardne, the\nse sealm-sceop mid thisum wordum herede, \"Drihten is strang and mihtig on\ngefeohte.\" On dham gefeohte, butan tweon, the se Haelend deofol oferwann,\nand middangeard him aetbraed.\n\n\"Maria waes beweddod Iosepe dham rihtwisan.\" Hw['i] wolde God beon acenned\nof beweddodan maedene? For micclum gesceade, and eac for neode. Thaet\nIudeisce folc heold Godes ['ae] on tham timan: seo ['ae] taehte, thaet man\nsceolde aelcne wimman the cild haefde butan rihtre aewe staenan. Nu dhonne,\ngif Maria unbeweddod waere, and cild haefde, thonne wolde thaet Iudeisce\nfolc, aefter Godes ['ae], mid stanum h['i] oftorfian. Dha waes heo, dhurh\nGodes foresceawunge, tham rihtwisan were beweddod, and gehw['a] wende thaet\nhe dhaes cildes faeder waere, ac he naes. Ac dhadha Ioseph undergeat thaet\nMaria mid cilde waes, tha weardh he dreorig, and nolde hire genealaecan, ac\ndhohte thaet he wolde h['i] diglice forlaetan. Thadha Ioseph this smeade,\ntha com him to Godes engel, and bebead him, thaet sceolde habban gymene\naegdher ge dhaere meder ge thaes cildes, and cwaedh, thaet thaet cild naere\nof nanum men gestryned, ac waere of tham Halgan Gaste. Nis na hwaedhere se\nHalga Gast Cristes Faeder, ac h['e] is genemned to dhaere fremminge Cristes\nmenniscnysse; fordhan dhe he is Willa and Lufu thaes Faeder and thaes Suna.\nNu weardh seo menniscnys thurh thone micclan Willan gefremmed, and is\ndheah-hwaedhere heora Dhreora weorc untodaeledlic. Hi sind thry on\nh['a]dum, Faeder, and Sunu, and Halig Gast, and an God untodaeledlic on\nanre godcundnysse. Ioseph dha, swa swa him se engel bebead, haefde gymene\naegdher ge Marian ge dhaes cildes, and waes hyre gewita thaet heo maeden\nwaes, and waes Cristes fostor-faeder, and mid his fultume and frofre on\ngehwilcum dhingum him dhenode on dhaere menniscnysse.\n\nSe engel grette Marian, and cwaedh, thaet heo waere mid Godes gife afylled,\nand thaet hyre waes God mid, and heo waes gebletsod betwux wifum. Sodhlice\nheo waes mid Godes gife {198} afylled, fordhon dhe hire waes getidhod thaet\nheo dhone ab['ae]r the astealde ealle gifa and ealle sodhfaestnyssa. God\nwaes mid hire, fordhan dhe he waes on hire innodhe belocen, sedhe belicdh\nealne middangeard on his anre handa. And heo waes gebletsod betwux wifum,\nfordhan dhe heo, butan wiflicre bysnunge, mid wlite hyre maegdhh['a]des,\nwaes modor thaes Aelmihtigan Godes.\n\nSe engel gehyrte h['i] mid his wordum, and cwaedh hire to, \"Efne dhu scealt\ngeeacnian on dhinum innodhe, and thu acenst sunu.\" Oncnawadh nu, thurh thas\nword, sodhne mannan acennedne of maedenlicum lichaman. His nama waes\nHiesus, thaet is Haelend, fordhan dhe h['e] gehaeldh ealle dha the on hine\nrihtlice gelyfadh. \"Thes bidh m['ae]re, and he bidh gec['i]ged Sunu thaes\nHexstan.\" Gelyfadh nu, thurh dhas w['o]rd, thaet he is sodh God of sodhum\nGode, and efen-ece his Faeder, of dham he waes aefre acenned butan anginne.\nCrist heold Dauides cynesetl, na lichamlice ac gastlice; fordhan dhe he is\nealra cyninga Cyning, and rixadh ofer his gecorenan menn, aegdher ge ofer\nIsrahela folc ge ofer ealle odhre leodscipas, dha dhe on rihtum geleafan\nwuniadh; and Crist h['i] ealle gebrincdh to his ecan rice. Israhel is\ngecweden, 'God geseonde,' and Iacob is gecweden, 'Forscrencend.' Nu dha men\ndhe God geseodh mid heora mode thurh geleafan, and tha dhe leahtras\nforscrencadh, h['i] belimpadh to Godes r['i]ce, the naefre ne ateoradh.\n\nTha cwaedh Maria to dham engle, \"H['u] maeg thaet beon thaet ic cild\nhaebbe, fordhan dhe ic nanes weres ne bruce? Ic geteohode min lif on\nmaegdhhade to geendigenne: hu maeg hit dhonne gewurdhan thaet ic, butan\nweres gemanan, cennan scyle?\" Tha andwyrde se engel dham maedene, \"Se Halga\nGast cymdh ufen on dhe, and miht dhaes Hyhstan ofersceadewadh dhe.\" Thurh\ndhaes Halgan Gastes fremminge, swa swa we aer cwaedon, weardh Crist acenned\non dhaere menniscnysse; and Maria his modor waes ofersceadewed dhurh mihte\nthaes Halgan Gastes. Hu waes heo ofersceadewod? Heo waes swa ofersceadewod\nthaet heo waes geclaensod and gescyld widh ealle leahtras, thurh {200}\nmihte dhaes Halgan Gastes, and mid heofenlicum gifum gefylled and gehalgod.\n\nSe engel cwaedh, \"Thaet Halige, the of dhe bidh acenned, bidh geciged Godes\nSunu.\" Witodlice ealle menn beodh, swa swa se witega cwaedh, mid\nunrihtwisnysse geeacnode, and mid synnum acennede, ac ure Haelend ana waes\ngeeacnod butan unrihtwisnysse, and butan synnum acenned; and he waes halig\nthaerrihte swa hradhe swa h['e] mann waes, and fulfremed God, thaes\nAelmihtigan Godes Sunu, on anum hade mann and God. Dha cwaedh Maria to dham\nengle, \"Ic eom Godes dhinen; getimige me aefter dhinum worde.\" Micel\neadmodnys wunode on hyre mode, thatha heo dhus cleopode. Ne cwaedh heo na,\nIc eom Godes modor, odhdhe, Ic eom cwen ealles middangeardes, ac cwaedh,\n\"Ic eom Godes thinen;\" swa swa us mynegadh thaet halige gewrit, thus\ncwedhende, \"Thonne dhu maere sy, geeadmed the sylfne on eallum dhingum, and\ndhu gemetst gife and lean mid Gode.\" Heo cwaedh to dham engle, \"Getimige me\naefter dhinum worde:\" thaet is, Gewurdhe hit swa dhu segst, thaet dhaes\nAelmihtigan Godes Sunu becume on minne innodh, and mennisce edwiste of me\ngenime, and to alysednysse middangeardes fordhstaeppe of m['e], swa swa\nbrydguma of his brydbedde.\n\nThus becom ure Haelend on Marian innodh on thissum daege, dhe is gehaten\nANNUNTIATIO SANCTAE MARIAE, thaet is, Marian bodung-daeg gecweden; on tham\ndaege bodode se heah-engel Gabrihel dham claenum maedene Godes to-cyme to\nmannum dhurh h['i], and heo gelyfde thaes engles bodunge, and swa mid\ngeleafan onfeng God on hyre innodh, and hine baer odh middewintres\nmaesse-daeg, and hine dha acende mid sodhre menniscnysse, sedhe aefre waes\nwunigende on godcundnysse mid his Faeder, and mid tham Halgan Gaste, hi\ndhry an God untodaeledlic.\n\nNu seigdh se godspellere, thaet Maria ferde, aefter thaes engles bodunge,\nto hire magan Elisabeth, seo waes Zacharian wif. H['i] butu waeron\nrihtwise, and heoldon Godes beboda untaellice. {202} Dha waeron h['i] butan\ncilde, odhthaet h['i] waeron forwerede menn. Dha com se ylca engel Gabrihel\nto Zacharian syx mondhum aerdhan dhe h['e] come to Marian, and cydde thaet\nhe sceolde be his ealdan wife sunu habban, Iohannem dhone Fulluhtere. Tha\nweardh he ungeleafful thaes engles bodungum. Se engel dha him cwaedh to,\n\"Nu dhu nylt gelyfan minum wordum, beo dhu dumb odhthaet thaet cild beo\nacenned.\" And he dha adumbode on eallum dham fyrste, for his\nungeleaffulnysse. \"Nu com dha seo eadige Maria to his huse, and grette his\nw['i]f, hyre magan, Elisabeth. Dha mid tham the thaet w['i]f gehyrde thaes\nmaedenes gretinge, dha blissode thaet cild Iohannes on his modor innodhe,\nand seo moder weardh afylled mid tham Halgan Gaste, and heo clypode to\nMarian mid micelre stemne, and cwaedh, Thu eart gebletsod betwux wifum, and\ngebletsod is se waestm thines innodhes. Hu getimode me thaet mines Drihtnes\nmoder wolde cuman to me? Efne mid tham the seo stefn dhinre gretinge swegde\non m['i]num earum, dha blissode min cild on minum innodhe, and hoppode\nongean his Drihten, the thu berst on dhinum innodhe.\"\n\nThaet cild ne mihte na dha-gyt mid wordum his Haelend gegretan, ac he\ngegrette hine mid blissigendum mode. Heo cwaedh, \"Eadig eart dhu, Maria,\nfordhon dhe thu gelyfdest tham wordum dhe the fram Gode gebodode waeron,\nand hit bidh gefremmed swa swa hit dhe gecydd waes.\" Dha sang Maria\nthaerrihte dhone lofsang the we singadh on Godes cyrcan, aet aelcum\naefensange, \"Magnificat anima mea Dominum,\" and fordh odh ende. Thaet is,\n\"Min sawul maersadh Drihten:\" et reliqua. Langsum hit bidh thaet we ealne\nthisne lofsang ofertrahtnian; ac we wylladh scortlice oferyrnan dha\ndigelystan word. \"God awearp dha rican of setle:\" thaet sind dha modigan\ndhe h['i] onhebbadh ofer heora maedhe. \"And he ahof dha eadmodan;\" swa swa\nCrist sylf cwaedh on his godspelle, \"Aelc dhaera the hine onhefdh, he sceal\nbeon geeadmet; and se dhe hine geeadmet, he sceal beon ahafen.\"\n\n\"God gefyldh tha hingrigendan mid his godum;\" swa swa {204} he sylf cwaedh,\n\"Eadige beodh tha the sind ofhingrode and oflyste rihtwisnysse, fordhan dhe\nh['i] sceolon beon gefyllede mid rihtwisnysse.\" \"He forlet dha r['i]can\nidele.\" Thaet sind dha r['i]can, tha dhe mid modignysse tha eordhlican\nwelan lufiadh swidhor thonne dha heofonlican. Fela riccra manna gedheodh\nGode, thaera dhe swa dodh swa swa hit awriten is, \"Thaes r['i]can mannes\nwelan sind his sawle alysednyss.\" His welan beodh his sawle alysednyss, gif\nh['e] mid tham gewitendlicum gestreonum beceapadh him thaet ece l['i]f, and\ndha heofonlican welan mid Gode. Gif he dhis forgymeleasadh, and besett his\nhiht on dham eordhlicum welan, thonne forlaet God hine idelne and aemtigne,\nfram dham ecum godnyssum.\n\n\"God underfeng his cnapan Israhel.\" Mid tham naman syndon getacnode ealle\ndha the Gode gehyrsumiadh mid sodhre eadmodnysse, tha he underfehdh to his\nwerode. \"Swa swa h['e] spraec to urum faederum, Abrahame and his ofspringe\non worulda.\" God behet dham heahfaedere Abrahame, thaet on his cynne\nsceolde beon gebletsod eal mancynn. Of Abrahames cynne aspr['a]ng seo\ngesaelige Maria, and of Mar['i]an com Crist, aefter dhaere menniscnysse,\nand thurh Crist beodh ealle dha geleaffullan gebletsode. Ne synd we na\nAbrahames cynnes flaesclice, ac gastlice, swa swa se apostol Paulus cwaedh,\n\"Witodlice, gif ge cristene synd, thonne beo ge Abrahames ofspring, and\nyrfenuman aefter beh['a]te.\" Thaet aeftemyste word is dhises lofsanges, \"On\nworulda;\" fordhan dhe ure beh['a]t, the us God behet, dhurhwunadh ['a] on\nworulda woruld butan ende.\n\nUton biddan nu thaet eadige and thaet gesaelige maeden Mar['i]an, thaet heo\nus gedhingige to hyre agenum Suna and to hire Scyppende, Haelende Criste,\nsedhe gewylt ealra dhinga mid Faeder and mid tham Halgum Gaste, ['a] on\necnysse. Amen.\n\nMARCH XXV.\n\nTHE ANNUNCIATION OF ST. MARY.\n\n    Missus est Gabrihel Angelus: et reliqua.\n\nOur Almighty Creator, who created all creatures, without any matter through\nhis wisdom, and through his will animated them, he created mankind that\nthey might with obedience and humility merit those heavenly honours which\nthe devil through pride had forfeited. Then was man deceived by the devil's\nwiles, so that he brake the command of his Creator, and was, with all his\noffspring, delivered to the devil into hell-torment. Then, nevertheless,\nthe Almighty God was grieved for the miseries of all mankind, and he\nmeditated how he might redeem his handiwork from the power of the devil;\nfor he took pity on man, because he had been deceived by the wiles of the\ndevil. But he had no pity for the devil's fall, because he had not been\nmisled by any instigation, but had himself devised the presumption through\nwhich he fell; and he therefore, to all eternity, dwelleth in perdition, a\nbloodthirsty devil.\n\nThen from the beginning of mankind the Almighty God made known, sometimes\nby signs, sometimes by prophecies, that he would redeem mankind through him\nwith whom he had made all creatures, through his own Son. Now there were\nvery many prophecies recorded in the holy writings, before the Son of God\nassumed human nature. Some were prophesied of the blessed Mary. One of\nthese prophecies is of Isaiah, who wrote, among his prophecies, thus\nsaying, \"Behold, a virgin shall conceive, and bring forth a son, and his\nname shall be called Emanuel,\" that is interpreted in our {195} tongue,\n_God is with us_. Also Ezechiel the prophet saw in his prophecy a closed\ngate in the house of God, and an angel said to him, \"This gate shall be\nopened to no man, for the Lord only will go in by that gate, and again go\nout, and it shall be shut for ever.\" That closed gate in the house of God\nbetokened the holy maidenhood of the blessed Mary. The Lord, of all lords\nLord, that is Christ, entered her womb, and through her was brought forth\nin human nature, and that gate is shut for ever; that is, Mary was a virgin\nbefore the birth, and a virgin at the birth, and a virgin after the birth.\n\nThe prophecies of the birth of Christ and the virginity of the blessed Mary\nare recorded very frequently in the old law, and he who searches will there\nfind them in great abundance. Also the apostle Paul said, \"When the\nfullness of times came, then God sent his Son for the redemption of\nmankind.\" The glorious mission was on this day fulfilled, as the book of\nChrist shows us, thus saying, \"The archangel of God, Gabriel, was sent from\nGod to the Galilean city Nazareth, to the maiden who was called Mary, and\nshe sprang from the race of David, the great king, and she was wedded to\nthe righteous Joseph,\" etc.\n\nThe beginning of our redemption we heard in this daily lecture, through\nwhich we have cast off pernicious age, and are accounted among the children\nof God, through Christ's incarnation. A very fitting beginning of human\nredemption was that when the angel was sent from God to the virgin, to\nannounce the birth of God through her; because the first cause of man's\nperdition was when the devil sent another devil, in likeness of a serpent,\nto the first-created woman Eve, for the purpose of deceiving her. Death and\nperdition befell us through a woman, and afterwards life and salvation came\nto us through a woman.\n\nThe archangel, who announced the birth of Christ, was {197} called Gabriel,\nwhich is interpreted, _God's strength_, which he announced was to come, and\nwhich the psalmist praised in these words, \"The Lord is strong and mighty\nin battle.\" In the battle, without doubt, in which Jesus overcame the\ndevil, and took from him the world.\n\n\"Mary was wedded to the righteous Joseph.\" Why would God be born of a\nwedded virgin? For a great reason, and also of necessity. The Jewish\npeople, at that time, held God's law: the old law directed, that every\nwoman who had a child out of lawful wedlock should be stoned. Now,\ntherefore, if Mary had been unmarried, and had a child, the Jewish people,\naccording to God's law, would have stoned her with stones. Therefore was\nshe, by the providence of God, married to that righteous man, and everyone\nimagined that he was the child's father, but he was not. But when Joseph\nunderstood that Mary was with child, he was sad, and would not approach\nher, but thought that he would privily dismiss her. While Joseph was\nmeditating this God's angel came to him, and commanded him, that he should\nhave care both of the mother and of the child, and said, that the child was\nof no man begotten, but was of the Holy Ghost. Yet is the Holy Ghost not\nthe father of Christ, but he is named to the accomplishment of Christ's\nhumanity; for he is the Will and Love of the Father and of the Son. Now the\nhumanity was effected through the Great Will, and is, nevertheless, the\nindivisible work of the Three. They are three in persons, Father, and Son,\nand Holy Ghost, and one God indivisible, in one Godhead. Joseph then, as\nthe angel had commanded him, had care both of Mary and of the child, and\nwas her witness that she was a virgin; and was Christ's foster-father, and\nwith his support and comfort served him in everything in his human state.\n\nThe angel greeted Mary, and said, that she was filled with God's grace, and\nthat God was with her, and she was blessed among women. Verily she was\nfilled with God's grace, for {199} it was permitted her to bear him who\ninstituted all grace and all truth. God was with her, for he was shut in\nher womb who compasses the whole earth with one hand. And she was blessed\namong women, for she, without female example, with the beauty of\nmaidenhood, was mother of the Almighty God.\n\nThe angel encouraged her with his words, and said to her, \"Behold thou\nshalt conceive, and thou shalt bear a Son.\" Acknowledge now, through these\nwords, a true man, born of a maiden body. His name was Jesus, that is\n_Saviour_, for he shall save all those who rightly believe in him. \"He\nshall be great, and he shall be called the Son of the Highest.\" Believe\nnow, through these words, that he is true God of true God, and co-eternal\nwith his Father, of whom he was ever begotten without beginning. Christ\nheld David's throne, not bodily but spiritually, for he is king of all\nkings, and ruleth over his chosen people, both over the people of Israel\nand over all other nations which abide in the right faith; and Christ will\nbring them all to his eternal kingdom. Israel is interpreted, _Seeing God_,\nand Jacob is interpreted, _Withering_. Now those men who see God in their\nmind, through faith, and those who wither up sins, they belong to God's\nkingdom, which shall never fail.\n\nThen said Mary to the angel, \"How may that be that I have a child, for I\nhave known no man? I had resolved to end my life in maidenhood: how can it\nthen be that I, without connexion with man, shall bring forth?\" Then\nanswered the angel to the virgin, \"The Holy Ghost shall come upon thee, and\nthe power of the Highest shall overshadow thee.\" Through the efficacy of\nthe Holy Ghost, as we before said, Christ was born in human nature; and\nMary his mother was overshadowed by the power of the Holy Ghost. How was\nshe overshadowed? She was so overshadowed that she was purified from, and\nshielded against all {201} sins, by the power of the Holy Ghost, and with\nheavenly grace filled and hallowed.\n\nThe angel said, \"The holy thing that shall be born of thee shall be called\nthe Son of God.\" Verily all men are, as the prophet said, conceived in\niniquity and born in sins, but our Saviour alone was conceived without\niniquity, and born without sins; and he was holy as soon as he became man,\nand perfect God, the Son of the Almighty God, in one person man and God.\nThen said Mary to the angel, \"I am God's handmaid; let it betide me\naccording to thy word.\" Great humility dwelt in her mind, when she thus\ncried. She said not, I am the mother of God, or, I am queen of the whole\nworld, but said, \"I am God's handmaid;\" as the holy writ admonishes us,\nthus saying, \"When thou art great, humble thyself in all things, and thou\nshalt find grace and reward with God.\" She said to the angel, \"Let it\nbetide me according to thy word:\" that is, Be it as thou sayst, that the\nSon of the Almighty God enter my womb, and receive human substance from me,\nand proceed from me, for the redemption of the world, as a bridegroom from\nhis bride-bed.\n\nThus did our Saviour enter the womb of Mary on this day, which is called\nAnnunciatio Sanctae Mariae, which is interpreted, THE ANNUNCIATION-DAY OF\nMARY; on which day the archangel Gabriel announced to the pure virgin the\nadvent of God to men through her, and she believed the angel's\nannouncement, and so with faith received God into her womb, and bare him\nuntil midwinter's mass-day, and then brought him forth in true human\nnature, who was ever dwelling in divine nature with his Father and the Holy\nGhost, those three one God indivisible.\n\nNow saith the evangelist, that Mary, after the annunciation of the angel,\nwent to her cousin Elizabeth, who was the wife of Zacharias. They were both\nrighteous, and held God's {203} commandments blamelessly. They were both\nchildless, till they were worn-out persons. But the same angel Gabriel came\nto Zacharias six months before he came to Mary, and announced that he\nshould have a son by his aged wife, John the Baptist. But he believed not\nthe annunciation of the angel. The angel then said to him, \"Since thou wilt\nnot believe my words, be thou dumb till the child shall be born.\" And he\nwas dumb during all that time for his disbelief. \"Now came the blessed Mary\nto his house, and greeted his wife Elizabeth, her cousin. When the woman\nheard the virgin's greeting, the child John rejoiced in his mother's womb,\nand the mother was filled with the Holy Ghost, and she cried to Mary with a\nloud voice, and said, Thou art blessed among women, and blessed is the\nfruit of thy womb. How hath it befallen me, that the mother of my Lord\nshould come to me? Lo, when the voice of thy greeting sounded in mine ears,\nmy child rejoiced in my womb, and leaped towards his Lord, whom thou\nbearest in thy womb.\"\n\nThe child could not yet with words greet his Lord, but he greeted him with\na rejoicing mind. She said, \"Blessed art thou, Mary, for thou hast believed\nthe words that were announced to thee from God, and it shall be\naccomplished so as it hath been declared to thee.\" Then forthwith Mary sang\nthe hymn which we sing in God's church at every evensong, \"Magnificat anima\nmea Dominum,\" and so forth to the end. That is \"My soul magnifieth the\nLord,\" etc. It will be tedious for us to expound all this hymn, but we will\nshortly run over its most obscure words. \"God hath cast the mighty from\ntheir seat:\" these are the proud, who lift themselves above their degree.\n\"And he hath exalted the humble;\" as Christ himself said in his gospel,\n\"Everyone who exalteth himself shall be humbled; and he who humbleth\nhimself shall be exalted.\"\n\n\"God filleth the hungry with his good things;\" as he {205} himself said,\n\"Blessed are they who are hungry and desirous of righteousness, for they\nshall be filled with righteousness.\" \"He hath sent the rich empty away.\"\nThose are the rich, who with pride love earthly riches more than heavenly.\nMany rich men thrive to God, those who do as it is written, \"The rich man's\nwealth is his soul's redemption.\" His wealth is his soul's redemption, if\nhe with those transitory treasures buy for himself eternal life, and\nheavenly wealth with God. If he neglect this, and place his hope in earthly\nwealth, then will God send him away void and empty, from everlasting good.\n\n\"God hath received his servant Israel.\" By that name are betokened all\nthose who obey God with true humility, whom he receives into his company.\n\"As he spake to our fathers, Abraham and his offspring for ever.\" God\npromised the patriarch Abraham, that in his race all mankind should be\nblessed. From the race of Abraham sprang the blessed Mary, and from Mary\ncame Christ, according to his human nature, and through Christ shall all\nthe faithful be blessed. We are not of Abraham's race after the flesh, but\nspiritually, as the apostle Paul said, \"Verily if ye are christians, then\nare ye of Abraham's offspring, and heirs according to the promise.\" The\nlast words of this hymn are \"For ever;\" because our promise, which God hath\npromised to us, continueth for ever and ever without end.\n\nLet us now pray the blessed and happy Virgin Mary, that she intercede for\nus to her own Son and Creator, Jesus Christ, who governs all things with\nthe Father and the Holy Ghost, ever to eternity. Amen.\n\n       *       *       *       *       *\n\n\n{206} IN DOMINICA PALMARUM.\n\n    Cum adpropinquasset Iesus Hierosolimis, et uenisset Bethfage ad montem\n    Oliueti: et reliqua.\n\nCristes dhrowung waes geraedd nu beforan ['u]s, ac we willadh eow secgan nu\n['ae]rest h['u] h['e] com to dhaere byrig Hierusalem, and genealaehte his\nagenum deadhe, and nolde dha throwunge mid fleame forbugan.\n\n\"Se Haelend ferde to dhaere byrig Hierusalem, and dhadha h['e] genealaehte\ndhaere dune Oliueti, tha sende he his twegen leorning-cnihtas, thus\ncwedhende, G['a]dh to dhaere byrig the eow ongean is, and ge gem['e]tadh\nthaerrihte get['i]gedne assan and his folan samod: untygadh h['i], and\nlaedadh to me:\" et reliqua.\n\nTham folce weardh cudh thaet se Haelend araerde lytle aer Lazarum of\ndeadhe, sedhe laeg stincende feower niht on byrgene: tha comon tha togeanes\nCriste the geleaffulle waeron, mid tham wurdhmynte, swa we aer cwaedon.\nComon eac sume dha ungeleaffullan, mid nanum wurdhmynte, ac mid micclum\ngraman, swa swa Iohannes se Godspellere cwaedh, Thaet \"dha heafod-menn\nthaes folces smeadon betwux him thaet hi woldon ofslean thone Lazarum, the\nCrist of deadhe awrehte; fordhan dhe manega dhaes folces menn gelyfdon on\nthone Haelend, thurh dhaes deadan mannes aerist.\" We wylladh nu fon on\nthone traht thissere raedinge.\n\nTha twegen leorning-cnihtas the Crist sende aefter tham assan, h['i]\ngetacnodon tha l['a]reowas the God sende mancynne to laerenne. Twegen h['i]\nwaeron, for dhaere getacnunge the l['a]reow habban sceal. He sceal habban\nlare, thaet he mage Godes folc mid wisdome laeran to rihtum geleafan, and\nhe sceal mid godum weorcum dham folce wel bysnian, and swa mid tham twam\ndhingum, thaet is mid lare and godre bysnunge thaet laewede folc gebige\nsymle to Godes willan.\n\nSe get['i]geda assa and his fola getacniadh twa folc, thaet is Iudeisc and\nhaedhen: Ic cwedhe, haedhen, fordhi the eal mennisc waes dha-gyt wunigende\non haedhenscipe, buton tham anum {208} Iudeiscan folce, the heold tha\nealdan ['ae] on dham timan. H['i] waeron get['i]gede, fordhan dhe eal\nmancyn waes mid synnum bebunden, swa swa se witega cwaedh, \"Anra gehwilc\nmanna is gewridhen mid rapum his synna.\" Tha sende God his apostolas and\nheora aeftergengan to gebundenum mancynne, and het h['i] unt['i]gan, and to\nhim laedan. H['u] untigdon hi dhone assan and thone folan? H['i] bodedon\ndham folce rihtne geleafan and Godes beboda, and eac mid micclum wundrum\nheora bodunge getrymdon. Tha abeah thaet folc fram deofles theowdome to\nCristes biggencum, and waeron alysede fram eallum synnum thurh thaet halige\nfulluht, and to Criste gelaedde.\n\nAssa is stunt nyten, and unclaene, and toforan odhrum nytenum ungesceadwis,\nand byrdhen-strang. Swa waeron men, aer Cristes to-cyme, stunte and\nunclaene, dhadha h['i] dheowedon deofolgyldum and mislicum leahtrum, and\nbugon to tham anlicnyssum the hi sylfe worhton, and him cwaedon to, \"Thu\neart min God.\" And swa hwilce byrdhene swa him deofol on-besette, tha h['i]\nbaeron. Ac dhadha Crist com to mancynne, tha awende he ure stuntnysse to\nger['a]de, and ure unclaennysse to claenum dheawum. Se getemeda assa haefde\ngetacnunge thaes Iudeiscan folces, the waes getemed under thaere ealdan\n['ae]. Se wilda fola haefde getacnunge ealles odhres folces, the waes\ntha-gyt haedhen and ungetemed; ac h['i] wurdon getemede and geleaffulle\nthatha Crist sende his leorning-cnihtas geond ealne middangeard, thus\ncwedhende, \"Faradh geond ealne middangeard, and laeradh ealle dheoda, and\nfulliadh h['i] on naman thaes Faeder, and thaes Suna, and thaes Halgan\nGastes; and beodadh thaet hi healdon ealle dha beboda the ic eow taehte.\"\n\nThaera assena hlaford axode, hw['i] h['i] untigdon his assan? Swa eac dha\nheafod-men gehwilces leodscipes woldon thwyrlice widhcwedhan Godes bodunge.\nAc dhadha h['i] gesawon thaet tha bydelas gehaeldon, thurh Godes mihte,\nhealte and blinde, and dumbum spraece forgeafon, and eac dha deadan to life\naraerdon, tha ne mihton h['i] widhstandan tham wundrum, ac bugon ealle\nendemes to Gode. Cristes leorning-cnihtas cwaedon, \"Se {210} Hlaford\nbeh['o]fadh thaera assena, and sent hi eft ongean.\" Ne cwaedon h['i] na Ure\nHlaford, ne Dhin Hlaford, ac fordhrihte, Hlaford; fordhon dhe Crist is\nealra hlaforda Hlaford, aegdher ge manna ge ealra gesceafta. Hi cwaedon,\n\"He sent h['i] eft ongean.\" We sind gemanode and geladhode to Godes rice,\nac we ne sind na genedde. Thonne we sind geladhode, thonne sind we\nuntigede; and dhonne we beodh forlaetene to urum agenum cyre, thonne bidh\nhit swilce we beon ongean asende. Godes myldheortnys is thaet we untigede\nsyndon; ac gif we rihtlice lybbadh, thaet bidh aegdher ge Godes gifu ge eac\nure agen geornfulnyss. We sceolon symle biddan Drihtnes fultum, fordhan dhe\nure agen cyre naefdh naenne fordhgang, buton he beo gefyrdhrod thurh thone\nAelmihtigan.\n\nNe het Crist him to laedan modigne stedan mid gyldenum geraedum\ngefreatewodne, ac thone wacan assan he geceas him to byrdhre; fordhon the\nhe taehte symle eadmodnysse, and dhurh hine sylfne tha bysne sealde, and\ndhus cwaedh, \"Leorniadh aet me, thaet ic eom lidhe and swidhe eadmod, and\nge gemetadh reste eowrum sawlum.\" This waes gewitegod be Criste, and ealle\ndha dhing the he dyde, aerdhan the he to men geboren waere.\n\nSi['o]n is an d['u]n, and heo is gecweden, 'Sceawung-stow;' and Hierusalem,\n'Sibbe gesihdh.' Si['o]nes dohtor is seo geladhung geleaffulra manna, the\nbelimpdh to dhaere heofenlican Hierusalem, on thaere is symle sibbe\ngesihdh, butan aelcere sace, to dhaere us gebrincdh se Haelend, gif we him\ngelaestadh.\n\nCristes leorning-cnihtas ledon hyra reaf uppan than assan, fordhan the\nh['e] nolde on nacedum assan ridan. Reaf getacniadh rihtwisnysse weorc, swa\nswa se w['i]tega cwaedh, \"Drihten, thine sacerdas sind ymbscrydde mid\nrihtwisnysse.\" Se nacoda assa bidh mid reafum gesadelod, dhonne se idela\nman bidh mid wisra l['a]reowa mynegungum and gebisnungum to Godes handa\ngefraetwod; and he dhonne byrdh Crist, swa swa se apostol cwaedh, \"Ge sind\ngebohte mid micclum wurdhe; wuldriadh fordhi, and beradh God on eowrum\nlichaman.\" God we beradh on urum lichaman, fordhan dhe we beodh tempel and\n{212} faetels thaes Halgan Gastes, gif we us widh fule leahtras gescyldadh:\nbe dham cwaedh se ylca apostol swidhe egeslice, \"Se dhe gewemdh Godes\ntempel, God hine fordedh.\" Se dhe ne bidh Godes tempel, he bidh deofles\ntempel, and byrdh swidhe swaere byrdhene on his baece.\n\nWe wylladh secgan eow sum bigspell. Ne maeg nan man hine sylfne to cynge\ngedon, ac thaet folc haefdh cyre to ceosenne thone to cyninge the him\nsylfum licadh: ac sidhdhan he to cyninge gehalgod bidh, thonne haefdh h['e]\nanweald ofer thaet folc, and h['i] ne magon his geoc of heora swuran\nasceacan. Swa eac gehwilc man haefdh agenne cyre, aerdham the h['e]\nsyngige, hwedher h['e] wille filian deofles willan, odhdhe widhsacan.\nThonne gif h['e] mid deofles weorcum hine sylfne bebint, dhonne ne maeg he\nmid his agenre mihte hine unbindan, buton se Aelmihtiga God mid strangre\nhanda his mildheortnysse hine unbinde. Agenes willan and agenre gymeleaste\nhe bidh gebunden, ac thurh Godes mildheortnysse he bidh unbunden, gif he\ndha alysednysse eft aet Gode geearnadh.\n\nThaet folc dhe heora reaf wurpon under thaes assan f['e]t, thaet sind tha\nmartyras, the for Cristes geleafan sealdon heora agenne lichaman to\ntintregum. Sume hi waeron on fyre forbaernde, sume on s['ae] adrencte, and\nmid mislicum pinungum acwealde; and sealdon us bysne thaet we ne sceolon,\nfor nanum ehtnyssum odhdhe earfodhnyssum, urne geleafan forlaetan, and fram\nCriste bugan, dhe m['a] dhe h['i] dydon. Menig man is cristen geteald on\nsibbe, the wolde swidhe hradhe widhsacan Criste, gif him man bude thaet man\nbead tham martyrum: ac his cristendom nis na herigendlic. Ac dhaes mannes\ncristendom is herigendlic, sedhe nele, for nanre ehtnysse, bugan fram\nCriste, ne for swurde, ne for fyre, ne for waetere, ne for hungre, ne for\nbendum; ac aefre hylt his geleafan mid Godes h['e]rungum, odh his lifes\nende.\n\nTha dhe dhaera treowa bogas heowon, and mid tham Cristes weig gedaefton,\nthaet sind tha lareowas on Godes cyrcan, the plucciadh tha cwydas dhaera\napostola and heora aeftergengena, {214} and mid tham Godes folce gewisiadh\nto Cristes geleafan, thaet h['i] beon gearwe to his faerelde.\n\nThaet folc dhe Criste beforan st['o]p, and thaet dhe him fyligde, ealle\nh['i] sungon, \"Osanna Filio Dauid,\" thaet is on urum gedheode, \"Sy h['ae]lo\nDauides Bearne.\" Tha dhe Criste beforan stopon, tha sind dha heahfaederas\nand tha w['i]tegan, dhe waeron ['ae]r Cristes flaesclicnysse; and dha dhe\nhim baeftan eodon, thaet sind dha dhe aefter Cristes acennednysse to him\ngebugon, and daeghwamlice bugadh: and ealle h['i] singadh aenne lofsang;\nfordhan dhe w['e] and h['i] ealle healdadh aenne geleafan, swa swa Petrus\nse apostol cwaedh, dhadha he spraec be dham heahfaederum, \"We gelyfadh\nthaet we beon gehealdene thurh Cristes gife, swa swa h['i].\"\n\nH['i] cwaedon \"Dauides Bearn,\" fordhan the Crist is thaes maeran\ncyne-cynnes Dauides, aefter thaere menniscnysse. Of dham cynne waes seo\neadige Maria his modor. Hi sungon, \"Gebletsod is se dhe com on Godes\nnaman.\" Se Haelend com on Godes naman, fordhan the se Heofenlica Faeder\nhine asende ['u]s to alysednysse; and ealle dha wundra the h['e] worhte, on\neallum he herede and wuldrode his Faeder naman. \"Sy haelo Dauides Bearne on\nheahnyssum.\" Thaes Haelendes to-cyme and his dhrowung waes halwendlic\naegdher ge mannum ge englum; fordhan dhe w['e] geeacniadh heora werod, the\nse feallenda deofol gewanode; be dham cwaedh se apostol Paulus, \"Thaet\nsceoldon ealle heofenlice dhing and eordhlice beon ge-edstadhelode on\nCriste.\"\n\nSe Haelend waes wunigende binnan dham temple of dhisum daege odh nu on\ndhunres-daeg, and aegdher ge mid l['a]re ge mid wundrum thaet folc tihte to\nsodhfaestnysse and to rihtum geleafan. Tha namon dha heafod-men ['a]ndan\nongean his l['a]re, and syrwedon mid micelre smeaunge, hu hi mihton hine to\ndeadhe gebringan. Ne mihte se deadh him genealaecan, gif he sylf nolde, ac\nhe com to mannum to dhi thaet he wolde beon gehyrsum his Faeder odh deadh,\nand mancynn alysan fram dham ecan deadhe mid his hwilwendlicum deadhe.\nTheah-hwaedhere {216} ne nydde he na thaet Iudeisce folc to his cwale, ac\ndeofol h['i] tihte to dham weorce, and God thaet gedhafode, to alysednysse\nealles geleaffulles mancynnes.\n\nWe habbadh oft gesaed, and g['i]t secgadh, thaet Cristes rihtwisnys is swa\nmicel, thaet he nolde niman mancyn neadunga of dham deofle, buton he hit\nforwyrhte. He hit forwyrhte dhadha he tihte thaet folc to Cristes cwale,\nthaes Aelmihtigan Godes; and dha thurh his unscaedhdhigan deadh wurdon we\nalysede fram dham ecan deadhe, gif we us sylfe ne forpaeradh. Tha getimode\ndham redhan deofle swa swa dedh tham graedigan fisce, the gesihdh thaet\n['ae]s, and ne gesihdh dhone angel dhe on dham aese sticadh; bidh thonne\ngraedig thaes aeses, and forswylcdh thone angel fordh mid tham aese. Swa\nwaes tham deofle: he geseh dha menniscnysse on Criste, and na dha\ngodcundnysse: dha sprytte he thaet Iudeisce folc to his slege, and gefredde\ndha thone angel Cristes godcundnysse, thurh dha h['e] waes to deadhe\naceocod, and ben['ae]med ealles mancynnes thara dhe on God belyfadh.\n\nNaes na Cristes dhrowung gefremmed on thisum daege, ac dha feower\ngodspelleras awriton his dhrowunga on feower gesetnyssum; tha ane we\nraedadh nu to-daeg, and dha odhre on dhisre wucan. Tha Iudei gen['a]mon\nhine on frige-aefen, and heoldon hine dha niht, and dhaes on merigen h['i]\nhine gefaestnodon on rode mid feower naegelum, and mid spere gewundedon.\nAnd dha embe n['o]n-tid, thatha h['e] fordhferde, tha comon twegen gelyfede\nmen, Ioseph and Nichodemus, and bebyrigdon his l['i]c aer aefene, on niwere\ndhryh, mid deorwyrdhum reafum bewunden. And his l['i]c laeg on byrgene tha\nsaeter-niht and sunnan-niht; and seo godcundnys waes on dhaere hwile on\nhelle, and gewradh thone ealdan deofol, and him of-anam Ad['a]m, thone\nfrumsceapenan man, and his w['i]f Euan, and ealle dha dhe of heora cynne\nGode ['ae]r gecwemdon. Tha gefredde se deofol thone angel the he ['ae]r\ngraedelice forswealh. And Crist ar['a]s of deadhe on thone easterlican\nsunnan-daeg, the nu bidh on seofon nihtum; be dham is gelimplicor thonne\nmare to reccenne thonne nu sy: ac uton nu sprecan be dhyses daeges\nwurdhmynte.\n\n{218} Se gewuna stent on Godes cyrcan, thurh lareowas geset, thaet gehwaer\non Godes geladhunge se sacerd bletsian sceole palm-twigu on dhisum daege,\nand h['i] swa gebletsode dham folce daelan; and sceolon dha Godes theowas\nsingan dhone lofsang, the thaet Iudeisce folc sang togeanes Criste, thatha\nhe genealaehte his dhrowunge. We geeuenlaecadh tham geleaffullum of dham\nfolce mid thisre daede, fordhan dhe hi baeron palm-twigu mid lofsange\ntogeanes tham Haelende. Nu sceole we healdan urne palm, odhthaet se sangere\nonginne dhone offring-s['a]ng, and geoffrian thonne Gode dhone palm, for\ndhaere getacnunge. Palm getacnadh syge. Sygefaest waes Crist thatha he\ndhone micclan deofol oferwann, and us generede: and we sceolon beon eac\nsygefaeste thurh Godes mihte, swa thaet we ure undheawas, and ealle\nleahtras, and dhone deofol oferwinnan, and ['u]s mid godum weorcum\ngeglencgan, and on ende ures lifes betaecan Gode dhone palm, thaet is, ure\nsige, and dhancian him georne, thaet we, dhurh his fultum, deoful\noferwunnon, thaet he us beswican ne mihte.\n\nSynfulra manna deadh is yfel and earmlic, fordhan dhe h['i] faradh of\ndhisum scortan life to ecum pinungum: and rihtwisra manna deadh is\ndeorwyrdhe, fordhi dhonne h['i] geendiadh dhis geswincfulle l['i]f, thonne\nbeodh h['i] gebrohte to dham ecan life, and bidh thonne swylce heora ende\nbeo anginn; fordhan dhe h['i] ne beodh na deade, ac beodh awende of deadhe\nto life. Se lichama, dhe is thaere sawle reaf, anbidadh thaes micclan\ndomes; and dheah he beo to duste formolsnod, God hine araerdh, and\ngebrincdh togaedere sawle and lichaman to dham ecan life; and bidh thonne\ngefylled Cristes beh['a]t, dhe dhus cwaedh, \"Thonne sc['i]nadh dha\nrihtwisan swa swa sunne on heora Faeder r['i]ce,\" sedhe leofadh and rixadh\n['a] butan ende on ecnysse. Amen.\n\nCirclice dheawas forbeodadh to secgenne aenig spel on tham thrym\nswig-dagum.\n\n{207} FOR PALM SUNDAY.\n\n    Cum adpropinquasset Jesus Hierosolymis, et venisset Bethfage ad montem\n    Oliveti: et reliqua.\n\nChrist's passion has just been read before us, but we will first say to you\nhow he came to the city of Jerusalem, and approached his own death, and\nwould not by flight avoid his passion.\n\n\"Jesus went to the city of Jerusalem, and when he approached the mount of\nOlives, he sent two of his disciples, thus saying, Go to the town which is\nbefore you, and ye shall straightways find an ass tied and its foal also:\nuntie them, and lead them to me,\" etc.\n\nIt was known to the people that Christ a little before had raised Lazarus\nfrom death, who had lain stinking four nights in the grave: then those, who\nwere believing, came to meet Christ with the honours which we have already\nmentioned. Some also who believed not came, with no honours, but with great\nwrath, as John the Evangelist said, That \"the chief priests of the people\nconsulted among themselves how they should slay Lazarus, whom Christ had\nraised from the dead; because many men of the people believed in Jesus, by\nreason of the dead man's rising.\" We will now proceed to the exposition of\nthis text.\n\nThe two disciples whom Christ sent after the ass betokened the teachers\nwhom God sends to instruct mankind. They were two, because of the character\nwhich a teacher should have. He should have learning, that he may with\nwisdom instruct God's people in true belief, and he should, by good works,\ngive good example to the people, and so, with those two things, that is,\nwith learning and good example, ever incline the lay folk to God's will.\n\nThe tied ass and its foal betoken two people, that is, the Jewish and the\nheathen: I say, heathen, because all mankind was yet continuing in\nheathenism, save only the Jews, {209} who observed the old law at that\ntime. They were tied; for all mankind was bound with sins, as the prophet\nsaid, \"Every man is bound with the ropes of his sins.\" Then God sent his\napostles and their successors to bound mankind, and bade untie, and lead\nthem to him. How untied they the ass and the foal? They preached to the\npeople right belief and God's commandments, and also by many miracles\nconfirmed their preaching. The people then inclined from the service of the\ndevil to the worship of Christ, and were freed from all sins, through holy\nbaptism, and led to Christ.\n\nAn ass is a foolish beast, and unclean, and stupid, compared with other\nbeasts, and strong for burthens. So were men, before Christ's advent,\nfoolish and unclean, while they ministered to idols, and divers sins, and\nbowed to the images, which they themselves had wrought, and said to them,\n\"Thou art my God.\" And whatsoever burthen the devil set on them they bare.\nBut when Christ came to mankind, then turned he our foolishness to reason,\nand our uncleanness to pure morals. The tamed ass betokened the Jewish\npeople, who were tamed under the old law. The wild foal betokened all other\npeople, who were heathen and untamed; but they became tamed and believing\nwhen Christ sent his disciples over the whole earth, thus saying, \"Go over\nall the earth, and teach all nations, and baptize them in the name of the\nFather, and of the Son, and of the Holy Ghost; and command that they hold\nall the precepts which I have taught you.\"\n\nThe master of the asses asked, why they untied his asses? In like manner\nthe chief men of every people would perversely oppose the preaching of God.\nBut when they saw that the preachers, through God's might, healed the halt\nand the blind, and gave speech to the dumb, and also raised the dead to\nlife, then could they not withstand those miracles, but all at last\ninclined to God. Christ's disciples said, \"The {211} Lord hath need of the\nasses, and sends for them.\" They did not say Our Lord, nor Thy Lord, but\nsimply, The Lord; for Christ is Lord of all lords, both of men and of all\ncreatures. They said, \"He sends for them.\" We are exhorted and invited to\nGod's kingdom, but we are not forced. When we are invited, then are we\nuntied; and when we are left to our own election, then is it as though we\nare sent for. It is God's mercy that we are untied; but if we live rightly,\nthat will be both God's grace and our own zeal. We should constantly pray\nfor the Lord's support; seeing that our own election has no success, unless\nit be promoted by the Almighty.\n\nChrist did not command them to lead to him a proud steed adorned with\ngolden trappings, but the mean ass he chose to bear him; for he ever taught\nhumility, and in himself gave the example, and thus said, \"Learn of me, who\nam meek and very humble, and ye shall find rest for your souls.\" This was\nprophesied of Christ, and all the things which he did before he was born as\nman.\n\nSion is a hill, and it is interpreted, _A place of contemplation_; and\nJerusalem, _Sight of peace_. The daughter of Sion is the congregation of\nbelieving men, who belong to the heavenly Jerusalem, in which is ever _a\nsight of peace_, without any strife, to which Jesus will bring us, if we\nfollow him.\n\nChrist's disciples laid their garments upon the ass, because he would not\nride on a naked ass. Garments betoken works of righteousness, as the\nprophet said, \"Lord, thy priests are clothed with righteousness.\" The naked\nass is saddled with garments, when the simple man is equipped to the hand\nof God with the exhortations and examples of wise instructors; and he then\nbears Christ, as the apostle said, \"Ye are bought with great price; glorify\ntherefore, and bear God on your bodies.\" We bear God on our bodies, because\nwe are a temple and shrine of the Holy Ghost, if we {213} guard ourselves\nagainst foul sins: of which the same apostle said very awfully, \"He who\ndefiles the temple of God, God will fordo him.\" He who is not a temple of\nGod is a temple of the devil, and bears a very heavy burthen on his back.\n\nWe will say to you a parable. No man may make himself a king, for the\npeople have the option to choose him for king who is agreeable to them: but\nafter that he has been hallowed as king, he has power over the people, and\nthey may not shake his yoke from their necks. In like manner every man has\nhis own choice, before he sins, whether he will follow the devil's will, or\nwithstand it. Then if he bind himself with the works of the devil, he\ncannot by his own power unbind himself, unless the Almighty God unbind him\nwith the strong hand of his mercy. Of his own will and his own heedlessness\nhe is bound, but through God's mercy he will be unbound, if he afterwards\nmerit his liberation of God.\n\nThe people who cast their garments under the feet of the ass, are the\nmartyrs, who for Christ's faith gave their own bodies to torments. Some\nwere burnt in fire, some drowned in the sea, and slain with divers\ntortures; and gave us an example, that we should not, for any persecutions\nor hardships, forsake our faith, and incline from Christ, any more than\nthey did. Many a man is accounted a christian in peace, who would very\nquickly deny Christ, if he were sentenced to that to which the martyrs were\nsentenced: but his christianity is not praiseworthy. But that man's\nchristianity is praiseworthy, who will not, for any persecution, incline\nfrom Christ, neither for sword, nor for fire, nor for water, nor for\nhunger, nor for bonds; but ever holds his faith with the praises of God to\nhis life's end.\n\nThose who hewed branches of trees, and with them prepared Christ's way, are\nthe teachers in God's church, who cull the sayings of the apostles and\ntheir successors, and with {215} them direct God's people to the faith of\nChrist, that they may be prepared for his way.\n\nThe people who walked before Christ, and those who followed him, all sung\n\"Osanna Filio David,\" that is, in our tongue, \"Hail, Son of David.\" Those\nwho walked before Christ, are the patriarchs and prophets, who were before\nChrist's incarnation; and those who went after him, are those who inclined\nto Christ after his birth, and daily incline to him: and all these sing one\nhymn; because we and they all hold one faith, as Peter the apostle said,\nwhen he spake of the patriarchs, \"We believe that we shall be saved by\nChrist's grace, as well as they.\"\n\nThey said, \"Son of David,\" because Christ is, according to his human\nnature, of the great race of David. Of that race was the blessed Mary his\nmother. They sung, \"Blessed is he who is come in the name of God.\" Jesus\ncame in the name of God, for the Heavenly Father sent him for our\nredemption; and in all the miracles which he wrought, he praised and\nglorified his Father's name. \"Hail, Son of David, in the highest.\" The\nSaviour's advent and his passion were salutary both to men and angels;\nbecause we increase their host which the fallen devil had diminished;\nconcerning which the apostle Paul said, \"That all heavenly and earthly\nthings should be re-established in Christ.\"\n\nJesus was staying in the temple from this day till now on Thursday, and\nboth with doctrine and with miracles stimulated the people to truth and to\nright faith. Then the chief men became envious of his doctrine, and\nmachinated with great deliberation how they might bring him to death. Death\ncould not have approached him, if he himself had not willed it, but he came\nto men because he would be obedient to his Father till death, and redeem\nmankind from eternal death by his temporary death. Yet did he not compel\nthe Jewish {217} people to slay him, but the devil instigated them to the\nwork, and God consented to it, for the redemption of all believing mankind.\n\nWe have often said, and yet say, that the justice of Christ is so great,\nthat he would not forcibly have taken mankind from the devil, unless he had\nforfeited them. He forfeited them when he instigated the people to the\nslaying of Christ, the Almighty God; and then through his innocent death we\nwere redeemed from eternal death, if we do not destroy ourselves. Then it\nbefell the cruel devil as it does the greedy fish, which sees the bait, and\nsees not the hook which sticks in the bait; then is greedy after the bait\nand swallows up the hook with the bait. So it was with the devil: he saw\nthe humanity in Christ, and not the divinity: he then instigated the Jewish\npeople to slay him, and then felt the hook of Christ's divinity, by which\nhe was choked to death, and deprived of all mankind who believe in God.\n\nChrist's passion did not take place on this day, but the four evangelists\nrecorded his sufferings in four narratives: one we read now to-day, and the\nothers in this week. The Jews took him on Friday evening, and held him that\nnight, and on the morrow fixed him on a cross with four nails, and with a\nspear wounded him. And then about the ninth hour, when he departed, there\ncame two believing men, Joseph and Nicodemus, and buried his corpse before\nevening in a new tomb, enwrapt in precious garments. And his corpse lay in\nthe sepulchre the Saturday night and Sunday night; and the Divinity was\nduring that while in hell, and bound the old devil, and took from him Adam,\nthe first-created man, and his wife Eve, and all those of their race who\nhad before given pleasure to God. Then was the devil sensible of the hook\nwhich he had before greedily swallowed. And Christ arose from death on the\nEaster-Sunday, which will now be in seven days, of which it is more fitting\nthen to speak more fully than it is now: but let us now speak of the\ndignity of this day.\n\n{219} The custom exists in God's church, by its doctors established, that\neverywhere in God's congregation the priest should bless palm-twigs on this\nday, and distribute them so blessed to the people; and God's servants\nshould then sing the hymn which the Jewish people sang before Christ, when\nhe was approaching to his passion. We imitate the faithful of that people\nwith this deed, for they bare palm-twigs with hymn before Jesus. Now we\nshould hold our palm until the singer begins the offering-song, and then\noffer to God the palm for its betokening. Palm betokens victory. Victorious\nwas Christ when he overcame the great devil and rescued us: and we should\nalso be victorious through God's might, so that we overcome our evil\npractices, and all sins, and the devil, and adorn ourselves with good\nworks, and at the end of our life deliver the palm to God, that is, our\nvictory, and thank him fervently, that we, through his succour, have\novercome the devil, so that he could not deceive us.\n\nThe death of sinful men is evil and miserable, because they pass from this\nshort life to everlasting torments: and the death of righteous men is\nprecious, for when they end this life of tribulation they will be brought\nto the life eternal, and then will their end be as a beginning; for they\nwill not be dead, but will be turned from death to life. The body, which is\nthe garment of the soul, will await the great doom, and though it be rotted\nto dust, God will raise it, and will bring together soul and body to\neternal life; and then will Christ's promise be fulfilled, who thus said,\n\"Then shall the righteous shine as the sun in their Father's kingdom,\" who\nliveth and ruleth ever without end to eternity. Amen.\n\nChurch customs forbid any sermon to be said on the three still days.\n\n       *       *       *       *       *\n\n\n{220} DOMINICA S[=C]E PASCE.\n\nOft ge gehyrdon embe dhaes Haelendes aerist, h['u] h['e] on dhisum daege of\ndeadhe ar['a]s; ac we willadh eow myngian, thaet hit ne gange eow of\ngemynde.\n\n\"Thadha Crist bebyrged waes, tha cwaedon tha Iudeiscan to heora ealdormenn\nPilate, La leof, se swica dhe her ofslegen is, cwaedh gelomlice, thatha\nh['e] on l['i]fe waes, thaet h['e] wolde arisan of deadhe on tham dhriddan\ndaege:\" et reliqua.\n\nWe cwedhadh nu, gif hw['a] his lic forstaele, nolde he hine unscrydan,\nfordhan dhe stalu ne lufadh nane yldinge. Crist weardh aeteowed on dham\nylcan daege Petre, and odhrum twam his leorning-cnihtum, and h['i]\ngefrefrode. \"Tha aet nextan com se Haelend to his leorning-cnihtum, thaer\nh['i] gegaderode waeron, and cwaedh him to, Sy sibb betwux eow; ic hit eom,\nne beo ge na afyrhte. Tha wurdon h['i] afaerede, and wendon thaet hit sum\ngast waere. Dha cwaedh he him to, Hw['i] sind ge afaerede, and mislice\ndhencadh be me? Sceawiadh mine handa and mine f['e]t, the waeron mid\nnaeglum thurhdrifene. Grapiadh and sceawiadh: gif ic gast waere, dhonne\nnaefde ic flaesc and ban:\" et reliqua.\n\nSe Haelend weardh tha gelomlice aet['i]wed his leorning-cnihtum, and h['i]\ngewissode to dhaere lare and to dham geleafan, h['u] h['i] eallum mancynne\ntaecan sceoldon; and on dham feowertigodhan daege his aeristes h['e]\nast['a]h lichamlice to heofonum to his Faeder. Ac we habbadh n['u] micele\nmaran endebyrdnysse thaere Cristes bec ges['ae]d thonne dhis daegdherlice\ngodspel behaefdh, for trymminge eowres geleafan. Nu wylle we eow gereccan\nthaes daegtherlican godspelles traht, aefter dhaes halgan papan Gregories\ntrahtnunge.\n\nMine gebrodhra tha leofostan, ge gehyrdon thaet tha halgan w['i]f, the\nDrihtne on life filigdon, comon to his byrgene mid thaere deorwyrdhan\nsealfe, and thone dhe h['i] lufedon on l['i]fe tham h['i] woldon deadum mid\nmenniscre gecneordnysse dhenian. Ac {222} dheos d['ae]d getacnadh sum dhing\nto d['o]nne on Godes geladhunge. We dhe gelyfadh Cristes aeristes, we\ncumadh gewislice to his byrgene mid deorwyrdhre sealfe, gif we beodh\ngefyllede mid braedhe haligra mihta, and gif we mid hlysan godra weorca\nurne Drihten secadh. Tha w['i]f dhe dha sealfe brohton, hi gesawon englas;\nfordhan dhe dha geseodh tha heofonlican englas, tha the mid braedhum godra\nweorca gewilniadh thaes upplican faereldes. Se engel awylte thaet hl['i]d\nof dhaere dhryh; na thaet h['e] Criste ['u]tganges rymde, ac he geswutelode\nmannum thaet h['e] arisen waes. Se dhe com deadhlic to dhisum middangearde,\nacenned thurh beclysedne innodh thaes maedenes, se ylca, butan tw['e]on,\ndhadha h['e] ar['a]s undeadhlic, mihte belocenre dhr['i]h faran of\nmiddangearde. Se engel saet on dha swidhran healfe dhaere byrgene. Seo\nswidhre hand getacnadh thaet ece l['i]f, and seo wynstre dhis andwearde\nl['i]f. Rihtlice saet se engel on dha swidhran hand, fordhon the he cydde\nthaet se Haelend haefde dha oferfaren dha brosnunga dhises andweardan\nlifes, and waes dha wunigende on ecum dhingum undeadhlic. Se bydel waes\nymbscryd mid scinendum reafe, fordhan dhe he bodade tha blisse thisre\nfreols-t['i]de, and ure maerdha. Hwaedher cwedhe we, dhe ure dhe dhaera\nengla? We cwedhadh sodhlice, aegdher ge ure ge heora. Thaes Haelendes\naerist is ure freols-t['i]d and bliss, fordhan dhe he gelaedde us mid his\naeriste to dhaere undeadlicnysse the we to gesceapene waeron. His aerist\nwaes thaera engla bliss, fordhon dhe God gefyldh heora getel, thonne he\n['u]s to heofonum gebrincdh.\n\nSe engel gehyrte dha w['i]f, thus cwedhende, \"Ne beo ge afyrhte:\" swilce he\nswa cwaede, Forhtian dha dhe ne lufiadh engla to-cyme; beon dha ofdraedde\ntha the sint ofsette mid flaesclicum lustum, and nabbadh naenne hiht to\nengla werode. Hwi forhtige ge, ge dhe geseodh eowre geferan? \"His wlite\nwaes swilce l['i]get, and his reaf swa hw['i]t swa sn['a]w.\" Sodhlice on\nl['i]gette is ['o]ga, and on sn['a]we lidhnys thaere beorhtnysse. Rihtlice\nwaes se bydel Cristes aeristes swa geh['i]wod; fordhan thonne he sylf cymdh\nto dham micclan dome, thonne bidh he swidhe egeful dham synfullum, and\nswidhe lidhe tham rihtwisum. {224} He cwaedh, \"Ge secadh thone Haelend:\nh['e] ar['a]s: nis h['e] her.\" He naes dha lichamlice on dhaere byrgene,\nsedhe aeghwaer bidh thurh his godcundan mihte. Thaer l['ae]ig thaet reaf\nbaeftan the he mid bewunden waes, fordhon dhe h['e] ne rohte thaes\neordhlican reafes, sydhdhan he of deadhe ar['a]s. Theah man deadne mannan\nmid reafe bewinde, ne arist thaet reaf na dhe hradhor eft mid tham men, ac\nhe bidh mid tham heofenlicum reafe gescryd aefter his aeriste.\n\nWel is gecweden be dham Haelende, thaet he wolde cuman togeanes his geferon\non Galilea. Galilea is gecweden 'Oferfaereld.' Se Haelend waes dha afaren\nfram dhrowunge to ['ae]riste, fram deadhe to life, fram wite to wuldre. And\ngif we faradh fram leahtrum to halgum maegnum, thonne mote we geseon dhone\nHaelend aefter urum faerelde of dhisum life. Twa l['i]f sind sodhlice:\nthaet ['a]n we cunnon, thaet odher us waes uncudh aer Cristes to-cyme.\nThaet ['a]n l['i]f is deadlic, thaet odher undeadlic. Ac se Haelend com and\nunderfeng thaet ['a]n l['i]f, and geswutelode thaet odher. Thaet ['a]n\nl['i]f he aeteowde mid his deadhe, and thaet odher mid his aeriste. Gif he\nus deadlicum mannum aerist and thaet ece l['i]f behete, and theah-hwaedhere\nnolde hit thurh hine sylfne geswutelian, hwa wolde thonne his behatum\ngelyfan? Ac dhadha he man beon wolde, dha gemedemode h['e] hine sylfne eac\nto deadhe agenes willan, and he ar['a]s of deadhe thurh his godcundan\nmihte, and geswutelode thurh hine sylfne thaet thaet he us beh['e]t.\n\nNu cwydh sum man on his gedhance, 'Eadhe mihte he arisan of deadhe, fordhan\ndhe he is God: ne mihte se deadh hine gehaeftan.' Gehyre se mann the this\nsmeadh andsware his smeagunge. Crist fordhferde ana on dham timan, ac he ne\nar['a]s na ana of deadhe, ac ar['a]s mid micclum werede. Se godspellere\nMatheus awr['a]t on Cristes b['e]c, thaet manega halige menn, dhe waeron on\ndhaere ealdan ['ae] fordhfarene, thaet h['i] arison mid Criste; and thaet\nsaedon gehwilce w['i]se l['a]reowas, thaet hi habbadh gefremod heora aerist\nto dham ecan l['i]fe, swa swa we ealle d['o]n sceolon on ende thisre\nworulde. Tha l['a]reowas cwaedon, {226} thaet dha araeredan menn naeron\nsodhlice gewitan Cristes aeristes, gif h['i] naeron ecelice araerde. Nu\nsind adwaescede ealle geleaflystu, thaet nan man ne sceal ortruwian be his\nagenum aeriste, thonne se godspellere awr['a]t thaet fela arison mid\nCriste, dhe waeron anfealde men, dheah dhe Crist God sy.\n\nNu cwaedh Gregorius se trahtnere, thaet him come to gemynde, hu dha\nIudeiscan clypodon be Criste, thadha he waes on dhaere rode gefaestnod.\nH['i] cwaedon, \"Gif he sy Israhela cyning, thonne astige he nu of dhaere\nrode, and we gelyfadh on hine.\" Gif he dha of dhaere rode astige, and nolde\nheora hosp forberan, thonne, butan tweon, ne sealde he us nane bysne his\ngedhyldes: ac he ab['a]d hwon, and forbaer heora hosp, and haefde gedhyld.\nAc se dhe nolde of dhaere rode abrecan, se ar['a]s of dhaere byrgene. Mare\nwundor waes, thaet h['e] of deadhe ar['a]s, thonne he cucu of dhaere rode\nabraece. Mare miht waes, thaet he dhone deadh mid his aeriste tobraec,\nthonne he his l['i]f geheolde, of dhaere rode astigende. Ac dhadha h['i]\ngesawon thaet he ne astah of dhaere rode for heora hospum, ac dhaeron\ndeadhes geb['a]d, tha gelyfdon h['i] thaet he oferswidhed waere, and his\nnama adwaesced: ac hit gelamp swa, thaet of dham deadhe asprang his nama\ngeond ealne middangeard. Tha weardh hyra bliss awend to dham maestan sare;\nfordhan dhe heora sorh bidh endeleas.\n\nThas dhing getacnode se stranga Samson, se haefde faehdhe to dham folce dhe\nis gehaten Philistei. Dha getimode hit thaet he becom to heora byrig the\nwaes Gaza gehaten: tha waeron dha Philistei swidhe blidhe, and ymbsaeton\ndha burh. Ac se stranga Samson ar['a]s on midre nihte, and gelaehte dha\nburh-geatu, and abaer hi uppon ane dune, to bismere his gefaan. Se stranga\nSamson getacnode Crist, seo burh Gaza getacnode helle, and dha Philistei\nhaefdon Iudeisces folces getacnunge, the besaeton Cristes byrgene. Ac se\nSamson nolde gan ydel of dhaere byrig, ac he abaer dha gatu up to dhaere\ndune; fordhon the {228} ure Haelend Crist tobraec helle-gatu, and generode\nAdam, and Euan, and his gecorenan of heora cynne, and freolice of deadhe\nar['a]s, and h['i] samod, and astah to heofonum. Tha m['a]nfullan he l['e]t\nbaeftan to dham ecum witum. And is nu helle-geat belocen rihtwisum mannum,\nand aefre open unrihtwisum.\n\nUngesaelig waes thaet Iudeisce folc, thaet h['i] swa ungeleaffulle waeron.\nEalle gesceafta oncneowon heora Scyppend, buton dham Iudeiscum anum.\nHeofonas oncneowon Cristes acennednysse; fordhan dhadha h['e] acenned waes,\ntha weardh gesewen n['i]we steorra. S['ae] oncneow Crist, dhadha h['e] eode\nmid drium fotum uppon hire ydhum. Eordhe oncneow, thatha heo eal bifode on\nCristes aeriste. Seo sunne oncneow, thatha heo weardh adhystrod on Cristes\ndhrowunge fram mid-daege odh n['o]n. Stanas oncneowon, thatha h['i]\ntoburston on heora Scyppendes fordhsidhe. Hell oncneow Crist, dhadha heo\nforl['e]t hyre haeftlingas ['u]t, thurh dhaes Haelendes hergunge. And dha\nheardheortan Iudei dheah thurh ealle dha tacna noldon gebugan mid geleafan\nto dham mildheortan Haelende, sedhe wile eallum mannum gehelpan on hine\ngelyfendum. Ac uton we gelyfan thaet God Faeder waes aefre butan anginne,\nand aefre waes se Sunu of dham Faeder acenned; fordhan dhe he is se Wisdom\nand Miht dhe se Faeder ealle gesceafta thurh gesceop; and h['i] ealle\nwurdon gel['i]ffaeste thurh dhone Halgan Gast, sedhe is Willa and Lufu\nthaes Faeder and thaes Suna; h['i] dhry ['a]n God untodaeledlic, on ['a]nre\ngodcundnysse wunigende, h['i] ealle gel['i]ce mihtige; fordhan swa hwaet\nswa laesse bidh and unmihtigre, thaet ne bidh na God. Ac se Faeder sende\ndhone Sunu to ure alysednysse, and he ['a]na underfeng dha menniscnysse,\nand throwode deadh be his agenum willan, and ar['a]s of deadhe on dhisum\ndaege, and astah to heofonum on dham feowertigedhan daege his aeristes,\naetforan manegra manna gesihdhe, and rixadh mid tham Aelmihtigan Faeder and\ndham Halgum Gaste, n['u] and ['a] on ecnysse. Amen.\n\n{221} EASTER SUNDAY.\n\nYe have often heard concerning the Saviour's resurrection, how he on this\nday arose from death; but we will remind you, that it may not pass from\nyour memory.\n\n\"When Christ was buried, the Jews said to their governor Pilate, O Sir, the\ndeceiver, who hath here been slain, said oftentimes, while he was living,\nthat he would arise from death on the third day,\" etc.\n\nWe say now, if any one had stolen his corpse, he would not have stript him,\nfor theft loves no delay. Christ appeared on the same day to Peter and to\ntwo others his disciples, and comforted them. \"Then at last Jesus came to\nhis disciples, where they were assembled, and said to them, Peace be unto\nyou; it is I, be ye not afraid. Then they were afraid, and weened it were a\nghost. Then said he to them, Why are ye afraid, and think divers things of\nme? Behold my hands and my feet, that were pierced with nails. Grasp and\nbehold: if I were a ghost, I should not have flesh and bones,\" etc.\n\nJesus then frequently appeared to his disciples, and directed them to\ndoctrine and to faith, how they should teach all mankind; and on the\nfortieth day of his resurrection he ascended bodily to heaven to his\nFather. But we have now said much more of the tenour of the book of Christ\nthan this present day's gospel requires for the confirmation of your faith.\nWe will now give you the explanation of this day's gospel, according to the\nexposition of the holy pope Gregory.\n\nMy dearest brothers, ye have heard that the holy women, who followed the\nLord in life, came with precious ointment to his sepulchre, and him whom\nthey had loved in life they would when dead serve with human devotion. But\nthis deed {223} betokens something to be done in God's church. We who\nbelieve in the resurrection of Christ come assuredly to his sepulchre with\nprecious ointment, if we are filled with the breath of holy virtues, and if\nwe with the fame of good works seek our Lord. The women who brought the\nointment saw angels; for they see the heavenly angels, who with the breath\nof good works yearn after the upward journey. The angel rolled the lid from\nthe tomb; not that he would make way for Christ's departure, but he would\nmanifest to men that he was risen. He who came mortal to this world, born\nof the closed womb of the virgin, he, without doubt, might, when he arose\nimmortal, though in a closed tomb, depart from the world. The angel sat on\nthe right side of the sepulchre. The right hand betokens the eternal life,\nand the left this present life. Rightly sat the angel on the right hand,\nfor he manifested that Jesus had surmounted the corruptions of this present\nlife, and was then dwelling immortal in eternity. The messenger was clad in\na shining garment, because he announced the happiness of this\nfestival-tide, and our glories. But we ask, ours or the angels? We say\nverily, both ours and theirs. The resurrection of Jesus is our\nfestival-tide, for by his resurrection he led us to the immortality for\nwhich we were created. His resurrection was bliss to the angels, because\nGod fills up their number when he brings us to heaven.\n\nThe angel cheered the women, thus saying, \"Be ye not afraid:\" as if he had\nsaid thus, Let those fear who love not the advent of angels; let those be\nterrified who are beset with fleshly lusts, and have no joy in the host of\nangels. Why fear ye, ye who see your companions? \"His countenance was like\nlightning, and his raiment as white as snow.\" Verily in lightning is\nterror, and in snow the mildness of brightness. Rightly was the messenger\nof Christ's resurrection so figured; for when he himself shall come to the\ngreat doom, he will be very awful to the sinful, and very mild {225} to the\nrighteous. He said, \"Ye seek Jesus: he is risen: he is not here.\" He was\nnot then bodily in the sepulchre, who is everywhere through his divine\npower. There lay the garment behind in which he had been wrapt, for he\nrecked not of an earthly garment, after he had arisen from death. Though a\ndead man be wrapt in a garment, that garment does not the sooner rise again\nwith the man, but he will be clad with the heavenly garment after his\nresurrection.\n\nIt is well said of Jesus, that he would meet his companions in Galilee.\nGalilee is interpreted, _Passing over_. Jesus passed over from passion to\nresurrection, from death to life, from torment to glory. And if we pass\nfrom sins to holy virtues, then may we see Jesus after our passage from\nthis life. For there are two lives: the one we know, the other was unknown\nto us before Christ's advent. The one life is mortal, the other immortal.\nBut Jesus came and assumed the one life, and made manifest the other. The\none life he manifested by his death, and the other by his resurrection. If\nhe to us mortal men had promised resurrection and life eternal, and yet had\nnot been willing to manifest them in himself, who would have believed in\nhis promises? But when he would become man, then he also voluntarily\nhumbled himself to death, and he arose from death through his divine power,\nand manifested in himself that which he had promised to us.\n\nNow will some man say in his thoughts, 'Easily might he arise from death,\nbecause he is God: death could not hold him captive.' Let the man who\nimagines this hear an answer to his imagination. Christ departed at that\ntime alone, but he arose not from death alone, but arose with a great host.\nThe evangelist Matthew wrote in the book of Christ, that many holy men, who\nhad died in the old law, arose with Christ; and all wise doctors have said\nthat they have effected their resurrection to eternal life, as we all shall\ndo at the end of this world. Those doctors said, that the raised men would\n{227} not truly have been witnesses of Christ's resurrection, if they had\nnot been raised for ever. Now are extinguished all infidelities, so that no\nman may despair of his own resurrection, when the evangelist wrote that\nmany arose with Christ, who were simple men, although Christ be God.\n\nNow said the expounder Gregory, that it came to his mind, how the Jews\ncried out concerning Christ, when he was fastened on the cross. They said,\n\"If he be the king of Israel, then let him now descend from the cross, and\nwe will believe in him.\" If he had then descended from the cross, and would\nnot have borne their mockery, he had certainly not given us any example of\nhis patience: but he remained a while, and bare their mockery, and had\npatience. But he who would not break from the cross, arose from the\nsepulchre. A greater miracle it was, that he arose from death, than that he\nliving should have broken from the cross. A greater miracle it was, that he\nbrake death in pieces, through his resurrection, than that he should have\npreserved his life by descending from the cross. But when they saw that he\ndescended not from the cross, for their mockery, but thereon awaited death,\nthey believed that he was vanquished and his name extinguished: but it so\nfell out, that from death his name sprang forth over the whole earth. Then\nwas their joy turned to the greatest pain; for their sorrow shall be\nendless.\n\nThe strong Samson betokened these things, who had enmity to the people\ncalled Philistines. Then it befell that he came to their city which was\ncalled Gaza: whereupon the Philistines were very joyful, and surrounded the\ncity. But the strong Samson arose at midnight, and took the city gates, and\nbare them up on a hill, in derision of his foes. The strong Samson\nbetokened Christ, the city of Gaza betokened hell, and the Philistines were\na token of the Jewish people, who beset the sepulchre of Christ. But Samson\nwould not go empty-handed from the city, but he {229} bare the gates up to\nthe hill; for our Saviour Christ brake the gates of hell, and delivered\nAdam, and Eve, and his chosen of their kin, and joyfully from death arose,\nand they with him, and ascended to heaven. The wicked he left behind to\neternal torments. And now is the gate of hell shut to righteous men, and\never open to the unrighteous.\n\nUnhappy was the Jewish people, that they were so unbelieving. All creatures\nacknowledged their Creator, save only the Jews. Heaven acknowledged the\nbirth of Christ; for when he was born a new star was seen. The sea\nacknowledged Christ, when he went with dry feet on its waves. Earth\nacknowledged him, when it all trembled at Christ's resurrection. The sun\nacknowledged him, when it was darkened at Christ's passion from mid-day to\nthe ninth hour. The stones acknowledged him, when they burst asunder at\ntheir Creator's departure. Hell acknowledged Christ, when it let forth its\ncaptives, through the harrowing of Jesus. And yet the hardhearted Jews,\nthrough all these signs, would not incline with faith to the merciful\nJesus, who will help all men who believe in him. But let us believe that\nGod the Father was ever without beginning, and that the Son was ever\nbegotten of the Father; for he is the Wisdom and Power through which the\nFather hath created all creatures; and they were all quickened by the Holy\nGhost who is the Will and Love of the Father and of the Son; these three\none God indivisible, existing in one Godhead, all equally powerful; for\nwhatsoever is less and less powerful, that is not God. But the Father sent\nthe Son for our redemption, and he alone assumed human nature, and suffered\ndeath of his own will, and arose from death on this day, and ascended to\nheaven on the fortieth day after his resurrection, before the sight of many\nmen, and ruleth with the Almighty Father and the Holy Ghost, now and ever\nto eternity. Amen.\n\n       *       *       *       *       *\n\n\n{230} DOMINICA PRIMA POST PASCA.\n\n    Cum esset sero die illo una sabbatorum: et reliqua.\n\n\"Aefter dhaes Haelendes ['ae]riste waeron his discipuli belocene on anum\nhuse for dhaes Iudeiscan folces ['o]gan:\" et reliqua.\n\nNu cwydh se godspellere Iohannes, thaet se Haelend worhte fela odhre tacna\non gesihdhe his leorning-cnihta, the naeron gesette on Cristes b['e]c. Thas\nwundra sind awritene to dhi thaet ge sceolon gelyfan thaet se Haelend is\nGodes Sunu, and ge sceolon habban thaet ece l['i]f thurh dhone geleafan.\n\nNu trahtnadh se papa Gregorius dhis godspel, and cwydh, thaet gehw['a]\nwundradh hu se Haelend become in to his apostolum, and waeron\ndheah-hwaedhere dha dura belocene. Nu cwydh eft se halga Gregorius, thaet\nCristes lichama com inn, beclysedum durum, sedhe weardh acenned of dham\nmaedene Marian beclysedum innodhe. Hwilc wundor is thaet se Haelend mid\necum lichaman come inn, belocenum durum, sedhe mid deadlicum lichaman\nweardh acenned of beclysedum innodhe thaes maedenes?\n\nWe raedadh on dhaere bec dhe is geh['a]ten Actus Apostolorum, thaet tha\nheafod-men Iudeisces folces gebrohton Cristes apostolas on cwearterne: tha\non niht com him to Godes engel, and laedde h['i] ['u]t of dham cwearterne,\nand st['o]d on merigen thaet cweartern faeste belocen. God maeig d['o]n\nealle dhing: nu sceole we wundrian his mihte, and eac gelyfan. Thone\nlichaman he aeteowde to grapigenne, thone dhe he inn-brohte beclysedum\ndurum. His lichama waes grapigendlic, and dheah-hwaedhere unbrosnigendlic;\nhe aeteowde hine grapigendlicne and unbrosnigendlicne, fordhan dhe his\nlichama waes thaes ylcan gecyndes dhe he ['ae]r waes, ac waes hwaedhere\ntheah odhres wuldres.\n\nSe Haelend cwaedh to him, \"Beo sibb betwux eow.\" For sibbe com Crist to\nmannum, and sibbe he bead and taehte, and nis nan dhing him gecweme the\nbidh butan sibbe ged['o]n. {232} \"Swa swa min Faeder sende me swa sende ic\neow. Se Faeder lufadh thone Sunu, ac dheah-hwaedhere he sende hine to\ndhrowunge for manna alysednysse.\" Crist lufode eac his apostolas, and\ndheah-hwaedhere ne sette he h['i] to cynegum, ne to ealdormannum, ne to\nworuldlicere blisse; ac tosende h['i] geond ealne middangeard, to bodigenne\nfulluht and dhone geleafan dhe he sylf taehte. Tha bododon h['i] swa lange\nodh thaet tha dhweoran h['i] ofslogon, and h['i] ferdon sigefaeste to heora\nDrihtne.\n\nCrist bleow on dha apostolas, and cwaedh, \"Onfodh Haligne Gast.\" Tuwa com\nse Halga Gast ofer dha apostolas; nu ['ae]ne, and eft odhre sidhe aefter\nCristes upstige. Crist ableow thone Halgan Gast ofer dha apostolas, dha-gyt\nwunigende on eordhan, for dhaere getacnunge, thaet aelc cristen mann sceal\nlufian his nextan swa swa hine sylfne. Eft sidhdhan he to heofenum\nast['a]h, he sende thone ylcan Gast on fyres h['i]we ofer dha apostolas, to\ndhi thaet we sceolon lufian God ofer ealle odhre dhing. An is se Halga\nGast, theah dhe he tuwa become ofer dha apostolas. Swa is eac ['a]n lufu,\nand tw['a] bebodu, thaet we sceolon lufian God and men. Ac we sceolon\ngeleornian on mannum hu we magon becuman to Godes lufe, swa swa Iohannes se\napostol cwaedh, \"Se dhe ne lufadh his brodhor, thone dhe h['e] gesihdh, hu\nmaeg he lufian God, thone dhe he ne gesihdh lichamlice?\" Aer dham fyrste\nwaes se Halga Gast wunigende on dham apostolum, ac h['i] naeron to dhan\nswidhe onbryrde, thaet h['i] mihton swa bealdlice Godes geleafan bodian,\nswa swa h['i] sidhdhan mihton, thurh gife dhaes Halgan Gastes. H['i] saeton\nbeclysede, for ['o]gan Iudeisces folces, on anum huse; ac sydhdhan h['i]\nwaeron gefyllede mid tham Halgum Gaste, h['i] wurdon swa gehyrte, and swa\ncene, thaet h['i] bodedon freolice Godes naman redhum cynegum and\nwaelreowum.\n\nCrist cwaedh to dham apostolum, \"Thaera manna synna the ge forgyfadh,\nthaera beodh forgifene; and dham dhe ge ofteodh tha forgifenysse, dham bidh\noftogen.\" Thisne anweald forgeaf Crist tham apostolum and eallum bisceopum,\ngif h['i] hit on riht healdadh. Ac gif se bisceop dedh be his agenum\nwillan, and wile {234} b['i]ndan thone ['u]nscyldigan, and thone scyldigan\nalysan, thonne forlyst h['e] dha mihte dhe him God forgeaf. Tham mannum he\nsceal d['o]n synna forgifenysse, the h['e] gesihdh thaet beodh onbryrde\ndhurh Godes gife, and tham he sceal aheardian the n['a]ne behreowsunge\nnabbadh heora misdaeda. Crist araerde of deadhe thone stincendan Lazarum,\nand thatha h['e] cucu waes, tha cwaedh h['e] to his leorning-cnihtum,\n\"Tolysadh his bendas, thaet h['e] g['a]n maege.\" Tha alysdon h['i] thaes\nge-edcucedan mannes bendas, the Crist araerde to life. Fordhi sceolon dha\nl['a]reowas dha unbindan fram heora synnum tha dhe Crist gel['i]ffaest\nthurh onbryrdnysse. Aelc synful man the his synna bedigladh, he lidh dead\non byrgene; ac gif he his synna geandett thurh onbryrdnysse, thonne gaedh\nhe of thaere byrgene, swa swa Lazarus dyde, thadha Crist hine arisan het:\nthonne sceal se lareow hine unbindan fram dham ecum w['i]te, swa swa dha\napostoli lichamlice Lazarum alysdon. Ac se laeweda mann sceal him ondraedan\nthaes bisceopes cwyde, theah h['e] unscyldig sy; thylaes dhe he dhurh\nmodignysse scyldig weordhe.\n\nNe getimode tham apostole Thome unforsceawodlice, thaet he ungeleafful waes\nCristes aeristes, ac hit getimode thurh Godes forsceawunge; fordhan dhurh\nhis grapunge we sind geleaffulle. Mare ['u]s fremode his tweonung thonne\ndhaera odhra apostola geleaffulnys; fordhan dhadha h['e] waes gebroht to\ngeleafan mid dhaere grapunge, tha weardh seo twynung thurh thaet ['u]s\naetbroden. Eadhe mihte Crist arisan of deadhe butan dolhswadhum, ac to dhi\nhe heold tha dolhswadhu, thaet he wolde mid tham tha twynigendan getrymman.\nHe cwaedh to Thoman, \"Thu gelyfst, fordhan dhe dhu me gesawe.\" He geseah\ndhone lichaman and tha dolhswadhu, and he gelyfde thaet he waes God, sedhe\naraerde thone lichaman of deadhe. Swidhe blissiadh thas w['o]rd ['u]s the\nher aefterfiliadh, \"Gesaelige beodh tha the me ne gesawon, and theah on me\ngelyfadh.\" Mid dham cwyde sind tha ealle getacnode the Crist on lichaman ne\ngesawon, and dheah-hwaedhere hine healdadh on heora mode thurh geleafan. Se\ngelyfdh sodhlice on God, sedhe mid weorcum begaedh thaet thaet h['e] {236}\ngelyfdh. Se dhe andet thaet h['e] God cunne, and yfele weorc begaedh,\nthonne widhsaecdh he God mid tham weorcum. Se geleafa the bidh butan godum\nweorcum, se is dead. This sind dhaera apostola word, undernimadh h['i] mid\ncarfullum mode.\n\nWe sprecadh embe aerist. Nu sind sume men the habbadh twynunge be aeriste,\nand dhonne hi geseodh deadra manna b['a]n, thonne cwedhadh h['i], Hu magon\ndhas b['a]n beon ge-edcucode? Swilce h['i] w['i]slice sprecon! Ac we\ncwedhadh thaer-togeanes, thaet God is Aelmihtig, and maeg eal thaet he\nwile. He geworhte heofonas and eordhan and ealle gesceafta butan antimbre.\nNu is gedhuht thaet him sy sumera dhinga eadhelicor to araerenne dhone\ndeadan of dham duste, thonne him waere to wyrcenne ealle gesceafta of\nnahte: ac sodhlice him sind ealle dhing gelice eadhe, and n['a]n dhing\nearfodhe. He worhte Adam of l['a]me. Nu ne mage we asmeagan h['u] h['e] of\ndham l['a]me flaesc worhte, and blod b['a]n and fell, fex and naeglas. Men\ngeseodh oft thaet of anum lytlum cyrnele cymdh micel treow, ac we ne magon\ngeseon on tham cyrnele nadhor ne wyrtruman, ne rinde, ne b['o]gas, ne leaf:\nac se God the fordhtihdh of dham cyrnele treow, and waestmas, and leaf, se\nylca maeg of duste ar['ae]ran flaesc and b['a]n, sina and fex, swa swa he\ncwaedh on his godspelle, \"Ne sceal eow beon forloren an h['ae]r of eowrum\nheafde.\"\n\nSe apostol Paulus cwaedh, thaet we sceolon arisan of deadhe on dhaere ylde\nthe Crist waes thadha he dhrowade, thaet is embe threo and dhritig geara.\nTheah cild fordhfare, odhdhe forwerod man, theah-hwaedhere h['i] cumadh to\nthaere ylde dhe we aer cwaedon; haefdh theah gehw['a] his agenne waestm,\nthe he on thissum life haefde, odhdhe habban sceolde, gif he his gebide.\nGif hw['a] alefed waere, odhdhe limleas on thissum life, he bidh thonne swa\nhit awriten is, thaet \"Ealle dha the to Godes rice gebyrigadh, nabbadh\nnadhor ne womm ne awyrdnysse on heora lichaman.\" Hwaet sceole we smeagan\nembe dha odhre the gew['i]tadh to dham ecum forwyrde, hwaedher h['i]\nalefede beon odhdhe limlease, thonne h['i] beodh on ecere susle wunigende?\n\nHit bidh thonne swa swa Crist cwaedh, thaet \"Nan wer ne {238} wifadh, ne\nwif ne ceorladh, ne team ne bidh getymed, ne h['i] deadhes ne abyrigadh\nsidhdhan, ac beodh englum gelice, thonne h['i] mid englum wuniadh.\" Ne him\nne lyst nanre galnysse, ne h['i] naefre sidhdhan synna ne gewyrceadh. Ne\nbidh thaer sorh, ne s['a]r, ne nan gedreccednys, ac bidh fulfremed sib and\nsingal bliss, and beodh cudhe ge dha the aer cudhe waeron ge dha the\nuncudhe waeron, wunigende on brodhorlicre lufe mid Gode ['a] on ecnysse.\nAmen.\n\n{231} THE FIRST SUNDAY AFTER EASTER.\n\n    Cum esset sero die illo una sabbatorum: et reliqua.\n\n\"After the resurrection of Jesus his disciples were shut in a house for\ndread of the Jews,\" etc.\n\nNow says the evangelist John, that Jesus wrought many other miracles in the\nsight of his disciples, which have not been recorded in the book of Christ.\nThese miracles are written to the end that ye may believe that Jesus is the\nSon of God, and that ye may have eternal life through that belief.\n\nNow the pope Gregory, expounding this gospel, says, that everyone wonders\nhow Jesus came in to his apostles, and yet the doors were shut. But again\nSt. Gregory says, that Christ's body came in, the doors being closed, which\nwas born of the Virgin Mary, of a closed womb. What wonder is it, that\nJesus with an everlasting body came in, the doors being closed, who with a\nmortal body was born of the closed womb of the virgin?\n\nWe read in the book which is called The Acts of the Apostles, that the\nchief men of the Jewish people brought Christ's apostles into prison: then\nby night God's angel came to them, and led them out of the prison, and on\nthe morrow the prison stood fast shut up. God can do all things: therefore\nwe should wonder at his might, and also believe. He showed the body to be\ntouched which he had brought in, the doors being closed. His body was\ntangible, and, nevertheless, incorruptible; he showed himself tangible and\nincorruptible, for his body was of the same nature that it before was, but\nwas yet of another glory.\n\nJesus said to them, \"Peace be among you.\" For peace Christ came to men, and\npeace he enjoined and taught, and nothing is to him acceptable which is\ndone without peace. {233} \"As my Father sent me so I send you. The Father\nloveth the Son, but yet he sendeth him to suffering for the redemption of\nmen.\" Christ also loved his apostles, and yet he established them not as\nkings, nor as governors, nor in worldly bliss; but he sent them over all\nthe earth, to preach baptism and the faith which he himself had taught.\nThey preached until the wicked slew them, and they went triumphant to their\nLord.\n\nChrist blew on the apostles, and said, \"Receive the Holy Ghost.\" Twice came\nthe Holy Ghost over the apostles; once now, and again another time at\nChrist's ascension. Christ blew the Holy Ghost over the apostles, while yet\ncontinuing on earth, for a token that every christian man should love his\nneighbour as himself. Again, after he had ascended to heaven, he sent the\nHoly Ghost in semblance of fire over the apostles, to the end that we\nshould love God above all other things. The Holy Ghost is one, though he\ncame twice over the apostles. So there is also one love, and two\ncommandments, that we should love God and men. But we should learn in men\nhow we may come to the love of God, as John the apostle said, \"He who\nloveth not his brother, whom he seeth, how can he love God, whom he seeth\nnot bodily?\" Before that time the Holy Ghost was dwelling in the apostles,\nbut they were not stimulated to that degree, that they could boldly preach\nGod's faith, as they could afterwards, through the grace of the Holy Ghost.\nThey sat, for fear of the Jewish people, shut in a house; but after they\nwere filled with the Holy Ghost, they were so encouraged, and so bold, that\nthey freely proclaimed the name of God to fierce and bloodthirsty kings.\n\nChrist said to the apostles, \"Those men's sins which ye forgive, they shall\nbe forgiven; and those from whom ye withdraw forgiveness, from them it\nshall be withdrawn.\" This power Christ gave to the apostles and to all\nbishops, if they righteously hold it. But if the bishop act by his own\nwill, {235} and will bind the innocent, and loose the guilty, then loses he\nthe power which God gave him. To those men he shall grant forgiveness of\nsins, whom he sees that they are stimulated by God's grace, and to those he\nshall be obdurate who have no repentance of their misdeeds. Christ raised\nfrom death the stinking Lazarus, and when he was quickened, he said to his\ndisciples, \"Loose his bands, that he may go.\" They loosed the bands of the\nrequickened man, whom Christ had raised to life. Therefore should our\nteachers unbind from their sins those whom Christ quickens by stimulation.\nEvery sinful man who conceals his sins, lies dead in the sepulchre; but if\nhe confess his sins through stimulation, then he goes from the sepulchre,\nas Lazarus did, when Christ bade him arise: then shall the teacher unbind\nhim from the eternal punishment, as the apostles bodily unbound Lazarus.\nBut the layman shall stand in awe of the bishop's word, though he be\nguiltless; lest he become guilty through pride.\n\nIt happened to the apostle Thomas not unprovidentially, that he was\nunbelieving of Christ's resurrection, but it happened by the providence of\nGod; for through his touching we are believing. Of greater benefit to us\nwas his doubt than the faith of the other apostles; for when he was brought\nto belief by that touching, doubt was thereby taken from us. Easily might\nChrist have arisen from death without scars, but he held the scars, because\nhe would thereby confirm the doubtful. He said to Thomas, \"Thou believest,\nbecause thou hast seen me.\" He saw the body and the scars, and he believed\nthat he was God, who had raised the body from death. Greatly gladden us the\nwords which here follow, \"Blessed are they who have not seen me, and yet\nbelieve in me.\" By that saying are betokened all those who have not seen\nChrist in the body, and, nevertheless, hold him in their mind through\nfaith. For he believes in God, who by works practises that which he\nbelieves. He who acknowledges that {237} he knows God, and performs evil\nworks, denies God by those works. Faith without good works is dead. These\nare the words of the apostles, receive them with careful mind.\n\nWe will speak concerning the resurrection. Now there are some men who have\ndoubt of the resurrection, and when they see the bones of dead men, they\nsay, How can these bones be again quickened? as if they speak wisely! But\nwe say against them, that God is Almighty, and can do all that he will. He\nwrought heaven and earth and all creatures without matter. Now it seems\nthat it is somewhat easier to him to raise the dead from the dust, than it\nwas to him to make all creatures from naught: but truly to him are all\nthings alike easy, and nothing difficult. He wrought Adam of loam. Now we\ncannot investigate how of that loam he made flesh and blood, bones and\nskin, hair and nails. Men often see that of one little kernel comes a great\ntree, but in the kernel we can see neither root, nor rind, nor boughs, nor\nleaves: but the same God who draws forth from the kernel tree, and fruits,\nand leaves, may from dust raise flesh and bones, sinews and hair, as he\nsaid in his gospel, \"There shall not be lost to you one hair of your head.\"\n\nThe apostle Paul said, that we should arise from death at the age that\nChrist was when he suffered, that is about three and thirty years. Though a\nchild depart, or a worn-out man, they will, nevertheless, come to the age\nwe before said; yet will everyone have his own growth, which he had in this\nlife, or should have had, if he had awaited it. If any one be maimed, or\nlimbless in this life, he will be as it is written, that \"All those who\nbelong to God's kingdom, shall have neither blemish nor hurt on their\nbodies.\" What shall we suppose concerning those others who depart to\neverlasting perdition, whether they are maimed or limbless, when they are\ndwelling in eternal torment?\n\nIt will then be as Christ said, that \"No man taketh to {239} wife, nor\nwoman to husband, nor family is begotten, nor taste they of death, but will\nbe like unto the angels, when they dwell with angels.\" No libidinousness\nwill give them pleasure, nor will they ever perpetrate sins. No sorrow nor\npain will be there, nor no affliction, but there will be perfect peace and\ncontinual bliss, and there will be known both those who were known before\nand those who were unknown, dwelling in brotherly love with God ever to\neternity. Amen.\n\n       *       *       *       *       *\n\n\nDOMINICA II. POST PASCA.\n\n    Dixit Iesus discipulis suis, Ego sum pastor bonus: et reliqua.\n\nThis godspel, the n['u] geraed waes, cwydh, thaet se Haelend cwaede be him\nsylfum, \"Ic eom g['o]d hyrde: se g['o]da hyrde syldh his agen l['i]f for\nhis sceapum. Se hyra, sedhe nis riht hyrde, he gesihdh thone wulf cuman,\nand he forlaet dha sc['e]p and flyhdh; and se wulf sum gelaecdh and dha\nodhre tostencdh,\" et reliqua.\n\nCrist is go['o]d gecyndelice, and sodhlice nis nan dhing g['o]d butan Gode\nanum. Gif aenig gesceaft is g['o]d, thonne is seo g['o]dnys of dham\nScyppende, sedhe is healice g['o]d. He cwaedh, \"Se g['o]da hyrde syldh his\nagen l['i]f for his sceapum.\" Ure Alysend is se g['o]da hyrde, and we\ncristene men sind his sc['e]p, and he sealde his agen l['i]f for ure\nalysednysse. He dyde swa swa he manede, and mid tham he geswutelode hwaet\nhe bebead. G['o]d hyrde waes Petrus, and g['o]d waes Paulus, and g['o]de\nwaeron dha apostoli, dhe hyra l['i]f sealdon for Godes folce and for rihtum\ngeleafan; ac heora g['o]dnys waes of dham heafde, thaet is Crist, dhe is\nheora heafod, and h['i] sind his lima.\n\nAelc bisceop and aelc l['a]reow is to hyrde gesett Godes folce, thaet h['i]\nsceolon thaet folc widh dhone wulf gescyldan. Se wulf {240} is deofol, the\nsyrwdh ymbe Godes geladhunge, and cepdh hu he mage cristenra manna sawla\nmid leahtrum ford['o]n. Thonne sceal se hyrde, thaet is se bisceop odhdhe\nodher l['a]reow, widhstandan tham redhan wulfe mid l['a]re and mid gebedum.\nMid lare he sceal him taecan, thaet hi cunnon hwaet deofol taechdh mannum\nto forwyrde, and hwaet God beb['y]t to gehealdenne, for begeate thaes ecan\nlifes. He sceal him fore-gebiddan, thaet God gehealde tha str['a]ngan, and\ngehaele dha untruman. Se bidh to str['a]ngum geteald, sethe widhstent\ndeofles lare; se bidh untrum, sedhe on leahtrum fyldh. Ac se l['a]reow bidh\nunscyldig, gif he thaet folc mid lare gewissadh, and him widh God\ngedhingadh. Tha twa dhing he sceal dham folce d['o]n, and eac mid his\nagenum odhrum gehelpan; and gif hit swa get['i]madh, his agen l['i]f syllan\nfor dhaes folces hreddinge.\n\n\"Se hyra flihdh thonne he dhone wulf gesihdh.\" Se is hyra and na hyrde,\nsedhe bidh begripen on woruld-dhingum, and lufadh thone wurdhmynt and dha\nateorigendlican edlean, and naefdh inweardlice lufe to Godes sceapum. He\ncepdh thaera sceatta, and blissadh on dham wurdhmynte, and haefdh his mede\nfor dhisum life, and bidh bescyred thaere ecan mede. Nast dhu hw['a] bidh\nhyra, hw['a] hyrde, aerdham dhe se wulf cume; ac se wulf geswuteladh mid\nhwilcum mode he gymde thaera sceapa. Se wulf cymdh to dham sceapum, and\nsume h['e] abitt, sume h['e] tostencdh, thonne se redha deofol tihdh tha\ncristenan men, sume to forl['i]gre, sume h['e] ontent to gytsunge, sume\nh['e] araerdh to modignysse, sume h['e] thurh graman totwaemdh, and mid\nmislicum costnungum gastlice ofslihdh. Ac se hyra ne bidh nadhor ne mid\nware ne mid lufe astyred, ac flyhdh, fordhan the h['e] smeadh embe dha\nworuldlican hydhdha, and l['ae]t to gymeleaste thaere sceapa lyre. Ne\nflyhdh he na mid lichaman, ac mid mode. He flyhdh, fordhan the h['e] geseh\nunrihtwisnysse and suwade. H['e] flyhdh fordhan dhe he is hyra, and n['a]\nhyrde, swilce hit swa gecweden sy, Ne maeg se standan ongean fraecednyssa\nthaera sceapa, sedhe ne gymdh thaera sceapa mid lufe, ac {242} tyladh his\nsylfes; thaet is thaet h['e] lufadh tha eordhlican gestreon, and na Godes\nfolc.\n\nWulf bidh eac se unrihtwisa rica, dhe bereafadh tha cristenan, and dha\neadmodan mid his riccetere ofsitt: ac se hyra, odhdhe se m['e]dgylda ne\ngedyrstlaecdh thaet he his unrihtwisnysse widhstande, thaet he ne forleose\nhis wurdhmynt, and dha woruldlican gestreon dhe he lufadh swidhor dhonne\ntha cristenan menn. Be dhisum awr['a]t se w['i]tega Ezechiel, thus\ncwedhende, \"Ge hyrdas, gehyradh Godes word: Mine sc['e]p sint tostencte\ndhurh eowre gymeleaste, and sind ab['i]tene. Ge cariadh embe eowerne\nbigleofan, and n['a] embe thaera sceapa; fordhi ic wille ofg['a]n dha\nsc['e]p aet eowrum handum; and ic do thaet ge gesw['i]cadh thaere w['i]can,\nand ic wylle ahreddan mine eowde widh eow. Ic sylf wylle gadrian mine\nsc['e]p the waeron tostencte, and ic wylle hi healdan on genihtsumere\nlaese: thaet thaet losode thaet ic wylle s['e]can and ongean laedan; thaet\nthaet alefed waes, thaet ic gehaele; thaet untrume ic wylle getrymman, and\nthaet strange gehealdan, and ic h['i] laeswige on dome and on\nrihtwisnysse.\"\n\nThas word spraec God thurh dhone w['i]tegan Ezechiel, be l['a]reowum and be\nhis folce. Ge sceolon beon geornfulle to eower agenre dhearfe, theah hit\nswa getimige thaet se l['a]reow gimeleas beo, and dodh swa swa Crist\ntaehte, \"Gif se l['a]reow wel t['ae]ce and yfele bysnige, dodh swa swa he\ntaecdh, and na be dham the h['e] bysnadh.\" Se Haelend cwaedh be him, \"Ic\neom g['o]d hyrde, and ic oncnawe mine sc['e]p, and h['i] oncnawadh me.\"\nThaet is, ic lufige h['i], and h['i] lufiadh me. Se dhe ne lufadh\nsodhfaestnysse, ne oncneow he na gyt God. Ac behealde ge hwaedher ge sind\nGodes sc['e]p, hwaedher ge hine gyt oncneowon, hwaedher ge mid\nsodhfaestnysse hine lufiadh. H['e] cwaedh, \"Swa swa min Faeder oncn['ae]wdh\nme, and ic oncn['a]we hine, and ic sylle min agen lif for minum sceapum.\"\nHe oncn['ae]wdh his Faeder dhurh hine sylfne, and we oncnawadh thurh hine.\nMid thaere lufe the h['e] wolde for mancynne sweltan, mid thaere h['e]\ncydhde h['u] micclan h['e] lufadh his Faeder. He cwaedh, \"Ic haebbe odhre\nsc['e]p the ne sind na of dhisre eowde, and dha ic sceal laedan, {244} and\nhi gehyradh mine stemne, and sceal beon ['a]n eowd, and ['a]n hyrde.\"\n\nThis h['e] spraec on Iudea-lande: dhaer waes ['a]n eowd of dham mannum the\non God belyfdon on dham leodscipe. Tha odhre sc['e]p syndon tha the of\neallum odhrum eardum to Gode b['u]gadh; and Crist h['i] gebrincdh ealle on\n['a]nre eowde on dham ecan life. Manega sind hyrdas under Criste, and\ndheah-hwaedhere he is ['a]na heora ealra Hyrde, sedhe leofadh and rixadh\nmid Faeder and mid Halgum Gaste, ['a] on ecnysse. Amen.\n\nTHE SECOND SUNDAY AFTER EASTER.\n\n    Dixit Jesus discipulis suis, Ego sum pastor bonus: et reliqua.\n\nThis gospel, which has now been read, says, that Jesus said of himself, \"I\nam the good shepherd: the good shepherd giveth his own life for his sheep.\nThe hireling, who is not the right shepherd, seeth the wolf coming, and he\nforsaketh the sheep and fleeth; and the wolf teareth one, and scattereth\nthe others,\" etc.\n\nChrist is good by nature, and in sooth there is nothing good, save God\nonly. If any creature is good, then is its goodness of the Creator, who is\nsupremely good. He said, \"The good shepherd giveth his own life for his\nsheep.\" Our Redeemer is the good shepherd, and we christian men are his\nsheep, and he gave his own life for our redemption. He did as he exhorted,\nand he thereby manifested what he enjoined. A good shepherd was Peter, and\ngood was Paul, and good were the apostles, who gave their lives for God's\npeople and for the right faith; but their goodness was of the head, which\nis Christ, who is their head, and they are his limbs.\n\nEvery bishop and every teacher is placed as a shepherd over God's people,\nthat they may shield the people against {241} the wolf. The wolf is the\ndevil, who lies in ambush about God's church, and watches how he may fordo\nthe souls of christian men with sins. Then shall the shepherd, that is, the\nbishop or other teacher, withstand the fierce wolf with doctrine and with\nprayers. With doctrine he shall teach them, that they may know what the\ndevil teaches for men's perdition, and what God commands to be observed for\nthe attainment of everlasting life. He shall pray for them, that God may\npreserve the strong and heal the weak. He is to be accounted strong who\nwithstands the precepts of the devil; he is weak who falls into sins. But\nthe teacher will be guiltless, if he direct the people with doctrine, and\nmediate for them with God. These two things he shall do for the people, and\nalso help others with his own; and if it so happen, give his own life for\nthe saving of the people.\n\n\"The hireling fleeth when he seeth the wolf.\" He is a hireling and not a\nshepherd, who is engaged in worldly things, and loves dignity and\nperishable rewards, and has no inward love for God's sheep. He takes heed\nof treasures, and rejoices in dignity, and has his reward in this life, and\nwill be cut off from the everlasting reward. Thou knowest not who is a\nhireling, who a shepherd, before the wolf comes; but the wolf makes\nmanifest in what manner he watches the sheep. The wolf comes to the sheep,\nand some he devours, some he scatters, when the fierce devil instigates\nchristian men, some to adultery, some he inflames to covetousness, some he\nlifts up to pride, some through anger he divides, and with divers\ntemptations spiritually slays: for the hireling is excited neither by care\nnor love, but flees, because he considers worldly advantages, and leaves\nunheeded the loss of the sheep. He flees not with body, but with mind. He\nflees because he saw iniquity and held silence. He flees because he is a\nhireling and not a shepherd, as though it were so said, He cannot stand\nagainst the perils of the sheep, who guardeth not the sheep with love, but\nprovideth {243} for himself; that is, he loves worldly gain, and not God's\nfolk.\n\nThe unrighteous powerful man also is a wolf, who robs christians, and\noppresses the humble with his power: for the hireling, or the mercenary,\ndares not withstand his unrighteousness lest he lose his dignity, and the\nworldly gain which he loves more than christian men. Concerning this the\nprophet Ezechiel wrote, thus saying, \"Ye shepherds, hear the word of God:\nMy sheep are scattered through your heedlessness, and are devoured. Ye care\nfor your own sustenance, and not for that of the sheep; therefore I will\nrequire the sheep at your hands, and I will cause you to depart from the\nfold, and I will deliver my flock from you. I myself will gather my sheep\nthat were scattered, and I will feed them in an abundant pasture: that\nwhich was lost I will seek and bring again; that which was maimed I will\nheal; the sick I will strengthen, and feed the strong, and I will pasture\nthem in judgement and in righteousness.\"\n\nThese words spake God through the prophet Ezechiel, concerning teachers and\nconcerning his people. Ye should be zealous for your own need (though it so\nhappen that the teacher be heedless), and do as Christ taught, \"If the\nteacher teach well, and give evil example, do as he teacheth, and not\naccording to his example.\" Jesus says of himself, \"I am a good shepherd,\nand I know my sheep, and they know me.\" That is, I love them, and they love\nme. He who loves not truth, he yet knows not God. But consider whether ye\nare God's sheep, whether ye yet know him, whether ye with truth love him.\nHe said, \"As my Father knoweth me, I also know him, and I give my own life\nfor my sheep.\" He knows his Father through himself, and we know him through\nhim. With that love with which he would die for mankind, he manifested how\ngreatly he loves his Father. He said, \"I have other sheep which are not of\nthis fold, and those I {245} shall bring, and they will hear my voice, and\nthere shall be one fold and one shepherd.\"\n\nThis he spake in the land of Juda: there was a fold of men who believed in\nGod in that nation. The other sheep are those of all other countries who\nincline to God; and Christ will bring them all to one fold in eternal life.\nMany are the shepherds under Christ, and yet he alone is Shepherd of them\nall, who liveth and ruleth with the Father and with the Holy Ghost ever to\neternity. Amen.\n\n       *       *       *       *       *\n\n\nIN LETANIA MAIORE.\n\nDhas dagas synd gehatene LETANIAE, thaet sint, GEBED-DAGAS. On dhisum dagum\nwe sceolon gebiddan ure eordhlicra waestma genihtsumnysse, and us sylfum\ngesundfulnysse and sibbe, and, thaet g['y]t mare is, ure synna\nforgyfenysse.\n\nWe raedadh on b['o]cum, thaet dheos gehealdsumnys wurde ar['ae]red on dhone\ntiman dhe gel['a]mp on anre byrig, dhe Uigenna is gecweden, micel\neordh-styrung, and feollon cyrcan and h['u]s, and comon wilde beran and\nwulfas, and ab['i]ton dhaes folces micelne d['ae]l, and thaes cynges botl\nweardh mid heofonlicum fyre forbaerned. Tha bead se biscop Mamertus dhreora\ndaga faesten, and seo gedreccednys dha geswac; and se gewuna dhaes\nfaestenes dhurhwunadh gehwaer on geleaffulre geladhunge.\n\nH['i] namon tha bysne dhaes faestenys aet dham Niniueiscan folce. Thaet\nfolc waes swidhe fyrenful: tha wolde God h['i] ford['o]n, ac h['i]\ngegladodon hine mid heora behreowsunge. God spraec to anum w['i]tegan, se\nwaes Ionas geh['a]ten, \"Far to dhaere byrig Niniuen, and boda dhaer dha\nword the ic the secge. Tha weardh se w['i]tega afyrht, and wolde forfleon\nGodes gesihdhe, ac h['e] ne mihte. Ferde dha to s['ae], and stah on scip.\nDhadha tha scypmen comon ut on s['ae], tha sende him God to micelne {246}\nwind and hreohnysse, swa thaet h['i] waeron ['o]rwene heora l['i]fes. Hi\ndha wurpon heora waru oforbord, and se w['i]tega laeg and sl['e]p. Hi\nwurpon dha t['a]n betweox him, and baedon thaet God sceolde geswutulian\nhwanon him thaet ungelimp become. Tha com dhaes w['i]tegan t['a] upp. Hi\naxodon hine, Hwaet h['e] waere, odhdhe h['u] h['e] faran wolde? He cwaedh,\nthaet h['e] waere Godes dheow, sedhe gesceop s['ae] and l['a]nd, and thaet\nh['e] fleon wolde of Godes gesihdhe. H['i] cwaedon, H['u] do we ymbe dhe?\nH['e] andwyrde, Weorpadh me oforbord, thonne geswicdh theos gedreccednys.\nH['i] dha swa dydon, and seo hreohnys weardh gestilled, and h['i] offrodon\nGode heora l['a]c, and tugon fordh.\"\n\nGod dha gegearcode aenne hw['ae]l, and h['e] forswealh thone w['i]tegan,\nand ab['ae]r hine to dham lande the he t['o] sceolde, and hine dhaer\n['u]t-asp['a]w. Tha com eft Godes w['o]rd to dham w['i]tegan, and cwaedh,\n\"Ar['i]s nu, and ga to dhaere mycelan byrig Niniu['e]n, and boda swa swa ic\ndhe aer saede.\" He ferde, and bodode, thaet him waes Godes grama\n['o]nsigende, gif h['i] to Gode bugan noldon. Dha ar['a]s se cyning of his\ncynesetle, and awearp his deorwyrdhe reaf, and dyde haeran to his lice, and\naxan uppan his heafod, and bead thaet aelc man swa d['o]n sceolde; and\naegdher ge men ge dha sucendan cild and eac dha nytenu ne onbyrigdon nanes\ndhinges binnan dhrim dagum. Tha, dhurh tha gecyrrednysse, thaet h['i]\nyfeles geswicon, and dhurh thaet strange faesten, him gemildsode God, and\nnolde hi ford['o]n, swa swa he ['ae]r tha twa burhwara Sodomam and\nGomorram, for heora leahtrum, mid heofonlicum fyre forbaernde.\n\nWe sceolon eac on dhissum dagum beg['a]n ure gebedu, and fyligan urum\nhaligdome ut and inn, and dhone Aelmihtigan God mid geornfulnysse herian.\nWe wylladh nu this godspel eow gereccan, the her nu geraed waes: \"Quis\nuestrum habebit amicum:\" et reliqua. \"Se Haelend cwaedh to his\nleorning-cnihtum, Hwilc eower is the haefdh sumne freond, and gaedh him to\non middere nihte, and cwydh\": et reliqua.\n\n{248} Se halga Augustinus trahtnode this godspel, and cwaedh, thaet seo\nniht getacnode tha nytennysse thisre worulde. Theos woruld is afylled mid\nnytennysse. Nu sceal fordhi gehw['a] arisan of dhaere nytennysse, and gan\nto his frynd, thaet is, thaet he sceal gebugan to Criste mid ealre\ngeornfulnysse, and biddan thaera dhreora hlafa, thaet is, geleafan thaere\nHalgan Dhrynnysse. Se Aelmihtiga Faeder is God, and his Sunu is Aelmihtig\nGod, and se Halga Gast is Aelmihtig God; na dhry Godas, ac h['i] ealle\n['a]n Aelmihtig God untodaeledlic. Thonne dhu becymst to dhisum dhrym\nhlafum, thaet is, to andgite dhaere Halgan Dhrynnysse, thonne haefst dhu on\ndham geleafan l['i]f and f['o]dan dhinre sawle, and miht odherne cuman eac\nmid dham fedan, thaet is, dhu miht taecan dhone geleafan odhrum frynd the\nthe dhaes bitt. He cwaedh, 'cuma,' fordhan dhe we ealle sind cuman on\ndhisum life, and ure eard nis na her; ac we sind her swilce wegferende\nmenn; ['a]n cymdh, odher faerdh; se bidh acenned, se odher fordhfaerdh and\nrymdh him setl. Nu sceal gehw['a] fordhi gewilnian thaes geleafan thaere\nHalgan Dhrynnysse, fordhan dhe se geleafa hine gebrincdh to dham ecan life.\n\nWe wylladh eft embe dhone geleafan swidhor sprecan, fordhan dhe dhises\ngodspelles traht haefdh g['o]dne tige. Se hiredes ealdor, the waes on his\nreste gebroht mid his cildum, is Crist, the sitt on heofonum mid his\napostolum, and mid martyrum, and mid eallum tham halgum, the he on dhisum\nlife gefette. We sceolon clypigan to Criste, and biddan dhaera dhreora\nhlafa. Theah h['e] ['u]s thaerrihte ne getidhige, ne sceole we fordhi\nthaere bene geswican. He elcadh, and wyle hwaedhere forgyfan. Thi h['e]\nelcadh, thaet we sceolon beon oflyste, and deorwyrdhlice healdan Godes\ngife. Swa hwaet swa man eadhelice begyt, thaet ne bidh na swa deorwyrdhe\nswa thaet thaet earfodhlice bidh begyten. Se Haelend cwaedh, \"Gif he\ndhurhwunadh cnucigende, thonne arist se hiredes ealdor, for dhaes odhres\nonhrope, and him getidhadh thaes dhe he bitt, na for freondraedene, ac for\nhis unstilnysse.\" Thi he cwaedh, \"Na for freondraedene,\" fordhan dhe n['a]n\nman naere wyrdhe ne thaes geleafan ne dhaes ecan lifes, gif Godes\nmildheortnys naere {250} dhe mare ofer manncynne. Nu sceole we cnucian, and\nhryman to Criste, fordhan dhe h['e] wile us tidhian, swa swa he sylf\ncwaedh, \"Biddadh, and eow bidh forgifen; secadh, and ge gemetadh; cnuciadh,\nand eow bidh geopenod.\" Aelc dhaera dhe geornlice bitt, and thaere bene ne\ngeswicdh, tham getidhadh God thaes ecan lifes.\n\nHe cwaedh tha odher bigspel. \"Hwilc faeder wile syllan his cilde st['a]n,\ngif hit hine hlafes bitt? oththe naeddran, gif hit fisces bitt? odhdhe\nthone wyrm dhrowend, gif hit aeges bitt?\" God is ure Faeder thurh his\nmildheortnysse, and se fisc getacnadh geleafan, and thaet aeig dhone halgan\nhiht, se hl['a]f dha sodhan lufe. Thas dhreo dhing forgifdh God his\ngecorenum; fordhan dhe nan man ne maeg habban Godes rice, butan he haebbe\ndhas dhreo dhing. He sceal rihtlice gelyfan, and habban hiht to Gode, and\nsodhe lufe to Gode and to mannum, gif he wile to Godes rice becuman. Se\nfisc getacnadh geleafan, fordhan dhe his gecynd is, swa hine swidhor dha\nydha wealcadh, swa he strengra bidh, and swidhor batadh. Swa eac se\ngeleaffulla man, swa he swidhor bidh geswenct for his geleafan, swa se\ngeleafa strengra bidh, thaer dhaer h['e] aeltaewe bidh. Gif h['e] abrydh on\ndhaere ehtnysse, he ne bidh thonne geleafa, ac bidh h['i]wung. Thaet aeig\ngetacnadh hiht, fordhi dhe fugelas ne tymadh swa swa odhre nytenu, ac\naerest hit bidh aeig, and seo modor sidhdhan mid hihte bret thaet aeig to\nbridde. Swa eac ure hiht ne becom na gyt to dham dhe he hopadh, ac is\nswilce h['e] sy aeig. Thonne he haefdh thaet him behaten is, he bidh fugel.\nHl['a]f getacnadh tha sodhan lufe, seo is ealra maegna maest, swa swa se\nhl['a]f bidh ealra metta fyrmest. Micel maegen is geleafa, and micel is se\nsodha hiht; theah-hwaedhere seo lufu hi oferswidh, fordhan dhe heo bidh\n['a] on ecnysse, and dha odhre twa geendiadh. We gelyfadh nu on God, and we\nhopiadh to him: eft thonne we becumadh to his r['i]ce, swa swa he us behet,\nthonne bidh se geleafa geendod, fordhan dhe we geseodh thonne thaet we nu\ngelyfadh. Ure hiht bidh eac geendod, fordhan dhe we beodh haebbende dhaes\ndhe we aer hopedon; ac seo lufu ne ateoradh naefre: nu is heo fordhi heora\nselest.\n\n{252} Seo naeddre is geset on dham godspelle ongean dhone fisc. On naeddran\nh['i]we besw['a]c se deofol Adam; and aefre h['e] windh nu ongean urne\ngeleafan: ac seo gescyldnys is aet urum Faeder gelang. Se wyrm dhrowend,\nthe is geset ongean thaet aeig, is aettren, and slihdh mid tham taegle to\ndeadhe. Tha dhing dhe we geseodh on dhisum l['i]fe, dha sind\nateorigendlice; tha dhe we ne geseodh, and us sind beh['a]tene, hi sind\n['e]ce: strece dhaerto thinne hiht, and anbida odhthaet dhu hi haebbe. Ne\nloca dhu underbaec; ondraed the dhone dhrowend the ge['ae]ttradh mid tham\ntaegle. Se man locadh underbaec, the geortruwadh Godes mildheortnysse;\nthonne bidh his hiht geaettrod mid thaes dhrowendes taegle. Ac we sceolon\naeigdher ge on earfodhnyssum, ge on gelimpe and on ungelimpe, cwedhan, swa\nswa se witega cwaedh, \"Ic herige minne Drihten on aelcne t['i]man.\"\nGetimige ['u]s tela on lichaman, getimige ['u]s untela, symle we sceolon\nthaes Gode dhancian, and his naman bletsian; thonne bidh ure hiht gehealden\nwidh thaes wyrmes slege.\n\nSt['a]n is gesett ongean dhone hl['a]f, fordhan dhe heardmodnys is\nwidherraede sodhre lufe. Heardheort bidh se mann, dhe nele thurh lufe\nodhrum fremigan, thaer dhaer h['e] maeg. Thaet godspel cwaedh, \"Gif ge\ncunnon, tha dhe yfele sind, syllan dha g['o]dnysse eowrum bearnum, hu\nmicele swidhor wile eower Heofonlica Faeder forgyfan g['o]dne gast him\nbiddendum.\" Hwaet sind dha g['o]d the men sylladh heora cildum?\nHwilwendlice g['o]dnyssa, swylce swa thaet godspel hrepode, hl['a]f, and\nfisc, and aeig. G['o]de sind thas dhing be heora maedhe, fordhan dhe se\neordhlica lichama behofadh thaes fodan. Nu ge, gleawe men, nelladh syllan\neowrum cildum naeddran for fisce, nele eac ure Heofonlica Faeder us syllan\nthaes deofles geleaflaeste, gif we hine biddadh thaet he ['u]s sylle sodhne\ngeleafan. And dhu nelt syllan dhinum bearne throwend for ['ae]ge, nele eac\nGod us syllan orwenysse for hihte. And dhu nelt dhinum bearne syllan\nst['a]n for hl['a]fe, nele eac God us syllan heardheortnysse for sodhre\nlufe. Ac se goda Heofonlica Faeder forgifdh us geleafan, and {254} hiht,\nand dha sodhan lufe, and dedh thaet we habbadh g['o]dne gast, thaet is,\ng['o]dne willan.\n\nUs is to smeagenne thaet word the he cwaedh, \"Ge dhe sind yfele.\" Yfele we\nsind, ac we habbadh g['o]dne Faeder. We habbadh gehyred urne naman, \"Ge dhe\nsynt yfele.\" Ac hw['a] is ure Faeder? Se Aelmihtiga God. And hwilcera manna\nFaeder is he? Swutelice hit is ges['ae]d, yfelra manna. And hwilc is se\nFaeder? Be dham the is gecweden, \"Nis nan man g['o]d butan Gode anum.\" Se\ndhe aefre is g['o]d, he brincdh us yfele to g['o]dum mannum, gif we bugadh\nfram yfele, and dodh g['o]d. G['o]d waes se man gesceapen Adam, ac dhurh\nhis agenne cyre, and deofles tihtinge, he weardh yfel, and eal his\nofspring. Se dhe synful bidh, he bidh yfel, and n['a]n man nis on l['i]fe\nbutan sumere synne. Ac ure g['o]da Faeder us geclaensadh and gehaeldh, swa\nswa se witega cwaedh, \"Drihten, gehael me, and ic beo gehaeled; geheald thu\nme, and ic beo gehealden.\"\n\nSe dhe g['o]d beon wile, clypige to dham the aefre is g['o]d, thaet he hine\ng['o]dne gewyrce. Se man haefdh gold, thaet is g['o]d be his maedhe: he\nhaefdh land and welan, tha sint g['o]de. Ac ne bidh se man g['o]d thurh\ndhas dhing, butan he mid tham g['o]d wyrce, swa swa se witega cwaedh, \"He\naspende his dhing, and todaelde dhearfum, and his rihtwisnys wunadh ['a] on\nworulde.\" He gewanode his feoh and geihte his rihtwisnysse. He gewanode\nthaet he forlaetan sceal, and thaet bidh geiht thaet thaet he habban sceal\non ecnysse. Thu herast dhone mancgere dhe begytt gold mid leade, and nelt\nherigan dhone dhe begytt rihtwisnysse and heofonan rice mid brosnigendlicum\nfeo. Se r['i]ca and se dhearfa sind wegferende on dhisre worulde. Nu berdh\nse r['i]ca swaere byrdhene his gestreona, and se dhearfa gaedh aemtig. Se\nr['i]ca berdh mare thonne he beh['o]fige to his formettum, se odher berdh\naemtigne pusan. Fordhi sceal se r['i]ca daelan his byrdhene widh thone\ndhearfan, thonne wanadh he dha byrdhene his synna, and dham thearfan\ngehelpdh. Ealle we sind Godes thearfan; uton fordhi oncnawan tha dhearfan\nthe us biddadh, thaet {256} God oncnawe us, thonne we hine biddadh ure\nneoda. Hwaet sind tha dhe us biddadh? Earme men, and tiddre, and deadlice.\nAet hwam biddadh h['i]? Aet earmum mannum, and tiddrum, and deadlicum.\nButan tham aehtum, gelice sind tha the dhaer biddadh, and dhadhe h['i]\naetbiddadh. H['u] mihtu for sceame aeniges dhinges aet Gode biddan, gif dhu\nforwyrnst dhinum gel['i]can thaes dhe dhu foreadhelice him getidhian miht?\nAc se r['i]ca besihdh on his paellenum gyrlum, and cwydh, 'Nis se loddere\nmid his taettecon m['i]n gel['i]ca.' Ac se apostol Paulus hine nebbadh mid\nthisum wordum, \"Ne brohte we n['a]n dhing to dhisum middangearde, ne we\nn['a]n dhing heonon mid ['u]s laedan ne magon.\"\n\nGif r['i]ce w['i]f, and earm acennadh togaedere, gangon h['i] aweig; nast\ndhu hwaedher bidh thaes r['i]can w['i]fan cild, hwaedher thaes earman. Eft,\ngif man openadh deaddra manna byrgynu, nast dhu hwaedher beodh thaes\nr['i]can mannes b['a]n, hwaedher thaes dhearfan. Ac seo gytsung is ealra\nyfelra dhinga wyrtruma; and tha dhe fyligadh thaere gytsunge, h['i]\ndweliadh fram Godes geleafan, and hi befealladh on mislice costnunga and\nderigendlice lustas, dhe hi besencadh on forwyrd. Odher is thaet hw['a]\nr['i]ce beo, gif his yldran him aehta becwaedon; odher is, gif hw['a] thurh\ngytsunge r['i]ce gewurdhe. Thises mannes gytsung is gewreht widh God, na\ndhaes odhres aeht, gif his heorte ne bidh ontend mid thaere gytsunge.\nSwilcum mannum bebead se apostol Paulus, \"Bebeodadh tham ricum thaet h['i]\nne modigan, ne h['i] ne h['o]pian on heora ungewissum welan; ac beon h['i]\nrice on godum weorcum, and syllan Godes dhearfum mid cystigum mode, and God\nhim forgylt mid hundfealdum swa hwaet swa he dedh tham earman for his\nlufon.\"\n\nSe r['i]ca and se thearfa sind him betwynan nyd-behefe. Se welega is\ngeworht for dhan dhearfan, and se dhearfa for than welegan. Tham spedigum\ngedafenadh thaet he spende and daele; dham waedlan gedafenadh thaet he\ngebidde for dhane daelere. Se earma is se weg the laet us to Godes rice.\nMare syldh se {258} dhearfa tham r['i]can thonne he aet him nime. Se\nr['i]ca him syldh thone hl['a]f dhe bidh to meoxe awend, and se dhearfa\nsyldh tham r['i]can thaet ['e]ce l['i]f: na h['e] swa-dheah, ac Crist,\nsedhe thus cwaedh, \"Thaet thaet ge dodh anum dhearfan on m['i]num naman,\nthaet ge dodh me sylfum,\" sedhe leofadh and rixadh mid Faeder and mid\nHalgum Gaste ['a] butan ende. Amen.\n\nON THE GREATER LITANY.\n\nThese days are called LITANIAE, that is, PRAYER-DAYS. On these days we\nshould pray for abundance of our earthly fruits, and health for ourselves,\nand peace, and, what is yet more, forgiveness of our sins.\n\nWe read in books, that this observance was established at the time when\nthere happened in a city, which is called Vienna, a great earthquake, and\nchurches and houses fell, and there came wild bears and wolves, and\ndevoured a large portion of the people, and the king's palace was burnt\nwith heavenly fire. Then the bishop Mamertus commanded a fast of three\ndays, and the affliction ceased; and the custom of the fast continues\neverywhere in the faithful church.\n\nThey took the example of the fast from the people of Nineveh. That people\nwas very sinful: then would God destroy them, but they appeased him with\ntheir penitence. God spake to a prophet who was called Jonah, \"Go to the\ncity of Nineveh, and announce there the words which I say to thee. Then was\nthe prophet afraid, and would flee from God's presence, but he could not.\nHe went to the sea, and entered a ship. When the shipmen came out to sea,\nGod {247} sent to them a great wind and tempest, so that they were hopeless\nof their lives. They therefore cast their wares overboard, and the prophet\nlay and slept. They then cast lots among them, and prayed that God would\nmanifest to them whence that affliction came upon them. Then the prophet's\nlot came up. They asked him who he was, or how he would go? He said that he\nwas a servant of God, who created sea and land, and that he would flee from\nGod's presence. They said, How shall we do regarding thee? He answered,\nCast me overboard, then will this affliction cease. They then did so, and\nthe tempest was stilled, and they offered their gifts to God, and went on\ntheir course.\"\n\nGod then prepared a whale, and it swallowed up the prophet, and bare him to\nthe land to which he should go, and there vomited him out. Then again came\nthe word of God to the prophet, and said, \"Arise now, and go to the great\ncity Nineveh, and preach as I before said to thee.\" He went and preached,\nthat God's anger was about to descend on them, if they would not incline to\nGod. Then, the king arose from his throne, and cast off his precious robes,\nand put sackcloth on his body, and ashes upon his head, and commanded that\nevery man should so do; and that both men and sucking children and also the\ncattle should not taste of anything within three days. Then through that\nconversion, that they desisted from evil, and through that strict fast, God\nhad mercy on them, and would not destroy them, as he had before, for their\ncrimes, burnt the inhabitants of the two cities, Sodom and Gomorrah, with\nheavenly fire.\n\nWe also on these days should offer up our prayers, and follow our relics\nout and in, and with fervour praise Almighty God. We will now expound to\nyou this gospel which has just been read: \"Quis vestrum habebit amicum\": et\nreliqua. \"Jesus said to his disciples, Which of you who hath a friend, and\ngoeth to him at midnight, and saith,\" etc.\n\n{249} Saint Augustine expounded this gospel, and said, that the night\nbetokened the ignorance of this world. This world is filled with ignorance.\nNow therefore should everyone arise from that ignorance, and go to his\nfriend, that is, he should incline to Christ with all fervour, and pray for\nthe three loaves, that is, belief in the Holy Trinity. The Almighty Father\nis God, and his Son is Almighty God, and the Holy Ghost is Almighty God;\nnot three Gods, but they all one Almighty God indivisible. When thou comest\nto those three loaves, that is, to an understanding of the Holy Trinity,\nthen hast thou, in that belief, life and food for thy soul, and mayest\ntherewith feed another stranger also, that is, thou mayest teach the faith\nto another friend who shall ask it of thee. He said a 'stranger,' because\nwe are all strangers in this life, and our country is not here; but we are\nhere as wayfaring men; one comes, another goes; this is born, the other\ndeparts and yields up his seat to him. Now therefore should everyone desire\nfaith in the Holy Trinity, for that faith will bring him to everlasting\nlife.\n\nWe will again speak more concerning faith, because the exposition of this\ngospel has a good deduction. The master of the family, who was gone to rest\nwith his children, is Christ, who sits in heaven with his apostles, and\nwith martyrs, and with all the saints whom he fetched in this life. We\nshould call to Christ, and pray for the three loaves. Though he do not\nforthwith grant them to us, we should not on that account desist from\nprayer. He delays, and yet will give. He delays, that we may be desirous,\nand dearly hold the grace of God. Whatsoever a man gets easily is not so\nprecious as that which is gotten with difficulty. Jesus said, \"If he\ncontinue knocking, the master of the family will arise, because of the\nother's importunity, and grant him what he asks, not for friendship, but\nfor his clamour.\" He said, \"Not for friendship,\" because no man were worthy\neither of that faith, or of eternal life, if God's mercy were not the {251}\ngreater towards mankind. We should knock, and call to Christ, because he\nwill give to us, as he himself said, \"Ask, and it shall be given to you;\nseek, and ye shall find; knock, and it shall be opened to you.\" To everyone\nwho fervently asks, and ceases not from prayer, God will grant everlasting\nlife.\n\nHe then said another parable. \"What father will give his child a stone, if\nhe ask for bread? or a serpent, if he ask for a fish? or a scorpion, if he\nask for an egg?\" God is our Father through his mercy, and the fish betokens\nfaith, and the egg holy hope, the bread true love. These three things God\ngives to his chosen; for no man can have God's kingdom, unless he have\nthese three things. He must rightly believe, and have hope in God, and true\nlove to God and to men, if he will come to God's kingdom. The fish betokens\nfaith, because its nature is, that the more it is tossed by the waves, the\nstronger it is, and the more vigorously it strikes. In like manner the\nbelieving man, the more he is afflicted for his faith, the stronger will be\nhis faith, wherever it is sound. If it sink under persecution, it is then\nnot faith, but is hypocrisy. The egg betokens hope, seeing that birds teem\nnot like other animals, but first it is an egg, and the mother then with\nhope cherishes the egg to a young bird. In like manner our hope comes not\nyet to that which it hopes, but is, as it were, an egg. When it has that\nwhich is promised it, it is a bird. Bread betokens true love, which of all\nvirtues is greatest, as bread is of all food the principal. Faith is a\ngreat virtue, and a great virtue is true hope; yet love excels them,\nforasmuch as it is ever to eternity, and the other two will end. We now\nbelieve in God, and we hope in him: but after we come to his kingdom, as he\nhas promised us, then will faith be ended, for we shall then see what we\nnow believe. Our hope will also be ended, because we shall be in possession\nof what we had previously hoped for; but love will never decay: therefore\nis it the most excellent of them.\n\n{253} The serpent is placed in the gospel in opposition to the fish. In a\nserpent's form the devil deceived Adam; and he is now ever striving against\nour faith: but our protection is in the hand of our Father. The scorpion,\nwhich is set in opposition to the egg, is venomous, and stings with its\ntail to death. Those things which we see in this life are perishable; those\nwhich we see not, and which are promised to us are eternal: stretch thereto\nthy hope, and wait until thou have them. Look not behind; dread the\nscorpion which envenoms with its tail. The man looks behind, who despairs\nof God's mercy; then is his hope envenomed by the scorpion's tail. But we\nshould both in difficulties, and in chances and in mischances, say as the\nprophet said, \"I will praise the Lord at every time.\" Betide us good in\nbody, betide us evil, we ought ever to thank God, and bless his name; then\nwill our hope be preserved from the scorpion's sting.\n\nA stone is set in opposition to bread, because hardness of mind is contrary\nto true love. Hardhearted is the man who will not through love promote the\nwelfare of others where he can. The gospel says, \"If ye can, who are evil,\ngive to your children what is good, how much more will your Heavenly Father\ngive a good spirit to those asking him?\" What are the good things that men\ngive to their children? Transitory goods, such as the gospel touched on,\nbread, and fish, and an egg. These things are good in their degree, because\nthe earthly body requires food. Now ye, prudent men, will not give your\nchildren a serpent for a fish, nor also will your Heavenly Father give us\nthe devil's unbelief, if we pray to him to give us true faith. And thou\nwilt not give thy child a scorpion for an egg, nor also will God give us\ndespair for hope. And thou wilt not give thy child a stone for bread, nor\nalso will God give us hardheartedness for true love. But the good Heavenly\nFather will give us faith, and hope, and {255} true love, and will cause us\nto have a good spirit, that is, good will.\n\nWe have to consider the words which he said, \"Ye who are evil.\" We are\nevil, but we have a good Father. We have heard our name, \"Ye who are evil.\"\nBut who is our Father? The Almighty God. And of what men is he the Father?\nIt is manifestly said, of evil men. And of what kind is the Father? Of whom\nit is said, \"No one is good save God only.\" He who ever is good will bring\nus who are evil to be good men, if we will eschew evil and do good. The man\nAdam was created good, but by his own election and the instigation of the\ndevil, he and all his offspring became evil. He who is sinful is evil, and\nthere is no man in life without some sin. But our good Father will cleanse\nand heal us, as the prophet said, \"Lord, heal me, and I shall be healed;\npreserve thou me, and I shall be preserved.\"\n\nLet him who desires to be good call to him who ever is good, that he make\nhim good. A man has gold, that is good in its kind: he has land and riches,\nthey are good. But the man is not good through these things, unless he do\ngood with them, as the prophet said, \"He distributed his wealth, and\ndivided it among the poor, and his righteousness continueth for ever.\" He\ndiminished his money, and increased his righteousness. He diminished that\nwhich he must leave, and that will be increased which he shall have to\neternity. Thou praisest the merchant who gets gold for lead, and wilt not\npraise him who gets righteousness and the kingdom of heaven for perishable\nmoney. The rich and the poor are wayfarers in this world. The rich now\nbears the heavy burthen of his treasures, and the poor goes empty. The rich\nbears more provisions for his journey than he requires, the other bears an\nempty scrip. Therefore should the rich share his burthen with the poor;\nthen will he lessen the burthen of his sins, and help the poor. We are all\nGod's poor; let us therefore acknowledge the poor who ask of us, that God\n{257} may acknowledge us, when we ask our needs of him. Who are those that\nask of us? Men poor, and feeble, and mortal. Of whom ask they? Of men poor,\nand feeble, and mortal. Except the possessions, alike are those who ask and\nthose of whom they ask. How canst thou for shame ask anything of God, if\nthou refuse to thy fellow that which thou canst most easily grant him? But\nthe rich looks on his purple garments, and says, 'The wretch with his rags\nis not my fellow.' But the apostle Paul beards him with these words, \"We\nbrought nothing to this world, nor may we take with us anything hence.\"\n\nIf a rich woman, and a poor one bring forth together, let them go away;\nthou knowest not which is the rich woman's child, which the poor one's.\nAgain, if we open the graves of dead men, thou knowest not which are the\nrich man's bones, which the poor one's. But covetousness is of all evil\nthings the root, and those who follow covetousness swerve from God's faith,\nand fall into divers temptations, and pernicious lusts, which sink them\ninto perdition. It is one thing, that a man be rich, if his parents have\nbequeathed him possessions; another thing, if any one become rich through\ncovetousness. The covetousness of the latter is accused before God, not the\nother's wealth, if his heart be not inflamed with covetousness. For such\nmen the apostle Paul enjoined, \"Enjoin the rich that they be not proud, and\nthat they hope not in their uncertain wealth; but let them be rich in good\nworks, and give to God's poor with bountiful spirit, and God will requite\nthem an hundredfold for whatsoever they do for the poor for love of him.\"\n\nThe rich and the poor are needful to each other. The wealthy is made for\nthe poor, and the poor for the wealthy. It is incumbent on the affluent,\nthat he scatter and distribute; on the indigent it is incumbent, that he\npray for the distributor. The poor is the way that leads us to the kingdom\nof God. The poor gives to the rich more than he {259} receives from him.\nThe rich gives him bread that will be turned to ordure, and the poor gives\nto the rich everlasting life: yet not he, but Christ, who thus said, \"That\nwhich ye do for the poor in my name, that ye do for myself,\" who liveth and\nreigneth with the Father and the Holy Ghost ever without end. Amen.\n\n       *       *       *       *       *\n\n\nFERIA III.\n\nDE DOMINICA ORATIONE.\n\nSe Haelend Crist, sydhdhan he to dhisum life c['o]m, and man weardh\ngeweaxen, thadha h['e] waes dhritig wintra eald on thaere menniscnysse, tha\nbeg['a]nn he wundra to wyrcenne, and geceas dha twelf leorning-cnihtas, tha\ndhe we apostolas hatadh. Tha waeron mid him aefre sydhdhan, and he him\ntaehte ealne thone wisdom dhe on halgum bocum stent, and thurh h['i] ealne\ncristendom astealde. Tha cwaedon hi to dham Haelende, \"L['e]['o]f, taece\n['u]s hu we magon us gebiddan.\" Dha andwyrde se Haelend, and thus cwaedh,\n\"Gebiddadh eow mid thisum wordum to minum Faeder and to eowrum Faeder, Gode\nAelmihtigum: Pater noster, thaet is on Englisc, Thu, ure Faeder, the eart\non heofonum, Sy th['i]n nama gehalgod. Cume dh['i]n r['i]ce. Sy dh['i]n\nwylla on eordhan swa swa on heofonum. Syle ['u]s to-daeg urne daeghwamlican\nhl['a]f. And forgyf us ure gyltas, swa swa we forgyfadh dham the widh us\nagyltadh. And ne l['ae]d dhu na us on costnunge. Ac alys us fram yfele. Sy\nhit swa.\"\n\nGod Faeder Aelmihtig haefdh aenne Sunu gecyndelice and menige\ngewiscendlice. Crist is Godes Sunu, swa thaet se Faeder hine gestrynde of\nhim sylfum, butan aelcere meder. Naefdh se Faeder naenne lichaman, ne he on\ndha wisan his Bearn ne gestrynde the menn dodh: ac his Wisdom, the h['e]\nmid ealle gesceafta geworhte, se is his Sunu, se is aefre of dham Faeder,\nand mid tham Faeder, God of Gode, ealswa mihtig swa se Faeder. We men sind\nGodes bearn, fordhon the h['e] us {260} geworhte; and eft, dhadha we\nforwyrhte waeron, he sende his agen Bearn us to alysednysse. Nu sind we\nGodes bearn, and Crist is ure brodher, gif we dham Faeder onriht\ngehyrsumiadh, and mid eallum mode hine weordhiadh. Crist is ure heafod, and\nwe sind his lima: he is mid ure menniscnysse befangen, and he haefdh urne\nlichaman, thone dhe h['e] of dham halgan maedene Mar['i]an genam; fordhi we\nmagon cudhlice to him clypian, swa swa to urum bredher, gif we dha\nbrodherraedene swa healdadh swa swa he us taehte; thaet is, thaet we ne\nsceolon na gedhafian thaet deofol mid aenigum undheawum us gew['e]me fram\nCristes brodhorraedene.\n\nWitodlice se man the deofle geefenlaecdh, se bidh deofles bearn, na thurh\ngecynd odhdhe thurh gesceapenysse, ac dhurh tha geefenlaecunge and yfele\ngeearnunga. And se man dhe Gode gecwemdh, he bidh Godes bearn, na\ngecyndelice, ac thurh gesceapenysse and dhurh gode geearnunga, swa swa\nCrist cwaedh on his godspelle, \"Se dhe wyrcdh mines Faeder willan sedhe is\non heofonum, he bidh min brodher, and min moder, and min sweoster.\" Fordhi\nnu ealle cristene men, aegdher ge r['i]ce ge heane, ge aedhelborene ge\nunaedhelborene, and se hlaford, and se dheowa, ealle h['i] sind gebrodhra,\nand ealle h['i] habbadh aenne Faeder on heofonum. Nis se welega na betera\non dhisum naman thonne se dhearfa. Eallswa bealdlice m['o]t se dheowa\nclypigan God him to Faeder ealswa se cyning. Ealle we sind gelice aetforan\nGode, buton hw['a] odherne mid godum weorcum fordheo. Ne sceal se r['i]ca\nfor his welan thone earman forse['o]n; fordhan oft bidh se earma betera\naetforan Gode thonne se r['i]ca. God is ure Faeder, thi we sceolon ealle\nbeon gebrodhru on Gode, and healdan thone brodherlican bend unforedne;\nthaet is, dha sodhan sibbe, swa thaet ure aelc odherne lufige swa swa hine\nsylfne, and nanum ne gebeode thaet thaet he nelle thaet man him gebeode. Se\ndhe dhis hylt, he bidh Godes bearn, and Crist, and ealle halige men dhe\nGode gedheodh, beodh his gebrodhru and his gesweostru.\n\nWe cwedhadh, \"Pater noster qui es in celis,\" thaet is, \"Ure {262} Faeder\ndhe eart on heofonum;\" fordhan the God Faeder is on heofonum, and he is\naeghwar, swa swa he sylf cwaedh, \"Ic gefylle mid me sylfum heofonas and\neordhan.\" And eft thaet halige godspel be him thus cwydh, \"Heofon is his\nthrymsetl, and eordhe is his fot-sceamul.\" We wendadh ['u]s eastweard\nthonne we us gebiddadh, fordhan dhe dhanon arist seo heofen: na swilce on\neast-daele synderlice sy his wunung, and forlaete west-dael, odhdhe odhre\ndaelas, se the aeghwar is andweard, na dhurh rymyt thaere stowe, ac thurh\nhis maegendhrymmes andweardnysse. Thonne we wendadh ure neb to east-daele,\nthaer seo heofen arist, seodhe is ealra lichomlicra dhinga oferstigende,\nthonne sceal ure m['o]d beon mid tham gemyngod, thaet hit beo gewend to\ndham hehstan and tham fyrmestan gecynde, thaet is, God. We sceolon eac\nwitan, thaet se synfulla is eordhe geh['a]ten, and se rihtwisa is heofen\ngeh['a]ten; fordhan the on rihtwisum mannum is Godes wunung, and se goda\nman bidh thaes Halgan Gastes templ. Swa eac dhaer-togeanes se ford['o]na\nman bidh deofles templ, and deofles wunung: fordhi thonne swa micel is\nbetwux g['o]dum mannum and yfelum, swa micel swa bidh betwux heofenan and\neordhan.\n\nSeofon geb['e]du sint on tham Pater noster. On tham twam formum wordum ne\nsynd nane gebedu, ac sind herunga: thaet is, \"Ure Faeder the eart on\nheofonum.\" Thaet forme geb['e]d is, \"Sanctificetur nomen tuum:\" thaet is,\n\"Sy dhin nama gehalgod.\" Nis thaet na sw['a] to understandenne, swylce\nGodes nama ne sy genoh halig, sedhe aefre waes halig, and aefre bidh, and\nh['e] us ealle gebletsadh and gehalgadh: ac this word is sw['a] to\nunderstandenne, thaet his nama sy on us gehalgod, and he us thaes\ngetidhige, thaet we moton his naman mid urum mudhe gebletsian, and he us\nsylle thaet gedh['a]nc, thaet we magon understandan thaet nan dhing nis swa\nhalig swa his nama.\n\nThaet odher geb['e]d is, \"Adueniat regnum tuum:\" thaet is, on urum\ngereorde, \"Cume dhin r['i]ce.\" Aefre waes Godes r['i]ce, and aefre bidh: ac\nhit is sw['a] to understandenne, thaet his r['i]ce beo ofer ['u]s, and he\non us rixige, and we him mid ealre {264} gehyrsumnysse undertheodde syn,\nand thaet ure r['i]ce beo us gel['ae]st and gefylled, swa swa Crist us\nbeh['e]t, thaet he wolde ['u]s ['e]ce r['i]ce forgyfan, thus cwedhende,\n\"Cumadh, ge gebletsode mines Faeder, and gehabbadh thaet r['i]ce thaet eow\ngegearcod waes fram anginne middangeardes.\" This bidh ure r['i]ce, gif we\nhit nu geearniadh; and we beodh Godes r['i]ce, thonne Crist ['u]s betaecdh\nhis Faeder on domes daege, swa swa thaet h['a]lige gewrit cwydh, \"Cum\ntradiderit regnum Patri suo:\" thaet is, \"Thonne h['e] betaecdh r['i]ce his\nFaeder.\" Hwaet is thaet r['i]ce thaet h['e] betaecdh his Faeder, buton dha\nhalgan menn, aegdher ge weras ge w['i]f, tha the h['e] alysde fram\nhelle-w['i]te mid his agenum deadhe? Tha he betaecdh his agenum Faeder on\nende thisre worulde, and h['i] beodh thonne Godes r['i]ce, and mid Gode on\necnysse rixiadh, aegdher ge mid sawle ge mid lichaman, and beodh thonne\ngelice englum.\n\nThaet dhridde geb['e]d is, \"Fiat uoluntas tua sicut in celo et in terra:\"\nthaet is, \"Geweordhe th['i]n willa on eordhan swa swa on heofonum.\" Thaet\nis, Swa swa englas on heofonum the gehyrsumiadh, and mid eallum gemete to\ndhe gedheodadh, swa eac menn the on eordhan sind, and of eordhan geworhte,\nbeon h['i] dhinum willan gehyrsume, and to dhe mid ealre geornfulnysse\ngedheodan. On tham mannum sodhlice gewyrdh Godes willa, the to Godes willan\ngewyrceadh. Ure sawul is heofonlic, and ure lichama is eordhlic. Nu bidde\nwe eac mid thisum wordum, thaet Godes willa geweordhe, aegdher ge on ure\nsawle ge on urum lichaman, thaet aegdher him gehyrsumige, and he aegdher\ngehealde and gescylde, ge ure sawle ge urne lichaman, fram deofles\ncostnungum.\n\nThaet feordhe geb['e]d is, \"Panem nostrum cotidianum da nobis hodie:\" thaet\nis, on urum gereorde, \"Syle us nu to-daeg urne daeghwamlican hl['a]f.\"\nThaet is on dhrim andgitum to understandenne: thaet h['e] us sylle fodan\nurum lichaman, and sylle eac ure sawle thone gastlican hl['a]f. Se gastlica\nhl['a]f is Godes bebod, thaet we sceolon smeagan daeghwamlice, and mid\nweorce {266} gefyllan; fordhan swa swa se lichama leofadh be lichamlicum\nmettum, swa sceal seo sawul lybban be Godes l['a]re, and be gastlicum\nsmeagungum. Hradhe se lichama aswint and forweornadh, gif him bidh oftogen\nhis bigleofa: swa eac seo sawul forwyrdh, gif heo naefdh thone gastlican\nbigleofan, thaet sind Godes beboda, on tham heo sceal gedheon and beon\ngeg['o]dad. Eac se gastlica hl['a]f is thaet halige husel, mid tham we\ngetrymmadh urne geleafan; and dhurh dhaes halgan husles th['y]gene ['u]s\nbeodh ure synna forgyfene, and we beodh gestrangode ongean deofles\ncostnunge. Thi we sceolon gelomlice mid tham gastlican gereorde ure sawle\ngeclaensian and getrymman. Ne sceal theah se dhe bidh mid healicum synnum\nford['o]n, gedyrstlaecan thaet he Godes husel thicge, buton he his synna\naer gebete: gif he elles dedh, hit bidh him sylfum to bealowe gedhyged. Se\nhl['a]f getacnadh dhreo dhing, swa swa we cwaedon. An is thaes lichaman\nb['i]gleofa; odher is dhaere sawle; dhridde is thaes halgan husles dhygen.\nThyssera dhreora dhinga we sceolon daeghwamlice aet urum Drihtne biddan.\n\nThaet fifte geb['e]d is, \"Et dimitte nobis debita nostra, sicut et nos\ndimittimus debitoribus nostris:\" thaet is, \"Forgif us ure gyltas, swa swa\nwe forgifadh tham mannum the widh us agyltadh.\" We sceolon d['o]n swa swa\nwe on dhisum wordum behatadh; thaet is, thaet we beon mildheorte us\nbetwynan, and, for dhaere micclan lufe Godes, forgyfan dham mannum the widh\nus agyltadh, thaet God Aelmihtig forgyfe us ure synna. Gif we dhonne\nnelladh forgyfan tha lytlan gyltas dhaera manna the us gegremedon, thone\nnele eac God us forgyfan ure synna mycele and manega: swa swa Crist sylf\ncwaedh, \"Thonne ge standadh on eowrum geb['e]dum, forgyfadh swa hwaet swa\nge habbadh on eowrum mode to aenigum men, and eower Faeder, the on heofonum\nis, forgyfdh eow eowre synna. Gif ge thonne nelladh forgyfan mid inweardre\nheortan tham dhe eow gremiadh, thonne eac eower Faeder, dhe on heofonum is,\nnele eow forgyfan eowre synna; ac he haet eow gebindan, and on cwearterne\nsettan, thaet is on helle-w['i]te; and eow dhaer deofol getintregadh,\nodhthaet ge habban ealle eowre gyltas gedhrowade, odhthaet {268} ge cumon\nto anum feordhlincge.\" Is hwaedhere getaeht, aefter Godes gesetnysse, thaet\nwise men sceolon settan steore dysigum mannum, swa thaet hi thaet dysig and\ndha undheawas alecgan, and theah dhone man lufigan swa swa agenne brodhor.\n\nThaet sixte geb['e]d is, \"Et ne nos inducas in temptationem:\" thaet is, \"Ne\ngedhafa, dhu God, thaet we beon gelaedde on costnunge.\" Odher is costnung,\nodher is fandung. God ne costnadh naenne mannan; ac hwaedhere n['a]n man ne\ncymdh to Godes r['i]ce, buton he sy afandod: fordhi ne sceole we na biddan\nthaet God ure ne afandige, ac we sceolon biddan thaet God us gescylde,\nthaet we ne abreodhon on dhaere fandunge. Deofol m['o]t aelces mannes\nafandigan, hwaedher he aht sy, odhdhe naht; hwaedher he God mid\ninweardlicre heortan lufige, odhdhe he mid h['i]wunge f['a]re. Swa swa man\nafandadh gold on fyre, swa afandadh God thaes mannes mod on mislicum\nfandungum, hwaedher h['e] ['a]nraede sy. Genoh wel w['a]t God hu hit\ngetimadh on thaere fandunge; ac hwaedhere se man naefdh na mycele\ngedhincdhe, buton he afandod sy. Thurh dha fandunge he sceal gedheon, gif\nhe tham costnungum widhstent. Gif he fealle, he eft astande: thaet is, gif\nhe agylte, he hit georne gebete, and sydhdhan gesw['i]ce; fordhi ne bidh\nn['a]n b['o]t naht, buton thaer beo geswicenes. Se man the gelomlice wile\nsyngian, and gelomlice betan, he gremadh God; and swa he swidhor syngadh\nswa he deofle gewyldra bidh, and hine thonne God forlaet, and he faerdh swa\nhim deofol wissadh, swa swa tobrocen sc['i]p on s['ae], the swa faerdh swa\nhit se wind drifdh. Se goda man swa he swidhor afandod bidh swa he rotra\nbidh, and near Gode, odhthaet h['e] mid fulre gedhincdhe faerdh of dhisum\nlife to dham ecan life. And se yfela swa he oftor on dhaere fandunge\nabrydh, swa he forcudhra bidh, and deofle near, odhthaet he faerdh of\ndhisum life to dham ecan wite, gif he aer geswican nolde, thatha he mihte\nand moste. Fordhi anbidadh God oft thaes yfelan mannes, and laet him fyrst,\nthaet he his m['a]ndaeda geswice, and his m['o]d to Gode gecyrre aer his\nende, gif he wile. Gif he thonne nele, thaet {270} he beo butan aelcere\nladunge swidhe rihtlice to deofles handa asceofen. Fordhi is nu selre\ncristenum mannum, thaet hi mid earfodhnyssum and mid geswince geearnian\nthaet ['e]ce r['i]ce and dha ['e]can blisse mid Gode and mid eallum his\nhalgum, dhonne hi mid softnysse and mid yfelum lustum geearnian tha ecan\ntintrega mid eallum deoflum on helle-w['i]te.\n\nThaet seofodhe geb['e]d is, \"Set libera nos a malo:\" thaet is, \"Ac alys us\nfram yfele:\" alys us fram deofle and fram eallum his syrwungum. God lufadh\nus, and deofol us hatadh. God us fett and gefrefradh, and deofol us wile\nofslean, gif he m['o]t; ac him bidh forwyrned thurh Godes gescyldnysse, gif\nwe us sylfe nelladh ford['o]n mid undheawum. Fordhi we sceolon forbugan and\nforseon thone lydhran deoful mid eallum his lotwrencum, fordhan dhe him ne\ngebyradh naht to ['u]s, and we sceolon lufian and filigan urum Drihtne,\nsedhe us l['ae]t to dham ecan life.\n\nSeofon geb['e]du, swa swa we aer saedon, beodh on dham Pater noster. Tha\ndhreo forman geb['e]du beodh us ongunnene on dhysre worulde, ac h['i] beodh\n['a] ungeendode on thaere toweardan worulde. Seo halgung thaes maeran naman\nGodes ongann ['u]s mannum thatha Crist weardh geflaeschamod mid ure\nmenniscnysse; ac seo ylce halgung wunadh on ecnysse, fordhan dhe we on dham\necan life bletsiadh and herigadh aefre Godes naman. And God rixadh nu, and\nhis r['i]ce stent aefre butan ende, and Godes willa bidh gefremod on dhisum\nlife dhurh g['o]de menn: se ylca willa wunadh ['a] on ecnysse. Tha odhre\nfeower geb['e]du belimpadh to dhisum life, and mid thisum life geendiadh.\n\nOn dhisum l['i]fe we beh['o]fiadh hl['a]fes, and l['a]re, and husel-ganges.\nOn tham toweardan l['i]fe we ne beh['o]fiadh nanes eordhlices bigleofan,\nfordhan dhe we thonne mid tham heofonlicum mettum beodh gereordode. Her we\nbeh['o]fiadh l['a]re and wisdomes. On dham heofonlican life beodh ealle ful\nw['i]se, and on gastlicre lare full ger['a]de, tha dhe nu, thurh w['i]sra\nmanna l['a]re, beodh Godes bebodum undertheodde. And her we beh['o]fiadh\ndhaes halgan husles {272} dhygene for ure beterunge, sodhlice on dhaere\nheofonlican wununge we habbadh mid us Cristes lichaman, mid tham he rixadh\non ecnysse.\n\nOn thyssere worulde we biddadh ure synna forgyfenysse, and na on thaere\ntoweardan. Se man dhe nele his synna behreowsian on his life, ne begyt he\nnane forgyfenysse on dham toweardan. And on dhisum life we biddadh thaet\nGod us gescylde widh deofles costnunga, and us alyse fram yfele. On dham\necan life ne bidh n['a]n costnung ne n['a]n yfel; fordhi dhaer ne cymdh\nn['a]n deofol ne n['a]n yfel mann, dhe us maege dreccan odhdhe derian.\nThaer beodh gethwaere sawul and lichama, the nu on dhisum life him\nbetweonan winnadh. Dhaer ne bidh n['a]n untrumnys, ne geswinc, ne wana\nnanre g['o]dnysse, ac Crist bidh mid ['u]s eallum, and ['u]s ealle dhing\ndedh, butan edwite, mid ealre blisse.\n\nCrist gesette this geb['e]d, and swa beleac mid feawum wordum, thaet ealle\nure neoda, aegdher ge gastlice ge lichamlice, dhaeron sind belocene; and\nthis geb['e]d he gesette eallum cristenum mannum gemaenelice. Ne cwydh na\non dham geb['e]de, 'Min Faeder, thu dhe eart on heofonum,' ac cwydh, \"Ure\nFaeder;\" and swa fordh ealle dha word dhe thaer-aefter fyligadh sprecadh\ngemaenelice be eallum cristenum mannum. On dham is geswutelod hu swidhe God\nlufadh ['a]nnysse and gethwaernysse on his folce. Aefter Godes gesetnysse\nealle cristene men sceoldon beon swa gedhwaere swilce hit ['a]n man waere:\nfordhi wa dham men the dha annysse tobrycdh. Swa swa we habbadh on anum\nlichaman manega lima, and hi ealle ['a]num heafde gehyrsumiadh, swa eac we\nsceolon manega cristene men Criste on ['a]nnysse gehyrsumian; fordhon the\nhe is ure heafod, and we synd his lima. We magon geseon on urum agenum\nlichaman h['u] aelc lim odhrum thenadh. Tha f['e]t beradh ealne dhone\nlichaman, and dha eagan laedadh dha f['e]t, and tha handa gearciadh dhone\nbigleofan. Hradhe lidh thaet heafod ad['u]ne, gif tha f['e]t hit ne\nferiadh; and hradhe ealle dha lima togaedere forweordhadh, gif tha handa ne\ndodh thone bigleofan tham mudhe. Swa eac se r['i]ca man, the sitt on his\nheahsetle, hradhe geswicdh he his {274} gebeorscipes, gif dha dheowan\ngeswicadh dhaera teolunga. Beo se r['i]ca gemyndig thaet he sceal ealra\ndhaera g['o]da the him God alaende agyldan gescead hu he dha atuge.\n\nSe bidh dhin hand odhdhe dhin f['o]t, sedhe the dhine neoda dedh. Se bidh\nthin eage, sedhe the wisdom taecdh, and on rihtne weg the gebrincdh. Se dhe\nthe m['u]ndadh swa swa faeder, he bidh swylce h['e] dhin heafod sy. Ealswa\nwel beh['o]fadh thaet heafod thaera odhera lima, swa swa dha lima\nbeh['o]fiadh thaes heafdes. Gif ['a]n lim bidh untrum, ealle dha odhre\nthrowiadh mid tham anum. Swa we sceolon eac, gif bidh an ure geferena on\nsumre earfodhnysse, ealle we sceolon his yfel bes['a]rgian, and h['o]gian\nembe dha bote, gif we hit gebetan magon. And on eallum dhingum we sceolon\nhealdan sibbe and annysse, gif we willadh habban tha micclan gedhincdhe\nthaet we beon Godes bearn, sedhe on heofonum is, on dhaere he rixadh mid\neallum his halgum on ealra worulda woruld on ecnysse. Amen.\n\nTUESDAY.\n\nON THE LORD'S PRAYER.\n\nJesus Christ, after he came to this life, and was grown to manhood, when he\nwas thirty years old in his human nature, began to work miracles, and chose\nthe twelve disciples whom we call apostles. These were afterwards always\nwith him, and he taught them all the wisdom which stands in holy books, and\nthrough them established all christianity. Then said they to Jesus, \"Sir,\nteach us how we may pray.\" Jesus answered, and thus said, \"Pray in these\nwords to my Father and your Father, God Almighty: Pater noster, that is in\nEnglish, Thou, our Father, which art in heaven, hallowed be thy name. Thy\nkingdom come. Be thy will on earth as in heaven. Give us to-day our daily\nbread. And forgive us our trespasses as we forgive them who trespass\nagainst us. And lead thou us not into temptation. But deliver us from evil.\nSo be it.\"\n\nGod, the Father Almighty, has one Son naturally, and many adoptively.\nChrist is the Son of God, seeing that the Father begot him of himself\nwithout any mother. The Father has no body, nor begot he his Son in that\nwise which men do: but his Wisdom, with which he wrought all creatures, is\nhis Son, who is ever of the Father and with the Father, God of God, as\nmighty as the Father. We men are children of God, because he made us; and\nafterwards, when we were undone, {261} he sent his own Son for our\nredemption. Now are we children of God, and Christ is our brother, if we\nwill duly obey the Father, and with all our mind worship him. Christ is our\nhead, and we are his limbs: he is invested with our humanity, and he has\nour body, which he received of the holy maiden Mary; therefore may we\nmanifestly cry to him, as to our brother, if we so observe our brotherhood\nas he has taught us; that is, that we should not allow the devil with any\nevil practices to seduce us from the brotherhood of Christ.\n\nVerily the man who imitates the devil is a child of the devil, not by\nnature nor by creation, but by that imitation and evil deserts. And the man\nwho makes himself acceptable to God is a child of God, not naturally, but\nby creation and by good deserts, as Christ said in his gospel, \"He who\ndoeth the will of my Father who is in heaven, he is my brother, and my\nmother, and my sister.\" Now therefore all christian men, whether high or\nlow, noble or ignoble, and the lord, and the slave, are all brothers, and\nhave all one Father in heaven. The wealthy is not better on that account\nthan the needy. As boldly may the slave call God his Father as the king. We\nall are alike before God, unless any one excel another in good works. The\nrich for his wealth is not to despise the poor; for the poor is before God\noften better than the rich. God is our Father, therefore should we all be\nbrothers in God, and hold the brotherly bond unbroken; that is, true peace,\nso that each of us love other as himself, and command to no one that which\nhe would not another should command to him. He who observes this is a child\nof God, and Christ, and all holy persons who thrive to God, are his\nbrothers and his sisters.\n\nWe say, \"Pater noster qui es in coelis,\" that is, \"Our {263} Father which\nart in heaven;\" for God the Father is in heaven, and he is everywhere, as\nhe himself said, \"I fill with myself heaven and earth.\" And again, the holy\ngospel says thus concerning him, \"Heaven is his throne, and earth is his\nfootstool.\" We turn eastward when we pray, because from thence the heaven\nrises; not as though his dwelling be particularly in the east part, and\nthat he forsakes the west or other parts, who is everywhere present, not\nthrough the space of the place, but by the presence of his majesty. When we\nturn our face to the east part, where the heaven rises, which rises over\nall bodily things, then should our mind be thereby admonished that it turn\nto the highest and first nature, that is, God. We should also know that the\nsinful is called earth, and the righteous is called heaven; for in\nrighteous men is a dwelling-place of God, and the good man is a temple of\nthe Holy Ghost. So also, on the other hand, the wicked man is a temple of\nthe devil, and an habitation of the devil: therefore there is as great a\ndifference between good and evil men as there is between heaven and earth.\n\nIn the Pater noster are seven prayers. In the first two words are no\nprayers, but praises: that is, \"Our Father which art in heaven.\" The first\nprayer is, \"Sanctificetur nomen tuum:\" that is, \"Hallowed be thy name.\"\nThis is not to be so understood as if the name of God were not sufficiently\nholy, who ever was holy, and ever will be, and who blesses and hallows us\nall: but these words are thus to be understood, that his name be hallowed\nin us, and that he grant us that we may bless his name with our mouth, and\ngive us the thought that we may understand that nothing is so holy as his\nname.\n\nThe second prayer is, \"Adveniat regnum tuum:\" that is, in our tongue, \"Thy\nkingdom come.\" Ever was God's kingdom, and ever will be: but it is so to be\nunderstood, that his kingdom be over us, and he reign in us, and that we\n{265} with all obedience be subject to him, and that our kingdom be\nrealized and fulfilled to us, as Christ has promised to us, that he would\ngive us an eternal kingdom, thus saying, \"Come, ye blessed of my Father,\nand possess the kingdom that was prepared for you from the beginning of the\nworld.\" This will be our kingdom, if we now will merit it; and we shall be\nGod's kingdom, when Christ delivers us to his Father on doomsday, as the\nholy writ says, \"Cum tradiderit regnum Patri suo:\" that is, \"When he shall\ndeliver the kingdom to his Father.\" What is the kingdom that he shall\ndeliver to his Father, but those holy persons, both men and women, which he\nredeemed from hell-torment by his own death? These he will deliver to his\nown Father at the end of this world, and they will then be God's kingdom,\nand will reign with God for ever, both with soul and with body, and will\nthen be like unto angels.\n\nThe third prayer is, \"Fiat voluntas tua sicut in coelo et in terra:\" that\nis, \"Thy will be done on earth as in heaven.\" That is, As the angels in\nheaven obey thee, and in every way attach themselves to thee, so also may\nmen, who are on earth and formed of earth, be obedient to thy will, and\nwith all fervour attach themselves to thee. In those men verily God's will\nis done, who work according to God's will. Our soul is heavenly, and our\nbody is earthly. Now, with these words, we also pray that God's will be\ndone both in our soul and in our body, that both may obey him, and that he\nmay preserve and shield both our soul and our body from the temptations of\nthe devil.\n\nThe fourth prayer is, \"Panem nostrum quotidianum da nobis hodie:\" that is,\nin our tongue, \"Give us to-day our daily bread.\" This is to be understood\nin three senses: that he give us food for our body, and give ghostly bread\nto our soul. The ghostly bread is the commandment of God, on which we\nshould daily meditate, and with works fulfil; for as {267} the body lives\nby bodily meats, so shall the soul live by the precepts of God, and by\nghostly meditations. The body quickly wastes away and decays, if its\nsustenance is withdrawn from it; in like manner the soul perishes, if it\nhas not ghostly sustenance, that is, God's commandments, on which it shall\nthrive and be cherished. The ghostly bread is also the holy housel, with\nwhich we confirm our belief; and through partaking of the holy housel our\nsins will be forgiven us, and we shall be strengthened against the\ntemptations of the devil. Therefore should we frequently cleanse and\nconfirm our soul with ghostly refection. Yet may not he who is polluted\nwith deadly sins dare to partake of God's housel, unless he first atone for\nhis sins: if he do otherwise, he will partake of it to his own injury. The\nbread, as we said, betokens three things. One is sustenance of the body;\nthe second, of the soul; the third is the partaking of the holy housel. For\nthese three things we should pray daily to the Lord.\n\nThe fifth prayer is, \"Et dimitte nobis debita nostra, sicut et nos\ndimittimus debitoribus nostris:\" that is, \"Forgive us our trespasses, as we\nforgive those men who trespass against us.\" We should do as we promise in\nthese words, that is, we should be merciful to each other, and, for the\ngreat love of God, forgive those men who trespass against us, that God\nAlmighty may forgive us our sins. But if we will not forgive the little\ntrespasses of those men who have angered us, then will not God forgive us\nour great and many sins: as Christ himself said, \"When ye stand at your\nprayers, forgive whatever ye have in your mind against any man, and your\nFather, which is in heaven, will forgive you your sins. But if ye will not,\nwith inward heart, forgive those who anger you, then your Father, which is\nin heaven, will not forgive you your sins; but he will command you to be\nbound and set in prison, that is, in hell-torment; and there the devil will\ntorture you, until ye shall have suffered for all your trespasses, until ye\n{269} come to one farthing.\" It is, however, taught, according to the book\nof God, that wise men should institute correction for foolish men, so that\nthey lay aside their folly and their evil practices, and should,\nnevertheless, love the man as their own brother.\n\nThe sixth prayer is, \"Et ne nos inducas in tentationem:\" that is, \"Permit\nnot, thou, O God, that we be led into temptation.\" One thing is temptation,\nanother thing is trial. God tempts no man, but, nevertheless, no man comes\nto the kingdom of God, unless he has been tried: therefore we should not\npray that God try us not, but we should pray to God to shield us, so that\nwe sink not under trial. The devil may try every man, whether he be aught\nor naught; whether he love God with inward heart, or act with hypocrisy. As\na man tries gold in the fire, so God tries the mind of man in divers\ntrials, whether he be steadfast. God knows full well, how it befalls in\ntrial; but yet a man will have no great honour, unless he have been tried.\nBy trial he shall flourish, if he withstand temptations. If he fall, let\nhim rise again: that is, if he sin, let him earnestly atone for it, and\ncease therefrom afterwards; for no atonement will avail, if there be not\ncessation. The man who frequently sins and frequently atones, angers God;\nand the more he sins the more he will be subject to the devil, and God will\nthen forsake him, and he will go as the devil shall direct him, as a\nshattered ship at sea, which goes as the wind drives it. The good man the\nmore he is tried the more cheerful he will be, and the nearer to God, until\nwith full honour he shall go from this life to the life eternal. And the\nevil man, the oftener he sinks under trial, the more wicked he will be, and\nthe nearer to the devil, until he goes from this life to eternal torment,\nif he would not cease previously, when he could and might. God therefore\noften awaits the evil man, and leaves him time, that he may cease from his\nwicked deeds, and before his end turn his mind to God, if he will. But if\nhe will not, that he be, {271} without any exculpation, very justly be\nthrust into the hand of the devil. Therefore is it now better for christian\nmen, that with hardships and toil they earn the everlasting kingdom and\neternal bliss with God and with all his saints, than that they by softness\nand evil lusts earn eternal tortures with all the devils in hell-torment.\n\nThe seventh prayer is, \"Sed libera nos a malo:\" that is, \"But deliver us\nfrom evil:\" deliver us from the devil and from all his wiles. God loves us,\nand the devil hates us. God feeds and comforts us, and the devil will slay\nus if he may; but he will be prevented through the protection of God, if we\nwill not fordo ourselves with evil practices. Therefore should we eschew\nand despise the vicious devil with all his devices, for there behoves him\nnothing for us, and we should love and follow our Lord, who will lead us to\neverlasting life.\n\nIn the Pater noster there are, as we before said, seven prayers. The first\nthree prayers are begun by us in this world, but they will ever be unended\nin the world to come. The hallowing of the great name of God began with us\nmen when Christ became incarnate with our humanity; but the same hallowing\nwill continue to eternity, because in the life eternal we shall ever bless\nand praise the name of God. And God reigns now, and his kingdom stands for\never, without end, and the will of God will be fulfilled in this life by\ngood men: the same will will continue to all eternity. The other four\nprayers belong to this life, and with this life end.\n\nIn this life we require bread, and instruction, and partaking of the\nhousel. In the life to come we require no earthly food, for we shall then\nbe nourished with heavenly meats. Here we require instruction and wisdom.\nIn the heavenly life all will be full wise, and in ghostly lore full\nskilled, those who now, through the precepts of wise men, are obedient to\nthe commandments of God. And here we require to partake of the {273} holy\nhousel for our amendment, for in the heavenly dwelling we shall have the\nbody of Christ with us, with which he reigns to eternity.\n\nIn this world we pray for forgiveness of our sins, and not in that to come.\nThe man who will not repent of his sins in this life, will obtain no\nforgiveness in that to come. And in this life we pray God to shield us\nagainst the temptations of the devil, and to deliver us from evil. In the\nlife eternal there will be no temptation and no evil; for there will come\nno devil nor evil man who may trouble or hurt us. There will be in concord\nsoul and body, which now in this life strive with each other. There will be\nno sickness, no toil, no lack of any goodness, but Christ will be with us\nall, and will do all things for us, without reproach, with all alacrity.\n\nChrist instituted this prayer, and so confined it within a few words, that\nall our needs, both ghostly and bodily, are therein included; and this\nprayer he instituted for all christian men in common. He says not in that\nprayer, 'My Father, which art in heaven,' but says, \"Our Father;\" and so\nforth all the words which follow speak universally of all christian men.\nHerein is manifested how much God loves unity and concord among his people.\nAccording to the book of God all christian men should be so united as\nthough they were one man: wo therefore to the man who breaks that unity\nasunder. So as we have in one body many limbs, and they all obey one head,\nso also we many christian men should obey Christ in unity; for he is our\nhead, and we are his limbs. We may see in our own bodies how each limb\nserves another. The feet bear the whole body, and the eyes lead the feet,\nand the hands prepare the sustenance. Soon will the head lie down, if the\nfeet bear it not; and soon will all the limbs perish together, if the hands\nput not the sustenance to the mouth. In like manner the rich man, who sits\non his high seat, will soon discontinue his feasting, if the servants {275}\ndiscontinue their toils. Let the rich be mindful that of all the good\nthings which God has lent him, he shall render an account how he employed\nthem.\n\nHe is thy hand or thy foot, who supplieth thy wants. He is thine eye who\nteacheth thee wisdom, and bringeth thee into the right way. He who\nprotecteth thee as a father is, as it were, thy head. As the head requireth\nthe other members, so these members require the head. If one limb be\ndiseased, all the others suffer with that one. So also should we, if one of\nour fellows be in any distress, all lament his evil, and meditate\nconcerning its reparation, if we can repair it. And in all things we should\nhold peace and unity, if we will have the great distinction of being\nchildren of God, who is in heaven, in which he ruleth with all his saints,\nthrough all ages, to eternity. Amen.\n\n       *       *       *       *       *\n\n\nFERIA IIII.\n\nDE FIDE CATHOLICA.\n\nAelc cristen man sceal aefter rihte cunnan aegdher ge his Pater noster ge\nhis Credan. Mid tham Pater nostre he sceal hine gebiddan, mid dham Credan\nhe sceal his geleafan getrymman. We habbadh gesaed embe thaet Pater noster,\nnu we wylladh secgan eow thone geleafan the on dham Credan stent, swa swa\nse w['i]sa Augustinus be dhaere Halgan Thrynnysse trahtnode.\n\nAn Scyppend is ealra dhinga, gesewenlicra and ungesewenlicra; and we\nsceolon on hine gelyfan, fordhon dhe h['e] is sodh God and ['a]na\nAelmihtig, sedhe naefre ne ongann ne anginn naefde; ac he sylf is anginn,\nand he eallum gesceaftum anginn and ordfruman forgeaf, thaet h['i] beon\nmihton, and thaet h['i] haefdon agen gecynd, swa swa hit thaere\ngodcundlican fadunge {276} gelicode. Englas he worhte, tha sind gastas, and\nnabbadh naenne lichaman. Menn he gesceop mid gaste and mid lichaman. Nytenu\nand deor, fixas and fugelas he gesceop on flaesce butan s['a]wle. Mannum he\ngesealde uprihtne gang; dha nytenu he l['e]t g['a]n alotene. Mannum he\nforgeaf hl['a]f to bigleofan, and tham nytenum gaers.\n\nNu mage ge, gebrodhru, understandan, gif ge wylladh, thaet twa dhing\nsyndon: ['a]n is Scyppend, odher is gesceaft. He is Scyppend sedhe gesceop\nand geworhte ealle dhing of nahte. Thaet is gesceaft thaet se sodha\nScyppend gesceop. Thaet sind aerest heofonas, and englas the on heofonum\nwuniadh, and sydhdhan theos eordhe mid eallum dham dhe hire on eardiadh,\nand s['ae] mid eallum dham the hyre on swymmadh. Nu ealle dhas dhing synd\nmid anum naman genemnode, gesceaft. Hi naeron aefre wunigende, ac God hi\ngesceop. Tha gesceafta sind fela. An is se Scyppend the hi ealle gesceop,\nse ana is Aelmihtig God. He waes aefre, and aefre he bidh thurhwunigende on\nhim sylfum and dhurh hine sylfne. Gif he ongunne and anginn haefde, butan\ntweon ne mihte he beon Aelmihtig God; sodhlice thaet gesceaft dhe ongann\nand gesceapen is, naefdh nane godcundnysse; fordhi aelc edwist thaette God\nnys, thaet is gesceaft; and thaet the gesceaft nis, thaet is God.\n\nSe God wunadh on Dhrynnysse ['u]ntodaeledlic, and on ['a]nnysse ['a]nre\nGodcundnysse, sodhlice odher is se Faeder, odher is se Sunu, odher is se\nHalga Gast; ac theah-hwaedhere dhaera dhreora is ['a]n Godcundnys, and\ngel['i]c wuldor, and efen-ece maegendhrymnys. Aelmihtig God is se Faeder,\nAelmihtig God is se Sunu, Aelmihtig God is se Halga Gast; ac\ntheah-hwaedhere ne sind dhry Aelmihtige Godas, ac ['a]n Aelmihtig God. Dhry\nh['i] sind on hadum and on naman, and ['a]n on Godcundnysse. Thry, fordhi\nthe se Faeder bidh aefre Faeder, and se Sunu bidh aefre Sunu, and se Halga\nGast bidh aefre Halig Gast; and hyra n['a]n ne awent naefre of dham dhe he\nis. Nu habbadh ge gehyred tha Halgan Thrynnysse; ge sceolon eac gehyran dha\nsodhan Annysse.\n\n{278} Sodhlice se Faeder, and se Sunu, and se Halga Gast, habbadh ['a]ne\nGodcundnysse, and ['a]n gecynd, and ['a]n weorc. Ne worhte se Faeder n['a]n\ndhing ne ne wyrcdh, butan dham Suna, odhdhe butan tham Halgan Gaste. Ne\nheora n['a]n ne wyrcdh n['a]n dhing butan odhrum; ac him eallum is ['a]n\nweorc, and ['a]n r['ae]d, and ['a]n willa. Aefre waes se Faeder, and aefre\nwaes se Sunu, and aefre waes se Halga Gast ['a]n Aelmihtig God. Se is\nFaeder, sedhe nis nadher ne geboren ne gesceapen fram nanum odhrum. Se is\nFaeder geh['a]ten, fordhan dhe he haefdh Sunu, dhone dhe he of him sylfum\ngestrynde, butan aelcre meder. Se Faeder is God of nanum Gode. Se Sunu is\nGod of dham Faeder Gode. Se Halga Gast is God fordhstaeppende of dham\nFaeder and of dham Suna. Thas word sind sceortlice gesaede, and eow is neod\nthaet we hi swutelicor eow onwreon.\n\nHwaet is se Faeder? Aelmihtig Scyppend, na geworht ne acenned, ac h['e]\nsylf gestrynde Bearn him sylfum efen-ece. Hwaet is se Sunu? He is dhaes\nFaeder Wisdom, and his Word, and his Miht, thurh dhone se Faeder gesceop\nealle dhing and gefadode. Nis se Sunu na geworht ne gesceapen, ac he is\nacenned. Acenned he is, and theah-hwaethere he is efen-eald and efen-ece\nhis Faeder. Nis na swa on his acennednysse swa swa bidh on ure\nacennednysse. Thonne se mann sunu gestryndh, and his cild acenned bidh,\nthonne bidh se faeder mara, and se sunu laessa. Hw['i] swa? Fordhi thonne\nse sunu wyxdh, thonne ealdadh se faeder. Ne fintst thu na gelice on mannum\nfaeder and sunu. Ac ic dhe sylle bysne, hu dhu Godes acennednysse thy bet\nunderstandan miht. Fyr acendh of him beorhtnysse, and seo beorhtnys is\nefen-eald tham fyre. Nis na thaet fyr of dhaere beorhtnysse, ac seo\nbeorhtnys is of dham fyre. Thaet fyr acendh tha beorhtnysse, ac hit ne bidh\nnaefre butan dhaere beorhtnysse. Nu dhu gehyrst thaet seo beorhtnys is\nealswa eald swa thaet fyr the heo of cymdh; gedhafa nu fordhi thaet God\nmihte gestrynan ealswa eald Bearn, and ealswa ece swa he sylf is. Se dhe\nmaeg understandan thaet ure Haelend Crist is on dhaere Godcundnysse ealswa\neald swa his Faeder, {280} h['e] dhancige thaes Gode, and blissige. Sedhe\nunderstandan ne maeg, he hit sceal gelyfan, thaet he hit understandan\nmaege; fordhan thaes witegan word ne maeg beon a['i]dlod, dhe thus cwaedh,\n\"Buton ge hit gelyfan, ne mage ge hit understandan.\" Nu habbadh ge gehyred\nthaet se Sunu is of dham Faeder butan aelcum anginne; fordhan dhe he is\nthaes Faeder Wisdom, and he waes aefre mid tham Faeder, and aefre bidh.\n\nUton nu gehyran be dhan Halgan Gaste, hwaet he s['y]. He is se Willa and\nseo sodhe Lufu thaes Faeder and thaes Suna, dhurh dhone sind ealle dhing\ngel['i]ffaeste and gehealdene, be dham is thus gecweden, \"Godes Gast\ngefyldh ealne ymbhwyrft middangeardes, and he hylt ealle dhing, and he\nhaefdh ingeh['y]d aelces gereordes.\" Nis h['e] geworht, ne gesceapen, ne\nacenned, ac h['e] is fordhstaeppende, thaet is ofgangende, of dham Faeder\nand of dham Suna, tham h['e] is gelic and efen-ece. Nis se Halga Gast na\nSunu, fordhan dhe h['e] nis na acenned, ac h['e] gaedh of dham Faeder and\nof dham Suna gelice; fordhan dhe h['e] is heora beigra Willa and Lufu.\nCrist cwaedh thus be him on his godspelle, \"Se Frofor-g['a]st, the ic eow\nasendan wille, Gast dhaere sodhfaestnysse, dhe of minum Faeder gaedh, he\ncydh gecydhnysse be me.\" Thaet is, He is min gewita thaet ic eom Godes\nSunu. And eac se rihta geleafa us taecdh, thaet we sceolon gelyfan on dhone\nHalgan Gast: he is se liffaestenda God, se gaedh of dham Faeder and of dham\nSuna. Hu gaedh h['e] of him? Se Sunu is thaes Faeder Wisdom, aefre of dham\nFaeder; and se Halga Gast is heora beigra Willa, aefre of him b['a]m. Is\nfordhi thonne ['a]n Faeder, sedhe aefre is Faeder, and ['a]n Sunu, sedhe\naefre bidh Sunu, and ['a]n Halig Gast, sedhe aefre is Halig Gast.\n\nAefre waes se Faeder, butan anginne; and aefre waes se Sunu mid tham\nFaeder, fordhan dhe he is thaes Faeder Wisdom; aefre waes se Halga Gast,\nsedhe is heora beigra Willa and Lufu. Nis se Faeder of nanum odhrum, ac he\nwaes aefre. Se Sunu is acenned of dham Faeder, ac he waes aefre on dhaes\nFaeder {282} bosme, fordhan dhe he is his Wisdom, and he is of dham Faeder\neal thaet he is. Aefre waes se Halga Gast, fordhan dhe he is, swa we ['ae]r\ncwaedon, Willa and sodh Lufu thaes Faeder and dhaes Suna; sodhlice willa\nand lufu getacniadh an dhing: thaet thaet thu wylt, thaet dhu lufast; and\nthaet thaet dhu nelt, thaet dhu ne lufast.\n\nSeo sunne dhe ofer us scindh is lichamlic gesceaft, and haefdh swa-dheah\ndhreo agennyssa on hire: an is seo lichamlice edwist, thaet is dhaere\nsunnan trendel; odher is se leoma odhdhe beorhtnys aefre of dhaere sunnan,\nseodhe onliht ealne middangeard; thridde is seo haetu, the mid tham leoman\ncymdh to ['u]s. Se leoma is aefre of dhaere sunnan, and aefre mid hire; and\ndhaes Aelmihtigan Godes Sunu is aefre of dham Faeder acenned, and aefre mid\nhim wunigende; be dham cwaedh se apostol, thaet he waere his Faeder wuldres\nbeorhtnys. Dhaere sunnan haetu gaedh of hire and of hire leoman; and se\nHalga Gast gaedh aefre of dham Faeder and of tham Suna gelice; be dham is\nthus awriten, \"Nis n['a]n the hine behydan maege fram his haetan.\"\n\nFaeder, and Sunu, and Halig Gast ne magon beon togaedere genamode, ac h['i]\nne beodh swa-theah nahw['a]r totwaemede. Nis se Aelmihtiga God na\ndhryfeald, ac is Dhrynnys. God is se Faeder, and se Sunu is God, and se\nHalga Gast is God: na dhry Godas, ac h['i] ealle dhry ['a]n Aelmihtig God.\nSe Faeder is eac wisdom of nanum odhrum wisdome. Se Sunu is wisdom of dham\nwisan Faeder. Se Halga Gast is wisdom. Ac dheah-hwaedhere h['i] sind ealle\naetgaedere ['a]n wisdom. Eft se Faeder is sodh lufu, and se Sunu is sodh\nlufu, and se Halga Gast is sodh lufu; and h['i] ealle aetgaedere ['a]n God\nand ['a]n sodh lufu. Eac swilce is se Faeder gast and halig, and se Sunu is\ngast and halig untwylice; theah-hwaedhere se Halga Gast is synderlice\ngeh['a]ten Halig Gast, thaet thaet h['i] ealle dhry sind gemaenelice.\n\nSwa micel gelicnys is on dhyssere Halgan Dhrynnysse, thaet se Faeder nis na\nmare thonne se Sunu on dhaere Godcundnysse; {284} ne se Sunu nis na mare\nthonne se Halgan Gast; ne nan heora ['a]n nis na laesse thonne eall seo\nDhrynnys. Swa hwaer swa heora ['a]n bidh, thaer h['i] beodh ealle dhry,\naefre ['a]n God untodaeledlic. Nis heora n['a]n m['a]re thonne odher, ne\nn['a]n laessa dhonne odher; ne n['a]n beforan odhrum, ne n['a]n baeftan\nodhrum; fordhan swa hwaet swa laesse bidh thonne God, thaet ne bidh na God;\nthaet thaet lator bidh, thaet haefdh anginn, ac God naefdh n['a]n anginn.\nNis na se Faeder ana Dhrynnys, odhdhe se Sunu Dhrynnys, odhdhe se Halga\nGast Dhrynnys, ac thas dhry hadas sindon ['a]n God on anre Godcundnysse.\nThonne dhu gehyrst nemnan thone Faeder, thonne understenst dhu thaet he\nhaefdh Sunu. Eft, thonne thu cwyst Sunu, thu wast, butan tweon, thaet he\nhaefdh Faeder. Eft, we gelyfadh thaet se Halga Gast is aegdher ge dhaes\nFaeder ge dhaes Suna Gast.\n\nNe bepaece n['a]n man hine sylfne, swa thaet he secge odhdhe gelyfe thaet\ndhry Godas syndon; odhdhe aenig h['a]d on thaere Halgan Thrynnysse sy\nunmihtigra thonne odher. Aelc dhaera threora is God, theah-hwaedhere h['i]\nealle ['a]n God; fordhan dhe h['i] ealle habbadh ['a]n gecynd, and ['a]ne\ngodcundnysse, and ['a]ne edwiste, and ['a]n gedheaht, and ['a]n weorc, and\n['a]ne maegendhrymnysse, and gel['i]c wuldor, and efen-ece r['i]ce. Is\nhwaedhere se Sunu ana geflaeschamod and geboren to men, of dham halgan\nmaedene Marian. Ne weardh se Faeder mid menniscnysse befangen, ac hwaedhere\nh['e] asende his Sunu to ure alysednysse, and him aefre mid waes, aegdher\nge on life ge on dhrowunge, and on his aeriste, and on his upstige. Eac eal\nGodes geladhung andet, on dham rihtum geleafan, thaet Crist is acenned of\ndham claenan maedene Marian, and of dham Halgan Gaste. Nis se Halga Gast\ntheah-hwaedhere Cristes Faeder; ne n['a]n cristen man thaet naefre ne sceal\ngelyfan: ac se Halga Gast is Willa thaes Faeder and dhaes Suna; fordhi\nthonne swidhe rihtlice is awriten on urum geleafan, thaet Cristes\nmenniscnys weardh gefremmed thurh dhone Halgan Willan.\n\nBeheald thas sunnan mid gleawnysse, on dhaere is, swa we aer cwaedon, haetu\nand beorhtnys; ac seo haetu drygdh, and {286} seo beorhtnys onlyht. Odher\ndhing dedh seo haetu, and odher seo beorhtnys; and dheah dhe h['i] ne magon\nbeon totwaemde: belimpdh, hwaedhere dheah, seo haedhung to dhaere haetan,\nand seo onlihting belimpdh to dhaere beorhtnysse. Swa eac Crist ana\nunderfeng dha menniscnysse, and na se Faeder, ne se Halga Gast:\ntheah-hwaedhere h['i] waeron aefre mid him on eallum his weorcum and on\nealre his fare.\n\nWe sprecadh ymbe God, deadhlice be Undeadhlicum, tyddre be Aelmihtigum,\nearmingas be Mildheortum; ac hw['a] maeg weordhfullice sprecan be dham dhe\nis ['u]nasecgendlic? He is butan gemete, fordhy dhe he is aeghwaer. He is\nbutan getele, fordhon dhe he is aefre. He is butan h['e]fe, fordhon the he\nhylt ealle gesceafta butan geswince; and he h['i] ealle gelogode on tham\ndhrim dhingum, thaet is on gemete, and on getele, and on h['e]fe. Ac wite\nge thaet n['a]n man ne maeg fullice embe God sprecan, thonne we furdhon tha\ngesceafta the he gesceop ne magon asmeagan, ne areccan. Hw['a] maeg mid\nwordum dhaere heofenan freatewunge asecgan? Odhdhe hw['a] dhaere eordhan\nwaestmbaernysse? Odhdhe hw['a] heradh genihtsumlice ealra tida ymbhwyrft?\nOdhdhe hw['a] ealle odhre dhing, thonne we furdhon tha lichomlican dhing,\nthe we onlociadh, ne magon fullice bef['o]n mid ure gesihdhe? Efne dhu\ngesihst dhone mannan beforan dhe, ac on dhaere tide the dhu his neb\ngesihst, thu ne gesihst na his hricg. Ealswa, gif dhu sumne cladh sceawast,\nne miht dhu hine ealne togaedere geseon, ac wenst abutan, thaet dhu ealne\nhine geseo. Hwylc wundor is, gif se Aelmihtiga God is unasecgendlic and\nunbefangenlic, sedhe aeghwaer is eall, and nahwar todaeled?\n\nNu smeadh sum undeopdhancol man, hu God maege be['o]n aeghwaer aetgaedere,\nand nahwar todaeled. Beheald thas sunnan, hu heage heo astihdh, and hu heo\nasent hyre leoman geond ealne middangeard, and hu heo onliht ealle dhas\neordhan the mancynn on-eardadh. Swa hradhe swa heo up-asprincdh on aerne\nmerigen, heo scindh on Hierusalem, and on Romebyrig, and on dhisum earde,\nand on eallum eardum aetgaedere; and {288} hwaedhere heo is gesceaft, and\ngaedh be Godes dihte. Hwaet wenst dhu hu miccle swidhor is Godes\nandweardnys, and his miht, and his neosung aeghwaer. Him ne widhstent nan\ndhing, nadher ne staenen weall ne bryden w['a]h, swa swa hi widhstandadh\nthaere sunnan. Him is nan dhing digle ne uncudh. Thu gesceawast dhaes\nmannes neb, and God sceawadh his heortan. Godes gast afandadh ealra manna\nheortan; and dha dhe on hine gelyfadh and hine lufiadh, tha he claensadh\nand gegladadh mid his neosunge, and dhaera ungeleaffulra manna heortan he\nforbyhdh and onscunadh.\n\nWite eac gehw['a], thaet aelc man haefdh threo dhing on him sylfum\nuntodaeledlice and togaedere wyrcende, swa swa God cwaedh, thatha h['e]\naerest mann gesceop. He cwaedh, \"Uton gewyrcean mannan to ure gelicnysse.\"\nAnd h['e] worhte dha Ad['a]m to his anlicnysse. On hwilcum daele haefdh se\nman Godes anlicnysse on him? On thaere sawle, na on dham lichaman. Thaes\nmannes sawl haefdh on hire gecynde thaere Halgan Thrynnysse anlicnysse;\nfordhan the heo haefdh on hire dhreo dhing, thaet is gemynd, and andgit,\nand willa. Thurh thaet gemynd se man gedhencdh tha dhing dhe he gehyrde,\noththe geseah, oththe geleornode. Thurh thaet andgit he underst['e]nt ealle\ndha dhing dhe he gehyrdh odhdhe gesihdh. Of dham willan cumadh gedhohtas,\nand word, and weorc, aegdher ge yfele ge gode. An sawul is, and an l['i]f,\nand an edwist, seodhe haefdh thas dhreo dhing on hire togaedere wyrcende\nuntodaeledlice; fordhi thaer thaet gemynd bidh thaer bidh thaet andgit and\nse willa, and aefre h['i] beodh togaedere. Theah-hwaedhere nis nan dhaera\ndhreora seo sawul, ac seo sawul thurh thaet gemynd gemandh, thurh thaet\nandgit heo understent, thurh dhone willan heo wile swa hwaet swa hire\nlicadh; and heo is hwaedhere ['a]n sawl and ['a]n l['i]f. Nu haefdh heo\nfordhi Godes anlicnysse on hire, fordhan dhe heo haefdh threo dhing on hire\nuntodaeledlice wyrcende. Is hwaedhere se man ['a]n man, and na dhrynnys:\nGod sodhlice, Faeder and Sunu and H['a]lig Gast, thurhwunadh on dhrynnysse\nhada, and on annysse anre godcundnysse. Nis na se man on dhrynnysse {290}\nwunigende, swa swa God, ac he haefdh hwaedhere Godes anlicnysse on his\nsawle thurh dha dhreo dhing the we aer cwaedon.\n\nArrius hatte an gedwolman, se fl['a]t widh aenne bisceop the waes genemned\nAlexander, w['i]s and riht-gelyfed. Tha cwaedh se gedwolman thaet Crist,\nGodes Sunu, ne mihte na beon his Faeder gelic, ne swa mihtig swa he; and\ncwaedh, thaet se Faeder waere aer se Sunu, and nam bysne be mannum, hu aelc\nsunu bidh gingra thonne se faeder on dhisum life. Tha cwaedh se halga\nbisceop Alexander him togeanes, \"God waes aefre, and aefre waes his Wisdom\nof him acenned, and se Wisdom is his Sunu, ealswa mihtig swa se Faeder.\"\nTha begeat se gedwola thaes caseres fultum to his gedwylde, and cwaedh\ngem['o]t ongean dhone bisceop, and wolde gebigan eal thaet folc to his\ngedwyldum. Tha wacode se bisceop ane niht on Godes cyrcan, and clypode to\nhis Drihtne, and dhus cwaedh, \"Dhu Aelmihtiga God, d['e]m rihtne d['o]m\nbetwux me and Arrium.\" Hi comon dha thaes on mergen to dham gemote. Tha\ncwaedh se gedwola to his geferum, thaet he wolde g['a]n embe his neode\nfordh. Thadha he to gange c['o]m and he ges['ae]t, tha gewand him ['u]t\neall his innewearde aet his setle, and he saet thaer dead. Tha geswutulode\nGod thaet he waes swa geaemtogod on his innodhe swa swa he waes ['ae]r on\nhis geleafan. He wolde d['o]n Crist laessan thonne he is, and his\ngodcundnysse wurdhmynt wanian; tha weardh him swa bysmorlic deadh geseald\nswa swa he wel wyrdhe waes.\n\nOdher gedwolman waes se hatte Sabellius. He cwaedh, thaet se Faeder waere,\nthatha he wolde, Faeder; and eft, dhadha he wolde, he waere Sunu; and eft,\ndhadha he wolde, waere H['a]lig Gast; and waere fordhi ['a]n God. Tha\nforweardh eac thes gedwola mid his gedwylde.\n\nNu eft thaet Iudeisce folc dhe Crist ofslogon, swa swa h['e] sylf wolde and\ngedhafode, secgadh thaet h['i] willadh gelyfan on thone Faeder, and na on\ndhone Sunu dhe hyra magas ofslogon. Heora geleafa is naht, and hi fordhi\nlosiadh. For ure alysednysse Crist gedhafode thaet h['i] hine ofslogon. Hit\nne mihte {292} eal mancynn ged['o]n, gif he sylf nolde; ac se Halga Faeder\ngesceop and geworhte mancyn thurh his Sunu, and he wolde eft thurh dhone\nylcan us alysan fram helle-w['i]te, dhadha we forwyrhte waeron. Buton\naelcere dhrowunge he mihte us habban, ac him dhuhte thaet unrihtlic. Ac se\ndeofol forwyrhte hine sylfne, dhadha h['e] tihte thaet Iudeisce folc to\ndhaes Haelendes slege, and we wurdon alysede, thurh his unscyldigan deadh,\nfram dham ecan deadhe.\n\nWe habbadh thone geleafan dhe Crist sylf taehte his apostolum, and hi\neallum mancynne; and dhone geleafan God haefdh mid manegum wundrum\ngetrymmed and gefaestnod. Aerest Crist dhurh hine sylfne dumbe and deafe,\nhealte and blinde, wode and hreoflige gehaelde, and dha deadan to l['i]fe\naraerde: sydhdhan, thurh his apostolas and odhre halige men, thas ylcan\nwundra geworhte. Nu eac on urum timan, gehwaer thaer halige men h['i]\nrestadh, aet heora deadum banum God wyrcdh fela wundra, to dhi thaet he\nwile folces geleafan mid tham wundrum getrymman. Ne wyrcdh God na thas\nwundra aet nanes Iudeisces mannes byrgene, ne aet nanes odhres gedwolan, ac\naet riht-gelyfedra manna byrgenum, dha dhe gelyfdon on dha Halgan\nDhrynnysse, and on sodh Annysse anre Godcundnysse.\n\nWite gehw['a] eac, thaet nan man ne mot beon tuwa gefullod; ac gif se man\naefter his fulluhte aslide, we gelyfadh thaet he maege beon gehealden, gif\nhe his synna mid wope behreowsiadh, and be lareowa taecunge h['i] gebet. We\nsceolon gelyfan thaet aelces mannes sawul bidh thurh God gesceapen, ac\nhwaedhere heo ne bidh na of Godes agenum gecynde. Thaes mannes lichaman\nantimber bidh of dham faeder and of dhaere meder, ac God gescypdh thone\nlichaman of dham antimbre, and asent on thone lichaman sawle. Ne bidh seo\nsawl nahwar wunigende ['ae]ror, ac God h['i] gescypdh thaerrihte, and beset\non dhone lichaman, and laet h['i] habban agenne cyre, swa heo syngige swa\nheo synna forbuge. Theah-hwaedhere heo beh['o]fadh aefre Godes fultumes,\nthaet heo maege synna forbugan, and eft to hyre Scyppende gecuman thurh\ngode geearnunga; fordhon dhe nan man ne dedh butan Gode nan dhing to\ng['o]de.\n\n{294} Eac we sceolon gelyfan thaet aelc lichama dhe sawle underfeng sceal\narisan on domes daege mid tham ylcum lichaman the he nu haefdh, and sceal\nonf['o]n edlean ealra his daeda: thonne habbadh dha g['o]dan ece l['i]f mid\nGode, and he syldh tha m['e]de aelcum be his geearnungum. Tha synfullan\nbeodh on helle-wite ['a] dhrowigende, and heora wite bidh eac gemetegod\naelcum be his ge-earnungum. Uton fordhi geearnian thaet ece l['i]f mid Gode\nthurh dhisne geleafan, and dhurh gode geearnunga, sedhe thurhwunadh on\nDhrynnysse ['a]n Aelmihtig God ['a]['a] on ecnysse. Amen.\n\nWEDNESDAY.\n\nOF THE CATHOLIC FAITH.\n\nEvery christian man should by right know both his Pater noster and his\nCreed. With the Pater noster he should pray, with the Creed he should\nconfirm his faith. We have spoken concerning the Pater noster, we will now\ndeclare to you the faith which stands in the Creed, according to the wise\nAugustine's exposition of the Holy Trinity.\n\nThere is one Creator of all things, visible and invisible; and we should\nall believe in him, for he is true and God alone Almighty, who never either\nbegan or had beginning; but he is himself beginning, and he to all\ncreatures gave beginning and origin, that they might be, and that they\nmight have their own nature, so as it seemed good to the divine\ndispensation. {277} Angels he created, which are spirits, and have no body.\nMen he created with spirit and with body. Cattle and other beasts, fishes\nand birds he created in flesh without soul. To men he gave an upright gait;\nthe cattle he let go bending downwards. To men he gave bread for\nsustenance, and to the cattle grass.\n\nNow, brethren, ye may understand, if ye will, that there are two things:\none is the Creator, the other is the creature. He is the Creator who\ncreated and made all things of naught. That is a creature which the true\nCreator created. These are, first, heaven, and the angels which dwell in\nheaven; and then this earth with all those which inhabit it, and sea with\nall those that swim in it. Now all these things are named by one name,\ncreature. They were not always existing, but God created them. The\ncreatures are many. The Creator, who created them all, is one, who alone is\nAlmighty God. He was ever, and ever he will continue in himself and through\nhimself. If he had begun and had origin, without doubt he could not be\nAlmighty God; for the creature that began and is created, has no divinity;\ntherefore every substance that is not God is a creature; and that which is\nnot a creature is God.\n\nGod exists in Trinity indivisible, and in unity of one Godhead, for the\nFather is one, the Son is one, the Holy Ghost is one; and yet of these\nthree there is one Godhead, and like glory, and coeternal majesty. The\nFather is Almighty God, the Son is Almighty God, the Holy Ghost is Almighty\nGod; but yet there are not three Almighty Gods, but one Almighty God. They\nare three in persons and in name, and one in Godhead. Three, because the\nFather will be ever Father, and the Son will be ever Son, and the Holy\nGhost will be ever Holy Ghost; and neither of them will ever change from\nwhat he is. Ye have now heard concerning the Holy Trinity; ye shall also\nhear concerning the true Unity.\n\n{279} Verily the Father, and the Son, and the Holy Ghost, have one Godhead,\nand one nature, and one work. The Father created nothing nor creates,\nwithout the Son, or without the Holy Ghost. Nor does one of them anything\nwithout the others; but they have all one work, and one counsel, and one\nwill. The Father was ever, and the Son was ever, and the Holy Ghost was\never One Almighty God. He is the Father, who was neither born of nor\ncreated by any other. He is called Father, because he has a Son, whom he\nbegot of himself, without any mother. The Father is God of no God. The Son\nis God of God the Father. The Holy Ghost is God proceeding from the Father\nand from the Son. These words are shortly said, and it is needful for you\nthat we more plainly expound them.\n\nWhat is the Father? The Almighty Creator, not created nor born, but he\nhimself begot a Child coeternal with himself. What is the Son? He is the\nWisdom of the Father, and his Word, and his Might, through whom the Father\ncreated and disposed all things. The Son is neither made nor created, but\nhe is begotten. He is begotten, and yet he is coeval and coeternal with his\nFather. It is not with his birth as it is with our birth. When a man begets\na son, and his child is born, the father is greater and the son less. Why\nso? Because when the son waxes the father grows old. Thou findest not among\nmen father and son alike. But I will give thee an example, whereby thou\nmayest the better understand the birth of God. Fire begets brightness of\nitself, and the brightness is coeval with the fire. The fire is not of the\nbrightness, but the brightness is of the fire. The fire begets the\nbrightness, and it is never without the brightness. Now thou hearest that\nthe brightness is as old as the fire of which it comes; allow therefore\nthat God might beget a Child as old and as eternal as he himself is. Let\nhim who can understand that our Saviour Christ is in the Godhead as old as\nhis {281} Father, thank God therefore and rejoice. He who cannot understand\nit shall believe it, that he may understand it; for the word of the prophet\nmay not be rendered void, who thus spake, \"Unless ye believe it ye cannot\nunderstand it.\" Ye have now heard that the Son is of the Father without any\nbeginning; for he is the Wisdom of the Father, and he was ever with the\nFather, and ever will be.\n\nLet us now hear concerning the Holy Ghost, what he is. He is the Will and\nthe true Love of the Father and of the Son, through whom all things are\nquickened and preserved, concerning whom it is thus said, \"The Spirit of\nGod filleth all the circumference of earth, and he holdeth all things, and\nhe hath knowledge of every speech.\" He is not made, nor created, nor\nbegotten, but he is proceeding, that is going from, the Father and from the\nSon, with whom he is equal and coeternal. The Holy Ghost is not a son, for\nhe is not begotten, but he proceeds from the Father and from the Son; for\nhe is the Will and Love of them both. Christ spake of him thus in his\ngospel, \"The Spirit of comfort whom I will send unto you, the Spirit of\ntruth, which proceedeth from my Father, will bear testimony concerning me.\"\nThat is, He is my witness that I am the Son of God. And the right faith\nalso teaches us, that we should believe in the Holy Ghost: he is the\nquickening God, who proceeds from the Father and from the Son. How proceeds\nhe from him? The Son is the Wisdom of the Father, ever of the Father; and\nthe Holy Ghost is the Will of them both, ever of them both. There is\ntherefore one Father, who is ever Father; and one Son, who is ever Son; and\none Holy Ghost, who is ever Holy Ghost.\n\nEver was the Father, without beginning; and ever was the Son with the\nFather, for he is the Wisdom of the Father; ever was the Holy Ghost, who is\nthe Will and Love of them both. The Father is of no other, for he was ever.\nThe Son is begotten of the Father, for he was ever in the bosom of {283}\nthe Father, for he is his Wisdom, and he is of the Father all that he is.\nEver was the Holy Ghost, for he is, as we before said, the Will and true\nLove of the Father and of the Son; for will and love betoken one thing:\nthat which thou wilt thou lovest; and that which thou wilt not, thou lovest\nnot.\n\nThe sun which shines over us is a bodily creature, and has, nevertheless,\nthree properties in itself: one is the bodily substance, that is the sun's\norb; the second is the beam or brightness ever of the sun, which illumines\nall the earth; the third is the heat, which with the beam comes to us. The\nbeam is ever of the sun, and ever with it; and the Son of Almighty God is\never of the Father begotten, and ever with him existing, of whom the\napostle said, that he was the brightness of his Father's glory. The heat of\nthe sun proceeds from it and from its beam; and the Holy Ghost proceeds\never from the Father and from the Son equally; of whom it is thus written,\n\"There is no one who may hide himself from his heat.\"\n\nFather, and Son, and Holy Ghost, may not be named together, but yet they\nare nowhere separated. The Almighty God is not threefold, but is Trinity.\nThe Father is God, and the Son is God, and the Holy Ghost is God: not three\nGods, but they all three one Almighty God. The Father is also Wisdom of no\nother wisdom. The Son is Wisdom of the wise Father. The Holy Ghost is\nWisdom. But yet they are all together one Wisdom. Again, the Father is true\nLove, and the Son is true Love, and the Holy Ghost is true Love; and they\nall together one God and one true Love. In like manner the Father is ghost\nand holy, and the Son is ghost and holy undoubtedly; nevertheless the Holy\nGhost is specially called Holy Ghost, that which they all three are in\ncommon.\n\nThere is so great likeness in this Holy Trinity, that the Father is no\ngreater than the Son in the Godhead; nor is the {285} Son greater than the\nHoly Ghost; nor is one of them less than the whole Trinity. Wheresoever one\nof them is, there they are all three, ever one God indivisible. No one of\nthem is greater than other, nor one less than other, nor one before other,\nnor one after other; for whatsoever is less than God, that is not God; that\nwhich is later has beginning, but God has no beginning. The Father alone is\nnot Trinity, nor is the Son Trinity, nor the Holy Ghost Trinity, but these\nthree persons are one God in one Godhead. When thou hearest the Father\nnamed, then thou wilt understand that he has a Son. Again, when thou\nsayest, Son, thou knowest, without doubt, that he has a Father. Again, we\nbelieve that the Holy Ghost is the Spirit both of the Father and of the\nSon.\n\nLet no man deceive himself so as to say or to believe that there are three\nGods, or that any person in the Holy Trinity is less mighty than other.\nEach of the three is God, yet they are all one God; for they all have one\nnature, and one Godhead, and one substance, and one counsel, and one work,\nand one majesty, and like glory, and coeternal rule. But the Son alone was\nincarnate and born to man of the holy maiden Mary. The Father was not\ninvested with human nature, but yet he sent his Son for our redemption, and\nwas ever with him, both in life and in passion, and at his resurrection,\nand at his ascension. Also all the church of God confesses, according to\ntrue faith, that Christ was born of the pure maiden Mary, and of the Holy\nGhost. Yet is not the Holy Ghost the Father of Christ; never shall any\nchristian man believe that: but the Holy Ghost is the Will of the Father\nand of the Son; therefore is it very rightly written in our belief, that\nChrist's humanity was accomplished by the Holy Ghost.\n\nBehold the sun with attention, in which there is, as we before said, heat\nand brightness; but the heat dries, and the {287} brightness gives light.\nThe heat does one thing, and the brightness another; and though they cannot\nbe separated, the heating, nevertheless, belongs to the heat, and the\ngiving light to the brightness. In like manner Christ alone assumed human\nnature, and not the Father, nor the Holy Ghost: they were, nevertheless,\never with him in all his works and in all his course.\n\nWe speak of God, mortals of the Immortal, feeble of the Almighty, miserable\nbeings of the Merciful; but who may worthily speak of that which is\nunspeakable? He is without measure, because he is everywhere. He is without\nnumber, for he is ever. He is without weight, for he holds all creatures\nwithout toil; and he disposed them all in three things, that is in measure,\nand in number, and in weight. But know ye that no man can speak fully\nconcerning God, when we cannot even investigate or reckon the creatures\nwhich he has created. Who by words can tell the ornaments of heaven? Or who\nthe fruitfulness of earth? Or who shall adequately praise the circuit of\nall the seasons? Or who all other things, when we cannot even fully\ncomprehend with our sight the bodily things on which we look? Behold thou\nseest the man before thee, but at the time thou seest his face, thou seest\nnot his back. So also if thou lookest at a cloth, thou canst not see it all\ntogether, but turnest it about, that thou mayest see it all. What wonder is\nit, if the Almighty God is unspeakable and incomprehensible, who is\neverywhere all, and nowhere divided?\n\nNow some shallow-thinking man will inquire, how God can be everywhere at\nonce, and nowhere divided. Behold this sun, how high he ascends, and how he\nsends his beams over all the world, and how he enlightens all this earth\nwhich mankind inhabit. As soon as he rises up at early morn, he shines on\nJerusalem, and on Rome, and on this country, and on all countries at once;\nand yet he is a creature, and goes {289} by God's direction. How much\nampler then is God's presence, and his might, and his visitation\neverywhere! Him nothing withstands, neither stone wall nor broad barrier,\nas they withstand the sun. To him nothing is hidden or unknown. Thou seest\na man's face, but God seeth his heart. The spirit of God tries the hearts\nof all men; and those who believe in him and love him he purifies and\ngladdens with his visitation, and the hearts of unbelieving men he passes\nby and shuns.\n\nLet everyone also know that every man has three things in himself\nindivisible and working together, as God said when he first created man. He\nsaid, \"Let us make man in our own likeness.\" And he then made Adam in his\nown likeness. In which part has man the likeness of God in him? In the\nsoul, not in the body. The soul of man has in its nature a likeness to the\nHoly Trinity; for it has in it three things, these are memory, and\nunderstanding, and will. By the memory a man thinks on the things which he\nhas heard, or seen, or learned. By the understanding he comprehends all the\nthings which he hears or sees. Of the will come thoughts, and words, and\nworks, both evil and good. There is one soul, and one life, and one\nsubstance, which has these three things in it working together inseparably;\nfor where memory is there is understanding and will, and they are ever\ntogether. Yet is none of these three the soul, but the soul through the\nmemory reminds, through the understanding comprehends, through the will it\nwills whatsoever it likes; and it is, nevertheless, one soul and one life.\nIt has therefore God's likeness in itself, because it has three things in\nit inseparably working. Yet is the man one man, and not a trinity: but God,\nFather and Son and Holy Ghost, exists in a trinity of persons and in the\nunity of one Godhead. Man exists not {291} in trinity as God, but he has,\nnevertheless, the likeness of God in his soul, by reason of the three\nthings of which we have before spoken.\n\nThere was a heretic called Arius, who disputed with a bishop who was named\nAlexander, a wise and orthodox man. The heretic said, that Christ the Son\nof God could not be equal to his Father, nor so mighty as he; and said,\nthat the Father was before the Son, and took example from men, how every\nson is younger than his father in this life. Then said the holy bishop\nAlexander in opposition to him, \"God was ever, and ever was his Wisdom of\nhim begotten, and the Wisdom is his Son, as mighty as his Father.\" Then the\nheretic got the emperor's support to his heresy, and proclaimed a synod\nagainst the bishop, and would bend all the people to his heresies. Then the\nbishop watched one night in God's church, and cried to his Lord, and thus\nsaid, \"Thou Almighty God, judge right judgement between me and Arius.\" On\nthe morrow they came to the synod. The heretic then said to his companions,\nthat he would go forth for his need. When he came to the place and sat, all\nhis entrails came out, while he was sitting, and he sat there dead. Thus\nGod manifested that he was as void in his inside as he had before been in\nhis belief. He would make Christ less than he is, and diminish the dignity\nof his Godhead; when a death was given him as ignominious as he was well\nworthy of.\n\nThere was another heretic who was called Sabellius. He said, that the\nFather was, whenever he would, Father; and again, when he would, he was\nSon; and again, when he would, was Holy Ghost; and was therefore one God.\nThen this heretic also perished with his heresy.\n\nNow again, the Jewish people who slew Christ, as he himself would and\npermitted, say that they will believe in the Father, and not in the Son\nwhom their forefathers slew. Their belief is naught, and they will\ntherefore perish. For our redemption Christ permitted them to slay him. All\n{293} mankind could not have done it, if he himself had not willed it; but\nthe Holy Father created and made mankind through his Son, and he would\nafterwards through the same redeem us from hell-torment, when we were\nundone. Without any passion he might have had us, but that seemed to him\nunjust. But the devil undid himself, when he instigated the Jewish people\nto the slaying of Jesus, and we were redeemed by his innocent death from\nthe eternal death.\n\nWe have the belief that Christ himself taught to his apostles, and they to\nall mankind; and that belief God has confirmed and established by many\nmiracles. First Christ by himself healed dumb and deaf, halt and blind, mad\nand leprous, and raised the dead to life: after, by his apostles and other\nholy men, he wrought the same miracles. Now also in our time, everywhere\nwhere holy men rest, at their dead bones God works many miracles, because\nhe will with those miracles confirm people's faith. God works not these\nmiracles at any Jewish man's sepulchre, nor at any other heretic's, but at\nthe sepulchres of orthodox men, who believed in the Holy Trinity, and in\nthe true Unity of one Godhead.\n\nLet everyone know also, that no man may be twice baptized; but if a man err\nafter his baptism, we believe that he may be saved, if with weeping he\nrepent of his sins, and, according to the teaching of his instructors,\natone for them. We are to believe that the soul of every man is created by\nGod, but yet it is not of God's own nature. The matter of a man's body is\nfrom the father and from the mother, but God creates the body from the\nmatter, and sends a soul into the body. The soul is nowhere existing\npreviously, but God creates it forthwith, and sets it in the body, and lets\nit have its own election, whether it shall sin, whether it shall eschew\nsins. Nevertheless it ever needs God's support, that it may eschew sins,\nand again come to its Creator through good deserts; for no man doeth\nanything good without God.\n\n{295} We are also to believe that every body which has received a soul\nshall arise at doomsday with the same body that he now has, and shall\nreceive the reward of all his deeds: then will the good have eternal life\nwith God, and he will give a meed to everyone according to his deserts. The\nsinful will be ever suffering in hell-torment, and their torment will also\nbe measured to everyone according to his deserts. Let us therefore merit\neternal life with God through this faith, and through good deserts, who\nexisteth in Trinity One Almighty God ever to eternity. Amen.\n\n       *       *       *       *       *\n\n\nSERMO IN ASCENSIONE DOMINI.\n\n    Primum quidem sermonem feci: et reliqua.\n\nLucas se Godspellere ['u]s manode on dhisre pistol-raedinge, thus\ncwedhende, \"Se Haelend, middangeardes Alysend, aeteowde hine sylfne cucenne\nhis gingrum, aefter his throwunge and his aeriste, on manegum dhrafungum,\ngeond feowertig daga, and him to spraec ymbe Godes rice, samod mid him\nreordigende: and bebead him thaet hi of dhaere byrig Hierusalem ne gewiton,\nac thaet hi dhaer anbidedon his Faeder beh['a]tes, he cwaedh, the ge of\nminum mudhe gehyrdon. Fordhan dhe Iohannes se Fulluhtere gefullode on\nwaetere, and ge beodh gefullode on dham Halgan Gaste nu aefter feawum\ndagum. Eornostlice seo gegaderung his leorning-cnihta cwaedh dha\n['a]nmodlice, Drihten leof, wilt dhu nu gesettan ende thysre worulde? He\nhim andwyrde, Nis na eow to gewitenne dha t['i]d odhdhe dha hand-hwile the\nmin Faeder gesette thurh his mihte: ac ge underfodh thaes Halgan Gastes\nmihte, and ge beodh mine gewitan on Iudea lande, and on eallum\nmiddangearde, odh thaet endenexte land. And h['e] laedde h['i] dha ['u]t of\ndhaere byrig up to anre dune dhe is gecweden mons Oliueti, and hi\ngebletsode up-ahafenum handum. Tha mid thaere bletsunge ferde h['e] to\n{296} heofonum, him on locigendum; and thaet heofonlice wolcn leat widh\nhis, and hine genam fram heora gesihdhum.\"\n\n\"Dhadha hi up to heofonum starigende stodon, dha gesawon hi dhaer twegen\nenglas on hwitum gerelan, thus cwedhende, Ge Galileisce weras, hwi stande\nge dhus starigende widh heofenas weard? Se Haelend, the is nu genumen of\neowrum gesihdhum to heofonum, swa he cymdh eft swa swa ge gesawon thaet he\nto heofonum ast['a]h. Hi dha gecyrdon to dhaere byrig Hierusalem mid\nmicelre blisse, and astigon upp on ane upfleringe, and thaer wunedon odh\nPentecosten on gebedum and on Godes herungum, odhthaet se Halga Gast him to\ncom, swa swa se aedhela Cyning him aer beh['e]t.\"\n\n\"On dhyssere geferraedene waeron Petrus and Iohannes, Iacob and Andreas,\nPhilippus and Thomas, Bartholomeus and Matheus, se odher Iacob and Simon,\nse odher Iudas and Maria thaes Haelendes modor, and gehwilce odhre, aegdher\nge weras ge w['i]f. Eal seo menigu waes an hund manna and twentig,\nanmodlice on gebedum wunigende.\"\n\nSe Haelend taehte dha halgan lare his leorning-cnihtum aer his dhrowunge,\nand aefter his aeriste he waes wunigende betwux him thas feowertig daga,\nfram dhaere halgan Easter-tide odh thisne daegdherlican daeg, and on\nmanegum wisum dhrafode and afandode his gingran, and ge-edlaehte thaet\nthaet he aer taehte, to fulre lare and rihtum geleafan. He gereordode hine\naefter his aeriste, na fordhi thaet he sydhdhan eordhlices bigleofan\nbeh['o]fode, ac to dhi thaet he geswutelode his sodhan lichaman. He aet\nthurh mihte, na for neode. Swa swa fyr fornimdh waeteres dropan, swa fornam\nCristes godcundlice miht dhone gedhigedan mete. Sodhlice aefter dham\ngemaenelicum aeriste ne beh['o]fiadh ure lichaman nanre strangunge\neordhlicra metta, ac se Haelend us dedh ealle ure neoda mid heofenlicum\ndhingum, and we beodh mid wuldre gewelgode, and mihtige to gefremmenne swa\nhwaet swa us licadh, and we beodh ful swyfte to farenne geond ealle\nw['i]dgylnyssa Godes rices.\n\n{298} He beh['e]t his gingrum nu and gelome thaet he wolde him sendan thone\nHalgan Gast, and thus cwaedh, \"Thonne he cymdh he eow tiht and gewissadh to\neallum dham dhingum dhe ic eow saede.\" Tha com se Halga Gast on fyres hiwe\nto dham halgum hyrede on tham endleoftan daege Cristes upstiges, and hi\nealle onaelde mid ['u]ndergendlicum fyre, and h['i] wurdon afyllede mid\nthaere heofonlican l['a]re, and cudhon ealle woruldlice gereord, and\nbodedon unforhtlice geleafan and fulluht ricum and redhum.\n\nSe halga heap befr['a]n Crist, hwaedher he wolde on dham timan thisne\nmiddangeard geendian. He dha cwaedh him to andsware, \"Nis na eower m['ae]dh\nto witenne thone timan, the min Faeder thurh his mihte gesette.\" He cwaedh\neac on odhre stowe, \"N['a]t n['a]n man dhone daeg ne dhone timan dhysre\nworulde geendunge, ne englas, ne nan halga, buton Gode anum.\"\nTheah-hwaedhere, be dham tacnum the Crist saede, we geseodh thaet seo\ngeendung is swidhe gehende, theah dhe heo us uncudh sy.\n\nTha apostoli waeron gewitan Cristes weorca, fordhan dhe h['i] bodedon his\ndhrowunge, and his aerist, and upstige, aerst Iudeiscre dheode, and\nsydhdhan becom heora stemn to aelcum lande, and heora word to gemaerum\nealles ymbhwyrftes; fordhan dhe h['i] awriton Cristes wundra, and dha bec\nthurhwuniadh on cristenre dheode, aegdher ge dhaer thaer dha apostoli\nlichamlice bodedon, ge thaer dhaer h['i] na ne becomon.\n\nEalle gesceafta dheniadh heora Scyppende. Thatha Crist acenned waes, tha\nsende seo heofen niwne steorran, dhe bodade Godes acennednysse. Eft, dhadha\nhe to heofonum astah, tha abeah thaet heofonlice wolcn widh his, and hine\nunderfeng: na thaet thaet wolcn hine ferede, fordhan dhe he hylt heofona\ndhrymsetl, ac he sidhode mid tham wolcne of manna gesihdhum. Thaer waeron\ndha gesewene twegen englas on hwitum gyrelum. Eac swilce on his\nacennednysse waeron englas gesewene; ac thaet halige godspel ne ascyrde hu\nhi gefreatwode waeron; fordhan dhe God com to us swidhe eadmod. On his\nupstige waeron gesewene englas mid hwitum gyrlum geglengede. Bliss is {300}\ngetacnod on hwitum reafe, fordhon dhe Crist ferde heonon mid micelre blisse\nand mid micclum dhrymme. On his acennednysse waes gedhuht swilce seo\nGodcundnys waere geeadmet, and on his upstige waes seo menniscnys ahafen\nand gemaersod. Mid his upstige is adylegod thaet cyrographum ure\ngenidherunge, and se cwyde ure brosnunge is awend.\n\nThadha Adam agylt haefde, tha cwaedh se Aelmihtiga Wealdend him to, \"Thu\neart eordhe, and thu gewenst to eordhan. Dhu eart dust, and thu gewenst to\nduste.\" Nu to-daeg thaet ylce gecynd ferde unbrosnigendlic into heofenan\nrice. Tha twegen englas saedon thaet Crist cymdh swa swa he uppferde,\nfordhan dhe he bidh gesewen on dham micclum dome on menniscum hiwe, thaet\nhis slagan hine magon oncnawan, the hine aer to deadhe gedydon, and eac dha\ndhe his lare forsawon, thaet hi dhonne rihtlice onf['o]n thaet ece wite mid\ndeofle. Thaet halige gewrit cwydh, \"Tollatur impius ne uideat gloriam Dei:\"\n\"Sy dham arleasan aetbroden seo gesihdh Godes wuldres.\" Ne geseodh tha\narleasan Cristes wuldor, dhe hine aer on life forsawon, ac hi geseodh\nthonne egefulne thone dhe hi eadmodne forhygedon.\n\nRecumbentibus undecim discipulis: et reliqua. We habbadh nu geraed Lucas\ngesetnysse embe Cristes upstige; nu wende we ure smeagunge to dham odhrum\ngodspellere Marcum, the cwaedh on dhisum daegdherlicum godspelle, thaet se\nHaelend aeteowde hine sylfne his apostolum and cidde him, fordhan dhe hi\nnoldon aet fruman gelyfan his aeristes of deadhe, dhadha hit him gecydd\nwaes. Tha cwaedh se Wealdend to his gingrum, \"Faradh geond ealne\nmiddangeard, and bodiadh godspel eallum gesceafte: sedhe gelyfdh and bidh\ngefullod, se bidh gehealden; se dhe ne gelyfdh, he bidh genydherod. Dhas\ntacnu fyligadh tham mannum the gelyfadh,\" etc. This godspel is nu\nanfealdlice ges['ae]d, ac we willadh nu, aefter Gregories trahtnunge, tha\ndigelnysse eow onwre['o]n.\n\nDhaera apostola tweonung be Cristes aeriste naes na swa swidhe heora\nungeleaffulnys, ac waes ure trumnys. Laes us {302} fremodon tha dhe hradhe\ngelyfdon, dhonne dha the twynigende waeron; fordhan dhe hi sceawedon and\ngrapodon dha dolhswadhu Cristes wunda, and swa adraefdon ealle twynunga\nfram ure heortan. Tha dhreade se Haelend his leorning-cnihta twynunge,\ndhadha h['e] lichamlice h['i] forlaetan wolde, to dhi thaet h['i] gemyndige\nwaeron dhaera worda the h['e] on his sidhe him saede. He cwaedh tha,\n\"Faradh geond ealne middangeard, and bodiadh godspel eallum gesceafte.\"\nGodspel is us to gehyrenne, and dhearle lufigendlic, thaet we moton\nforbugan helle-wite and dha hreowlican tintrega thurh dhaes Haelendes\nmenniscnysse, and becuman to engla werode thurh his eadmodnysse. He cwaedh,\n\"Bodiadh eallum gesceafte:\" ac mid tham naman is se mann ['a]na getacnod.\nStanas sind gesceafta, ac h['i] nabbadh nan l['i]f, ne h['i] ne gefredadh.\nGaers and treowa lybbadh butan felnysse; h['i] ne lybbadh na dhurh sawle,\nac dhurh heora grennysse. Nytenu lybbadh and habbadh felnysse, butan\ngesceade: h['i] nabbadh nan gescead, fordhan dhe h['i] sind sawullease.\nEnglas lybbadh, and gefredadh, and tosceadadh. Nu haefdh se mann ealra\ngesceafta sum dhing. Him is gemaene mid stanum, thaet he beo wunigende; him\nis gemaene mid treowum, thaet he lybbe; mid nytenum, thaet he gefrede; mid\nenglum, thaet he understande. Nu is se mann gecweden 'eall gesceaft,'\nfordhan dhe he haefdh sum dhing gemaene mid eallum gesceafte. Thaet godspel\nbidh gebodad eallum gesceafte, thonne hit bidh dham menn anum gebodad,\nfordhan dhe ealle eordhlice thing sind gesceapene for dham men anum, and\nh['i] ealle habbadh sume gelicnysse to dham men, swa swa we aer saedon.\n\n\"Se dhe gelyfdh, and bidh gefullod, he bidh gehealden; and se dhe ne\ngelyfdh, he bidh genidherod.\" Se geleafa bidh sodh sedhe ne widhcwydh mid\nthweorum dheawum thaet thaet he gelyfdh; be dham cwaedh Iohannes se\napostol, \"Se dhe cwydh thaet he God cunne, and his beboda ne hylt, he is\nleas.\" Eft cwydh se apostol Iacobus, \"Se geleafa dhe bidh butan godum\nweorcum, se bidh dead.\" Eft he cwaedh, \"Hwaet fremadh the thaet dhu haebbe\ngeleafan, gif dhu naefst dha godan weorc? Ne maeg {304} se geleafa dhe\ngehealdan butan dham weorcum. Deoflu gelyfadh, ac h['i] forhtiadh.\" Tha\ndeoflu gesawon Crist on dhisum life on dhaere menniscnysse, ac hi feollon\nto his fotum, and hrymdon, and cwaedon, \"Thu eart Godes Sunu, fordhi dhu\ncome thaet dhu woldest us ford['o]n.\" Se man dhe nele gelyfan on God, ne\nnaenne Godes ege naefdh, he bidh wyrsa thonne deofol. Se dhe gelyfdh, and\nhaefdh ege, and nele dheah-hwaedhere g['o]d wyrcan, se bidh thonne deoflum\ngelic.\n\nIn quodam tractu, qui estimatur S[=ci] Hilarii fuisse, sic inuenimus\nscriptum, sicut Anglice hic interpretauimus, et ad testimonium ipsam\nLatinitatem posuimus: \"Demones credunt et contremescunt; qui autem non\ncredit, et non contremescit demonibus deterior est: qui autem credit, et\ncontremescit, et ueritatem operibus non agit demonibus similis est.\" Se dhe\nrihtlice gelyfdh, and rihtlice his lif leofadh, and mid Godes ege g['o]d\nweorc begaedh odh ende his lifes, se bidh gehealden, and he haefdh ece\nl['i]f mid Gode, and mid eallum his halgum. Drihten cwaedh, tha dhe\ngelyfadh, him fyligadh thas tacnu, \"On minum naman h['i] adraefadh deoflu;\nh['i] sprecadh mid niwum gereordum; h['i] afyrsiadh naeddran; and dheah dhe\nh['i] unlybban drincan, hit him ne deradh; h['i] settadh heora handa ofer\nadlige men, and him bidh tela.\"\n\nThas wundra waeron nyd-behefe on anginne cristendomes, fordhan dhurh dha\ntacna weardh thaet haedhene folc gebiged to geleafan. Se man dhe plantadh\ntreowa odhdhe wyrta, swa lange he h['i] waeteradh odhthaet h['i] beodh\ncidhfaeste; sydhdhan h['i] growende beodh he geswycdh thaere waeterunge:\nswa eac se Aelmihtiga God, swa lange he aeteowde his wundra dham haedhenum\nfolce, odhthaet h['i] geleaffulle waeron: sydhdhan se geleafa sprang geond\nealne middangeard, sidhdhan geswicon dha wundra. Ac dheah-hwaedhere Godes\ngeladhung wyrcdh gyt daeghwamlice tha ylcan wundra gastlice the dha\napostoli dha worhton lichamlice. Thonne se preost cristnadh thaet cild,\nthonne adraefdh he dhone deofol of dham cilde; fordhan dhe aelc haedhen man\nbidh deofles, ac thurh {306} thaet halige fulluht he bidh Godes, gif he hit\ngehylt. Se dhe forlaet bysmorlice spellunga, and talu, and derigendlice\ngaffetunga, and gebysegadh his mudh mid Godes herungum and gebedum, he\nsprecdh thonne mid niwum gereordum. Se dhe ungeradum odhdhe ungedhyldigum\nstyrdh, and tha biternysse his heortan gestildh, he afyrsadh tha naeddran,\nfordhan dhe he adwaescdh tha yfelnyssa his modes. Se dhe bidh forspanen to\nforligre, and dheah-hwaedhere ne bidh gebiged to dhaere fremminge, he\ndrincdh unlybban, ac hit him ne deradh, gif he mid geb['e]dum to Gode\nflihdh. Gif hwa bidh geuntrumod on his anginne, and asolcen fram godre\ndrohtnunge, gif hine hwa dhonne mid tihtinge and gebisnungum godra weorca\ngetrymdh and araerdh, thonne bidh hit swilce he sette his handa ofer\nuntrumne and hine gehaele.\n\nTha gastlican wundra sind maran thonne tha lichamlican waeron, fordhan dhe\ndhas wundra gehaeladh thaes mannes sawle, dhe is ece, and dha aerran tacna\ngehaeldon thone deadlican lichaman. Tha aerran wundra worhton aegdher ge\ng['o]de men ge yfele. Yfel waes Iudas, dhe Crist belaewde, theah he worhte\nwundra aeror dhurh Godes naman. Be swylcum mannum cwaedh Crist on odhre\nstowe, \"Ic secge eow, manega cwedhadh to me on dham micclan daege, Drihten,\nDrihten, la h['u] ne witegode we on dhinum naman, and we adraefdon deoflo\nof wodum mannum, and we micele mihta on thinum naman gefremedon? Thonne\nandette ic him, Ne can ic eow: gewitadh fram me, ge unrihtwise wyrhtan.\"\nMine gebrodhru, ne lufige ge dha wundra the magon beon gemaene godum and\nyfelum, ac lufiadh tha tacna the sind sinderlice godra manna, thaet synd\nsodhre lufe and arfaestnysse tacna. Naefdh se yfela dha sodhan lufe, ne se\ng['o]da nys hyre bedaeled. Thas tacna sind digle and unpleolice, and h['i]\nhabbadh swa miccle maran edlean aet Gode, swa micclum swa heora wuldor is\nlaesse mid mannum. Se Wealdenda Drihten, aefter dhisum wordum, waes genumen\nto heofonum, and sitt on dha swidhran hand his Faeder.\n\nWe raedadh on dhaere ealdan ['ae], thaet twegen Godes men, {308} Enoh and\nHelias, waeron ahafene to heofonum butan deadhe: ac h['i] elciadh ongean\ndhone deadh, and mid ealle ne forfleodh. H['i] sind genumene to lyftenre\nheofenan na to rodorlicere, and drohtniadh on sumum diglan earde mid\nmicelre strencdhe lichaman and sawle, odhthaet hi eft ongean cyrron, on\nende thisre worulde, togeanes Antecriste, and deadhes onfodh. Ure\nAelmihtiga Alysend ne elcode na ongean thone deadh, ac he hine oferswidhde\nmid his aeriste, and geswutulode his wuldor thurh his upstige to dham\nyfemystan thrymsetle.\n\nWe raedadh be dham witegan Heliam, thaet englas hine feredon on heofonlicum\ncraete, fordhan dhe seo untrumnys his gecyndes behofode sumes byrdhres. Ure\nAlysend Crist naes geferod mid craete ne dhurh engla fultum; fordhan se dhe\nealle dhing geworhte, he waes geferod mid his agenre mihte ofer ealle\ngesceafta. Se aerra man Enoh waes geferod to lyftenre heofonan, and Helias\nwaes mid craete up-awegen; ac se Aelmihtiga Haelend naes gefered ne awegen,\nac he dhurhferde dha roderlican heofonan thurh his agene mihte.\n\nUs is to smeagenne hu seo claennys waes dheonde geond tha geferedan dhenas,\nand thurh dhone astigendan Haelend. Enoh waes geferod, sedhe waes mid\nhaemede gestryned, and mid haemede waes strynende. Helias waes on craete\ngeferod, sedhe waes thurh haemed gestryned, ac he ne strynde thurh haemed,\nfordhan dhe he wunade on his life butan wife. Se Haelend astah to heofonum,\nsedhe naes mid haemede gestryned, ne he sylf strynende naes; fordhan dhe he\nis ord and anginn ealra claennyssa, and him is seo claennys swidhe\nlufigendlic maegen, thaet he geswutulode dhadha he geceas him maeden-mann\nto meder. And eall se halga heap dhe him fyligde waes on claennysse\nwunigende, swa swa he cwaedh sumum godspelle, \"Se dhe to me cymdh, ne maeg\nhe beon min leorning-cniht, buton he his wif hatige.\"\n\nSe godspellere Marcus awr['a]t on dhisum godspelle, thaet ure Drihten,\naefter his upstige, saete on his Faeder swidhran hand; and se forma martyr\nStephanus cwaedh, thaet he gesawe {310} heofonas opene, and dhone Haelend\nstandan on his Faeder swidhran. Nu cwydh se trahtnere, \"Thaet rihtlice is\ngecweden, thaet he saete aefter his upstige, fordhan dhe deman gedafnadh\nsetl.\" Crist is se sodha dema, the demdh and toscaet ealle dhing, nu and\neac on dham endenextan daege. Se martyr hine geseah standan, fordhan dhe\nh['e] waes his gefylsta on dhaere dhrowunge his martyrdomes, and dhurh his\ngife he waes gebyld ongean dha redhan ehteras, dhe hine waelhreowlice\nstaendon.\n\nSe ende is dhises godspelles, Thaet Cristes apostoli \"ferdon and bodedon\ngehwaer, Drihtne samod wyrcendum, and dha spraece getrymmendum mid\naefterfyligendum tacnum.\" Tha apostoli, thaet sind Godes bydelas, toferdon\ngeond ealne middangeard. Petrus bodade on Iudea-lande, Paulus on haedhenum\nfolce, Andreas on Scithia, Iohannes on Asia, Bartholomeus on India, Matheus\non Ethiopia, and swa heora gehwilc on his daele, and Godes miht him waes\nmid, to gefremminge heora bodunga and ungerimra tacna; fordhan dhe Crist\ncwaedh, \"Ne mage ge n['a]n dhing d['o]n butan me.\" Eft he cwaedh, \"Ic beo\nmid eow eallum dagum, odh thisre worulde geendunge,\" sedhe lyfadh and\nrixadh mid tham Aelmihtigan Faeder and dham Halgum Gaste ['a] on ecnysse.\nAmen.\n\nSERMON ON THE LORD'S ASCENSION.\n\n    Primum quidem sermonem feci: et reliqua.\n\nLuke the Evangelist has informed us in this epistolary reading, thus\nsaying, \"Jesus, the Redeemer of the world, showed himself living to his\ndisciples, after his passion and his resurrection, by many reproofs, for\nforty days, and spake to them concerning the kingdom of God, eating and\ndrinking together with them: and commanded them that they should not depart\nfrom the city of Jerusalem, but that they should await there the promise of\nhis Father which (he said) ye have heard from my mouth. For John the\nBaptist baptized with water, and ye shall be baptized with the Holy Ghost\nnow after a few days. The assembly of his disciples therefore said\nunanimously, Beloved Lord, wilt thou now put an end to this world? He\nanswered them, It is not for you to know the time or the moment which my\nFather hath appointed through his might: but ye shall receive the might of\nthe Holy Ghost, and ye shall be my witnesses in Judea, and in all the\nworld, unto the uttermost land. And he led them then out of the city up to\na hill which is called the mount of Olives, and blessed them with uplifted\nhands. Then after {297} that blessing he went to heaven, they looking on;\nand a heavenly cloud descended towards him, and took him from their sight.\"\n\n\"While they stood gazing up to heaven, they saw there two angels in white\ngarments, thus saying, Ye Galilean men, why stand ye thus gazing towards\nheaven? Jesus, who is now taken from your sight to heaven, shall so come\nagain as ye have seen that he ascended to heaven. They then returned to the\ncity of Jerusalem with great joy, and went up on an upper flooring, and\nthere stayed till Pentecost in prayers and in praises of God, until the\nHoly Ghost came to them, as the noble King had before promised them.\"\n\n\"In this fellowship were Peter and John, James and Andrew, Philip and\nThomas, Bartholomew and Matthew, the other James and Simon, the other Judas\nand Mary the mother of Jesus, and several others, both men and women. The\nwhole multitude was an hundred and twenty persons, unanimously continuing\nin prayers.\"\n\nJesus taught the holy lore to his disciples before his passion, and after\nhis resurrection he was continuing among them these forty days, from the\nholy Easter-tide until this present day, and in many ways reproved and\ntried his disciples, and repeated that which he had before taught, for the\nperfection of doctrine and right faith. He ate and drank after his\nresurrection, not because he then had need of earthly food, but because he\nwould manifest his true body. He ate through power, not for need. As fire\nconsumes drops of water, so did the divine power of Christ consume the\nreceived meat. Verily after the universal resurrection our bodies will\nrequire no strengthening of earthly meats, for Jesus will supply all our\nneeds with heavenly things, and we shall be enriched with glory, and mighty\nto execute whatsoever is pleasing to us, and we shall be full swift to go\nthrough all the immensities of the kingdom of God.\n\n{299} He promised to his disciples then and frequently that he would send\nto them the Holy Ghost, and thus said, \"When he comes he will stimulate and\ndirect you to all the things which I have said unto you.\" Then came the\nHoly Ghost in semblance of fire to the holy company on the eleventh day\nafter Christ's ascension, and inflamed them all with innoxious fire, and\nthey were filled with heavenly lore, and knew all worldly tongues, and\nfearlessly preached faith and baptism to the powerful and cruel.\n\nThe holy company asked Christ, whether he would at that time put an end to\nthis world. He said to them in answer, \"It is not for you to know the time\nwhich my Father hath through his power appointed.\" He said also in another\nplace, \"No man knoweth the day or the time of the ending of this world, nor\nthe angels, nor any saint, save God only.\" Yet by the tokens which Christ\nmentioned, we see that the ending is very near at hand, though it be\nunknown to us.\n\nThe apostles were witnesses of Christ's works, for they preached his\npassion, and his resurrection, and ascension, first to the Jewish people,\nand afterwards their voice came to every land, and their words to the\nboundaries of the whole globe; for they recorded the miracles of Christ,\nand the books exist among christian people, both where the apostles bodily\npreached, and where they did not come.\n\nAll creatures serve their Creator. When Christ was born, heaven sent forth\na new star, which announced the birth of God. Again, when he ascended to\nheaven, the heavenly cloud bowed down towards him, and received him: not\nthat the cloud bare him, for he holds the throne of heaven, but he passed\nwith the cloud from the sight of men. There were seen two angels in white\ngarments. In like manner at his birth angels were seen; but the holy gospel\nhas not explained how they were adorned; for God came to us very humble. At\nhis ascension were seen angels adorned with white garments. Joy is\nbetokened by white garments, for {301} Christ departed hence with great joy\nand with great majesty. At his birth it seemed as though the Godhead were\nhumbled, and at his ascension humanity was exalted and magnified. With his\nascension is annulled the writ of our condemnation, and the sentence of our\ndestruction is abrogated.\n\nWhen Adam had sinned, the Almighty Ruler said to him, \"Thou art earth, and\nthou shalt to earth return. Thou art dust, and thou shalt return to dust.\"\nNow to-day that same nature went incorruptible into the kingdom of heaven.\nThe two angels said that Christ would come as he ascended, because at the\ngreat doom he will be seen in human form, that his slayers may recognize\nhim whom they formerly put to death, and also that those who despised his\nprecepts may then justly receive eternal punishment with the devil. Holy\nwrit says, \"Tollatur impius ne videat gloriam Dei:\" \"Be the sight of God's\nglory taken away from the impious.\" The impious will not see the glory of\nChrist, whom they had before despised in life, but they will then see him\nawful whom humble they had contemned.\n\nRecumbentibus undecim discipulis: et reliqua. We have now read the\nnarrative of Luke concerning Christ's ascension; we will now turn our\nconsideration to the other evangelist Mark, who said in the present day's\ngospel, that Jesus appeared to his apostles, and chid them, because they\nwould not at first believe his resurrection from death, when it was\nannounced to them. Then said the Lord to his disciples, \"Go over all the\nworld, and preach the gospel to every creature: he who believeth and is\nbaptized shall be saved; he who believeth not shall be damned. These signs\nshall follow those men who believe,\" etc. This gospel is here now simply\nsaid, but we will now unfold its mysteries to you, according to the\nexposition of Gregory.\n\nThe apostles' doubt as to the resurrection of Christ was not so much their\nlack of faith, but was our confirmation. Less {303} have benefited us those\nwho quickly believed than those who were doubting; for they beheld and\ntouched the scars of Christ's wounds, and so drove out all doubts from our\nhearts. Jesus then reproved his disciples for their doubt, when he would\nbodily leave them, that they might be mindful of the words which he said to\nthem on his way. He said, \"Go over all the world, and preach the gospel to\nevery creature.\" The gospel is for us to hear and exceedingly loving, that\nwe may avoid hell-torment and cruel tortures through the incarnation of\nJesus, and come to the host of angels through his humility. He said,\n\"Preach to every creature:\" but by that name is man alone betokened. Stones\nare creatures, but they have no life, nor have they sense. Grass and trees\nlive without feeling; they live not by a soul, but by their greenness.\nBeasts live and have feeling without reason; they have no reason, because\nthey are soulless. Angels live, and have sense, and use reason. Now man has\nsomething of all creatures. He has in common with the stones, that he is\nexisting; he has in common with the trees, that he lives; with the beasts,\nthat he has sense; with angels, that he understands. Man is therefore\ncalled 'every creature,' because he has something in common with every\ncreature. The gospel is preached to every creature, when it is preached to\nman alone; for all earthly things are created for man alone, and they all\nhave some likeness to man, as we before said.\n\n\"He who believeth, and is baptized, shall be saved; and he who believeth\nnot shall be damned.\" That faith is true which gainsays not by wicked\npractices that which it believes; of which spake John the apostle; \"He who\nsaith that he knoweth God, and holdeth not his commandments, is a liar.\"\nAgain, the apostle James says, \"The faith which is without good works is\ndead.\" Again, he said, \"What profiteth it thee that thou have faith, if\nthou hast not good works? Faith {305} cannot save thee without works. The\ndevils believe, but they tremble.\" The devils saw Christ in this life, in\nhis human state, but they fell at his feet, and cried, and said, \"Thou art\nthe Son of God, therefore thou art come that thou mightest fordo us.\" The\nman who will not believe in God, nor has any awe of God, is worse than a\ndevil. He who believes, and has awe, and, nevertheless, will not do good,\nis like unto a devil.\n\nIn quodam tractu, qui aestimatur Sancti Hilarii fuisse, sic invenimus\nscriptum, sicut Anglice hic interpretavimus, et ad testimonium ipsam\nLatinitatem posuimus: \"Daemones credunt et contremescunt; qui autem non\ncredit, et non contremescit daemonibus deterior est: qui autem credit, et\ncontremescit, et veritatem operibus non agit, daemonibus similis est.\" He\nwho rightly believes, and rightly lives his life, and with awe of God\npractises good works to the end of his life, shall be saved, and shall have\neverlasting life with God, and with all his saints. The Lord said, these\nsigns shall follow those who believe in him, \"In my name they shall cast\nout devils; they shall speak with new tongues; they shall drive away\nserpents; and though they drink any deadly thing, it shall not hurt them;\nthey shall set their hands over sick men, and it shall be well with them.\"\n\nThese wonders were needful at the beginning of christianity, for by these\nsigns was the heathen folk inclined to faith. The man who plants trees or\nherbs, waters them so long until they have taken root; when they are\ngrowing he ceases from watering: so also the Almighty God so long showed\nhis miracles to the heathen folk, until they were believing: when faith had\nsprung up over all the world, then miracles ceased. But, nevertheless,\nGod's church still works daily the same miracles spiritually which the\napostles then wrought bodily. When the priest christens the child, then\ncasts he out the devil from that child; for every heathen man is the\ndevil's, but through the holy baptism he is God's, {307} if he observe it.\nHe who forsakes opprobrious speeches and calumnies, and injurious\nscoffings, and busies his mouth with the praises of God and with prayers,\nspeaks then in new tongues. He who corrects thoughtlessness or impatience,\nand stills the bitterness of his heart, drives away serpents, for he\nextinguishes the evilnesses of his mind. He who is allured to fornication,\nbut yet is not induced to its accomplishment, drinks a deadly drink, but it\nshall not hurt him, if with prayers he flees to God. If any-one be weakened\nin his purpose, and slothful for good living, then if any-one, with\nexhortation and examples of good works, strengthen and raise him up, it\nwill be as though he set his hand over the sick and heal him.\n\nThe spiritual miracles are greater than the bodily ones were, for these\nmiracles heal a man's soul, which is eternal, but the former signs healed\nthe mortal body. The former miracles were wrought both by good men and by\nevil. Judas, who betrayed Christ, was evil, though he had previously\nwrought miracles in the name of God. Of such men Christ in another place\nsaid, \"I say unto you, many will say to me on that great day, Lord, Lord,\nlo! have we not prophesied in thy name, and have driven devils out of mad\nmen, and have performed great miracles in thy name? Then will I profess to\nthem, I know you not: depart from me, ye unrighteous doers.\" My brothers,\nlove not those miracles which may be common to the good and to the evil,\nbut love those signs which are exclusively good men's, which are the signs\nof true love and of piety. The evil has not true love, nor is the good\ndevoid of it. These signs are mysterious and not perilous, and they have so\nmuch the greater reward with God as their glory is less with men. The\nOmnipotent Lord, after these words, was taken to heaven, and sits on the\nright hand of his Father.\n\nWe read in the old law, that two men of God, Enoch and {309} Elijah, were\nlifted up to heaven without death: but they await death, and will by no\nmeans escape from it. They are taken to the aerial heaven, not to the\nethereal, and continue in some secret dwelling-place with great strength of\nbody and soul, until they shall return again, at the end of this world,\nagainst Antichrist, and shall receive death. Our Almighty Redeemer waited\nnot for death, but he overcame it with his resurrection, and manifested his\nglory by his ascension to the highest throne.\n\nWe read of the prophet Elijah, that angels conveyed him in a heavenly\nchariot, because the infirmity of his nature required some supporter. Our\nRedeemer Christ was not conveyed in a chariot nor by angels' help; for he\nwho wrought all things was borne by his own might over all creatures. The\nfirst-mentioned man, Enoch, was conveyed to the aerial heaven, and Elijah\nwas borne up in a chariot; but the Almighty Saviour was not conveyed nor\nborne, but he passed through the ethereal heaven by his own might.\n\nWe have to consider how chastity was cherished by the ministers who were\nthus conveyed, and by the ascending Jesus. Enoch was conveyed, who was\nbegotten by coition, and who begot by coition. Elijah was conveyed in a\nchariot, who was begotten by coition, but he begot not by coition, for he\ncontinued during his life without a wife. Jesus ascended to heaven, who was\nnot begotten by coition, nor did he himself beget; for he is the origin and\nbeginning of all chastities, and to him chastity is a very amiable virtue,\nwhich he manifested when he chose him a maiden for mother. And all the holy\ncompany which followed him was living in chastity, as he says in one of his\ngospels, \"He who comes to me, may not be my disciple, unless he hate his\nwife.\"\n\nThe evangelist Mark wrote in this gospel, that our Lord, after his\nascension, sat on the right hand of his Father; and the first martyr,\nStephen, said that he saw the heavens open, {311} and Jesus standing on his\nFather's right. Now says the expounder, \"That is rightly said, that he sat\nafter his ascension, because a seat is befitting a judge.\" Christ is the\ntrue Judge, who will judge and decide all things, now, and also on the last\nday. The martyr saw him standing, for he was his supporter in the suffering\nof his martyrdom, and through his grace he was rendered bold against the\nfierce persecutors, who cruelly stoned him.\n\nThe end of this gospel is, that Christ's apostles \"went and preached\neverywhere, the Lord working with them, and confirming the word with signs\nfollowing.\" The apostles, that is, God's preachers, went over all the\nworld. Peter preached in Judea, Paul among the heathen folk, Andrew in\nScythia, John in Asia, Bartholomew in India, Matthew in Ethiopia, and so\neach of them in his part, and the might of God was with them, for the\nefficacy of their preaching and of numberless signs; for Christ said, \"Ye\ncan do nothing without me.\" Again he said, \"I will be with you on all days,\nuntil the ending of this world,\" who liveth and reigneth with the Almighty\nFather and the Holy Ghost ever to eternity. Amen.\n\n       *       *       *       *       *\n\n\nIN DIE S[=CO] PENTECOSTEN.\n\nFram dham halgan easterlican daege sind getealde fiftig daga to thysum\ndaege, and thes daeg is geh['a]ten Pentecostes, thaet is, se fifteogodha\ndaeg dhaere easterlican tide. Thes daeg waes on dhaere ealdan ['ae] gesett\nand gehalgod. God bebead Moyse, on Egypta-lande, thaet h['e] and eall\nIsrahela folc sceoldon offrian aet aelcum h['i]wisce Gode an lamb anes\ngeares, and mearcian mid tham blode rode-tacn on heora gedyrum and\noferslegum, dha on dhaere nihte ferde Godes engel, and acwealde on aelcum\nhuse dhaes Egyptiscan folces thaet frumcennyde cild and thaet {312}\nleofoste. And Israhela folc ferde on dhaere ylcan nihte of dham leodscipe,\nand God h['i] laedde ofer dha Readan s['ae] mid drium fotum. Tha tengde se\nPharao aefter mid mycelre fyrde. Dhadha he com on middan dhaere s['ae], tha\nwaes thaet Godes folc up-ag['a]n, and God dha besencte dhone Pharao and eal\nhis werod. Dha bebead God Moyse and tham folce thaet h['i] heoldon dha tid\nmid micelre arwurdhnysse, on aelces geares ymbrene. Tha waes seo tid tham\nfolce geset to Easter-tide, fordhan dhe God h['i] hredde widh heora fynd,\nand heora ehteras fordyde. Tha thaes ymbe fiftig daga sette God tham folce\n['ae], and waes gesewen Godes wuldor upp on anre dune the is geh['a]ten\nSyn['a]y. Thaer com micel leoht, and egeslic sweg, and blawende byman. Tha\nclypode God thone Moysen him to, and he waes mid Gode feowertig daga, and\nawr['a]t dha ealdan ['ae] be Godes dihte. Tha waes se daeg PENTECOSTES\ngeh['a]ten on dhaere Ealdan Gesetnysse.\n\nThaet geoffrode l['a]mb getacnode Cristes slege, sedhe unscaedhdhig waes\nhis Faeder geoffrod for ure alysednysse. Nu is his dhrowung and his aerist\nure Easter-t['i]d, fordhan dhe he us alysde fram deofles theowdome, and ure\nehteras beodh besencte thurh thaet halige fulluht, swa swa waes Pharao mid\nhis leode on dhaere Readan s['ae]. Thas fiftig daga fram dham easterlican\ndaege sind ealle gehalgode to anre maersunge, and thes daegdherlica daeg is\nure Pentecostes, thaet is, se fifteogodha daeg fram dham Easter-daege. On\ndham ealdan Pentecosten sette God ['ae] dham Israhela folce, and on dhisum\ndaege com se Halga Gast on fyres hiwe to Godes hirede; fordhi ealswa thaet\nlamb getacnode Cristes dhrowunge, swa eac seo ealde ['ae] getacnode\ngodspel-bodunge under Godes gife. Threo tida sind on dhysre worulde: ['a]n\nis seo dhe waes butan ['ae]; odher is seo dhe waes under ['ae]; seo dhridde\nis nu aefter Cristes to-cyme. Theos t['i]d is gecweden 'under Godes gife.'\nWe ne sind na butan ['ae], ne we ne moton healdan Moyses ['ae] lichamlice,\nac Godes gifu ['u]s gewissadh to his willan, gif we gemyndige beodh Cristes\nbebodum and dhaera apostola lare.\n\n{314} Hit is gereht on dhyssere pistol-raedinge, hu se Halga Gast on dhisum\ndaege com to dham geleaffullan heape Cristes hyredes. Lucas se Godspellere\nawr['a]t on dhaere b['e]c 'Actus Apostolorum,' thaet \"se halga hyred waes\nwunigende ['a]nmodlice on gebedum on anre upflora, aefter Cristes upstige,\nanbidigende his behates; tha on dhisum daege, the is Pentecostes gecweden,\ncom faerlice micel sweg of heofonum and gefylde ealle dha upfleringe mid\nfyre; and waes aeteowed bufon heora aelcum swylce fyrene tungan, and h['i]\nwurdon dha ealle gefyllede mid tham Halgum Gaste, and ongunnon to sprecenne\nmid mislicum gereordum, be dham the se Halga Gast him taehte. Tha waeron\ngegaderode binnan dhaere byrig Hierusalem eawfaeste weras of aelcere dheode\ndhe under heofonum eardiadh; and tha apostoli spraecon to dhaes folces\ngegaderunge, and heora aelc oncneow his agen gereord.\"\n\n\"Dha weardh seo menigu swidhe ablicged, and mid wundrunge cwaedon, La\nh['u], ne sind thas dhe her sprecadh Galileisce? And ure aelc gehyrde hu hi\nspraecon urum gereordum, on dham dhe we acennede waeron! We gehyrdon h['i]\nsprecan Godes maerdha mid urum gereordum. La hwaet dhis beon sceole? Tha\ncwaedon dha Iudeiscan mid hospe, Thas men sindon mid muste fordrencte. Tha\nandwyrde Petrus, Hit is undern-t['i]d; hu mihte we on dhysre tide beon\nfordrencte? Ac dhaes witegan cwyde Ioheles is nu gefylled. God cwaedh thurh\ndhaes witegan mudh, thaet he wolde his Gast asendan ofer mennisc flaesc;\nand manna bearn sceolon witigian, and ic sylle mine forebeacn ufan of\nheofonum, and mine t['a]cna nidher on eordhan. Wite ge sodhlice thaet Crist\nar['a]s of deadhe, and on ure gewitnysse astah to heofonum, and sitt aet\nhis Faeder swidhran, swa swa Dauid be him witegode, thus cwedhende, Drihten\ncwaedh to minum Drihtne, Site to minre swidhran, odhthaet ic alecge dhine\nfynd under thinum fot-scamele. Tha thaet folc dhis gehyrde, dha wurdon\nh['i] onbryrde, and cwaedon to dham apostolon, La leof, hwaet is us to\ndonne? Tha andwyrde Petrus, Behreowsiadh eowre synna, and underfodh fulluht\non Cristes naman, and eowre synna beodh {316} adylegode, and ge underfodh\nthone Halgan Gast. Tha underfengon hi his lare, and bugon to fulluhte on\ndham daege dhreo dhusend manna. Tha waeron ealle on annysse mid tham\napostolum, and beceapodon heora aehta, and thaet feoh betaehton dham\napostolum, and hi daeldon aelcum be his neode.\"\n\n\"Eft on odhre bodunge gelyfdon fif dhusend wera on Crist, and weardh eall\nseo geleaffulle menigu swa anmod swilce h['i] ealle haefdon ane heortan and\nane sawle; ne heora nan naefde synderlice aehta, ac him eallum waes gemaene\nheora dhing, ne dhaer naes n['a]n waedla betwux him. Tha dhe land-are\nhaefdon hi hit beceapodon, and thaet wurdh brohton to dhaera apostola\nfotum: h['i] dha daeldon aelcum be his neode.\"\n\n\"Tha worhte God fela tacna on dham folce dhurh dhaera apostola handa, swa\nthaet hi gelogodon dha untruman be dhaere straet thaer Petrus fordh eode,\nand swa hradhe swa his sceadu hi hreopode, hi wurdon gehaelede fram eallum\nuntrumnyssum. Tha arn micel menigu to of gehendum burgum, and brohton heora\nuntruman and dha deofol-seocan, and h['i] ealle wurdon gehaelede aet dhaera\napostola handum. Hi setton heora handa ofer gelyfede men, and h['i]\nunderfengon thone Halgan Gast.\"\n\n\"Tha waes sum dhegen, Annanias geh['a]ten, and his w['i]f Saph['i]ra: h['i]\ncwaedon him betweonan, thaet h['i] woldon bugan to dhaera apostola\ngeferraedene. Namon dha to raede, thaet him waerlicor waere, thaet h['i]\nsumne dael heora landes wurdhes aethaefdon, weald him getimode. Com dha se\ndhegen mid feo to dham apostolum. Tha cwaedh Petrus, Annania, deofol\nbepaehte dhine heortan, and dhu haefst alogen tham Halgan Gaste. Hw['i]\nwoldest dhu swician on dhinum agenum? Ne luge dhu na mannum, ac Gode. Tha\nh['e] thas word gehyrde, tha feol h['e] ad['u]ne and gew['a]t. Thadha he\nbebyrged waes, tha com his wif Saph['i]ra, and nyste hu hire were gelumpen\nwaes. Dha cwaedh Petrus, Sege me, beceapode ge dhus micel landes? Heo\nandwyrde, Gea, leof, swa micel. Eft dha cwaedh Petrus, Hw['i] geweardh inc\nswa, thaet gyt dorston fandian Godes? Heo feoll dhaerrihte and gew['a]t,\nand h['i] man {318} bebyrigde to hyre were. Tha weardh micel ege on Godes\ngeladhunge and on eallum the thaet geaxodon.\"\n\nTha apostoli sidhdhan, aerdham dhe hi toferdon, gesetton Iacobum, the waes\ngeh['a]ten Rihtw['i]s, on Cristes setle, and eal seo geleaffulle geladhung\nhim gehyrsumode, aefter Godes taecunge. He dha gesaet thaet setl dhritig\ngeara, and aefter him Symeon, thaes Haelendes maeg. Aefter dhaere\ngebysnunge wurdon araerede munec-l['i]f mid thaere gehealdsumnysse, thaet\nhi drohtnian on mynstre, be heora ealdres dihte, on claennesse, and him\nbeon heora aehta eallum gemaene, swa dha apostoli hit astealdon.\n\nGe gehyrdon lytle ['ae]r, on dhisre raedinge, thaet se Halga Gast com ofer\ndha apostolas on fyrenum tungum, and him forgeaf ingehyd ealra gereorda;\nfordhan dhe se eadmoda heap geearnode aet Gode thaet i['u] ['ae]r thaet\nmodige werod forleas. Hit getimode aefter Noes flode, thaet entas woldon\naraeran ane burh, and aenne stypel swa heahne, thaet his hrof astige odh\nheofon. Tha waes an gereord on eallum mancynne, and thaet weorc waes\nbegunnen ongean Godes willan. God eac fordhi h['i] tostencte, swa thaet he\nforgeaf aelcum dhaera wyrhtena seltcudh gereord, and heora n['a]n ne cudhe\nodhres spraece tocnawan. H['i] dha geswicon dhaere getimbrunge, and\ntoferdon geond ealne middangeard; and waeron sidhdhan swa fela gereord swa\ndhaera wyrhtena waes. Nu eft on dhisum daege, thurh dhaes Halgan Gastes\nto-cyme, wurdon ealle gereord ge-anlaehte and gedhwaere; fordhan dhe eal se\nhalga heap Cristes hyredes waes sprecende mid eallum gereordum; and eac\nthaet wunderlicor waes, dhadha heora ['a]n bodade mid anre spraece, aelcum\nwaes gedhuht, dhe dha bodunge gehyrde, swilce he spraece mid his gereorde,\nwaeron h['i] Ebreisce, odhdhe Grecisce, odhdhe Romanisce, odhdhe Egyptisce,\nodhdhe swa hwilcere dheode swa h['i] waeron the dha lare gehyrdon. On\ndhysre geferraedene geearnode heora eadmodnys thas mihte, and dhaera enta\nmodignys geearnode gescyndnysse.\n\nSe Halga Gast waes aeteowod ofer dha apostolas on fyres {320} hiwe, and\nofer Criste, on his fulluhte, on anre culfran anlicnysse. Hw['i] ofer\nCriste on culfran hiwe? Hw['i] ofer Cristes hirede on fyres gelicnysse? On\nbocum is geraedd be dham fugelcynne thaet his gecynd is swidhe bilewite,\nand unscaedhdhig, and gesibsum. Se Haelend is ealles mancynnes dema, ac he\nne com na to demenne mancynn, swa swa he sylf cwaedh, ac to gehaelenne. Gif\nhe dha wolde deman mancynn, dhadha he aerest to middangearde com, hwa wurde\nthonne gehealden? Ac he nolde mid his to-cyme dha synfullan fordeman, ac\nwolde to his rice gegaderian. Aerest he wolde us mid lidhnysse styran,\nthaet he sidhdhan mihte on his dome us gehealdan. Fordhi waes se Halga Gast\non culfran anlicnysse gesewen bufan Criste, fordhan dhe h['e] waes\ndrohtnigende on dhisre worulde mid bilewitnysse, and unscaedhdhignysse, and\ngesibsumnysse. He ne hrymde, ne he biterwyrde naes, ne he sace ne astyrede,\nac forbaer manna yfelnysse thurh his lidhnysse. Ac se dhe on dham aerran\nto-cyme lidhegode, tham synfullum to gecyrrednysse, se demdh stidhne dom\ntham receleasum aet dham aefteran to-cyme.\n\nSe Halga Gast waes gesewen on fyrenum tungum bufon dham apostolon, fordhan\ndhe h['e] dyde thaet hi waeron byrnende on Godes willan, and bodigende ymbe\nGodes rice. Fyrene tungan h['i] haefdon, dhadha h['i] mid lufe Godes\nmaerdha bodedon, thaet dhaera haedhenra manna heortan, dhe cealde waeron\nthurh geleaflaeste and flaesclice gewilnunga, mihton beon ontende to dham\nheofenlicum bebodum. Gif se Halga Gast ne laerdh thaes mannes m['o]d\nwidhinnan, on idel beodh thaes bydeles word widhutan geclypode. Fyres\ngecynd is thaet hit fornimdh swa hwaet swa him gehende bidh: swa sceal se\nl['a]reow d['o]n, sedhe bidh mid tham Halgan Gaste onbryrd, aerest on him\nsylfum aelcne leahter adwaescan, and sidhdhan on his underdheoddum.\n\nOn culfran anlicnysse and on fyres hiwe waes Godes Gast aeteowod; fordhan\ndhe h['e] dedh thaet dha beodh bilewite on unscaedhdhignysse, and byrnende\non Godes willan, the he mid his gife gefyldh. Ne bidh seo bilewitnys Gode\ngecweme butan {322} snoternysse, ne seo snoternys butan bilewitnysse; swa\nswa gecweden is be dham eadigan I['o]b, thaet he waes bilewite and rihtwis.\nHwaet bidh rihtwisnys butan bilewitnysse? Odhdhe hwaet bidh bilewitnys\nbutan rihtwisnysse? Ac se Halga Gast, dhe taehdh rihtwisnysse and\nbilewitnysse, sceolde beon aeteowod aegdher ge on fyre ge on culfran,\nfordhan dhe h['e] dedh thaera manna heortan dhe h['e] onliht mid his gife,\nthaet hi beodh lidhe thurh unscaedhdhignysse, and onaelede dhurh lufe and\nsnoternysse. God is, swa swa Paulus cwaedh, fornymende fyr. He is\n['u]nasecgendlic fyr, and ungesewenlic. Be dham fyre cwaedh se Haelend, \"Ic\ncom to dhi thaet ic wolde sendan fyr on eordhan, and ic wylle thaet hit\nbyrne.\" He sende dhone Halgan Gast to eordhan, and he mid his blaede\nonaelde eordhlicra manna heortan. Thonne byrndh seo eordhe, thonne dhaes\neordhlican mannes heorte bidh ontend to Godes lufe, seodhe aer waes ceald\nthurh flaesclice lustas.\n\nNis na se Halga Gast wunigende on his gecynde, swa swa h['e] gesewen waes,\nfordhan dhe he is ungesewenlic; ac for dhaere getacnunge, swa we aer\ncwaedon, he waes aeteowod on culfran, and on fyre. He is gehaten on\nGreciscum gereorde, Paraclitus, thaet is, Frofor-gast, fordhi dhe he\nfrefradh tha dreorian, the heora synna behreowsiadh, and syldh him\nforgyfenysse hiht, and heora unrotan m['o]d gelidhegadh. He forgyfdh synna,\nand he is se weg to forgyfenysse ealra synna. He syldh his gife dham dhe he\nwile. Sumum men he forgifdh wisdom and spraece, sumum g['o]d ingehyd, sumum\nmicelne geleafan, sumum mihte to gehaelenne untruman, sumum witegunge,\nsumum toscead godra gasta and yfelra; sumum he forgifdh mislice gereord,\nsumum gereccednysse mislicra spraeca. Ealle dhas dhing dedh se Halga Gast,\ntodaelende aeghwilcum be dham dhe him gewyrdh; fordham dhe he is Aelmihtig\nWyrhta, and swa hradhe swa he thaes mannes mod onliht, he hit awent fram\nyfele to gode. He onlihte Dauides heortan, dhadha he on iugodhe hearpan\nlufode, and worhte hine to psalm-wyrhtan. Amos hatte sum hrydher-hyrde,\nthone awende se Halga Gast to maerum {324} witegan. Petrus waes fiscere,\nthone awende se ylca Godes Gast to apostole. Paulus ehte cristenra manna,\nthone he geceas to lareowe eallum dheodum. Matheus waes tollere, thone he\nawende to godspellere. Tha apostoli ne dorston bodian thone sodhan\ngeleafan, for ['o]gan Iudeisces folces; ac sidhdhan h['i] waeron onaelede\nthurh dhone Halgan Gast, h['i] forsawon ealle lichamlice pinunga, and\norsorhlice Godes maerdha bodedon.\n\nThyses daeges wurdhmynt is to maersigenne, fordhan dhe se Aelmihtiga God,\nthaet is se Halga Gast, gemedemode hine sylfne thaet he wolde manna bearn\non dhisre tide geneosian. On Cristes acennednysse weardh se Aelmihtiga\nGodes Sunu to menniscum men gedon, and on dhisum daege wurdon geleaffulle\nmen godas, swa swa Crist cwaedh, \"Ic cwaedh, Ge sind godas, and ge ealle\nsind bearn thaes Hehstan.\" Tha gecorenan sind Godes bearn, and eac godas,\nna gecyndelice, ac dhurh gife thaes Halgan Gastes. An God is gecyndelice on\ndhrim hadum, Faeder, and his Sunu, thaet is his Wisdom, and se Halga Gast,\nsedhe is heora begra Lufu and Willa. Heora gecynd is untodaeledlic, aefre\nwunigende on anre Godcundnysse. Se ylca cwaedh theah-hwaedhere be his\ngecorenum, \"Ge sint godas.\" Thurh Cristes menniscnysse wurdon menn alysede\nfram deofles dheowte, and dhurh to-cyme thaes Halgan Gastes, mennisce men\nwurdon gedone to godum. Crist underfeng menniscnysse on his to-cyme, and\nmen underfengon God thurh neosunge thaes Halgan Gastes. Se man dhe naefdh\nGodes Gast on him nis h['e] Godes. Aelces mannes weorc cydhadh hwilc gast\nhine wissadh. Godes Gast wissadh symble to halignysse and g['o]dnysse;\ndeofles gast wissadh to leahtrum and to m['a]ndaedum.\n\nSe Halga Gast becom tuwa ofer dha apostolas. Crist ableow dhone Halgan Gast\nupon dha apostolas ['ae]r his upstige, thus cwedhende, \"Onfodh Haligne\nGast.\" Eft, on dhisum daege, asende se Aelmihtiga Faeder and se Sunu heora\nbegra Gast to dham geleaffullan heape, on dhysre worulde wunigende. Se\nHaelend ableow his Gast on his gingran, for dhaere getacnunge {326} thaet\nh['i] and ealle cristene men sceolon lufigan heora nehstan swa swa h['i]\nsylfe. He sende eft, swa swa h['e] ['ae]r behet, dhone ylcan Gast of\nheofonum, to dhi thaet we sceolon lufian God ofer ealle odhre dhing. An is\nse Halga Gast, theah dhe he tuwa become ofer dha apostolas. Swa is eac\n['a]n lufu and twa bebodu, Thaet we sceolon lufian God and menn. Ac we\nsceolon leornian on mannum hu we magon becuman to Godes lufe, swa swa\nIohannes se apostol cwaedh, \"Se dhe ne lufadh his brodhor, dhone dhe he\ngesihdh, hu maeg h['e] lufian God, thone the he ne gesihdh lichamlice?\"\n\nWe wurdhiadh thaes Halgan Gastes to-cyme mid lofsangum seofon dagas,\nfordhan dhe he onbryrt ure m['o]d mid seofonfealdre gife, thaet is, mid\nwisdome and andgyte, mid gedheahte and strencdhe, mid ingehyde and\narfaestnysse, and he us gefyldh mid Godes ege. Se dhe thurh gode geearnunga\nbecymdh to dhissum seofonfealdum gifum thaes Halgan Gastes, he haefdh\nthonne ealle gedhincdhe. Ac se dhe wile to dhisre gedhincdhe becuman, he\nsceal gelyfan on dha Halgan Dhrynnysse, and on Sodhe Annysse, thaet se\nFaeder, and his Sunu, and heora begra Gast syndon dhry on hadum, and ['a]n\nGod untodaeledlic, on anre Godcundnysse wunigende. Thysne geleafan\ngetacnodon dha dhreo dhusend the aerest gebugon to geleafan, aefter dhaes\nHalgan Gastes to-cyme. Swa swa dha dhreo thusend waeron ['a]n werod, swa is\nseo Halige Dhrynnys ['a]n God. And thaet werod waes swa ['a]nmod swilce him\neallum waere ['a]n heorte and ['a]n sawul; fordhan dhe thaere Halgan\nThrynnysse is ['a]n godcundnyss, and ['a]n gecynd, and ['a]n willa, and\n['a]n weorc unascyrigendlice.\n\nTha geleaffullan brohton heora feoh, and ledon hit aet dhaera apostola\nfoton. Mid tham is geswutelod thaet cristene men ne sceolon heora hiht\nbesettan on woroldlice gestreon, ac on Gode anum. Se g['i]tsere dhe beset\nhis hiht on his goldhord, he bidh swa swa se apostol cwaedh, \"tham gel['i]c\nthe deofolgyld begaedh.\"\n\nHi heoldon thaet gold unwurdhlice, fordhan dhe seo gitsung naefde naenne\nstede on heora heortan: fordhi h['i] dydon heora {328} dhing him gemaene,\nthaet h['i] on sodhre sibbe butan gytsunge beon mihton. H['i] setton heora\nhanda ofer geleaffulle men, and him com to se Halga Gast dhurh heora\nbiscepunge. Biscopas sind thaes ylcan h['a]des on Godes geladhunge, and\nhealdadh tha gesetnysse on heora biscepunge, swa thaet h['i] settadh heora\nhanda ofer gefullude menn, and biddadh thaet se Aelmihtiga Wealdend him\nsende dha seofonfealdan gife his Gastes, sedhe leofadh and rixadh ['a]\nbutan ende. Amen.\n\nFOR THE HOLY DAY OF PENTECOST.\n\nFrom the holy day of Easter are counted fifty days to this day, and this\nday is called Pentecost, that is, the fiftieth day of Easter-tide. This day\nwas in the old law appointed and hallowed. God commanded Moses in Egypt,\nthat he and all the people of Israel should offer, for every household, a\nlamb of one year to God, and mark with the blood the sign of the cross on\ntheir door-posts and lintels, as on that night God's angel went and slew in\nevery house of the Egyptian folk the firstborn child and the dearest. And\nthe people of {313} Israel went on the same night from the nation, and God\nled them over the Red sea with dry feet. Pharaoh then hastened after them\nwith a great army. When he came into the middle of the sea, the people of\nGod were gone up, and God then sank Pharaoh and all his host. God then\ncommanded Moses and the people that they should keep that tide with great\nreverence in the circuit of every year. The tide was then appointed to the\npeople for Easter-tide, because God had saved them from their foes, and\ndestroyed their persecutors. Then fifty days after this God appointed a law\nfor the people, and the glory of God was seen on a hill which is called\nSinai. There came a great light, and an awful sound, and blowing trumpets.\nThen God called Moses to him, and he was with God forty days, and wrote\ndown the old law by God's direction. Then was the day called PENTECOST in\nthe Old Testament.\n\nThe offered lamb betokened the slaying of Christ, who innocent was offered\nto his Father for our redemption. Now is his passion and his resurrection\nour Easter-tide, because he redeemed us from the thraldom of the devil, and\nour persecutors are sunk by the holy baptism, as Pharaoh was with his\npeople in the Red sea. These fifty days from the day of Easter are all\nhallowed to one celebration, and this present day is our Pentecost, that\nis, the fiftieth day from Easter-day. On the old Pentecost God appointed a\nlaw to the people of Israel, and on this day the Holy Ghost came in\nsemblance of fire to God's company; for as the lamb betokened the passion\nof Christ, so also the old law betokened the preaching of the gospel under\nthe grace of God. There are three periods in this world: one is that which\nwas without law; the second is that which was under the law; the third is\nnow after the advent of Christ. This period is called 'under God's grace.'\nWe are not without law, nor may we hold bodily the law of Moses, but God's\ngrace directs us to his will, if we be mindful of Christ's commandments and\nof the precepts of the apostles.\n\n{315} It is related in this epistolary lesson, how the Holy Ghost on this\nday came to the faithful company of Christ's followers. Luke the Evangelist\nwrote in the book 'The Acts of the Apostles,' that \"the holy company was\nliving unanimously in prayers on an upper floor, after Christ's ascension,\nawaiting his behest; when, on this day, which is called Pentecost, there\ncame suddenly a great sound from heaven, and filled all the upper flooring\nwith fire, and there appeared above each of them as it were fiery tongues,\nand they were then all filled with the Holy Ghost, and begun to speak with\ndivers tongues, according as the Holy Ghost taught them. Then there were\ngathered within the city of Jerusalem pious men of every nation dwelling\nunder heaven; and the apostles spake to the gathering of people, and every\nof them recognized his own tongue.\"\n\n\"Then was the multitude greatly amazed, and with wonder said, Lo, are not\nthese which here speak Galileans? And each of us hath heard how they speak\nin our tongues, in which we were born! We have heard them declare the\nglories of God in our tongues. Lo, what should this be? Then said the Jews\nin mockery, These men are drunken with new wine. But Peter answered, It is\nthe third hour; how might we at this time be drunken? But the saying of the\nprophet Joel is now fulfilled. God spake through the prophet's mouth, that\nhe would send his spirit over human flesh, and the children of men shall\nprophesy, and I will give my foretokens from heaven above, and my signs on\nearth beneath. For know ye that Christ arose from death, and in our sight\nascended to heaven, and sitteth on his Father's right, as David had\nprophesied concerning him, thus saying, The Lord said unto my Lord, Sit on\nmy right until I lay thy foes under thy footstool. When the people heard\nthis they were stimulated, and said to the apostles, Alas! what have we to\ndo? Then Peter answered, Repent of your sins, and receive baptism in the\nname of Christ, and your sins shall be blotted out, and ye {317} shall\nreceive the Holy Ghost. They then received his doctrine, and there\nsubmitted to baptism on that day three thousand men. And they were all in\nunity with the apostles, and sold their possessions, and delivered the\nmoney to the apostles, and they distributed to each according to his need.\"\n\n\"Again, at another preaching, five thousand men believed in Christ, and all\nthe believing multitude was as unanimous as if they all had one heart and\none soul; not one of them had separate possessions, but their things were\ncommon to them all, nor was there any poor person among them. Those who had\nland-property sold it, and brought the worth to the feet of the apostles:\nthey then distributed it to each according to his need.\"\n\n\"Then God wrought many signs among the people by the hands of the apostles,\nso that they placed the sick along the street where Peter passed, and as\nhis shadow touched them, they were healed of all sicknesses. Then ran a\ngreat multitude from the neighbouring towns, and brought their sick and\nthose possessed with devils, and they were all healed at the hands of the\napostles. They set their hands on believing men, and they received the Holy\nGhost.\"\n\n\"Then was a thane, called Ananias, and his wife Sapphira: they said between\nthemselves, that they would incline to the fellowship of the apostles. They\nthen resolved, that it would be safer to withhold a portion of the worth of\ntheir land, in case aught befell them. The thane then came with the money\nto the apostles. Then said Peter, Ananias, the devil hath cheated thy\nheart, and thou hast lied to the Holy Ghost. Why wouldst thou deceive in\nthine own? Thou hast not lied to men, but to God. When he had heard these\nwords, he fell down and departed. When he was buried, his wife Sapphira\ncame, and knew not how it had befallen her husband. Then Peter said, Tell\nme, sold ye thus much land? She answered, Yes, sir, so much. Again said\nPeter, Why have ye so done, that ye durst tempt God? She {319} straightways\nfell down and departed, and they buried her by her husband. Then there was\ngreat fear in God's church, and on all those who heard of it.\"\n\nThe apostles afterwards, before they separated, set James, who was called\nRighteous, on the seat of Christ, according to God's instruction. He sat on\nthat seat thirty years, and after him Simeon, the kinsman of Jesus. From\nthat example monastic life arose with abstinence, so that they live in a\nmonastery, according to the direction of their principal, in chastity, and\ntheir possessions are common to them all, as the apostles established it.\n\nYe heard a little before, in this lesson, that the Holy Ghost came over the\napostles as fiery tongues, and gave them knowledge of all languages; for\nthe humble company merited of God that which long of yore the proud host\nhad lost. It happened after Noah's flood, that giants would raise up a\ncity, and a tower so high, that its roof should ascend to heaven. There was\nthen one language among all mankind, and the work was begun against the\nwill of God. God therefore scattered them, so that he gave to each of the\nworkmen an unknown language, and not one of them could understand another's\nspeech. They then ceased from the building, and went divers ways over all\nthe world; and there were afterwards as many languages as there were\nworkmen. Now again, on this day, through the advent of the Holy Ghost, all\nlanguages became united and concordant; for all the holy company of\nChrist's followers were speaking in all languages; and also, what was more\nwonderful, when one of them preached in one tongue, it seemed to everyone\nwho heard the preaching as though he spake in his language, whether they\nwere Hebrews, or Greeks, or Romans, or Egyptians, or of whatsoever nation\nthey might be who heard that doctrine. In this fellowship their humility\ngained them this power, and the pride of the giants gained shame.\n\nThe Holy Ghost appeared over the apostles in semblance {321} of fire, and\nover Christ, at his baptism, in likeness of a dove. Why over Christ in\nsemblance of a dove? Why over the followers of Christ in likeness of fire?\nIn books it is read concerning that kind of birds that its nature is very\nmeek, and innocent, and peaceful. The Saviour is the Judge of all mankind,\nbut he came not to judge mankind, as he himself said, but to save. If he\nthen would have judged mankind, when he first came on earth, who would have\nbeen saved? But he would not by his advent condemn the sinful, but would\ngather them to his kingdom. He would first with gentleness direct us, that\nhe might afterwards preserve us at his judgement. Therefore was the Holy\nGhost seen in likeness of a dove above Christ, because he was living in\nthis world in meekness, and innocence, and peacefulness. He cried not out,\nnor was he inclined to bitterness, nor did he stir up strife, but endured\nman's wickedness through his meekness. But he who at his first advent\nmitigated, for the conversion of the sinful, will deem stern doom to the\nreckless at his second advent.\n\nThe Holy Ghost was seen as fiery tongues above the apostles; for he\neffected that they were burning in God's will, and preaching of God's\nkingdom. They had fiery tongues when with love they preached the greatness\nof God, that the hearts of the heathen men, which were cold through\ninfidelity and fleshly desires, might be kindled to the heavenly commands.\nIf the Holy Ghost teach not a man's mind within, in vain will be the words\nof the preacher proclaimed without. It is the nature of fire to consume\nwhatsoever is near to it: so shall the teacher do, who is inspired by the\nHoly Ghost, first extinguish every sin in himself, and afterwards in those\nunder his care.\n\nIn likeness of a dove and in semblance of fire was the Spirit of God\nmanifested; for he causes those to be meek in innocence, and burning in the\nwill of God, whom he fills with his grace. Meekness is not pleasing to God\nwithout wisdom, {323} nor wisdom without meekness; as it is said by the\nblessed Job, that he was meek and righteous. What is righteousness without\nmeekness? Or what is meekness without righteousness? But the Holy Ghost,\nwho teaches both righteousness and meekness, should be manifested both as\nfire and as a dove, for he causes the hearts of those men whom he\nenlightens with his grace to be meek through innocence, and kindled by love\nand wisdom. God is, as Paul said, a consuming fire. He is a fire\nunspeakable and invisible. Concerning that fire Jesus said, \"I come because\nI would send fire on earth, and I will that it burn.\" He sent the Holy\nGhost on earth, and he by his inspiration kindled the hearts of earthly\nmen. Then burns the earth, when the earthly man's heart is kindled to love\nof God, which before was cold through fleshly lusts.\n\nThe Holy Ghost is not in his nature existing as he was seen, for he is\ninvisible; but for the sign, as we before said, he appeared as a dove and\nas fire. He is called in the Greek tongue [Greek: Parakletos], that is,\nComforting Spirit, because he comforts the sad, who repent of their sins,\nand gives them hope of forgiveness, and alleviates their sorrowful minds.\nHe forgives sins, and he is the way to forgiveness of all sins. He gives\nhis grace to whom he will. To one man he gives wisdom and eloquence, to one\ngood knowledge, to one great faith, to one power to heal the sick, to one\nprophetic power, to one discrimination of good and evil spirits; to one he\ngives divers tongues, to one interpretation of divers sayings. The Holy\nGhost does all these things, distributing to everyone as to him seems good;\nfor he is the Almighty Worker, and as soon as he enlightens the mind of a\nman, he turns it from evil to good. He enlightened the heart of David, when\nin youth he loved the harp, and made him to be a psalmist. There was a\ncow-herd called Amos, whom the Holy Ghost turned to a great prophet. Peter\nwas a fisher, whom the {325} same Spirit of God turned to an apostle. Paul\npersecuted christian men, whom he chose for instructer of all nations.\nMatthew was a toll-gatherer, whom he turned to an evangelist. The apostles\ndurst not preach the true faith, for fear of the Jewish folk; but after\nthat they were fired by the Holy Ghost, they despised all bodily tortures,\nand fearlessly preached the greatness of God.\n\nThe dignity of this day is to be celebrated, because Almighty God, that is\nthe Holy Ghost, himself vouchsafed to visit the children of men at this\ntime. At the birth of Christ the Almighty Son of God became human man, and\non this day believing men became gods, as Christ said; \"I said, Ye are\ngods, and ye are all children of the Highest.\" The chosen are children of\nGod, and also gods, not naturally, but through grace of the Holy Ghost. One\nGod is naturally in three persons, the Father, and his Son, that is, his\nWisdom, and the Holy Ghost, who is the Love and Will of them both. Their\nnature is indivisible, ever existing in one Godhead. The same has,\nnevertheless, said of his chosen, \"Ye are gods.\" Through Christ's humanity\nmen were redeemed from the thraldom of the devil, and through the coming of\nthe Holy Ghost human men were made gods. Christ received human nature at\nhis advent, and men received God through visitation of the Holy Ghost. The\nman who has not in him the Spirit of God is not God's. Every man's works\nshow what spirit directs him. The Spirit of God ever directs to holiness\nand goodness; the spirit of the devil directs to sins and deeds of\nwickedness.\n\nThe Holy Ghost came twice over the apostles. Christ blew the Holy Ghost on\nthe apostles before his resurrection, thus saying, \"Receive the Holy\nGhost.\" Again, on this day, the Almighty Father and the Son sent the Spirit\nof both to the faithful company dwelling in this world. Jesus blew his\nSpirit on his disciples for a sign that they and all christian {327} men\nshould love their neighbours as themselves. He sent afterwards, as he had\nbefore promised, the Holy Ghost from heaven, to the end that we should love\nGod above all other things. The Holy Ghost is one, though he came twice\nover the apostles. So also there is one love and two commandments, That we\nshould love God and men. But we should learn by men how we may come to the\nlove of God, as John the apostle said, \"He who loveth not his brother, whom\nhe seeth, how can he love God, whom he seeth not bodily?\"\n\nWe celebrate the advent of the Holy Ghost with hymns for seven days,\nbecause he stimulates our mind with a sevenfold gift, that is, with wisdom\nand understanding, with counsel and strength, with knowledge and piety, and\nhe fills us with awe of God. He who through good deserts attains to these\nsevenfold gifts of the Holy Ghost will have all honour. But he who will\nattain to this honour shall believe in the Holy Trinity, and in True Unity,\nthat the Father, and his Son, and the Spirit of them both are three in\npersons, and one God indivisible, existing in one Godhead. This faith was\nbetokened by the three thousand who first inclined to belief, after the\nadvent of the Holy Ghost. As those three thousand were one company, so is\nthe Holy Trinity one God. And that company was as unanimous as though they\nall had one heart and one soul; for of the Holy Trinity there is one\nGodhead, and one nature, and one will, and one work inseparable.\n\nThe faithful brought their money, and laid it at the feet of the apostles.\nBy this is manifested that christian men should not set their delight in\nworldly treasure, but in God alone. The covetous who sets his delight in\nhis gold-hoard, is, as the apostle said, \"like unto him who practiseth\nidolatry.\"\n\nThey held the gold as worthless, because covetousness had no place in their\nhearts: they made their goods in common, {329} that they might be in true\npeace without covetousness. They set their hands over believing men, and\nthe Holy Ghost came to them through their bishoping. Bishops are of the\nsame order in God's church, and hold that institution in their bishoping,\nso that they set their hands over baptized men, and pray the Almighty Ruler\nto send them the sevenfold gift of his Spirit, who liveth and reigneth ever\nwithout end. Amen.\n\n       *       *       *       *       *\n\n\nDOMINICA SECUNDA POST PENTECOSTEN.\n\n    Homo quidam erat diues: et reliqua.\n\nSe Wealdenda Drihten saede dhis b['i]gspell his gingrum, thus cwedhende,\n\"Sum welig man waes mid purpuran and godewebbe geglenged, and daeghwamlice\nmaerlice leofode. Tha laeg sum waedla at his geate, and his nama waes\nLazarus, se waes lic-dhrowere:\" et reliqua.\n\nThis godspel is nu anfealdlice ges['ae]d. Se halga papa Gregorius us\nonwreah dha digelnysse dhisre raedinge. He cwaedh, \"Ne saede thaet halige\ngodspel thaet se r['i]ca reafere waere, ac waes uncystig and modegode on\nhis welum.\" Be dhisum is to smeagenne, hu se beo gewitnod the odherne\nberypdh, thonne se bidh to helle fordemed se his agen nolde for Godes lufon\nsyllan. Dhises mannes uncyst and up-ahefednys hine besencte on cwycsusle,\nfordhan dhe he naefde nane mildheortnysse, thaet he mid his gestreone his\nagene sawle alysde. Nu wenadh sume menn thaet nan pleoh ne sy on\ndeorwurdhum gyrlum; ac gif hit gylt naere, thonne ne geswutulode thaet\nhalige godspel swa gewislice be dham rican, thaet he waere mid purpuran and\nmid godewebbe geglencged. Ne cepdh nan man deorwyrdhra reafa buton for\nydelum gylpe, sodhlice thaet he sy toforan odhrum mannum thurh his glencge\ngeteald. Drihten on odhre stowe herede {330} Iohannem dhone Fulluhtere for\ndhaere teartnysse his reafes, fordhan dhe h['e] waes mid olfendes haerum\ngescryd, w['a]clice and stidhlice.\n\nThadha se Haelend spraec be dham rican, tha cwaedh he, \"Sum rice man waes.\"\nEft be dham waedlan, \"Sum dhearfa waes geh['a]ten Lazarus.\" Cudh is eow\nthaet se rica bidh namcudhre on his leode thonne se thearfa;\ntheah-hwaedhere ne nemde se Haelend thone welegan, ac dhone waedlan;\nfordhan dhe him is cudh thaera eadmodra manna naman dhurh gecorennysse, ac\nhe ne cann dha modigan dhurh heora aworpennysse. Sume beladunge mihte se\nrica habban his uncyste, gif se reoflia waedla ne laege aetforan his\ngesihdhe: eac waere dham earman leohtre on mode, gif he dhaes rican mannes\nwelan ne gesawe. Mislice angsumnyssa he forbaer, dhadha he naefde ne\nbigleofan, ne haeldhe, ne haetera, and geseah dhone rican halne and\ndeorweordhlice geglencgedne brucan his estmettas. Genoh waere tham waedlan\nhis untrumnys, theah dhe he wiste haefde; and eft him waere genoh his\nhafenleast, dheah dhe he gesundful waere. Ac seo menigfealde earfodhnys\nwaes his sawle claensung, and dhaes rican uncyst and up-ahefednys waes his\ngenidherung; fordhon dhe he geseah dhaes odhres yrmdhe, and hine mid\ntodhundenum mode forseah. Ac dhadha he waes fram mannum forsewen, dha\ngenealaehton dha hundas, and his wunda geliccedon. Hundes liccung gehaeldh\nwunda.\n\nTha gelamp hit thaet se waedla gew['a]t, and englas ferodon his sawle to\ndhaes heahfaederes wununge Abrah['a]mes; and dhaes rican gast aefter\nfordhsidhe weardh on helle besenct; and he dha dhone wolde habban him to\nmundboran, tham dhe he nolde ['ae]r his cruman syllan. He baed tha Abraham\nmid earmlicre stemne thaet Lazarus moste his tungan drypan; ac him naes\ngetidhod dhaere lytlan lisse, fordhan dhe Lazarus ne moste ['ae]r on life\nhedan dhaera crumena his mysan. His tungan he maende swidhost, fordhan dhe\nhit is gewunelic thaet dha welegan on heora gebeorscipe begadh derigendlice\ngafetunge; tha waes seo tunge, dhurh rihtwisnysse edlean, teartlicor\ngew['i]tnod for his {332} gegafspraece. Se heahfaeder Abraham him cwaedh\nto, \"Dhu, m['i]n bearn, beo dhe gemyndig thaet dhu underfenge welan on\ndhinum life, and Lazarus yrmdhe.\" Thes cwyde is swidhor to ondraedenne\nthonne to trahtnigenne. Dham rican waes forgolden mid dham hwilwendlicum\nspedum, gif he hwaet to gode gefremode; and dham dhearfan waes forgolden\nmid dhaere yrmdhe, gif he hwaet to yfle gefremode. Tha underfeng se welega\nhis gesaeldhe to edleane to sceortum brice, and thaes dhearfan hafenleast\naclaensode his lytlan gyltas. Hine geswencte seo waedlung, and afeormode;\nthone odherne gewelgode his genihtsumnys, and bepaehte.\n\nIc bidde eow, men dha leofostan, ne forseo ge Godes dhearfan, dheah dhe hi\ntallice hwaet gefremman; fordhan dhe heora yrmdh afeormadh thaet thaet seo\ngehwaede oferflowendnys gewemdh. H['a]wiadh be gehwilcum, fordhan dhe oft\ngetimadh yfelum teala for life. Se heahfaeder cwaedh to dham welegan,\n\"Betwux us and eow is gefaestnod micel dhrosm; theah hwa wille fram ['u]s\nto eow, he ne maeg; ne eac fram eow to ['u]s.\" Mid micelre geornfulnysse\ngewilniadh tha widhercoran thaet hi moton of dhaere susle dhe hi on\ncwylmiadh, ac seo faestnung dhaere hellican clysinge ne gedhafadh thaet hi\naefre ut-abrecon. Eac dha halgan beodh mid heora Scyppendes rihtwisnysse\nswa afyllede, thaet hi nateshwon ne besargiadh dhaera widhercorenra yrmdhe;\nfordhan dhe hi geseodh tha ford['o]nan swa micclum fram him geaelfremode,\nswa micclum swa hi beodh fram heora leofan Drihtne ascofene.\n\nSidhdhan se rica weardh orwene his agenre alysednysse, dha be['a]rn him on\nmod his gebrodhra gemynd; fordhan dhe dhaera widhercorenra wite tiht for\nwel oft heora mod unnytwurdhlice to lufe, swilce hi thonne lufian heora\nsiblingas, dhe ['ae]r on life ne hi sylfe ne heora magas ne lufedon. Ne\nlufadh se hine sylfne sedhe hine mid synnum bebint. He oncneow Lazarum,\ndhone dhe he ['ae]r forseah, and he gemunde his gebrodhra, dha dhe he\nbaeftan forlet; fordhan dhe se dhearfa naere fullice gewrecen on dham\nrican, gif he on his wite hine ne oncneowe; and eft {334} naere his wite\nfulfremed on dham fyre, buton he dha ylcan pinunga his siblingum gewende.\n\nTha synfullan geseodh nu hwiltidum dha gecorenan on wuldre, dhe hi forsawon\non worulde, thaet seo angsumnys heora modes dhe mare sy: and dha rihtwisan\nsymle geseodh dha unrihtwisan on heora tintregum cwylmigende, thaet heora\nbliss dhe mare sy, and lufu to heora Drihtne, the hi ahredde fram deofles\nanwealde, and fram dham m['a]nfullum heape. Ne astyradh thaera rihtwisra\ngesihdh him naenne ['o]gan, ne heora wuldor ne wanadh; fordhan dhe dhaer ne\nbidh n['a]n besargung dhaera m['a]nfulra yrmdhe, ac heora tintrega becymdh\ntham gecorenum to maran blisse, swa swa on metinge bidh forsewen seo blace\nanlicnys, thaet seo hwite sy beorhtre gesewen. Tha gecorenan geseodh symle\nheora Scyppendes beorhtnysse, and fordhi nis nan dhing on gesceaftum him\nbediglod.\n\nSe welega nolde on life gehyran dhone lareow Moysen, ne Godes witegan: dha\nwende he eac thaet his gebrodhra h['i] woldon forseon, swa swa he dyde, and\ngyrnde fordhi thaet Lazarus h['i] moste warnigan, thaet h['i] ne becomon to\nhis susle. Se heahfaeder him andwyrde, \"Gif hi forseodh Moyses ['ae] and\ndhaera witegena bodunga, nelladh h['i] gelyfan, theah hw['a] of deadhe\narise.\" Tha dhe forgimeleasiadh tha eadhelican beboda thaere ealdan ['ae],\nhu willadh h['i] dhonne gehyrsumian tham healicum bebodum Cristes lare, dhe\nof deadhe ar['a]s?\n\nIc bidde eow, mine gebrodhra, thaet ge beon gemyndige dhaes Lazares reste\nand dhaes rican wite, and dodh swa swa Crist sylf taehte, \"Tiliadh eow\nfreonda on Godes dhearfum, thaet h['i] on eowrum geendungum onfon eow into\necum eardung-stowum.\" Manega Lazaras ge habbadh nu licgende aet eowrum\ngatum, biddende eowre oferflowendnysse. Dheah dhe h['i] syn w['a]clice\ngedhuhte, theah-hwaedhere h['i] beodh eft eowre dhingeras widh dhone\nAelmihtigan. Sodhlice we sceoldon beodan tham dhearfum thaet h['i] us\nbiddadh, fordhan dhe h['i] beodh ure mundboran, tha dhe nu waedligende aet\nus bigleofan wilniadh. Ne sceole we forseon {336} heora w['a]cnysse,\nfordhan dhe Criste bidh gedhenod thurh dhearfena anfenge, swa swa he sylf\ncwaedh, \"Me hingrode, and ge me gereordodon; me dhyrste, and ge me\nscencton; ic waes nacod, and ge me scryddon.\"\n\nNu cwedh se halga Gregorius, thaet sum arwurdhe munuc waes on dham earde\nLicaonia, swidhe eawfaest, his nama waes Martirius. Se ferde, be his\nabbudes haese, to sumum odhrum mynstre, on his aerende: dha gemette he be\nwege sumne lic-dhrowere licgende eal toc['i]nen, and nahte his fedhes\ngeweald: cwaedh thaet he wolde genealaecan his hulce, gif he mihte. Tha\nofhreow dham munece thaes hreoflian maegenleast, and bewand hine mid his\ncaeppan and baer to mynstreweard. Tha weardh his abbude geswutelod hwaene\nhe baer, and hrymde mid micelre stemne, and cwaedh, \"Yrnadh, yrnadh, and\nundodh thaes mynstres geat ardlice, fordhan dhe ure brodhor Martyrius berdh\nthone Haelend on his baece.\" Thadha se munuc genealaehte dhaes mynstres\ngeate, tha w['a]nd se of his swuran the waes hreoflig gedhuht, and weardh\ngesewen on Cristes gelicnysse. Dha beseah se munuc up, and beheold hu he to\nheofonum astah. Tha cwaedh se Haelend mid dham upstige, \"Mart['i]ri, ne\nsceamode dhe m['i]n ofer eordhan, ne me ne sceamadh thin on heofonum.\" Tha\nefste se abbud widh thaes muneces, and neodlice cwaedh, \"Brodhor min, hwaer\nis se dhe dhu feredest?\" He cwaedh, \"Gif ic wiste hwaet he waere, ic wolde\nlicgan aet his fotum. Thadha ic hine baer ne gefredde ic nanre byrdhene\nswaernysse.\" Hu mihte h['e] gefredan aeniges hefes swaernysse, dhadha he\ndhone ferode dhe hine baer? Nu cwedh se halga Gregorius, thaet se Haelend\ndha gesedhde dhone cwyde the he sylf cwaedh, \"Thaet thaet ge dodh thearfum\non minum naman, thaet ge dodh me sylfum.\"\n\nHwaet is on menniscum gecynde swa maerlic swa Cristes menniscnys? and hwaet\nis atelicor gedhuht on menniscum gecynde thonne is dhaes hreoflian l['i]c,\nmid todhundennesse, and springum, and reocendum stence? Ac se dhe is\narwurdhful ofer ealle gesceafta, he gemedemode hine sylfne thaet he waere\ngesewen on dham atelican h['i]we, to dhi thaet we sceolon besargian {338}\nmenniscra manna yrmdhe, and be ure mihte gefrefrian, for lufe dhaes\nmildheortan and dhaes eadmodan Haelendes; thaet he us getidhige wununge on\nhis rice to ecum life, sedhe us ahredde fram deofles haeftnydum; sedhe\nrixadh on ecnysse mid tham Aelmihtigan Faeder and tham Halgan Gaste, hi\ndhry on anre Godcundnysse wunigende, butan anginne and ende, ['a] on\nworulde. Amen.\n\nTHE SECOND SUNDAY AFTER PENTECOST.\n\n    Homo quidam erat dives: et reliqua.\n\nThe Sovereign Lord spake this parable to his disciples, thus saying, \"There\nwas a certain rich man adorned with purple and fine linen, and daily lived\nsumptuously. A certain poor man lay at his gate, and his name was Lazarus,\nwho was a leper,\" etc.\n\nThis gospel is now simply said. The holy pope Gregory has revealed to us\nthe mystery of this text. He said, \"The holy gospel did not express that\nthe rich man was a robber, but that he was parsimonious, and exulted in his\nwealth.\" By this it is to be considered how he will be punished who\nbereaves another, when he is condemned to hell, who would not give his own\nfor love of God. This man's parsimony and pride sank him into quick\ntorment, because he had no compassion, so that with his treasure he might\nhave redeemed his own soul. Now some men will imagine that there is no\nperil in precious garments, but if there were no sin, the holy gospel would\nnot have so evidently manifested with respect to the rich man, that he was\nadorned with purple and with fine linen. No man heeds precious garments\nsave for vain pride, verily that he may through his splendour be accounted\nbefore other men. The Lord in another place praised John {331} the Baptist\nfor the rudeness of his garment, because he was clothed with camel's hair,\npoorly and ruggedly.\n\nWhen Jesus spake of the rich man he said, \"There was a certain rich man.\"\nAgain, of the poor man, \"There was a certain poor man called Lazarus.\" It\nis known to you that a rich man is more known by name among his people than\na poor one; nevertheless Jesus named not the wealthy man, but the needy\none; because the names of humble men are known to him through election, but\nhe knows not the proud through their rejection. Some excuse the rich man\nmight have had for his parsimony, if the leprous beggar had not lain before\nhis sight: the mind of the poor man would also have been easier, if he had\nnot seen the rich man's wealth. Divers afflictions he endured, seeing that\nhe had neither nourishment, nor health, nor garments, and saw the rich man,\nhale and sumptuously decorated, enjoying his luxuries. For the beggar his\ninfirmity had been enough, though he had had food; and again, his indigence\nhad been enough for him, although he had been healthful. But the manifold\nhardship was the cleansing of his soul, and the parsimony and pride of the\nrich man were his condemnation; because he saw the other's misery, and with\ninflated mind despised him. But when he was despised of men, the dogs\napproached, and licked his wounds. The licking of a dog heals wounds.\n\nIt then happened that the beggar died, and angels bare his soul to the\ndwelling of the patriarch Abraham; and the rich man's spirit after death\nwas sunk into hell; and he then wished to have him for protector, to whom\nhe would not before give his crumbs. He then bade Abraham with piteous\nvoice, that Lazarus might moisten his tongue; but that little favour was\nnot granted him, because Lazarus might not before in life gather the crumbs\nof his table. He particularly complained of his tongue, because it is usual\nthat the wealthy in their feasting practise pernicious scoffing; therefore\nwas his tongue, through righteous retribution, more harshly punished {333}\nfor his scoffing speech. The patriarch Abraham said to him, \"My son, be\nthou mindful that thou receivedst riches in thy life, and Lazarus misery.\"\nThis saying is rather to be feared than expounded. The rich man was\nrequited with transitory prosperity, if he did aught of good; and the poor\nman was requited with misery, if he had perpetrated aught of evil. Then the\nwealthy man received his happiness in reward for short enjoyment, and the\nindigence of the needy one cleansed away his little sins. Poverty afflicted\nand purified him; his abundance enriched and deceived the other.\n\nI pray you, men most beloved, despise not God's poor, though they\nperpetrate anything reprehensible; because their misery cleanses that which\na little superfluity corrupts. Observe each one, for good often befalls the\nevil for life. The patriarch said to the wealthy man, \"Betwixt us and you\nis fixed a great vapour; though any-one will pass from us to you, he\ncannot; nor also from you to us.\" With great eagerness the wicked desire to\npass from the torment in which they suffer, but the fastening of the\nhellish enclosure never allows them to break out. Also the holy are so\nfilled with their Creator's righteousness, that they in no wise lament the\nmisery of the wicked; because they see the fordone ones as greatly\nestranged from them, as they are thrust away from their beloved Lord.\n\nWhen the rich man became hopeless of his own deliverance, the remembrance\nof his brothers entered into his mind; for the punishment of the wicked\nvery often uselessly stimulates their minds to love, so that they then love\ntheir relatives, who before in life loved neither themselves nor their\nkinsmen. He loves not himself who binds himself with sins. He recognized\nLazarus, whom he had before despised, and he remembered his brothers, whom\nhe had left behind; for the needy one would not have been fully avenged on\nthe rich, if {335} he in his punishment had not recognized him; and again,\nhis punishment would not have been complete in the fire, unless he had\nexpected the same torments for his relatives.\n\nThe sinful will now sometimes see the chosen in glory, whom they in the\nworld despised, that the affliction of their minds may be the greater: and\nthe righteous will ever see the unrighteous suffering in their torments,\nthat their bliss and love to their Lord may be the greater, who rescued\nthem from the power of the devil, and from the wicked band. That spectacle\nwill excite no terror to the righteous, nor will their glory wane; for\nthere will be no sorrowing for the misery of the wicked, but their torments\nwill turn to the greater bliss of the chosen, as in a picture a dark\nlikeness is provided, that the white may appear the brighter. The chosen\nwill constantly see their Creator's brightness, and therefore there is\nnothing in creation concealed from him.\n\nThe rich man would not in life hear the teacher Moses, or God's prophets:\nthen he thought that his brothers would also despise them as he did, and\ndesired therefore that Lazarus might warn them, so that they came not to\nhis torment. The patriarch answered him, \"If they despise the law of Moses\nand the preachings of the prophets, they will not believe, though one arose\nfrom death.\" Those who neglect the easy commandments of the old law, how\nwill they obey the sublime commandments of Christ's doctrine, who arose\nfrom death?\n\nI pray you, my brethren, that ye be mindful of Lazarus's rest and of the\nrich man's punishment, and do as Christ himself taught, \"Gain to yourselves\nfriends among God's poor, that they at your end may receive you into\neternal dwelling-places.\" Many Lazaruses ye have now lying at your gates,\nbegging for your superfluity. Though they are esteemed as vile, they will,\nnevertheless, be hereafter your interceders with the Almighty. Verily we\nought to enjoin the poor to pray for us, because they will be our\nprotectors, who, now begging, desire sustenance of us. We should not\ndespise their {337} vileness, for Christ himself is served through\nreception of the poor, as he himself said, \"I was hungry, and ye fed me; I\nwas thirsty, and ye gave me to drink; I was naked, and ye clothed me.\"\n\nNow says the holy Gregory, there was a reverend monk in the country of\nLycaonia, very pious, his name was Martyrius. He went by order of his abbot\nto some other monastery, on his errand, when he found a leper lying by the\nway all chapped, and having no power of his feet: he said he wished to\nreach his hut, if he could. Then the monk was grieved for the helplessness\nof the leper, and he wrapt him in his cloak and bare him towards his\nmonastery. Then it was disclosed to his abbot whom he was bearing, and he\ncried with a loud voice, and said, \"Run, run, and undo the gate of the\nmonastery quickly, for our brother Martyrius bears Jesus on his back.\" When\nthe monk had reached the gate of the monastery, he who seemed a leper\nquitted his neck, and appeared in the likeness of Christ. The monk then\nlooked up, and beheld how he ascended to heaven. Then said Jesus, while\nascending, \"Martyrius, thou wast not ashamed of me on earth, nor will I be\nashamed of thee in heaven.\" Then the abbot hastened towards the monk, and\neagerly said, \"My brother, where is he whom thou didst carry?\" He said, \"If\nI had known who he was, I would have lain at his feet. When I bore him I\nfelt no heaviness of any burthen.\" How could he feel the heaviness of any\nweight, when he carried one who bore him? Now says the holy Gregory, Jesus\nverified the saying which he himself said, \"That which ye do for the poor\nin my name, that ye do for myself.\"\n\nWhat is there in human nature so glorious as the humanity of Christ, and\nwhat is esteemed more foul in human nature than the carcase of the leper,\nwith tumours, and ulcers, and reeking stench? But he who is to be venerated\nabove all creatures, vouchsafed to appear in that foul form, to the end\nthat we might pity the misery of human beings, and {339} according to our\npower comfort them, for love of the merciful and humble Jesus; that he may\ngrant us a dwelling in his kingdom to eternal life, who rescued us from the\ndevil's thraldom; who reigneth to eternity with the Almighty Father and the\nHoly Ghost, those three existing in one Godhead, without beginning and end,\never to eternity. Amen.\n\n       *       *       *       *       *\n\n\nDOMINICA IIII. POST PENTECOSTEN.\n\nDhaet h['a]lige godspel us segdh, thaet \"gerefan and synfulle men\ngenealaehton dham Haelende, and woldon his lare gehyran. Tha ceorodon dha\nsunder-halgan and dha boceras Iudeiscre dheode, fordhan dhe se Haelend\nunderfeng dha synfullan, and him mid gereordode. Tha saede se Haelend dham\nIudeiscum bocerum dhis bigspel, Hwilc eower haefdh hund-teontig sceapa:\" et\nreliqua.\n\nThas word sind digle, ac se trahtnere Gregorius us geopenode thaet gastlice\nandgit. Mine gebrodhra tha leofostan, ge gehyrdon on dhyssere godspellican\nraedinge, thaet dha synfullan genealaehton to dhaes Haelendes spraece, and\neac to his gereorde; and dha Iudeiscan boceras mid h['e]te thaet taeldon:\nac heora t['a]l naes na of rihtwisnysse, ac of nidhe. Hi waeron untrume,\ndheah dhe hi dhaes ne gymdon. Tha wolde se heofenlica laece mid geswaesum\nbigspelle thaet geswell heora heortan welwyllendlice gelacnian, and dhus\ncwaedh, \"Hwilc eower haefdh hund-teontig sceapa, and gif he forlysdh ['a]n\ndhaera sceapa, dhonne forlaet he dha nigon and hund-nigontig on westene,\nand gaedh secende thaet ['a]n dhe him losode?\" Hundfeald getel is\nfulfremed, and se Aelmihtiga haefde hund-teontig sceapa, dhadha engla werod\nand mancynn waeron his aehta: ac him losode ['a]n sceap, dhadha se\nfrumsceapena mann Adam syngigende forleas neorxena-wanges bigwiste. Tha\nforlet se Aelmihtiga Godes Sunu eal engla werod on heofonum, and ferde to\neordhan, and sohte thaet {340} ['a]n sceap dhe him aetwunden waes. Dhadha\nhe hit gemette, he hit baer on his exlum to dhaere eowde blissigende.\nThadha he underfeng ure mennisce gecynd, and ure synna abaer, tha waes\nthaet dweligende sceap ongean fered on his halgum exlum. Dhaera sceapa\nhlaford com ham, afundenum sceape; fordhan dhe Crist, aefter dhaere\ndhrowunge, dhe he mancyn mid alysde, ar['a]s of deadhe, and astah to\nheofonum blissigende.\n\nHe geladhode his frynd and his nehgeburas. His frynd sind engla heapas,\nfordhan dhe hi healdadh on heora stadhelfaestnysse singallice his willan.\nHi sind eac his nehgeburas, fordhan dhe hi brucadh thaere wulderfullan\nbeorhtnysse his gesihdhe on heora andweardnysse. He cwaedh, \"Blissiadh mid\nme, fordhan dhe ic gemette min forlorene sceap.\" Ne cwaedh he, 'Blissiadh\nmid tham sceape,' ac 'mid me,' fordhan dhe ure alysednys sodhlice is his\nbliss; and dhonne we beodh to dhaere heofonlican eardung-stowe gelaedde,\nthonne gefylle we dha micclan maersunge his gefean. He cwaedh, \"Ic secge\neow, mare bliss bidh on heofonum be anum synfullan men, gif he his synna\nmid d['ae]dbote behreowsadh, dhonne sy be nigon and hund-nigontig rihtwisum\ndhe nanre behreowsunge ne behofiadh.\" This is to smeagenne, hwi sy mare\nbliss be gecyrredum synfullum, thonne be unscyldigum rihtwisum.\n\nWe habbadh gelomlice gesewen, thaet gehwylce gebrodhra, dhe ne befeollon on\nhealice gyltas, thaet h['i] ne beodh ealles swa carfulle to beganne dha\nearfodhlican drohtnunge, swilce hi orsorge beon, fordhan dhe hi dha\nhealican leahtras ne gefremedon; and gehwilce odhre dhe oncnawadh tha\nswaeran gyltas dhe hi on geogodhe adrugon, beodh mid micelre sarnysse\nonbryrde. Hi forseodh alyfedlice dhing and gesewenlice, and mid wope\ngewilniadh tha ungesewenlican and dha heofonlican. H['i] forseodh h['i]\nsylfe, and geeadmettadh on eallum dhingum; and fordhi dhe h['i] dweligende\nfram heora Scyppende gewiton, h['i] willadh geinnian dha aeftran hindhe mid\ntham uferan gestreonum. Mare bliss bidh on heofonum be dham gecyrredum\nsynfullum, dhurh swilce drohtnunga, thonne sy be dham asolcenum the truwadh\nbe him sylfum thaet he {342} lytle and feawa gyltas gefremode, and eac\nhwonlice caradh ymbe Godes beboda and his sawle dhearfe. Maran lufe nimdh\nse heretoga on gefeohte to dham cempan, the aefter fleame his widherwinnan\ndhegenlice oferwindh, thonne to dham the mid fleame ne aetw['a]nd, ne dheah\non nanum gecampe naht dhegenlices ne gefremode. Ealswa se yrdhling lufadh\ndhone aecer, dhe aefter dhornum and bremelum genihtsume waestmas agifdh,\nswidhor thonne he lufige dhone dhe dhornig naes, ne waestmbaere ne bidh.\nSind dheah-hwaedhere forwel maenige rihtwise unscyldige widh\nheafod-leahtras, and habbadh hwaedhere ealswa stidhe drohtnunge swylce hi\nmid eallum synnum geancsumede waeron. Tham ne maeg nan d['ae]dbeta beon\ngeefenlaeht, fordhan dhe h['i] sind rihtwise and behreowsigende. Be dham is\nto smeagenne hu micclum se rihtwisa mid eadmodre heofunge God gegladige,\ngif se unrihtwisa mid sodhre d['ae]dbote hine gegladian maeg.\n\nDrihten rehte dha-gyt odher b['i]gspel be tyn scyllingum, and dhaera ['a]n\nlosode and weardh gemet. Thaet b['i]gspel getacnadh eft nigon engla werod.\nTo dham teodhan werode waes mancyn gesceapen; fordhan dhe thaet teodhe\nweardh mid modignysse forscyldigod, and hi ealle to awyrgedum deoflum\nwurdon awende, and of dhaere heofonlican blisse to helle suslum bescofene.\nNu sind dha nigon heapas genemnede, angeli, archangeli, uirtutes,\npotestates, principatus, dominationes, throni, cherubin, seraphin. Thaet\nteodhe forweardh. Tha waes mancynn gesceapen to ge-edstadhelunge dhaes\nforlorenan heapes.\n\nAngeli sind gecwedene Godes bodan; archangeli, healice bodan; uirtutes,\nmihta, dhurh dha wyrcdh God fela wundra. Potestates sind ['a]nwealdu, dhe\nhabbadh anweald ofer dha awyrgedan gastas, thaet hi ne magon geleaffulra\nmanna heortan swa micclum costnian swa hi willadh. Principatus sind\nealdorscipas, dhe dhaera godra engla gymadh, and hi be heora dihte dha\ngodcundlican gerynu gefylladh. Dominationes sind hlafordscypas gecwedene,\nfordhan dhe him gehyrsumiadh odhra engla werod mid micelre underdheodnysse.\nThroni sind thrymsetl, tha beodh gefyllede mid swa micelre gife dhaere\nAelmihtigan {344} Godcundnysse, thaet se Eallwealdenda God on him wunadh,\nand dhurh hi his domas tosceat. Cherubin is gecweden gefyllednys ingehydes,\nodhdhe gewittes: hi sind afyllede mid gewitte swa miccle swidhor, swa hi\ngehendran beodh heora Scyppende, dhurh wurdhscipe heora geearnunga.\nSeraphim sind gecwedene byrnende, odhdhe, onaelende: hi sind swa miccle\nswidhor byrnende on Godes lufe, swa micclum swa hi sind to him gedheodde;\nfordhan dhe nane odhre englas ne sind betweonan him and dham Aelmihtigan\nGode. Hi sind byrnende na on fyres wisan, ac mid micelre lufe thaes\nWealdendan Cyninges. Godes rice bidh gelogod mid engla weredum and\ngedhungenum mannum, and we gelyfadh thaet of mancynne swa micel getel\nastige thaet uplice rice, swa micel swa on heofonum bel['a]f haligra gasta\naefter dham hryre dhaera awyrgedra gasta.\n\nNigon engla werod thaer waeron to lafe, and thaet teodhe forferde. Nu bidh\neft seo micelnys gedhungenra manna swa micel swa dhaera stadhelfaestra\nengla waes; and we beodh geendebyrde to heora weredum, aefter urum\ngeearnungum. Menige geleaffulle men sind the habbadh lytel andgit to\nunderstandenne dha deopnysse Godes lare, and willadh theah-hwaedhere odhrum\nmannum mid arfaestnysse cydhan ymbe Godes maerdha, be heora andgites\nmaedhe: thas beodh geendebyrde to englum, thaet is, to Godes bydelum. Tha\ngecorenan dhe magon asmeagan Godes digelnysse, and odhrum bodian mid\ngastlicre lare, hi beodh getealde to heah-englum, thaet is to healicum\nbodum. Tha halgan, dhe on life wundra wyrceadh, beodh geendebyrde betwux\ndham heofenlicum mihtum the Godes tacna gefremmadh. Sind eac sume gecorene\nmenn dhe aflyadh tha awyrgedan gastas fram ofsettum mannum, dhurh mihte\nheora bena: hwaerto beodh thas geendebyrde buton to dham heofenlicum\nanwealdum, be gewyldadh tha feondlican costneras? Tha gecorenan dhe dhurh\nhealice geearnunga tha laessan gebrodhru oferstigadh mid ealdorscipe, tha\nhabbadh eac heora dael betwux dham heofenlicum ealderdomum. Sume beodh swa\ngedhungene thaet h['i] wealdadh mid heora hlafordscipe ealle uncysta and\nleahtras on him sylfum, swa thaet hi {346} beodh godas getealde dhurh dha\nhealican claennysse: be dham cwaedh se Aelmihtiga to Moysen, \"Ic dhe\ngesette, thaet thu waere Pharaones god.\" Thas Godes dhegnas, the beodh on\nswa micelre gedhincdhe on gesihdhe thaes Aelmihtigan thaet hi sind godas\ngetealde, hwider gescyt dhonne heora endebyrdnysse, buton to dham werode\ndhe sind hlafordscipas gecwedene? fordhan dhe him odhre englas underdheodde\nbeodh.\n\nOn sumum gecorenum mannum, dhe mid micelre gimene on andweardum life\ndrohtniadh, bidh Godes Gastes gifu swa micel, thaet he on heora heortan\nswilce on dhrimsetle sittende tosc['ae]t and d['e]mdh wundorlice odhra\nmanna daeda. Hwaet sind thas buton dhrymsetl heora Scyppendes, on dham dhe\nhe wunigende mannum d['e]mdh? Seo sodhe lufu is gefyllednys Godes ['ae],\nand se dhe on his dheawum hylt Godes lufe and manna, he bidh thonne\ncherubim rihtlice geh['a]ten; fordhan dhe eal gewitt and ingehyd is belocen\non twam wordum, thaet is Godes lufu and manna. Sume Godes dheowan sind\nonaelede mid swa micelre gewilnunge heora Scyppendes neawiste, thaet hi\nforseodh ealle woruldlice ymbhydignysse, and mid byrnendum mode ealle dha\nateorigendlican gedhincdhu oferstigadh, and mid dham micclan bryne dhaere\nheofenlican lufe odhre ontendadh, and mid larlicre spraece getrymmadh. Hu\nmagon dhas beon gecigede buton seraphim, thonne hi dhurh dhone micclan\nbryne Godes lufe sind toforan odhrum eordhlicum his neawiste gehendost?\n\nNu cwedh se eadiga Gregorius, \"Wa dhaere sawle dhe orhlyte hyre lif adrihdh\nthaera haligra mihta,\" the we nu sceortlice eow gerehton. Ac seo dhe\nbedaeled is tham godnyssum, heo geomrige and gewilnige thaet se cystiga\nWealdend thurh his gife h['i] gedheode tham hlyte his gecorenra. Nabbadh\nealle menn gelice gife aet Gode, fordhan dhe he forgifdh dha gastlican\ngedhincdhu aelcum be his gecneordnyssum. Se dhe laessan gife haebbe, ne\n['a]ndige he on dham foredheondum, fordhan dhe dha halgan dhreatas dhaera\neadigra engla sind swa geendebyrde, thaet hi sume mid undertheodnysse\nodhrum hyrsumiadh, and sume mid oferstigendre wurdhfulnysse dham odhrum\nsind foresette.\n\n{348} Micel getel is dhaera haligra gasta, the on Godes rice eardiadh, be\ndham cwaedh se witega Daniel, \"Thusend dhusenda dhenodon tham Heofonlican\nWealdende, and ten dhusend sidhan hundfealde dhusenda him mid wunodon.\"\nOdher is dhenung, odher is mid-wunung. Tha englas dheniadh Gode the bodiadh\nhis willan middangearde, and dha dhing gefylladh the him liciadh. Dha odhre\nwerod, the him mid wuniadh, brucadh thaere incundan embwl['a]tunge his\ngodcundnysse, swa thaet h['i] nateshwon fram his andweardnysse asende ne\ngewitadh. Sodhlice dha dhe to us asende becumadh, swa h['i] gefremmadh\nheora Scyppendes haese widhutan, thaet hi dheah-hwaedhere naefre ne\ngewitadh fram his godcundan myrhdhe; fordham dhe God is aeghwaer, theah dhe\nse engel stowlic sy. Nis se Aelmihtiga Wealdend stowlic, fordhan dhe he is\non aelcere stowe, and swa hwider swa se stowlica engel flihdh, he bidh\nbefangen mid his andwerdnysse.\n\nHi habbadh sume synderlice gife fram heora Scyppende, and dheah-hwaedhere\nheora wurdhscipe him bidh eallum gemaene, and thaet thaet gehwilc on him\nsylfum be daele haefdh, thaet he haefdh on odhrum werode fulfremodlice; be\ndham cwaedh se sealm-wyrhta, \"Drihten, dhu dhe sitst ofer cherubin,\ngeswutela dhe sylfne.\"\n\nWe saedon litle aer on dhisre raedinge, thaet thaes Aelmihtigan dhrymsetl\nwaere betwux dham werode dhe sind throni gecigede: ac hw['a] maeg beon\neadig, buton he his Scyppendes wununge on him sylfum haebbe? Seraphim sind\ndha gastas gecigede, dhe beodh on Drihtnes lufe byrnende, and\ndheah-hwaedhere eal thaet heofonlice maegen samod beodh onaelede mid his\nlufe. Cherubim is gecweden gefyllednys ingehydes odhdhe gewittes, and dheah\nhwilc engel is on Godes andwerdnysse dhe ealle dhing nyte? Ac fordhi is\ngehwilc dhaera weroda tham naman geciged, dhe dha gife getacnadh the he\nfulfremedlicor underfeng.\n\nAc uton suwian hwaethwega be dham digelnyssum dhaera heofenlicra\nceastergewarena, and smeagan be us sylfum, and geomrian mid behreowsunge\nure synna, thaet we, dhurh Drihtnes mildheortnysse, dha heofonlican\nwununge, swa swa he us beh['e]t, {350} habban moton. He cwaedh on sumere\nstowe, \"On mines Faeder huse sind fela wununga;\" fordhan gif sume beodh\nstrengran on geearnungum, sume rihtwisran, sume mid maran halignysse\ngeglengede, thaet heora nan ne beo geaelfremod fram dham micclan huse,\nthaer dhaer gehwilc onfehdh wununge be his geearnungum.\n\nSe miltsienda Drihten cwaedh, thaet micel blis waere on heofonum be anum\nd['ae]dbetan; ac se ylca cwaedh thurh his witegan, \"Gif se rihtwisa gecyrdh\nfram his rihtwisnysse, and begaedh unrihtwisnysse arleaslice, ealle his\nrihtwisnysse ic forgyte; and gif se arleasa behreowsadh his arleasnysse,\nand begaedh rihtwisnysse, ne gemune ic nanra his synna.\" Behreowsigendum\nmannum he miltsadh, ac h['e] ne beh['e]t tham elcigendum gewiss l['i]f odh\nmerigen. Nis fordhi nanum synfullum to yldigenne agenre gecyrrednysse,\ndhylaes dhe he mid sleacnysse forleose dha t['i]d Godes fyrstes. Smeage\ngehwilc man his aerran daeda, and eac his andweardan drohtnunge, and fleo\nto dham mildheortan Deman mid w['o]pe, dha hwile dhe he anbidadh ure\nbetrunge, sedhe is rihtwis and mildheort. Sodhlice behreowsadh his gedwyld\nsedhe ne ge-edlaehdh tha aerran daeda; be dham cwaedh se Haelend to dham\ngehaeledan bedredan, \"Efne nu dhu eart gehaeled, ne synga dhu heonon-fordh,\nthylaes dhe dhe sum dhing wyrse gelimpe.\"\n\nGeleaffullum mannum maeg beon micel truwa and hopa to dham menniscum Gode\nCriste, sedhe is ure Mundbora and Dema, sedhe leofadh and rixadh mid\nFaeder, on annysse thaes Halgan Gastes, on ealra worulda woruld. Amen.\n\nTHE FOURTH SUNDAY AFTER PENTECOST.\n\nThe holy gospel tells us, that \"publicans and sinners approached Jesus, and\ndesired to hear his doctrine. Then the pharisees and the scribes of the\nJewish people murmured, because Jesus received the sinful, and ate and\ndrank with them. Then said Jesus to the Jewish scribes this parable, Which\nof you hath an hundred sheep,\" etc.\n\nThese words are obscure, but the expounder Gregory has opened to us the\nghostly meaning. My dearest brothers, ye have heard in this evangelical\nlesson, that the sinful approached to the speech of Jesus, and also to his\nrefection; and the Jewish scribes censured that with heat; but their\ncensure was not from righteousness, but from envy. They were sick, though\nthey observed it not. Then would the heavenly leech with a pleasant parable\nbenevolently heal the swelling of their hearts, and thus said, \"Which of\nyou hath an hundred sheep, and if he lose one of the sheep, then leaveth he\n[not] the ninety and nine in the waste, and goeth seeking the one that he\nlost?\" An hundredfold number is perfect, and the Almighty had an hundred\nsheep, when the host of angels and mankind were his possessions: but he\nlost one sheep, when the first-created man Adam through sin lost the food\nof Paradise. Then the Almighty Son of God left all the host of angels in\nheaven, and went to earth, and sought that one {341} sheep that had escaped\nfrom him. When he had found it, he bare it on his shoulders to the flock\nrejoicing. When he assumed our human nature, and bare our sins, then was\nthe wandering sheep brought back on his holy shoulders. The master of the\nsheep came home, having found his sheep; for Christ after his passion,\nwhereby he redeemed mankind, arose from death, and ascended to heaven\nrejoicing.\n\nHe invited his friends and his neighbours. His friends are companies of\nangels, because they in their steadfastness constantly observe his will.\nThey are also his neighbours, because they enjoy the glorious brightness of\nhis sight in their presence. He said, \"Rejoice with me, for I have found my\nlost sheep.\" He said not, 'Rejoice with the sheep,' but 'with me,' because\nour redemption is truly his joy; and when we are led to the heavenly\ndwelling-place, we then complete the great celebration of his gladness. He\nsaid, \"I say unto you, there is more joy in heaven over one sinful man, if\nhe rue his sins with repentance, than there is over ninety and nine\nrighteous, who need no repentance.\" This is to be investigated, why there\nis more joy over a converted sinner, than over the innocent righteous.\n\nWe have frequently seen that those brethren, who have not fallen into\ndeadly sins, are not altogether so careful to practise a hard course of\nlife, as though they were careless because they had not perpetrated deadly\nsins; and that others who acknowledge the grievous sins that they have\ncommitted in youth, are pricked with great affliction. They despise\npermitted and visible things, and with weeping desire those invisible and\nheavenly. They despise and humble themselves in all things; and because\nthrough error they have departed from their Creator, they desire to repair\nthe consequent injury with heavenly gains. Greater joy there will be in\nheaven over the converted sinner, through such endurances, than over a\nremiss one who is confident in himself, that he has perpetrated little\n{343} and few sins, and at the same time cares but little about God's\ncommandments and his soul's need. Greater love a general feels in battle\nfor the soldier who after flight boldly overcomes his adversary, than for\nhim who never took to flight, nor yet in any conflict performed any deed of\nvalour. In like manner the husbandman loves the field which after thorns\nand brambles yields abundant fruits, more than he loves that which was not\nthorny nor is fruitful. There are, nevertheless, very many righteous\nguiltless of deadly sins, and yet practise as severe a course of life as\nthough they were troubled with all sins. With these can no penitent sinner\nbe compared, because they are righteous and repentant. By this is to be\njudged how greatly the righteous with humble lamentation gladdens God, if\nthe unrighteous with true penitence can gladden him.\n\nThe Lord yet said another parable concerning ten shillings, and of which\none was lost and was found. That parable again betokens the nine hosts of\nangels. Instead of the tenth host mankind was created; for the tenth had\nbeen found guilty of pride, and thrust from heavenly bliss to hell\ntorments. There are now nine companies, named, angeli, archangeli,\nvirtutes, potestates, principatus, dominationes, throni, cherubim,\nseraphim. The tenth perished. Then was mankind created to supply the place\nof the lost company.\n\nAngeli are interpreted, God's messengers; archangeli, high messengers;\nvirtutes, powers, by which God works many miracles. Potestates are powers\nwhich have power over the accursed spirits, that they may not tempt the\nhearts of believing men so much as they desire. Principatus are authorities\nwhich have charge of the good angels, and they by their direction fulfil\nthe divine mysteries. Dominationes are interpreted, lordships, because the\nother hosts of angels obey them with great subjection. Throni are thrones\nwhich are filled with such great grace of the Almighty Godhead, that the\n{345} All-powerful God dwells on them, and through them decides his dooms.\nCherubim are interpreted, fullness of knowledge or understanding: they are\nfilled with so much the more understanding as they are nearer to their\nCreator through the worthiness of their deserts. Seraphim are interpreted\nburning, or inflaming: they are so much the more burning in love of God as\nthey are associated with him; for there are no other angels between them\nand the Almighty God. They are burning, not in wise of fire, but with great\nlove of the Powerful King. God's kingdom is composed of hosts of angels and\nof religious men, and we believe that of mankind as great a number will\nascend to that sublime realm as there remained of holy spirits in heaven\nafter the fall of the accursed spirits.\n\nNine hosts of angels were left, and the tenth perished. Now the multitude\nof religious men will be as great as was that of the steadfast angels; and\nwe shall be annexed to their hosts, according to our deserts. Many faithful\nmen there are who have little intellect to understand the deepness of God's\nlore, and will, nevertheless, with piety declare to other men concerning\nthe glories of God, according to the measure of their intellect: these will\nbe annexed to the angels, that is, to God's messengers. The chosen, who can\ninvestigate the mysteries of God, and preach with ghostly lore to others,\nwill be numbered with the archangels, that is, with the high messengers.\nThe holy, who work wonders in life, will be disposed among the heavenly\npowers who execute God's miracles. There are also some chosen men who drive\nout the accursed spirits from men possessed, by power of their prayers:\nwhereto shall these be annexed except to the heavenly powers, who control\nthe fiendlike tempters? Those chosen ones, who through high deserts excel\ntheir humbler brethren in authority, will have their portion also among the\nheavenly princes. Some there are so pious that they control with their\nauthority all vices and sins in themselves, so that they are accounted\n{347} gods through their exalted purity: of these the Almighty said to\nMoses, \"I will set thee that thou be Pharaoh's god.\" These servants of God,\nwho are in so great honour in the sight of the Almighty that they are\naccounted gods, to what order are they assigned, unless to the host which\nis called lordships? for to them other angels are subordinate.\n\nIn some chosen men, who live with great heedfulness in the present life,\nthe grace of God's Spirit is so great, that he, sitting on their hearts as\nit were on a throne, decides and judges wondrously the deeds of other men.\nWhat are these but thrones of their Creator, on which abiding he judges\nmen? True love is the completion of God's law, and he who in his moral\nconduct holds love of God and of men, will be rightly called cherubim; for\nall understanding and knowledge is contained in two words, namely, love of\nGod and of men. Some servants of God are inflamed with so great a desire\nfor the presence of their Creator, that they despise all worldly care, and\nwith burning mind rise above all perishing honours, and with the great heat\nof heavenly love enkindle others, and with instructive speech confirm them.\nHow may these be called but seraphim, when through the great heat of love\nof God they are before other mortals nearest to his presence?\n\nNow says the blessed Gregory, \"Woe to the soul that passes its life devoid\nof the holy virtues,\" which we have just shortly explained to you. But let\nthe soul which is deprived of those excellences mourn, and desire that the\nbountiful Ruler will, through his grace, associate it to the lot of his\nchosen. All men have not like grace from God, for he gives ghostly honours\nto every one according to his endeavours. Let him who has less grace envy\nnot those more excellent, because the holy companies of blessed angels are\nso ordered, that some in subordination obey others, and some with\ntranscending dignity are set before others.\n\n{349} Great is the number of the holy spirits which dwell in God's kingdom,\nof whom the prophet Daniel said, \"Thousand thousands ministered to the\nHeavenly Ruler, and ten thousand times hundredfold thousands dwelt with\nhim.\" One thing is ministry, another is, co-dwelling. Those angels minister\nto God who announce his will to the world, and perform the things which are\npleasing to him. The other hosts, that dwell with him, enjoy the closest\ncontemplation of his Godhead, so that they on no account, sent forth,\nwithdraw from his presence. But those who are sent to us so execute their\nCreator's behest without, that they, nevertheless, depart never from his\ndivine joy; for God is everywhere, though the angel be local. The Almighty\nRuler is not local, for he is in every place, and whithersoever the local\nangel flieth, he will be surrounded with His presence.\n\nSome of them have especial grace from their Creator, and yet their dignity\nis common to all, and that which each one has in himself partially, he has\nin another host perfectly; of which the psalmist said, \"Lord, thou who\nsittest above the cherubim, manifest thyself.\"\n\nWe said a little before in this lesson, that the throne of the Almighty was\namong the host which are called throni: but who may be happy, unless he\nhave his Creator's dwelling in himself? Seraphim the spirits are called who\nare burning with love of the Lord, and yet all the heavenly power together\nis inflamed with his love. Cherubim is interpreted fullness of knowledge or\nunderstanding, and yet what angel is there in God's presence who knows not\nall things? But each of those hosts is therefore called by the name which\nbetokens the gift that it has more perfectly received.\n\nBut let us cease a little from speaking of the mysteries of the heavenly\ninhabitants, and meditate on ourselves, and bewail with repentance our\nsins, that we, through the Lord's mercy, may, as he has promised us, attain\nto the heavenly {351} dwelling. He said in some place, \"In my Father's\nhouse are many dwellings,\" for if some be stronger in deserts, some more\nrighteous, some adorned with greater holiness, none of them may be\nestranged from the great house, where everyone shall receive a dwelling\naccording to his deserts.\n\nThe merciful Lord said, that there was great joy in heaven for one\npenitent; but the Same said through his prophet, \"If the righteous turn\nfrom his righteousness, and impiously commit unrighteousness, all his\nrighteousness I will forget; and if the impious repent of his impiety, and\ndo righteousness, I will not remember any of his sins.\" To repentant men he\nis merciful, but to the procrastinating he promises not certain life till\nthe morrow. No sinner ought therefore to procrastinate his own repentance,\nlest he by remissness lose the time of God's respite. Let every man\nmeditate on his former deeds, and also on his present conduct, and fly to\nthe merciful Judge with weeping, while he, who is righteous and merciful,\nawaits our bettering. He truly repents of his sins who repeats not his\nformer deeds; concerning which Jesus said to the healed bedridden, \"Behold,\nnow thou art healed, sin not henceforth, lest something worse befall thee.\"\n\nBelieving men may have great trust and hope to the human God Christ, who is\nour Protector and Judge, who liveth and reigneth with the Father, in unity\nof the Holy Ghost, for ever and ever. Amen.\n\n       *       *       *       *       *\n\n\nVIII. [=KL]. JUL.\n\nNATIUITAS S[=CI] IOHANNIS BAPTISTAE.\n\nSe godspellere Lucas awr['a]t on Cristes b['e]c be acennednysse Iohannes\ndhaes Fulluhteres, thus cwedhende, \"Sum eawfaest {352} Godes dhegen waes\ngeh['a]ten Zacharias, his gebedda waes geciged Elisabeth. H['i] butu waeron\nrihtwise aetforan Gode, on his bebodum and rihtwisnyssum fordhstaeppende\nbutan t['a]le. Naes him cild gemaene:\" et reliqua.\n\n\"Eal his reaf waes awefen of olfendes h['ae]rum, his bigleofa waes\nstidhlic; ne dranc he wines drenc, ne nanes gemencgedes waetan, ne\ngebrowenes: ofet hine fedde, and wude-hunig, and odhre waclice dhigena.\"\n\n\"On dham fifteodhan geare dhaes caseres rices Tyberii com Godes word ofer\nIohannem, on dham westene; and he ferde to folces neawiste, and bodade\nIudeiscum folce fulluht on synna forgyfenysse, swa swa hit awriten is on\nIsaies witegunge.\"\n\nCristes fulluht he bodade toweard eallum geleaffullum, on dham is synna\nforgyfenys thurh dhone Halgan G['a]st. Iohannes eac be Godes dihte fullode\ndha dhe him to comon dhaera Iudeiscra dheoda, ac his fulluht ne dyde\nn['a]nre synne forgyfenysse, fordhan dhe he waes Godes bydel, and na God.\nHe bodade mannum thaes Haelendes to-cyme mid wordum, and his halige fulluht\nmid his agenum fulluhte, on dham he gefullode dhone unsynnian Godes Sunu,\ndhe n['a]nre synne forgyfenysse ne beh['o]fade.\n\nRihtlice weordhadh Godes geladhung dhisne daeg thaes maeran Fulluhteres\ngebyrd-tide, for dham manegum wundrum dhe gelumpon on his acennednysse.\nGodes heah-engel Gabrihel bodade dham faeder Zachar['i]an his acennednysse,\nand his healican gedhincdhu, and his maerlican drohtnunge. Thaet cild on\nhis modor innodhe oncneow Marian stemne, Godes cynnestran; and on innodhe\ndha-gyt beclysed, mid w['i]tigendlicre faegnunge get['a]cnode thone\nhalwendan to-cyme ures Alysendes. On his acennednysse he aetbraed thaere\nmeder hire unwaestmbaernysse, and thaes faeder tungan his nama unb['a]nd,\nthe mid his agenre geleafleaste adumbod waes.\n\nDhreora manna gebyrd-tide freolsadh seo halige geladhung: dhaes Haelendes,\nsedhe is God and mann, and Iohannes his bydeles, and dhaere eadigan Marian\nhis moder. Odhra gecorenra {354} manna, dhe dhurh martyrdom, odhdhe thurh\nodhre halige geearnunga, Godes rice geferdon, heora endenextan daeg, sedhe\nh['i] aefter gefyllednysse ealra earfodhnyssa sigefaeste to dham ecan life\nacende, we wurdhiadh him to gebyrd-tide; and dhone daeg, dhe h['i] to\ndhisum andweardan life acennede waeron, we laetadh to gymeleaste, fordhan\ndhe h['i] comon hider to earfodhnyssum, and costnungum, and mislicum\nfraecednyssum. Se daeg bidh gemyndig Godes dheowum dhe dha halgan, aefter\ngewunnenum sige, asende to ecere myrhdhe fram eallum gedreccednyssum, and\nse is heora sodhe acennednys; na w['o]plic, swa swa seo aerre, ac\nblissigendlic to dham ecum life. Ac us is to wurdhigenne mid micelre\ngecnyrdnysse Cristes gebyrd-tide, dhurh dha us com alysednys.\n\nIohannes is geendung dhaere ealdan ['ae] and anginn dhaere n['i]wan, swa\nswa se Haelend be him cwaedh, \"Seo ealde ['ae] and w['i]tegan waeron odh\nIohannes to-cyme.\" Sidhdhan ongann godspel-bodung. Nu for his micclan\nhalignysse is gewurdhod his acennednys, swa swa se heah-engel behet his\nfaeder mid dhisum wordum, \"Manega blissiadh on his gebyrd-tide.\" Mar['i]a,\nGodes cynnestre, nis nanum odhrum gelic, fordhan dhe heo is maeden and\nmodor, and dhone ab['ae]r dhe h['i] and ealle gesceafta gesceop: is heo\nfordhi wel wyrdhe thaet hire acennednys arwurdhlice gefreolsod sy.\n\nTha magas setton dham cilde naman, Zacharias, ac seo modor him widhcwaedh\nmid wordum, and se dumba faeder mid gewrite; fordhan dhe se engel, dhe hine\ncydde toweardne, him gesceop naman be Godes dihte, IOHANNES. Ne mihte se\ndumba faeder cydhan his wife hu se engel his cilde naman gesette, ac, dhurh\nGodes Gastes onwrigenysse, se nama hire weardh cudh. Zacharias is gereht,\n'Gemindig Godes;' and Iohannes, 'Godes gifu;' fordhan dhe he bodade mannum\nGodes gife, and Crist toweardne, the ealne middangeard mid his gife\ngewissadh. He waes asend toforan Drihtne, swa swa se daegsteorra gaedh\nbeforan dhaere sunnan, swa swa bydel aetforan deman, swa swa seo Ealde\nGecydhnys aetforan dhaere Niwan; {356} fordhan dhe seo ealde ['ae] waes\nswilce sceadu, and seo Niwe Gecydhnys is sodhfaestnys dhurh dhaes Haelendes\ngife.\n\nAnes geares cild h['i] waeron, Crist and Iohannes. On dhisum daege acende\nseo unwaestmbaere moder dhone maeran witegan Iohannem, se is geh['e]rod mid\nthisum wordum, dhurh Cristes mudh, \"Betwux wifa bearnum ne ar['a]s nan\nmaerra man dhonne is Iohannes se Fulluhtere.\"\n\nOn middes wintres maesse-daege acende thaet halige maeden Maria thone\nHeofenlican Aedheling, se nis geteald to wifa bearnum, fordhon dhe he is\nGodes Sunu on dhaere Godcundnysse, and Godes and maedenes Bearn dhurh\nmenniscnysse. Iohannes forfleah folces neawiste on geogodhe, and on westene\nmid stidhre drohtnunge synna forbeah. Se Haelend betwux synfullum unwemme\nfram aelcere synne dhurhwunode. Se bydel gebigde on dham timan micelne heap\nIsrahela dheode to heora Scyppende mid his bodunge. Drihten daeghwamlice of\neallum dheodum to his geleafan, dhurh onlihtinge dhaes Halgan Gastes,\nungerim sawla gebigdh.\n\nThaet halige godspel cwydh be dham Fulluhtere, thaet he forestope dham\nHaelende on gaste and on mihte thaes witegan Helian; fordhan dhe he waes\nhis forrynel aet dham aerran to-cyme, swa swa Helias bidh aet dham aeftran\ntogeanes Antecriste. Nis butan getacnunge thaet dhaes bydeles acennednys on\ndhaere tide waes gefremod dhe se woruldlica daeg wanigende bidh, and on\nDrihtnes gebyrd-tide weaxende bidh. Thas getacnunge onwreah se ylca\nIohannes mid dhisum wordum, \"Criste gedafenadh thaet he weaxe, and me thaet\nic wanigende beo.\" Iohannes waes hradhor mannum cudh thurh his maerlican\ndrohtnunga, thonne Crist waere, fordhan dhe h['e] ne aeteowde his godcundan\nmihte, aerdham dhe h['e] waes dhritig geara on dhaere menniscnysse. Tha\nwaes he gedhuht dham folce thaet h['e] witega waere, and Iohannes Crist.\nHwaet dha Crist geswutelode hine sylfne dhurh miccle tacna, and his hlisa\nweox geond ealne middangeard, thaet he sodh God waes, sedhe waes aerdhan\nwitega gedhuht. Iohannes sodhlice waes wanigende on his hlisan, fordhan dhe\nhe {358} weardh oncnawen witega, and bydel dhaes Heofonlican Aedhelinges,\nsedhe waes lytle aer Crist geteald mid ungewissum wenan. Thas wanunge\ngetacnadh se wanigenda daeg his gebyrd-tide, and se dheonda daeg dhaes\nHaelendes acennednysse geb['i]cnadh his dheondan mihte aefter dhaere\nmenniscnysse.\n\nFela witegan mid heora witegunge bodedon Drihten toweardne, sume feorran\nsume ne['a]n, ac Iohannes his to-cyme mid wordum bodade, and eac mid fingre\ngebicnode, dhus cwedhende, \"Loca nu! Efne her gaedh Godes Lamb, sedhe\naetbret middangeardes synna.\" Crist is manegum naman genemned. He is Wisdom\ngeh['a]ten, fordhan dhe se Faeder ealle gesceafta thurh hine geworhte. He\nis Word gecweden, fordhan the word is wisdomes geswutelung. Be dham Worde\nongann se godspellere Iohannes tha godspellican gesetnysse, dhus cwedhende,\n\"On frymdhe waes Word, and thaet Word waes mid Gode, and thaet Word waes\nGod.\" He is Lamb geh['a]ten, for dhaere unscaedhdhignysse lambes gecyndes;\nand waes unscyldig, for ure alysednysse, his Faeder liflic onsaegednys, on\nlambes wisan geoffrod. He is Leo geciged of Iudan maegdhe, Dauides\nwyrtruma, fordhan dhe he, dhurh his godcundlican strencdhe, thone miclan\ndeofol mid sige his dhrowunge oferswidhde.\n\nSe halga Fulluhtere, dhe we ymbe sprecadh, astealde stidhlice drohtnunge,\naegdher ge on scrude ge on b['i]gwiste, swa swa we hwene aeror rehton;\nfordhan dhe se Wealdenda Haelend thus be him cwedhende waes, \"Fram Iohannes\ndagum Godes rice dholadh neadunge, and dha strecan-m['o]d hit gegripadh.\"\nCudh is gehwilcum snoterum mannum, thaet seo ealde ['ae] waes eadhelicre\nthonne Cristes Gesetnys sy, fordhan dhe on dhaere naes micel forhaefednys,\nne dha gastlican drohtnunga the Crist sidhdhan gesette, and his apostoli.\nOdher is seo gesetnys dhe se cyning bytt dhurh his ealdormenn odhdhe\ngerefan, odher bidh his agen gebann on his andweardnysse. Godes rice is\ngecweden on dhisre stowe seo h['a]lige geladhung, thaet is eal cristen\nfolc, the sceal mid neadunge and strecum mode thaet heofonlice rice\ngeearnian. {360} Hu maeg beon butan strece and neadunge, thaet gehw['a] mid\nclaennysse thaet g['a]le gecynd thurh Godes gife gewylde? Odhdhe hw['a]\ngestildh hatheortnysse his modes mid gedhylde, butan earfodhnysse? odhdhe\nhw['a] awent modignysse mid sodhre eadmodnysse? odhdhe hw['a] druncennysse\nmid syfernysse? odhdhe hw['a] gitsunge mid r['u]mgifulnysse, butan strece?\nAc se dhe his dheawas mid anmodnysse, thurh Godes fultum, swa awent, he\nbidh dhonne to odhrum menn geworht; odher he bidh thurh g['o]dnysse, and se\nylca dhurh edwiste, and he gelaecdh dhonne dhurh strece thaet heofenlice\nrice.\n\nTwa forhaefednysse cynn syndon, ['a]n lichamlic, odher gastlic. An is,\nthaet gehw['a] hine sylfne getemprige mid gemete on ['ae]te and on waete,\nand werlice dha oferflowendlican dhygene him sylfum aetbrede. Odher\nforhaefednysse cynn is deorwurdhre and healicre, dheah seo odher g['o]d sy:\nstyran his modes styrunge mid singalre gemetfaestnysse, and campian\ndaeghwamlice widh leahtras, and hine sylfne dhreagian mid styrnysse dhaere\ngastlican steore, swa thaet h['e] dha redhan deor eahta heafod-leahtra\nswilce mid isenum midlum gewylde. Deorwyrdhe is theos forhaefednys, and\nwulderfull dhrowung on Godes gesihdhe, dha yfelan gedhohtas and unlustas\nmid agenre cynegyrde gestyran, and fram derigendlicere spraece, and\npleolicum weorce hine sylfne forhabban, swa swa fram cwylmbaerum mettum. Se\ndhe dhas dhing gecneordlice begaedh, he gripdh untweolice thaet beh['a]tene\nr['i]ce mid Gode and eallum his halgum. Micel strec bidh, thaet mennisce\nmenn mid eadmodum geearnungum dha heofenlican myrhdhe begytan, dhe dha\nheofenlican englas dhurh modignysse forluron.\n\nUs gelustfulladh gyt furdhur to sprecenne be dhan halgan were Iohanne, him\nto wurdhmynte and ['u]s to beterunge. Be him awr['a]t se witega Isaias,\nthaet he is \"stemn clypigendes on westene, Gearciadh Godes weig, dodh rihte\nhis padhas. Aelc dene bidh gefylled, and aelc d['u]n bidh geeadmet, and\nealle wohnyssa beodh gerihte, and scearpnyssa gesmedhode.\" Se witega hine\nhet stemn, fordhan dhe he forest['o]p Criste, dhe is Word {362} gehaten: na\nswilc word swa menn sprecadh, ac he is dhaes Faeder Wisdom, and word bidh\nwisdomes geswutelung. Thaet Word is Aelmihtig God, Sunu mid his Faeder. On\naelcum worde bidh stemn gehyred, ['ae]r thaet word fullice gecweden sy. Swa\nswa stemn forestaepdh worde, swa forest['o]p Iohannes dham Haelende on\nmiddangearde; fordhan dhe God Faeder hine sende aetforan gesihdhe his\nBearnes, thaet he sceolde gearcian and daeftan his weig. Hwaet dha Iohannes\nto mannum clypode thas ylcan word, \"Gearciadh Godes weig.\" Se bydel dhe\nbodadh rihtne geleafan and gode weorc, he gearcadh thone weig cumendum Gode\nto dhaera heorcnigendra heortan.\n\nGodes weg bidh gegearcod on manna heortan, thonne h['i] dhaere\nSodhfaestnysse spraece eadmodlice gehyradh, and gearuwe beodh to Lifes\nbebodum; be dham cwaedh se Haelend, \"Se dhe me lufadh, he hylt min bebod,\nand min Faeder hine lufadh, and wit cumadh to him, and mid him wuniadh.\"\nHis padhas beodh gerihte, thonne dhurh gode bodunge aspringadh claene\ngedhohtas on mode dhaera hlystendra. Dena get['a]cniadh tha eadmodan, and\nd['u]na dha modigan. On Drihtnes to-cyme wurdon dena afyllede, and d['u]na\ngeeadmette, swa swa he sylf cwaedh, \"Aelc dhaera dhe hine onhefdh bidh\ngeeadmet, and se dhe hine geeadmet bidh geuferod.\" Swa swa waeter scyt of\ndhaere d['u]ne, and aetstent on dene, swa forflihdh se Halga Gast modigra\nmanna heortan, and nimdh wununge on dham eadmodan, swa swa se witega\ncwaedh, \"On hwam gerest Godes Gast buton on dham eadmodan?\" Dhwyrnyssa\nbeodh gerihte, thonne dhwyrlicra manna heortan, the beodh dhurh\nunrihtwisnysse h['o]cas awegde, eft dhurh regol-sticcan dhaere sodhan\nrihtwisnysse beodh geemnode. Scearpnyssa beodh awende to smedhum wegum,\ndhonne dha yrsigendan mod, and unlidhe gecyrradh to mandhwaernysse, thurh\nongyte dhaere upplican gife.\n\nLangsumlic bidh us to gereccenne, and eow to gehyrenne ealle dha deopnyssa\ndhaes maeran Fulluhteres bodunge: hu he dha heardheortan Iudeiscre dheode\nmid stearcre dhreale and {364} stidhre myngunge to l['i]fes wege gebigde,\nand aefter his dhrowunge hellwarum Cristes to-cyme cydde, swa swa he on\nlife mancynne agene alysednysse mid hludre stemne bealdlice bodade.\n\nUton nu biddan dhone Wealdendan Haelend, thaet he, dhurh his dhaes maeran\nForryneles and Fulluhteres dhingunge, ['u]s gemiltsige on andweardum\nl['i]fe, and to dham ecan gelaede, dham sy wuldor and l['o]f mid Faeder and\nHalgum Gaste ['a] on ecnysse. Amen.\n\nJUNE XXIV.\n\nTHE NATIVITY OF ST. JOHN THE BAPTIST.\n\nThe evangelist Luke wrote in the book of Christ concerning the birth of\nJohn the Baptist, thus saying, \"There was a {353} certain pious servant of\nGod called Zacharias, his wife was called Elizabeth. They were both\nrighteous before God, walking forth in his commandments and righteousnesses\nwithout blame. They had no child in common,\" etc.\n\n\"All his garment was woven of camel's hair, his food was coarse; he drank\nnot drink of wine, nor of any mixed or prepared fluid: fruit fed him and\nwood-honey, and other common things.\n\n\"In the fifteenth year of the reign of the emperor Tiberius, the word of\nGod came upon John, in the waste, and he went into the presence of people,\nand preached to the Jewish folk baptism for the forgiveness of sins, as it\nis written in the prophecy of Isaiah.\"\n\nThe baptism of Christ to come he preached to all believers, in which is\nforgiveness of sins through the Holy Ghost. John also, by God's direction,\nbaptized those who came to him of the Jewish nations, but his baptism\nwrought no forgiveness of sin, for he was God's messenger, and not God. He\nannounced to men the advent of Jesus with words, and His holy baptism with\nhis own baptism, with which he baptized the sinless Son of God, who needed\nno forgiveness of sin.\n\nRightly does God's church honour this day, the birth-tide of the great\nBaptist, for the many wonders which happened at his birth. God's archangel\nGabriel announced his birth to Zacharias his father, and his high honours,\nand his illustrious life. The child in his mother's womb knew the voice of\nMary, the parent of God; and in the womb yet closed, betokened with\nprophetic joy the salutary advent of our Redeemer. At his birth he removed\nfrom his mother her barrenness, and his name unbound the tongue of his\nfather, who by his own want of belief had been made dumb.\n\nThe holy church celebrates the birth-tide of three persons,--of Jesus, who\nis God and man, and of John his messenger, and of the blessed Mary his\nmother. Of other chosen {355} persons, who, through martyrdom, or through\nother holy merits, have gone to the kingdom of God, we celebrate as their\nbirth-tide their last day, which, after the fulfilment of all their\nlabours, brought them forth victorious to eternal life; and the day on\nwhich they were born to this present life we let pass unheeded, because\nthey came hither to hardships, and temptations, and divers perils. The day\nis memorable to the servants of God which sends his saints, after victory\nwon, to eternal joy from all afflictions, and which is their true birth;\nnot tearful as the first, but exulting in eternal life. But the birth-tide\nof Christ is to be celebrated with great care, through which came our\nredemption.\n\nJohn is the ending of the old law and the beginning of the new, as Jesus\nsaid of him, \"The old law and the prophets were till the coming of John.\"\nAfterwards began the gospel-preaching. Now, on account of his great\nholiness, his birth is honoured, as the archangel promised his father with\nthese words, \"Many shall rejoice in his birth-tide.\" Mary, the parent of\nGod, is like to none other, for she is maiden and mother, and bare him who\ncreated her and all creatures: therefore is she well worthy that her birth\nshould be honourably celebrated.\n\nThe relatives bestowed on the child the name of Zacharias, but the mother\ncontradicted them by words, and the dumb father by writing; because the\nangel who had announced that he was to come, had, by God's direction, given\nhim the name of JOHN. The dumb father could not have informed his wife how\nthe angel had bestowed a name on his child, but by revelation of the Spirit\nof God the name was known to her. Zacharias is interpreted, 'Mindful of\nGod;' and John, 'God's grace;' because he preached to men the grace of God,\nand that Christ was to come, who directs all the earth with his grace. He\nwas sent before the Lord, as the day-star goes before the sun, as the\nbeadle before the judge, as the Old Testament before the New; for the Old\nLaw was {357} as a shadow, and the New Testament is truth through the grace\nof Jesus.\n\nThey were children of the same year, Christ and John. On this day the\nbarren mother brought forth the great prophet John, who is praised in these\nwords by the mouth of Christ, \"Among the children of men there hath not\narisen a greater man than is John the Baptist.\"\n\nOn the mass-day of midwinter the holy maiden Mary brought forth the\nHeavenly Prince, who is not numbered with the children of men, because he\nis the Son of God in his Godhead, and the Son of God and of a maiden by his\nhuman nature. John fled from the presence of people in his youth, and in\nthe waste, with austere life-course, avoided sin. Jesus continued among the\nsinful pure from every sin. The crier inclined, at that time, a great body\nof the people of Israel to their Creator by his announcement. The Lord\ndaily inclines souls without number of all nations to his faith, through\nenlightening of the Holy Ghost.\n\nThe holy gospel says of the Baptist, that he preceded Jesus in spirit and\nin power of the prophet Elias; because he was his forerunner at his first\nadvent, as Elias will be at the second against Antichrist. It is not\nwithout signification that the birth of the crier was completed on the day\nwhen the worldly day is waning, and that it is waxing on the birth-tide of\nthe Lord. This signification the same John revealed in these words, \"It is\nbefitting Christ that he wax, and me that I be waning.\" John was sooner\nknown to men, through his illustrious life-course, than Christ was, for He\nmanifested not his divine power, ere that he had been thirty years in human\nnature. Then it seemed to the people that he was a prophet, and that John\nwas Christ. But Christ manifested himself by many great miracles, and his\nfame waxed through all the world, that he was true God, who before that had\nseemed a prophet. But John was waning in his fame, for he was {359}\nacknowledged a prophet, and the proclaimer of the Heavenly Prince, who a\nlittle before had by uncertain supposition been accounted Christ. The\nwaning day of his birth-tide betokens this waning, and the increasing day\nof the birth of Jesus signifies his increasing power according to his human\nnature.\n\nMany prophets by their prophecy announced the Lord to come, some from afar\nsome near, but John announced his advent by words, and also with his finger\nsignified it, thus saying, \"Look now! Behold here goeth the Lamb of God,\nwho shall take away the sins of the world.\" Christ is named by many names.\nHe is called Wisdom, because the Father wrought all things through him. He\nis called Word, because a word is the manifestation of wisdom. The\nevangelist John began the evangelical memorial with the Word, thus saying,\n\"In the beginning was the Word, and the Word was with God, and the Word was\nGod.\" He is called Lamb, from the innocence of the lamb's nature; and was\nguiltless, for our redemption, offered a living sacrifice to his Father in\nthe manner of a lamb. He is called the Lion of the tribe of Judah, the Root\nof David, because, through his godly strength he overcame the great devil\nby the victory of his passion.\n\nThe holy Baptist of whom we are speaking, established a rigid life-course,\nboth in raiment and in food, as we have mentioned a little before; for the\nMighty Jesus was thus saying of him, \"From the days of John the kingdom of\nGod suffereth compulsion, and the violent seize it.\" It is known to every\nintelligent man, that the old law was easier than the Institute of Christ\nis, for in it there was no great continence nor the ghostly courses which\nChrist and his apostles afterwards established. One thing is the institute\nwhich the king ordains through his nobles or officials, another is his own\nedict in his presence. The holy church is in this place called God's\nkingdom, that is, all christian people, who shall with force and violence\nearn the heavenly kingdom. {361} How can it be without violence and\ncompulsion, that any one by chastity overcomes libidinous nature through\nGod's grace? Or who shall still the frenzy of his mind with patience,\nwithout difficulty? or who shall exchange pride for true humility? or who\ndrunkenness for soberness? or who covetousness for munificence, without\nviolence? But he who, through God's support, so changes his ways with\nsteadfastness, will then be made another man; another he will be in\ngoodness, and the same in substance, and he will then by violence seize the\nheavenly kingdom.\n\nThere are two kinds of continence, one bodily, the other ghostly. One is,\nthat everyone govern himself with moderation in food and in drink, and\nmanfully remove from himself superfluous aliment. The second kind of\ncontinence is more precious and exalted,--though the other is good,--to\nguide the agitation of his mind with constant moderation, and fight daily\nagainst sins, and chastise himself with the sternness of ghostly\ncorrection, so that he restrain the fierce beast of the eight capital sins\nas it were with iron bonds. Precious is this continence and glorious\nsuffering in the sight of God, to govern evil thoughts and sinful pleasures\nwith our own sceptre, and to abstain from injurious speech and perilous\nwork, as from death-bearing meats. He who sedulously performs these things,\nseizes undoubtedly the promised kingdom with God and all his saints. Great\nviolence it is through which human beings with humble merits obtain that\nheavenly joy, which the heavenly angels lost through pride.\n\nIt delights us to speak yet further of the holy man John, for his honour\nand our bettering. Of him the prophet Isaiah wrote, that he is \"the voice\nof one crying in the waste, Prepare the way of God, make right his paths.\nEvery valley shall be filled, and every hill shall be lowered, and all\ncrookednesses shall be straightened, and sharpnesses smoothed.\" The prophet\ncalled himself a voice, because he preceded {363} Christ, who is called the\nWord: not such a word as men speak, but he is the Wisdom of the Father, and\na word is the manifestation of wisdom. The Word is Almighty God, the Son\nwith his Father. In every word the voice is heard before the word is fully\nspoken. As the voice precedes the word, so did John precede Jesus on earth;\nfor God the Father sent him before the sight of his Son, that he might\nprepare and make ready his way. But John cried these same words to men,\n\"Prepare the way of God.\" The crier who announces right belief and good\nworks, prepares the way for the coming God to the heart of the hearkeners.\n\nThe way of God is prepared in the heart of men, when they humbly hear the\nspeech of Truth, and are ready to the commandments of Life; of whom Jesus\nsaid, \"He who loveth me holdeth my commandment, and my Father loveth him,\nand we will come to him, and will dwell with him.\" His paths shall be\nstraight, when, through good preaching, pure thoughts spring up in the mind\nof the listeners. Valleys betoken the humble, and hills the proud. At the\nLord's advent valleys shall be filled, and hills lowered, as he himself\nsaid, \"Everyone of them who exalteth himself shall be humbled, and he who\nhumbleth himself shall be exalted.\" As water rushes from the hill and\nstands in the valley, so flees the Holy Ghost from the heart of proud men,\nand takes his dwelling in the humble, as the prophet said, \"In whom resteth\nthe Spirit of God but in the humble?\" Crookednesses shall be straight, when\nthe hearts of perverse men, which are agitated by the hooks of\nunrighteousness, are again made even by the ruling-rods of true\nrighteousness. Sharpnesses shall be turned to smooth ways, when angry and\nungentle minds turn to gentleness through infusion of the heavenly grace.\n\nTedious it would be for us to recount and for you to hear all the depths of\nthe great Baptist's preaching: how with strong reproof and severe\nadmonition he inclined the {365} hard-hearted of the Jewish people to the\nway of life, and after his suffering announced Christ's advent to the\ninhabitants of hell, as he in life had with loud voice boldly preached\ntheir own redemption to mankind.\n\nLet us now pray the Powerful Saviour, that he, through the mediation of the\ngreat Forerunner and Baptist, be merciful to us in the present life, and\nlead us to the life eternal, to whom be glory and praise with the Father\nand the Holy Ghost, ever to eternity. Amen.\n\n       *       *       *       *       *\n\n\nIII. K[=AL]. I[=UL].\n\nPASSIO APOSTOLORUM PETRI ET PAULI.\n\n    Venit Iesus in partes Caesareae Philippi: et reliqua.\n\nMatheus se Godspellere awr['a]t on dhaere godspellican gesetnysse, dhus\ncwedhende, \"Drihten com to anre burhscire, dhe is geciged Cesarea Philippi,\nand befr['a]n his gingran hu menn be him cwyddedon. H['i] andwyrdon, Sume\nmenn cwedhadh thaet dhu sy Iohannes se Fulluhtere, sume secgadh thaet dhu\nsy Hel['i]as, sume Hieremias, odhdhe sum odher witega. Se Haelend dha\ncwaedh, Hwaet secge ge thaet ic sy? Petrus him andwyrde, Thu eart Crist,\ndhaes lifigendan Godes Sunu. Drihten him cwaedh to andsware, Eadig eart\ndhu, Simon, culfran bearn, fordhan dhe flaesc and blod the ne onwreah\ndhisne geleafan, ac min Faeder sedhe on heofonum is. Ic dhe secge, thaet\nthu eart staenen, and ofer dhysne st['a]n ic timbrige mine cyrcan, and\nhelle gatu naht ne magon ongean h['i]. Ic betaece dhe heofonan rices caege;\nand swa hwaet swa dhu bintst on eordhan, thaet bidh gebunden on heofonum;\nand swa hwaet swa dhu unbintst ofer eordhan, thaet bidh unbunden on\nheofonum.\"\n\nBeda se trahtnere us onwrihdh tha deopnysse dhysre raedinge, and cwydh,\nthaet Philippus se fydherr['i]ca dha buruh Cesarea getimbrode, and on\nwurdhmynte thaes caseres Tiberii, dhe he under {366} rixode, dhaere byrig\nnaman gesceop, 'Cesaream,' and for his agenum gemynde to dham naman geyhte,\n'Philippi,' dhus cwedhende, 'Cesarea Philippi,' swilce seo burh him b['a]m\nto wurdhmynte swa genemned waere.\n\nThadha se Haelend to dhaere burhscire genealaehte, tha befr['a]n h['e], hu\nworuld-menn be him cwyddedon: na swilce h['e] nyste manna cwyddunga be him,\nac h['e] wolde, mid sodhre andetnysse dhaes rihtan geleafan, adwaescan\ndhone leasan wenan dweligendra manna. His apostoli him andwyrdon, \"Sume men\ncwyddiadh thaet dhu sy Iohannes se Fulluhtere, sume secgadh thaet dhu sy\nHelias, sume Hieremias, odhdhe ['a]n dhaera witegena.\" Drihten dha\nbefr['a]n, \"Hwaet secge ge thaet ic sy?\" swylce he swa cwaede, 'Nu\nworuld-menn dhus dwollice me oncnawadh, ge dhe godas sind, hu oncnawe ge\nme?' Se trahtnere cwaedh 'godas,' fordhan dhe se sodha God, sedhe ana is\nAelmihtig, haefdh geunnen dhone wurdhmynt his gecorenum, thaet h['e] h['i]\ngodas gecigdh. Him andwyrde se gehyrsuma Petrus, \"Dhu eart Crist, thaes\nlifigendan Godes Sunu.\" He cwaedh 'thaes lifigendan Godes,' for twaeminge\ndhaera leasra goda, dha dhe haedhene dheoda, mid mislicum gedwylde\nbepaehte, wurdhodon.\n\nSume h['i] gelyfdon on deade entas, and him deorwurdhlice anlicnyssa\naraerdon, and cwaedon thaet h['i] godas waeron, for dhaere micelan\nstrencdhe dhe h['i] haefdon: waes dheah heora l['i]f swidhe m['a]nfullic\nand bysmurfull; be dham cwaedh se witega, \"Dhaera haedhenra anlicnyssa sind\ngyldene and sylfrene, manna handgeweorc: h['i] habbadh dumne mudh and\nblinde eagan, deafe earan and ungrapigende handa, f['e]t butan fedhe, bodig\nbutan life.\" Sume h['i] gelyfdon on dha sunnan, sume on dhone monan, sume\non fyr, and on manega odhre gesceafta: cwaedon thaet h['i] for heora\nfaegernysse godas waeron.\n\nNu todaelde Petrus swutelice dhone sodhan geleafan, dhadha he cwaedh, \"Thu\neart Crist, dhaes lifigendan Godes Sunu.\" Se is lybbende God the haefdh\nl['i]f and wununge dhurh hine sylfne, butan anginne, and sedhe ealle\ngesceafta thurh his agen Bearn, thaet is, his Wisdom, gesceop, and him\neallum l['i]f forgeaf dhurh {368} dhone Halgan Gast. On dhissum dhrym\nh['a]dum is an Godcundnys, and ['a]n gecynd, and ['a]n weorc\nuntodaeledlice.\n\nDrihten cwaedh to Petre, \"Eadig eart dhu, culfran sunu.\" Se Halga Gast waes\ngesewen ofer Criste on culfran anlicnysse. Nu gecigde se Haelend Petrum\nculfran bearn, fordhan dhe he waes afylled mid bilewitnysse and gife dhaes\nHalgan Gastes. He cwaedh, \"Ne onwreah dhe flaesc ne blod thisne geleafan,\nac min Faeder sedhe on heofenum is.\" Flaesc and blod is gecweden, his\nflaesclice maeidh. Naefde he thaet andgit dhurh maeglice lare, ac se\nHeofenlica Faeder, dhurh dhone Halgan Gast, dhisne geleafan on Petres\nheortan forgeaf.\n\nDrihten cwaedh to Petre, \"Thu eart staenen.\" For dhaere strencdhe his\ngeleafan, and for anraednysse his andetnysse he underfencg dhone naman,\nfordhan dhe he gedheodde hine sylfne mid faestum mode to Criste, sedhe is\n'st['a]n' gecweden fram dham apostole Paule. \"And ic timbrige mine cyrcan\nuppon dhisum stane:\" thaet is, ofer dhone geleafan dhe dhu andetst. Eal\nGodes geladhung is ofer dham stane gebytlod, thaet is ofer Criste; fordhan\ndhe he is se grundweall ealra dhaera getimbrunga his agenre cyrcan. Ealle\nGodes cyrcan sind getealde to anre geladhunge, and seo is mid gecorenum\nmannum getimbrod, na mid deadum stanum; and eal seo bytlung dhaera liflicra\nstana is ofer Criste gelogod; fordhan dhe we beodh, thurh dhone geleafan,\nhis lima getealde, and h['e] ure ealra heafod. Se dhe ne bytladh of dham\ngrundwealle, his weorc hryst to micclum lyre.\n\nSe Haelend cwaedh, \"Ne magon helle gatu naht togeanes minre cyrcan.\"\nLeahtras and dwollic l['a]r sindon helle gatu, fordhan dhe h['i] laedadh\nthone synfullan swilce dhurh geat into helle wite. Manega sind dha gatu, ac\nheora nan ne maeg ongean dha halgan geladhunge, dhe is getimbrod uppon dham\nfaestan stane, Criste; fordhan dhe se gelyfeda, thurh Cristes gescyldnysse,\naetwint dham frecednyssum dhaera deoflicra costnunga.\n\nHe cwaedh, \"Ic dhe betaece heofonan rices caege.\" Nis seo caeig gylden, ne\nsylfren, ne of nanum antimbre gesmidhod, ac is se anweald the him Crist\nforgeaf, thaet nan man ne cymdh {370} into Godes rice, buton se halga\nPetrus him geopenige thaet infaer. \"And swa hwaet swa dhu bintst ofer\neordhan, thaet bidh gebunden on heofonum; and swa hwaet swa dhu unbintst\nofer eordhan, thaet bidh unbunden on heofenan.\" Thisne anweald he forgeaf\nnu Petre, and eac sydhdhan, ['ae]r his upstige, eallum his apostolum,\ndhadha he him on-ableow, dhus cwaedhende, \"Onfodh Haligne Gast: dhaera\nmanna synna the ge forgyfadh, beodh forgyfene; and dham dhe ge forgifenysse\nofunnon, him bidh oftogen seo forgyfenys.\"\n\nNelladh dha apostoli naenne rihtwisne mid heora mansumunge gebindan, ne eac\ndhone m['a]nfullan miltsigende unbindan, butan he mid sodhre d['ae]dbote\ngecyrre to lifes wege. Thone ylcan andweald haefdh se Aelmihtiga getidhod\nbiscopum and halgum maesse-preostum, gif h['i] hit aefter dhaere\ngodspellican gesetnysse carfullice healdadh. Ac fordhi is seo caeig Petre\nsinderlice betaeht, thaet eal dheodscipe gleawlice tocn['a]we, thaet swa\nhw['a] swa odhscyt fram annysse dhaes geleafan dhe Petrus dha andette\nCriste, thaet him ne bidh getidhod nadhor ne synna forgyfenys ne infaer\nthaes heofenlican rices.\n\nDE PASSIONE APOSTOLORUM PETRI ET PAULI.\n\nWe wylladh aefter dhisum godspelle eow gereccan dhaera apostola drohtnunga\nand geendunge, mid scortre race; fordhan dhe heora dhrowung is gehwaer on\nEngliscum gereorde fullice geendebyrd.\n\nAefter Drihtnes upstige waes Petrus bodigende geleafan dham leodscipum dhe\nsind gecwedene Galatia, Cappadocia, Bithinia, Asia, Italia. Sydhdhan, ymbe\ntyn geara fyrst, h['e] gewende to Romebyrig, bodigende godspel; and on\ndhaere byrig h['e] gesette his biscop-setl, and dhaer gesaet fif and\ntwentig geara, laerende dha Romaniscan ceastregewaran Godes maerdha, mid\nmicclum tacnum. His widherwinna waes on eallum his faerelde sum dr['y], se\nwaes Simon geh['a]ten. Thes dr['y] waes mid {372} dham awyrgedum gaste to\ndham swydhe afylled, thaet he cwaedh thaet he waere Crist, Godes Sunu, and\nmid his drycraefte dhaes folces geleafan amyrde.\n\nTha gel['a]mp hit thaet man ferede anre wuduwan suna l['i]c dhaer Petrus\nbodigende waes. He dha cwaedh to dham folce and to dham dr['y],\n\"Geneal['ae]cadh dhaere baere, and gelyfadh thaet dhaes bodung sodh sy, dhe\ndhone deadan to life araerdh.\" Hwaet dha Simon weardh gebyld thurh deofles\ngast, and cwaedh, \"Swa hradhe swa ic thone deadan ar['ae]re, acwelladh\nminne widherwinnan Petrum.\" Thaet folc him andwyrde, \"Cucenne we hine\nforbaernadh.\" Simon dha mid deofles craefte dyde thaet dhaes deadan l['i]c\nstyrigende waes. Tha wende thaet folc thaet he geedcucod waere. Petrus dha\nofer eall clypode, \"Gif he geedcucod sy, sprece to ['u]s, and astande;\nonbyrige metes, and ham gecyrre.\" Thaet folc dha hrymde hl['u]ddre stemne,\n\"Gif Simon dhis ne dedh, h['e] sceal thaet wite dholian dhe h['e] dhe\ngemynte.\" Simon to dhisum wordum hine gebealh and fleonde waes, ac thaet\nfolc mid orm['ae]tum edwite hine gehaefte.\n\nSe Godes apostol dha genealaehte dham lice mid adhenedum earmum, dhus\nbiddende, \"Dhu, leofa Drihten, dhe ['u]s sendest to bodigenne dhinne\ngeleafan, and ['u]s behete thaet we mihton, dhurh dhinne naman, deoflu\ntodraefan, and untrume gehaelan, and dha deadan araeran, ar['ae]r nu dhisne\ncnapan, thaet dhis folc oncn['a]we thaet nan God nys buton dhu ana, mid\ndhinum Faeder, and dham Halgan Gaste.\" Aefter dhisum gebede ar['a]s se\ndeada, and geb['i]gedum cneowum to Petre cwaedh, \"Ic geseah Haelend Crist,\nand h['e] sende his englas fordh for dhinre bene, thaet h['i] me to life\ngelaeddon.\" Thaet folc dha mid anre stemne clypigende cwaedh, \"An God is\ndhe Petrus bodadh:\" and woldon forb['ae]rnan dhone dr['y], ac Petrus him\nforwyrnde; cwaedh, thaet se Haelend him taehte dhone regol, thaet h['i]\nsceoldon yfel mid g['o]de forgyldan.\n\nSimon, dhadha he dham folce aetwunden waes, get['i]gde aenne orm['ae]tne\nrydhdhan innan dham geate thaer Petrus inn haefde, thaet {374} he\nf['ae]rlice hine ab['i]tan sceolde. Hwaet dha Petrus c['o]m, and dhone\nrydhdhan unt['i]gde mid dhisum bebode, \"Yrn, and sege Simone, thaet he leng\nmid his drycraefte Godes folc ne bepaece, dhe h['e] mid his agenum blode\ngebohte.\" And h['e] sona getengde widh thaes dr['y]s, and hine on fleame\ngebrohte. Petrus weardh aefterweard thus cwedhende, \"On Godes naman ic dhe\nbebeode, thaet dhu naenne todh on his lice ne gefaestnige.\" Se hund, dhadha\nh['e] ne moste his lichaman derian, totaer his haeteru sticmaelum of his\nbaece, and hine dr['a]f geond dha weallas, dheotende swa swa wulf, on dhaes\nfolces gesihdhe. He dha aetbaerst dham hunde, and to l['a]ngum fyrste\nsidhdhan, for dhaere sceame, naes gesewen on Romana-byrig.\n\nSydhdhan eft on fyrste he begeat sumne dhe hine bespraec to dham casere\nNerone, and gel['a]mp dha thaet se awyrgeda ehtere thone deofles dhen his\nfreondscipum gedheodde. Mid dham dhe hit dhus ged['o]n waes, dha aeteowde\nCrist hine sylfne Petre on gastlicere gesihdhe, and mid dhyssere tihtinge\nhine gehyrte, \"Se dr['y] Simon and se waelhreowa Nero sind mid deofles\ngaste afyllede, and syrwiadh ongean dhe; ac ne beo dhu afyrht; ic beo mid\nthe, and ic sende minne dheowan Paulum dhe to frofre, se staepdh to merigen\ninto Romana-byrig, and g['y]t mid gastlicum gecampe winnadh ongean dhone\ndr['y], and hine awurpadh into helle grunde: and g['y]t sidhdhan samod to\nminum rice becumadh mid sige martyrdomes.\"\n\nNon passus est Paulus, quando uinctus Romam perductus est, sed post aliquot\nannos, quando sponte illuc iterum reuersus est. This gel['a]mp swa\nsodhlice. On dhone odherne daeg com Paulus into dhaere byrig, and heora\naegdher odherne mid micelre blisse underfeng, and waeron togaedere\nbodigende binnan dhaere byrig seofon mondhas tham folce lifes weig. Beah\ndha ungerim folces to cristendome thurh Petres lare; and eac dhaes caseres\ngebedda Libia, and his heah-gerefan w['i]f Agrippina wurdon swa gelyfede\nthaet h['i] forbugon heora wera neawiste. Thurh Paules bodunge gelyfdon\ndhaes caseres dhegnas and {376} h['i]redcnihtas, and aefter heora fulluhte\nnoldon gecyrran to his h['i]rede.\n\nSimon se dr['y] worhte dha aerene naeddran, styrigende swylce heo cucu\nwaere; and dyde thaet dha anlicnyssa dhaera haedhenra hlihhende waeron and\nstyrigende; and he sylf weardh faerlice upp on dhaere lyfte gesewen.\nThaer-to-geanes gehaelde Petrus blinde, and healte, and deofol-seoce, and\ndha deadan araerde, and cwaedh to dham folce thaet h['i] sceoldon forfleon\nthaes deofles dr['y]craeft, dhylaes dhe h['i] mid his lotwrencum bepaehte\nwurdon. Tha weardh dhis dham casere gecydd, and he het dhone dr['y] him to\ngefeccan, and eac dha apostolas. Simon braed his hiw aetforan dham casere,\nswa thaet he weardh faerlice gedhuht cnapa, and eft h['a]rwenge;\nhw['i]ltidum on wimmannes hade, and eft dhaerrihte on cnihthade.\n\nTha Nero thaet geseah, dha wende h['e] thaet he Godes Sunu waere. Petrus\ncwaedh thaet h['e] Godes widhersaca waere, and mid leasum dr['y]craefte\nforscyldigod, and cwaedh thaet he waere gewiss deofol on menniscre edwiste.\nSimon cwaedh, \"Nis na gedafenlic thaet dhu, cyning, hlyste anes leases\nfisceres wordum; ac ic dhisne hosp leng ne forbere: nu ic beode minum\nenglum thaet h['i] me on dhisum fiscere gewrecon.\" Petrus cwaedh, \"Ne\nondraede ic dhine awyrgedan gastas, ac h['i] weordhadh afyrhte thurh mines\nDrihtnes geleafan.\" Nero cwaedh, \"Ne ondraetst dhu dhe, Petrus, Simones\nmihta, dhe mid wundrum his godcundnysse geswuteladh?\" Petrus cwaedh, \"Gif\nhe godcundnysse haebbe, dhonne secge he hwaet ic dhence, odhdhe hwaet ic\nd['o]n wylle.\" Nero cwaedh, \"Sege me, Petrus, on sundor-spraece hwaet dhu\ndhence.\" He dha leat to dhaes caseres eare, and het him beran diglice\nberenne hl['a]f; and he bletsode dhone hl['a]f, and tobraec, and bewand on\nhis twam slyfum, dhus cwedhende, \"Sege nu, Simon, hwaet ic dhohte, odhdhe\ncwaede, oththe gedyde.\" He dha gebealh hine, fordhan the he ne mihte\ngeopenian Petres digelnysse, and dyde tha mid dr['y]craefte thaet dhaer\ncomon micele hundas, and raesdon widh Petres weard; ac Petrus aeteowde\ndhone gebletsodan hl['a]f dham hundum, and h['i] dhaerrihte of heora {378}\ngesihdhe fordwinon. He dha cwaedh to dham casere, \"Simon me mid his englum\ngedhiwde, nu sende he hundas to me; fordhan dhe he naefdh godcundlice\nenglas, ac haefdh hundlice.\" Nero cwaedh, \"Hwaet is nu, Simon? Ic wene wit\nsind oferswidhde.\" Simon andwyrde, \"Thu goda cyning, nat n['a]n man manna\ngedhohtas buton Gode anum.\" Petrus andwyrde, \"Untwylice thu lihst thaet thu\nGod sy, nu dhu nast manna gedhohtas.\"\n\nTha bewende Nero hine to Paulum, and cwaedh, \"Hw['i] ne cwest dhu n['a]n\nword? Odhdhe hwa teah dhe? odhdhe hwaet laerdest dhu mid thinre bodunge?\"\nPaulus him andwyrde, \"La leof, hwaet wille ic dhisum forlorenum widhersacan\ngeandwyrdan? Gif dhu wilt his wordum gehyrsumian, thu amyrst dhine sawle\nand eac dhinne cynedom. Be minre lare, the dhu axast, ic dhe andwyrde. Se\nHaelend, the Petrum laerde on his andweardnysse, se ylca me laerde mid\nonwrigenysse; and ic gefylde mid Godes lare fram Hierusalem, odhthaet ic\ncom to Iliricum. Ic laerde thaet men him betweonan lufodon and\nge['a]rwurdhedon. Ic taehte dham r['i]can, thaet h['i] ne onhofon h['i], ne\nheora hiht on leasum welan ne besetton, ac on Gode anum. Ic taehte dham\nmedeman mannum, thaet h['i] gehealdene waeron on heora bigwiste and scrude.\nIc bebead thearfum, thaet h['i] blissodon on heora hafenleaste. Faederas ic\nmanode, thaet h['i] mid steore Godes eges heora cild gedheawodon. Tham\ncildum ic bead, thaet h['i] gehyrsume waeron faeder and meder to halwendum\nmynegungum. Ic laerde weras, thaet h['i] heora ['ae]we heoldon, fordhan\nthaet se wer gewitnadh on aewbraecum wife, thaet wrecdh God on\n['ae]wbraecum were. Ic manode ['ae]wfaeste w['i]f, thaet h['i] heora weras\ninweardlice lufodon, and him mid ege gehyrsumodon, swa swa hlafordum. Ic\nlaerde hlafordas, thaet h['i] heora dheowum lidhe waeron; fordhan dhe h['i]\nsind gebrodhru for Gode, se hlaford and se dheowa. Ic bebead dheowum\nmannum, thaet h['i] getreowlice, and swa swa Gode heora hlafordum theowdon.\nIc taehte eallum geleaffullum mannum, thaet h['i] wurdhian aenne God\nAelmihtigne and ungesewenlicne. Ne leornode ic dhas lare aet nanum\neordhlicum menn, ac Haelend {380} Crist of heofonum me spraec to, and sende\nme to bodigenne his l['a]re eallum dheodum, dhus cwedhende, 'Far dhu geond\nthas woruld, and ic beo mid the; and swa hwaet swa dhu cwyst oththe dest,\nic hit gerihtwisige.'\" Se casere weardh tha ablicged mid thisum wordum.\n\nSimon cwaedh, \"Dhu g['o]da cyning, ne understenst dhu dhisra twegra manna\ngereonunge ongean me. Ic com Sodhfaestnys, ac dhas dhweorigadh widh me.\nH['a]t nu araeran aenne heahne torr, thaet ic dhone astige; fordhan dhe\nmine englas nelladh cuman to me on eordhan betwux synfullum mannum: and ic\nwylle astigan to minum faeder, and ic bebeode minum englum, thaet hi dhe to\nminum rice gefeccan.\" Nero dha cwaedh, \"Ic wylle geseon gif dhu dhas\nbeh['a]t mid weorcum gefylst;\" and het dha dhone torr mid micclum ofste on\nsmedhum felda araeran, and bebead eallum his folce thaet hi to dhyssere\nwaefersyne samod comon. Se dr['y] astah dhone torr aetforan eallum dham\nfolce, and astrehtum earmum ongann fleogan on dha lyft.\n\nPaulus cwaedh to Petre, \"Brodher, thu waere Gode gecoren aer ic, dhe\ngedafnadh thaet thu dhisne deofles dhen mid dhinum benum afylle; and ic eac\nmine cneowu gebige to dhaere bene.\" Tha beseah Petrus to dham fleondan\ndr['y], thus cwedhende, \"Ic halsige eow awirigede gastas, on Cristes naman,\nthaet ge forlaeton dhone dr['y] dhe ge betwux eow feriadh;\" and dha deoflu\nthaerrihte hine forleton, and he feallende tobaerst on feower sticca. Tha\nfeower sticca clifodon to feower stanum, dha sind to gewitnysse dhaes\napostolican siges odh thisne andweardan daeg. Petres gedhyld gedhafode\nthaet dha hellican fynd hine up geond tha lyft sume hwile feredon, thaet he\non his fylle thy hetelicor hreosan sceolde; and se dhe lytle aer beotlice\nmid deoflicum fidherhaman fleon wolde, thaet he dha faerlice his fedhe\nforlure. Him gedafenode thaet h['e] on heannysse ahafen wurde, thaet h['e]\non gesihdhe ealles folces hreosende dha eordhan gesohte.\n\nHwaet dha, Nero bebead Petrum and Paulum on bendum gehealdan, and dha\nsticca Simones hreawes mid wearde {382} besettan: wende thaet h['e] of\ndeadhe on dham dhriddan daege arisan mihte. Petrus cwaedh, \"Dhes Simon ne\nge-edcucadh ['ae]r dham gem['ae]num aeriste, ac he is to ecum witum\ngenidherod.\" Se Godes widherwinna dha, Nero, mid gedheahte his heah-gerefan\nAgrippan, het Paulum beheafdian, and Petrum on rode ah['o]n. Paulus dha, be\ndhaes cwelleres haese, underbeah swurdes ecge, and Petrus rode-hengene\nastah. Thadha h['e] to dhaere rode gelaed waes, he cwaedh to dham\ncwellerum, \"Ic bidde eow, wendadh min heafod ad['u]ne, and astreccadh mine\nf['e]t widh heofonas weard: ne eom ic wyrdhe thaet ic swa hangige swa min\nDrihten. He astah of heofonum for middangeardes alysednysse, and waeron\nfordhi his f['e]t nidher awende. Me he clypadh nu to his rice; awendadh\nfordhi mine f['o]twelmas to dhan heofonlican wege.\" And dha cwelleras him\ndha thaes getidhodon.\n\nTha wolde thaet cristene folc dhone casere acwellan, ac Petrus mid thisum\nwordum h['i] gestilde: \"M['i]n Drihten for feawum dagum me geswutelode\nthaet ic sceolde mid thysre dhrowunge his f['o]tswadhum fylian: nu, mine\nbearn, ne gelette ge minne weg. Mine f['e]t sind nu awende to dham\nheofenlican life. Blissiadh mid me; nu to-daeg ic onf['o] minre\nearfodhnysse edlean.\" He waes dha biddende his Drihten mid thisum wordum:\n\"Haelend m['i]n, ic dhe betaece dhine scep, the dhu me befaestest: ne beodh\nhi hyrdelease thonne h['i] dhe habbadh.\" And h['e] mid thisum wordum ageaf\nhis gast.\n\nSamod h['i] ferdon, Petrus and Paulus, on dhisum daege, sigefaeste to\ndhaere heofonlican wununge, on tham syx and thrittegodhan geare aefter\nCristes dhrowunge, mid tham h['i] wuniadh on ecnysse. Igitur Hieronimus et\nquique alii auctores testantur, quod in una die simul Petrus et Paulus\nmartirizati sunt.\n\nAefter heora dhrowunge thaerrihte comon wlitige weras, and uncudhe eallum\nfolce: cwaedon thaet hi comon fram Hierusalem, to dhy thaet hi woldon\ndhaera apostola l['i]c bebyrian; and swa dydon mid micelre arwurdhnysse,\nand saedon tham folce, thaet {384} h['i] micclum blissian mihton, fordhan\ndhe hi swylce mundboran on heora neawiste habban moston.\n\nWite ge eac thaet dhes wyrresta cyning Nero rice aefter cwale thisra\napostola healdan ne m['o]t. Hit gel['a]mp dha thaet eal dhaes waelhreowan\ncaseres folc samod hine hatode, swa thaet hi raeddon anmodlice thaet man\nhine gebunde, and odh deadh swunge. Nero, dhadha he dhaes folces dheaht\ngeacsode, weardh to feore afyrht, and mid fleame to wuda getengde. Tha\nsprang thaet word thaet h['e] swa lange on dham holte on cyle and on hungre\ndwelode, odhthaet hine wulfas totaeron.\n\nTha gel['a]mp hit aefter dham, thaet Grecas gelaehton dhaera apostola\nlichaman, and woldon east mid him laedan. Tha faeringa geweardh micel\neordh-styrung, and thaet Romanisce folc dhyder onette, and dha l['i]c\nahreddan, on dhaere stowe dhe is geh['a]ten Catacumbas; and h['i] dhaer\nheoldon odher healf gear, odhthaet dha stowa getimbrode waeron, dhe h['i]\nsidhdhan on al['e]de waeron, mid wuldre and l['o]fsangum. Cudh is geond\nealle dheodscipas thaet fela wundra gelumpon aet dhaera apostola byrgenum,\ndhurh dhaes Haelendes tidhe, dham sy wuldor and l['o]f ['a] on ecnysse.\nAmen.\n\nJUNE XXIX.\n\nTHE PASSION OF THE APOSTLES PETER AND PAUL.\n\n    Venit Jesus in partes Caesareae Philippi: et reliqua.\n\nMatthew the Evangelist wrote in the evangelical Testament, thus saying,\n\"The Lord came to a district, which is called Caesarea Philippi, and asked\nhis disciples how men spake concerning him. They answered, Some men say\nthat thou art John the Baptist; some men say that thou art Elias; some\nJeremias, or some other prophet. Jesus then said, What say ye that I am?\nPeter answered him, Thou art Christ, Son of the living God. The Lord said\nto him in answer, Blessed art thou, Simon, son of a dove, for flesh and\nblood hath not revealed to thee this belief, but my Father who is in\nheaven. I say to thee, thou art of stone, and on this stone I will build my\nchurch, and the gates of hell may not aught against it. I will commit to\nthee the key of the kingdom of heaven, and whatsoever thou shalt bind on\nearth, that shall be bound in heaven; and whatsoever thou shalt unbind on\nearth, that shall be unbound in heaven.\"\n\nBeda the expositor reveals to us the mystery of this reading, and says,\nthat Philip the tetrarch built the city of Caesarea, and, in honour of the\nemperor Tiberius, under whom {367} he governed, devised for the city the\nname of Caesarea, and in memorial of himself added to the name, 'Philippi,'\nthus saying, 'Caesarea Philippi,' as though the city were so named in\nhonour of them both.\n\nWhen Jesus drew near to the district, he asked, how the men of the world\nspake of him: not as though he knew not the speeches of men concerning him,\nbut he would, by a true confession of the right belief, destroy the false\nimagination of erring men. His apostles answered him, \"Some men say that\nthou art John the Baptist, some say that thou art Elias, some Jeremias, or\none of the prophets.\" The Lord then asked, \"What say ye that I am?\" as if\nhe had thus said, 'Now the men of the world thus erroneously know me, how\ndo ye, who are gods, know me?' The expositor said 'gods,' because the true\nGod, who alone is Almighty, has granted that dignity to his chosen, that he\ncalls them gods. The obedient Peter answered him, \"Thou art Christ, Son of\nthe living God.\" He said 'of the living God,' in distinction from the false\ngods, which the heathen nations, by various error deceived, worshipped.\n\nSome of them believed in dead giants, and raised precious idols to them,\nand said that they were gods, on account of the great strength they had:\nyet were their lives very criminal and opprobrious; of whom the prophet\nsaid, \"The idols of the heathen are of gold and of silver, men's handiwork:\nthey have a dumb mouth and blind eyes, deaf ears and unhandling hands, feet\nwithout pace, body without life.\" Some of them believed in the sun, some in\nthe moon, some in fire, and in many other creatures: they said that on\naccount of their fairness they were gods.\n\nNow Peter manifestly distinguished the true belief, when he said, \"Thou art\nChrist, Son of the living God.\" He is the living God who has life and\nexistence through himself, without beginning, and who created all creatures\nthrough his own Son, that is, his Wisdom, and to them all gave life {369}\nthrough the Holy Ghost. In these three persons is one Godhead, and one\nnature, and one work indivisibly.\n\nThe Lord said to Peter, \"Blessed art thou, son of a dove.\" The Holy Ghost\nappeared over Christ in likeness of a dove. Now Jesus called Peter the\nchild of a dove, because he was filled with meekness and with the grace of\nthe Holy Ghost. He said, \"Neither flesh nor blood hath revealed unto thee\nthis belief, but my Father who is in heaven.\" His fleshly condition is\ncalled flesh and blood. He had not that intelligence through parental love,\nbut the Heavenly Father gave this belief into Peter's heart through the\nHoly Ghost.\n\nThe Lord said to Peter, \"Thou art of stone.\" For the strength of his\nbelief, and for the steadfastness of his profession he received that name,\nbecause he had attached himself with firm mind to Christ, who is called\n'stone' by the apostle Paul. \"And I will build my church upon this stone:\"\nthat is, on that faith which thou professest. All God's church is built on\nthat stone, that is, upon Christ; for he is the foundation of all the\nfabrics of his own church. All God's churches are accounted as one\ncongregation, and that is constructed of chosen men, not of dead stones;\nand all the building of those living stones is founded on Christ; for we,\nthrough that belief, are accounted his limbs, and he is the head of us all.\nHe who builds not from that foundation, his work falls to great perdition.\n\nJesus said, \"The gates of hell may not aught against my church.\" Sins and\nerroneous doctrine are the gates of hell, because they lead the sinful, as\nit were through a gate, into hell-torment. Many are the gates, but none of\nthem can do aught against the holy church, which is built upon that fast\nstone, Christ; for the faithful man, through the protection of Christ,\navoids the perils of diabolical temptations.\n\nHe said, \"I will commit to thee the key of the kingdom of heaven.\" That key\nis not of gold nor of silver, nor forged of any substance, but is the power\nwhich Christ gave him, {371} that no man shall come into God's kingdom,\nunless the holy Peter open to him the entrance. \"And whatsoever thou shalt\nbind on earth, that shall be bound in heaven; and whatsoever thou shalt\nunbind on earth, that shall be unbound in heaven.\" This power he then gave\nto Peter and likewise afterwards, ere his ascension, to all his apostles,\nwhen he blew on them, thus saying, \"Receive the Holy Ghost: the sins of\nthose men which ye forgive shall be forgiven; and from those to whom ye\nrefuse forgiveness, forgiveness shall be withdrawn.\"\n\nThe apostles will not bind any righteous man with their anathema, nor also\nmercifully unbind the sinful, unless he with true repentance return to the\nway of life. The same power has the Almighty granted to bishops and holy\nmass-priests, if they carefully hold it according to the evangelical\nvolume. But the key is especially committed to Peter, that every people may\nwith certainty know, that whosoever deviates from the unity of the faith\nwhich Peter then professed to Christ, to him will be granted neither\nforgiveness of sins nor entrance into the kingdom of heaven.\n\nOF THE PASSION OF THE APOSTLES PETER AND PAUL.\n\nWe will after this gospel relate to you the lives and end of those apostles\nin a short narrative, because their passion is everywhere fully set forth\nin the English tongue.\n\nAfter the Lord's ascension Peter was preaching the faith to the nations\nwhich are called Galatia, Cappadocia, Bithynia, Asia, Italy. Afterwards,\nafter a space of ten years, he returned to Rome, preaching the gospel; and\nin that city he set his episcopal seat, and there sat five and twenty\nyears, teaching the Roman citizens the glories of God, with many miracles.\nHis adversary in all his course was a certain magician, who was called\nSimon. This magician was filled {373} with the accursed spirit to that\ndegree, that he said that he was Christ, the Son of God, and with his magic\ncorrupted the faith of the people.\n\nThen it happened that the corpse of a widow's son was borne where Peter was\npreaching. He said to the people and to the magician, \"Draw near to the\nbier, and believe that his preaching is true who raises the dead to life.\"\nSimon was hereupon emboldened by the spirit of the devil, and said, \"As\nsoon as I shall have raised the dead, kill my adversary Peter.\" The people\nanswered him, \"We will burn him alive.\" Simon then, through the devil's\ncraft, made the corpse of the dead to move. The people then imagined that\nhe was restored to life: but Peter cried above all, \"If he be restored to\nlife, let him speak to us, and stand up; let him taste food, and return\nhome.\" The people then exclaimed with loud voice, \"If Simon do this not, he\nshall undergo the punishment which he devised for thee.\" Simon at these\nwords was angry, and was fleeing away, but the people with unmeasured\nreproach seized on him.\n\nThe apostle of God then drew near to the corpse with outstretched arms,\nthus praying, \"Thou, beloved Lord, who hast sent us to preach thy faith,\nand hast promised us that we might, through thy name, drive away devils,\nand heal the sick, and raise up the dead, raise up now this lad, that this\npeople may know that there is no God but thou alone, with thy Father and\nthe Holy Ghost.\" After this prayer the dead rose up, and with bended knees\nsaid to Peter, \"I saw Jesus Christ, and he sent his angels forth at thy\nprayer, that they might lead me to life.\" The people then crying with one\nvoice said, \"There is one God that Peter preaches:\" and would burn the\nmagician, but Peter forbade them, saying, that Jesus had taught them the\nrule, that they should requite evil with good.\n\nSimon, when he had escaped from the people, tied a huge mastiff within the\ngate where Peter had his dwelling, that he {375} might suddenly devour him.\nBut Peter came and untied the mastiff with this injunction, \"Run, and say\nto Simon, that he no longer with his magic deceive God's people, whom he\nbought with his own blood.\" And he forthwith hastened towards the magician,\nand put him to flight. Peter afterwards thus spake, \"In the name of God I\ncommand thee that thou fasten no tooth on his body.\" The dog, when he might\nnot hurt his body, tore his garments piecemeal from his back, and, howling\nlike a wolf, drove him along the walls, in sight of the people. He then\nescaped from the dog, and for a long time after, for shame, was not seen in\nRome.\n\nAfter a time he got some one to speak of him to the emperor Nero, and it\nhappened that the accursed persecutor associated the devil's minister in\nhis friendship. When this had taken place, Christ appeared to Peter in a\nghostly vision, and encouraged him with this incitement, \"The magician\nSimon and the cruel Nero are filled with the spirit of the devil, and\nmachinate against thee, but be thou not afraid; I will be with thee, and I\nwill send my servant Paul for thy comfort, who shall enter into Rome\nto-morrow, and ye shall fight in ghostly conflict against the magician, and\nshall cast him into the abyss of hell, and ye shall afterwards together\ncome to my kingdom with the triumph of martyrdom.\"\n\nNon passus est Paulus, quando vinctus Romam perductus est, sed post aliquot\nannos, quando sponte illuc iterum reversus est. This in sooth so happened.\nOn the next day Paul came into the city, and each of them received the\nother with great joy, and they were together seven months preaching within\nthe city the way of life to the people. People without number then inclined\nto christianity through the teaching of Peter; and also Livia the emperor's\nconsort, and the wife of his chief officer, Agrippina, were so imbued with\nthe faith, that they eschewed the intercourse of their husbands. Through\nthe preaching of Paul the servants and domestics of the {377} emperor\nbelieved, and after their baptism would not return to his family.\n\nSimon the magician then wrought a brazen serpent, moving as if it were\nalive, and made the idols of the heathens laughing and moving; and he\nhimself suddenly appeared up in the air. On the other hand Peter healed the\nblind, and the halt, and the possessed of devils, and raised up the dead,\nand said to the people that they should flee from the magic of the devil,\nlest they should be deceived by his wiles. This was then made known to the\nemperor, and he commanded the magician to be fetched to him, and also the\napostles. Simon changed his appearance before the emperor, so that he\nsuddenly seemed a boy, and afterwards a hoary man; sometimes in a woman's\nperson, and again instantly in childhood.\n\nWhen Nero saw that, he imagined that he was the Son of God. Peter said that\nhe was God's adversary, and guilty of false magic, and said that he was\ncertainly the devil in human substance. Simon said, \"It is not fitting that\nthou, king, shouldst listen to the words of a false fisher; but I will no\nlonger bear this contumely: I will now command my angels to avenge me on\nthis fisher.\" Peter said, \"I fear not thy accursed spirits, but they will\nbecome terrified through the faith of my Lord.\" Nero said, \"Fearest thou\nnot, Peter, the powers of Simon, who manifests to thee his divinity by\nmiracles? \" Peter said, \"If he have divinity, then let him say what I\nthink, or what I will do.\" Nero said, \"Tell me, Peter, in speech apart,\nwhat thou thinkest.\" He then bent to the emperor's ear, and ordered a\nbarley loaf to be privately brought to him; and he blessed the loaf, and\nbrake, and wrapt it in his two sleeves, thus saying, \"Say now, Simon, what\nI thought, or said, or did.\" He was then wroth, for he could not open\nPeter's secret, and caused by magic large dogs to come, and rush towards\nPeter; but Peter showed the blessed bread to the dogs, and they\nstraightways vanished from their {379} sight. He then said to the emperor,\n\"Simon threatened me with his angels, now he sends dogs to me; because he\nhas not divine angels, but has doglike.\" Nero said, \"What is now, Simon? I\nween we are overcome.\" Simon answered, \"Thou good king, no one knows men's\nthoughts but God alone.\" Peter answered, \"Undoubtedly thou liest that thou\nart God, now thou knowest not men's thoughts.\"\n\nNero then turned to Paul, and said, \"Why sayest thou no word? Or who has\ntaught thee? or what hast thou taught with thy preaching?\" Paul answered\nhim, \"O sir, why shall I answer this lost adversary? If thou wilt obey his\nwords, thou wilt injure thy soul, and also thy kingdom. Concerning my\nteaching, which thou askest, I will answer thee. Jesus, who while present\ntaught Peter, the same by revelation taught me; and I have filled with the\nprecepts of God from Jerusalem until I came to Illyricum. I taught that men\nshould love and honour each other. I taught the rich not to exalt\nthemselves, nor to place their hope in false wealth, but in God alone. I\ntaught men of moderate means to be frugal in their food and clothing. I\nenjoined the poor to rejoice in their indigence. Fathers I exhorted to\nbring up their children in the fear of God. Children I enjoined to be\nobedient to the salutary admonitions of father and mother. I taught\nhusbands to keep inviolate their wedlock, because that which a man punishes\nin an adulterous wife, God will avenge in an adulterous husband. I exhorted\npious wives inwardly to love their husbands, and with awe obey them as\nmasters. I taught masters to be kind to their servants; because they are\nbrothers before God, the master and the servant. I commanded serving men\nfaithfully and as God to serve their masters. I taught all believing men to\nworship one God Almighty and invisible. I learned not this lore of any\nearthly man, but {381} Jesus Christ spake to me from heaven, and sent me to\npreach his doctrine to all nations, thus saying, 'Go thou throughout the\nworld, and I will be with thee, and whatsoever thou sayest or doest, I will\njustify it.'\" The emperor was then astonished at these words.\n\nSimon said, \"Thou good king, thou understandest not the plot of these two\nmen against me. I am the Truth, but these thwart me. Command now a high\ntower to be raised, that I may ascend it; for my angels will not come to me\non earth among sinful men: and I will ascend to my father, and I will\ncommand my angels to fetch thee to my kingdom.\" Nero then said, \"I will see\nif thou fulfillest these promises by deeds;\" and then bade the tower be\nraised with great haste on the smooth field, and commanded all his people\nto come together to this spectacle. The magician then ascended the tower\nbefore all the people, and with outstretched arms began to fly in the air.\n\nPaul said to Peter, \"Brother, thou wast chosen of God before me, to thee it\nis fitting that thou cast down this minister of the devil with thy prayers;\nand I will also bend my knees to that prayer.\" Peter then looked towards\nthe flying magician, thus saying, \"I conjure you, accursed spirits, in the\nname of Christ, to forsake the magician whom ye bear betwixt you;\" and the\ndevils instantly forsook him, and he falling brake into four pieces. The\nfour pieces clave to four stones, which are for witness of the apostolic\ntriumph to this day. Peter's patience allowed the hellish fiends to bear\nhim somewhile up through the air, that in his fall he might descend the\nmore violently; and that he, who menacingly a little before would fly with\ndevilish wings, might suddenly lose his footing. It was befitting him to be\nraised up on high, that, in the sight of all the people, falling down, he\nmight seek the earth.\n\nNero then commanded Peter and Paul to be held in bonds, and the pieces of\nSimon's carcase to be guarded by a watch: {383} he weened that he could\narise from death on the third day. Peter said, \"This Simon will not be\nrequickened before the general resurrection, but he is condemned to\neverlasting torments.\" Then God's adversary, Nero, with the counsel of his\nchief officer Agrippa, commanded Paul to be beheaded, and Peter hanged on a\ncross. Paul then, at the executioner's command, bowed his neck under the\nsword's edge, and Peter ascended the cross. While he was being led to the\ncross, he said to the executioners, \"I beseech you, turn my head down, and\nstretch my feet towards heaven: I am not worthy to hang as my Lord. He\ndescended from heaven for the redemption of the world, and therefore were\nhis feet turned downwards. He now calls me to his kingdom; turn therefore\nmy foot-soles to the heavenly way.\" And the executioners granted him this.\n\nThen would the christian people slay the emperor, but Peter stilled them\nwith these words: \"My Lord a few days ago manifested to me that I should\nfollow his footsteps with this suffering: now, my children, hinder not my\nway. My feet are now turned to the heavenly life. Rejoice with me; now\nto-day I shall receive the reward of my tribulation.\" He was then praying\nhis Lord with these words: \"My Saviour, I commit to thee thy sheep, which\nthou didst entrust to me: they will not lack a shepherd when they have\nthee.\" And with these words he gave up his ghost.\n\nTogether they went, Peter and Paul, on this day, triumphant to the heavenly\ndwelling, in the six and thirtieth year after Christ's passion, with whom\nthey continue to eternity. Igitur Hieronymus et quique alii auctores\ntestantur, quod in una die simul Petrus et Paulus martyrizati sunt.\n\nImmediately after their passion there came beauteous men, and unknown to\nall the people: they said that they came from Jerusalem, that they might\nbury the bodies of the apostles; and so did with great honour, and said to\nthe people, that {385} they might greatly rejoice at having such patrons in\ntheir proximity.\n\nKnow ye also that this worst of kings, Nero, could not hold his realm after\nthe death of these apostles. It befell that all the people together of the\ncruel emperor hated him, so that they resolved unanimously to bind and\nscourge him to death. When Nero heard of the people's counsel he was\nmortally afraid, and hastened in flight to the wood. Then the rumour sprang\nup that he continued so long in the wood, in cold and hunger, until wolves\ntore him in pieces.\n\nIt happened after that, that Greeks seized the bodies of the apostles, and\nwould take them with them eastward. There then was suddenly a great\nearthquake, and the Roman people hastened thither, and rescued the bodies,\nin the place which is called the Catacombs, and they preserved them there a\nyear and a half, until the places were built in which they were afterwards\nlaid, with glory and hymns. It is known among all nations that many wonders\nhappened at the tombs of those apostles, through permission of Jesus, to\nwhom be glory and praise ever to eternity. Amen.\n\n       *       *       *       *       *\n\n\nII. KA[=L]. JUL.\n\nNATALE S[=CI] PAULI APOSTOLI.\n\nGodes geladhung wurdhadh thisne daeg dham maeran apostole PAULE to\nwurdhmynte, fordham dhe he is gecweden ealra dheoda l['a]reow: thurh\nsodhfaeste lare waes dheah-hwaedhere his martyrd['o]m samod mid dham\neadigan Petre gefremmed. H['e] waes fram cildh['a]de on dhaere ealdan ['ae]\ngetogen, and mid micelre gecnyrdnysse on dhaere begriwen waes. Aefter\nCristes dhrowunge, dhadha se sodha geleafa aspr['a]ng thurh dhaera apostola\nbodunge, dha ehte he cristenra manna thurh his nytennysse, and sette on\ncwearterne, and eac waes on gedhafunge aet dhaes forman cydheres {386}\nStephanes slege: nis dheah-hwaedhere be him geraed, thaet h['e] handlinga\naenigne man acwealde.\n\n\"He nam dha gewrit aet dham ealdor-biscopum to dhaere byrig Damascum, thaet\nh['e] moste gebindan dha cristenan dhe h['e] on dhaere byrig gemette, and\ngelaedan to Hierusalem. Tha gelamp hit on tham sidhe thaet him com faerlice\nto micel leoht, and hine astrehte to eordhan, and he gehyrde stemne ufan\nthus cwedhende, Saule, Saule, hw['i] ehtst dhu m['i]n? Yfel bidh dhe sylfum\nthaet dhu spurne ongean dha g['a]de. He dha mid micelre fyrhte andwyrde\nthaere stemne, Hwaet eart dhu, leof Hlaford? Him andwyrde seo clypung\nthaere godcundan stemne, Ic eom se Haelend the dhu ehtst: ac ar['i]s nu,\nand far fordh to dhaere byrig; thaer dhe bidh ges['ae]d hwaet dhe\ngedafenige to donne. H['e] ar['a]s dha, ablendum eagum, and his geferan\nhine swa blindne to dhaere byrig gelaeddon. And he dhaer andbidigende ne\nonbyrigde aetes ne waetes binnan dhreora daga faece.\"\n\n\"Waes dha sum Godes dhegen binnan dhaere byrig, his nama waes Annan['i]as,\nto dham spraec Drihten dhysum wordum, Annan['i]a, ar['i]s, and gecum to\nminum dheowan Saulum, se is biddende minre miltsunge mid eornestum mode. He\nandwyrde dhaere drihtenlican stemne, Min Haelend, hu maeg ic hine\ngesprecan, sedhe is ehtere dhinra halgena, dhurh mihte dhaera\nealdor-biscopa? Drihten cwaedh, Far swa ic dhe saede, fordhan dhe h['e] is\nme gecoren faetels, thaet h['e] tobere minne naman dheodum, and cynegum,\nand Israhela bearnum; and he sceal fela dhrowian for minum naman.\nAnnan['i]as dha becom to dham gecorenan cempan, and sette his handa him\non-uppan mid thisre gretinge, Saule, min brodhor, se Haelend, the dhe be\nwege gespraec, sende me widh dh['i]n, thaet thu geseo, and mid tham Halgan\nGaste gefylled sy. Tha, mid dhisum wordum, feollon swylce fylmena of his\neagum, and he dhaerrihte gesihdhe underfeng, and to fulluhte beah. Wunode\ndha sume feawa daga mid tham Godes dheowum binnan dhaere byrig, and mid\nmicelre bylde tham Iudeiscum bodade, thaet Crist, dhe h['i] widhsocon, is\ndhaes Aelmihtigan Godes Sunu. H['i] wurdon swidhlice {388} ablicgede, and\ncwaedon, La h['u], ne is dhes se waelhreowa ehtere cristenra manna:\nh['u]meta bodadh he Cristes geleafan? Saulus sodhlice micclum swydhrode,\nand dha Iudeiscan gescende, mid anraednysse sedhende, thaet Crist is Godes\nSunu.\"\n\n\"Hwaet dha, aefter manegum dagum gereonodon dha Iudeiscan, h['u] h['i]\ndhone Godes cempan acwellan sceoldon, and setton dha weardas to aelcum\ngeate dhaere ceastre. Paulus ongeat heora syrwunge, and dha cristenan hine\ngenamon, and on anre wilian aleton ofer dhone weall. And he ferde ongean to\nHierusalem, and hine gecudhlaehte to dham halgan heape Cristes hiredes, and\nhim cydde h['u] se Haelend hine of heofenum gespraec. Sydhdhan, aefter\nsumum fyrste, com clypung of dham Halgan Gaste to dham geleaffullan werode,\nthus cwedhende, Asendadh Paulum and Barnaban to dham weorce dhe ic h['i]\ngecoren haebbe. Se halga heap dha, be Godes haese and gecorennysse, h['i]\nasendon to laerenne eallum leodscipum be Cristes to-cyme for middangeardes\nalysednysse.\"\n\n\"Barnabas waes dha Paules gefera aet dhaere bodunge to langum fyrste. Dha\naet nextan weardh him gedhuht thaet hi ontwa ferdon, and swa dydon. Paulus\nweardh tha afylled and gefrefrod mid thaes Halgan Gastes gife, and ferde to\nmanegum leodscipum, sawende Godes saed. On sumere byrig he waes twelf\nmonadh, on sumere twa gear, on sumere dhreo, and gesette biscopas, and\nmaesse-preostas, and Godes dheowas; ferde sidhdhan fordh to odhrum\nleodscipe, and dyde swa gelice. Asende thonne eft ongean aerend-gewritu to\ndham geleaffullum dhe he aer taehte, and h['i] swa mid tham gewritum tihte\nand getrymde to lifes wege.\"\n\nWe willadh nu mid sumere scortre trahtnunge thas raedinge oferyrnan, and\ngeopenian, gif heo hwaet digles on hyre haebbende sy. Paulus ehte cristenra\nmanna, na mid nidhe, swa swa dha Iudeiscan dydon, ac he waes midspreca and\nbewerigend thaere ealdan ['ae] mid micelre anraednysse: wende thaet Cristes\ngeleafa waere widherwinna dhaere ealdan gesetnysse: ac se Haelend dhe\ngesette dha ealdan ['ae] mid mislicum {390} getacnungum, se ylca eft on his\nandweardnysse h['i] awende to sodhfaestnysse aefter gastlicre getacnunge.\nTha nyste Paulus dha gastlican getacnunge dhaere ['ae], and waes fordhi\nhyre forespreca, and ehtere Cristes geleafan. God Aelmihtig, the ealle\ndhing w['a]t, geseah his gedhanc, thaet h['e] ne ehte geleaffulra manna\ndhurh andan, ac dhurh ware dhaere ealdan ['ae], and hine dha gespraec of\nheofonum, dhus cwedhende, \"Saule, hw['i] ehtst dhu m['i]n? Ic eom seo\nSodhfaestnys dhe dhu werast; geswic dhaere ehtnysse: derigendlic bidh dhe\nthaet thu spurne ongean tha g['a]de. Gif se oxa spyrndh ongean dha g['a]de,\nhit deredh him sylfum; swa eac hearmadh the dhin gewinn togeanes me.\" He\ncwaedh, \"Hw['i] ehtst dhu m['i]n?\" fordhan dhe he is cristenra manna\nheafod, and besargadh swa hwaet swa his lima on eordhan dhrowiadh, swa swa\nhe dhurh his witegan cwaedh, \"Se dhe eow hrepadh, hit me bidh swa egle\nswylce he hreppe dha seo mines eagan.\" He weardh astreht, thus cwedhende,\n\"Hwaet eart dhu, Hlaford?\" His modignes weardh astreht, and seo sodhe\neadmodnys weardh on him araered. He feoll unrihtwis, and weardh araered\nrihtwis. Feallende he forleas lichamlice gesihdhe, arisende he underfeng\nhis modes onlihtinge. Thry dagas he wunode butan gesihdhe, fordhan dhe he\nwidhs['o]c Cristes aerist on dham dhriddan daege.\n\nAnnanias is gereht, on Hebreiscum gereorde, 'sc['e]p.' Thaet bilewite\nsc['e]p dha gefullode dhone arleasan Saulum, and worhte hine arfaestne\nPaulum. He gefullode dhone wulf and geworhte to lambe. He awende his naman\nmid dheawum; and waes dha sodhfaest bydel Godes geladhunge, sedhe aer mid\nredhre ehtnysse hi geswencte. He wolde forfleon syrewunge Iudeiscre dheode,\nand gedhafode thaet hine man on anre wilian ofer dhone weall nydher\nal['e]t: na thaet h['e] nolde for Cristes geleafan deadh throwian, ac\nfordhi he forfleah dhone ungeripedan deadh, fordhan dhe he sceolde aerest\nmenigne mann mid his micclum wisdome to Gode gestrynan, and sydhdhan mid\nmicelre gedhincdhe to martyrdome his swuran astreccan. Micele maran witu he\ndhrowode sidhdhan for Cristes naman, dhonne he ['ae]r his gecyrrednysse\n{392} cristenum mannum gebude. Saulus se arleasa besw['a]ng dha cristenan,\nac aefter dhaere gecyrrednysse waes se arfaesta Paulus for Cristes naman\noft beswungen. Aene h['e] waes gestaened odh deadh, swa thaet dha ehteras\nhine for deadne leton, ac dhaes on merigen h['e] ar['a]s, and ferde ymbe\nhis bodunge. He waes gelomlice on mycelre frecednysse, aegdher ge on s['ae]\nge on l['a]nde, on westene, betwux sceadhum, on hungre and on dhurste, and\non manegum waeccum, on cyle, and on naecednysse, and on manegum\ncwearternum: swa h['e] onette mid thaere bodunge, swylce h['e] eal mennisc\nto Godes r['i]ce gebringan wolde: aegdher ge mid l['a]re, ge mid gebedum,\nge mid gewritum h['e] symle tihte to Godes willan. He waes gelaed to\nheofonan odh dha dhriddan fleringe, and thaer h['e] geseh and gehyrde Godes\ndigelnysse, dha h['e] ne moste nanum men cydhan. H['e] besargode mid wope\nodhra manna synna, and eallum geleaffullum h['e] aeteowde faederlice lufe.\nMid his hand-craefte he teolode his and his geferena fordhdaeda, and\ndhaer-to-eacan nis nan dhing tocnawen on sodhre eawfaestnysse thaet his\nlareowdom ne gestadhelode. Tha odhre apostoli, be Godes haese, leofodon be\nheora l['a]re unpleolice; ac dheah-hwaedhere Paulus ana, sedhe waes on\nworuld-craefte teld-wyrhta, nolde dha alyfdan bigleofan onf['o]n, ac mid\nagenre teolunge his and his geferena neode foresceawode. His l['a]ra and\nhis drohtnunga sind ['u]s unasmeagendlice, ac se bidh gesaelig the his\nmynegungum mid gecneordnysse gehyrsumadh.\n\nEUANGELIUM.\n\nDixit Simon Petrus ad Iesum: et reliqua.\n\n\"He forl['e]t ealle woruld-dhing, and dham Haelende anum folgode,\" swa swa\ndhis godspel cwydh, dhe ge n['u] aet dhisre dhenunge gehyrdon.\n\n\"On dhaere t['i]de cwaedh Petrus se apostol to dham Haelende, Efne we\nforleton ealle woruld-dhing, and dhe ['a]num fyligadh: hwaet dest dhu us\nthaes to leane?\" et reliqua.\n\nMicel truwa hwearftlode on Petres heortan: he ['a]na spraec {394} for ealne\ndhone heap, \"We forleton ealle dhing.\" Hwaet forlet Petrus? He waes\nfiscere, and mid dham craefte his teolode, and dheah h['e] spraec mid\nmicelre bylde, \"We forleton ealle dhing.\" Ac micel he forl['e]t, and his\ngebrodhru, dhadha h['i] forleton dhone willan to agenne. Theah hw['a]\nforlaete micele aehta, and ne forlaet dha gitsunge, ne forlaet he ealle\ndhing. Petrus forlet lytle dhing, scripp and net, ac he forlet ealle dhing,\ndhadha he, for Godes lufon, nan dhing habban nolde. He cwaedh, \"We fyligadh\ndhe.\" Nis na fulfremedlic fela aehta to forlaetenne, buton he Gode folgige.\nSodhlice dha haedhenan udhwitan fela dhinga forleton, swa swa dyde\nSocrates, sedhe ealle his aehta behwyrfde widh anum gyldenum wecge, and\nsydhdhan awearp dhone wecg on w['i]dre s['ae], thaet seo gitsung dhaera\naehta his willan ne hr['e]mde, and abrude fram dhaere woruldlican lare dhe\nhe lufode: ac hit ne fremede him swa ged['o]n, fordhan dhe he ne fyligde\nGode, ac his agenum willan, and fordhi naefde dha heofenlican edlean mid\ntham apostolum, the ealle woruld-dhing forsawon for Cristes lufon, and mid\ngehyrsumnysse him fyligdon.\n\nPetrus dha befr['a]n, \"Hwaet sceal us getimian? We dydon swa swa dhu us\nhete, hwaet dest dhu us to edleane? Se Haelend andwyrde, Sodh ic eow secge,\nthaet ge dhe me fyligadh sceolon sittan ofer twelf d['o]msetl on dhaere\nedcynninge, dhonne ic sitte on setle mines maegendhrymmes; and ge dhonne\ndemadh twelf Israhela maegdhum.\" Edcynninge he het thaet gemaenelice\naerist, on dham beodh ure lichaman ge-edcynnede to unbrosnunge, thaet is to\necum dhingum. Tuwa we beodh on dhisum life acennede: seo forme acennednys\nis flaesclic, of faeder and of meder; seo odher acennednys is gastlic,\ndhonne we beodh ge-edcennede on dham halgan fulluhte, on dham us beodh\nealle synna forgyfene, dhurh dhaes Halgan Gastes gife. Seo dhridde\nacennednys bidh on dham gemaenelicum aeriste, on dham beodh ure lichaman\nge-edcennede to unbrosnigendlicum lichaman.\n\nOn dham aeriste sittadh tha twelf apostoli mid Criste on heora {396}\ndomsetlum, and demadh tham twelf maeigdhum Israhela dheode. This\ntwelffealde getel haefdh micele getacnunge. Gif dha twelf maegdha ['a]na\nbeodh gedemede aet dham micclum dome, hwaet dedh thonne seo dhreotteodhe\nmaeigdh, Leui? Hwaet dodh ealle dheoda middangeardes? Wenst dhu thaet h['i]\nbeodh asyndrode fram dham dome? Ac dhis twelffealde getel is geset for\neallum mancynne ealles ymbhwyrftes, for dhaere fulfremednysse his\ngetacnunge. Twelf tida beodh on dham daege, and twelf mondhas on geare;\ntwelf heahfaederas sind, twelf witegan, twelf apostoli; and dhis getel\nhaefdh maran getacnunge dhonne dha ungelaeredan undergitan magon. Is nu\nfordhi mid dhisum twelffealdum getele ealles middangeardes ymbhwyrft\ngetacnod.\n\nTha apostoli and ealle dha gecorenan dhe him geefenlaehton beodh deman on\ndham micclum daege mid Criste. Thaer beodh feower werod aet dham dome, twa\ngecorenra manna, and twa widhercorenra. Thaet forme werod bidh thaera\napostola and heora efenlaecendra, tha dhe ealle woruld-dhing for Godes\nnaman forleton: h['i] beodh dha demeras, and him ne bidh nan d['o]m\ngedemed. Odher endebyrdnys bidh geleaffulra woruld-manna: him bidh d['o]m\ngesett, swa thaet hi beodh asyndrede fram gemanan dhaera widhercorenra,\nthus cwedhendum Drihtne, \"Cumadh to me, ge gebletsode mines Faeder, and\nonfodh thaet r['i]ce dhe eow is gegearcod fram frymdhe middangeardes.\" An\nendebyrdnys bidh thaera widhercorenra, tha the cidhdhe haefdon to Gode, ac\nh['i] ne beeodon heora geleafan mid Godes bebodum: dhas beodh fordemede.\nOdher endebyrdnys bidh thaera haedhenra manna, the nane cydhdhe to Gode\nnaefdon: thisum bidh gelaest se apostolica cwyde, \"Dha dhe butan Godes\n['ae] syngodon, h['i] eac losiadh butan aelcere ['ae].\" To dhisum twam\nendebyrdnyssum cwedh thonne se rihtwisa Dema, \"Gewitadh fram me, ge\nawyrigedan, into dham ecum fyre, the is gegearcod deofle and his awyrgedum\ngastum.\"\n\nThaet godspel cwydh fordh gyt, \"Aelc dhaera dhe forlaet, for {398} minum\nnaman, faeder odhdhe moder, gebrodhru odhdhe geswystru, w['i]f odhdhe\nbearn, land odhdhe gebytlu, be hundfealdum him bidh forgolden, and he\nhaefdh dhaer-to-eacan thaet ece l['i]f.\" Hundfeald getel is fulfremed, and\nse dhe forlaet dha ateorigendlican dhing for Godes naman, he underfehdh tha\ngastlican mede be hundfealdum aet Gode. Dhes cwyde belimpdh swydhe to\nmunuch['a]des mannum, dha dhe for heofenan r['i]ces myrhdhe forlaetadh\nfaeder, and moder, and flaesclice siblingas. H['i] underfodh manega\ngastlice faederas and gastlice gebrodhru, fordhan dhe ealle thaes h['a]des\nmenn, dhe regollice lybbadh, beodh him to faederum and to gebrodhrum\ngetealde, and thaer-to-eacan h['i] beodh mid edleane thaes ecan lifes\ngewelgode. Tha dhe ealle woruld-dhing be Godes haese forseodh, and on\ngemaenum dhingum bigwiste habbadh, h['i] beodh fulfremede, and to dham\napostolum geendebyrde. Dha odhre dhe dhas gedhincdhe nabbadh, thaet hi\nealle heora aehta samod forlaetan magon, h['i] d['o]n thonne dhone dael for\nGodes naman dhe him to onhagige, and him bidh be hundfealdum ['e]celice\ngeleanod swa hwaet swa h['i] be anfealdum hwilwendlice daeladh.\n\nMicel tod['a]l is betwux tham gecyrredum mannum: sume h['i] geefenlaecadh\ntham apostolum, sume h['i] geefenlaecadh Iudan, Cristes bel['ae]wan, sume\nAnnanian and Saphiran, sume Giezi. Tha dhe ealle gewitendlice dhing to\ndhaera apostola efenlaecunge forseodh, for intingan thaes ['e]can lifes,\nh['i] habbadh l['o]f and dha ['e]can edlean mid Cristes apostolum. Se dhe\nbetwux munecum drohtnigende, on mynstres aehtum mid f['a]cne swicadh, he\nbidh Iudan gefera, dhe Crist belaewde, and his wite mid hellwarum\nunderfehdh. Se dhe mid twyfealdum gedhance to mynsterlicre drohtnunge\ngecyrdh, and sumne dael his aehta daeldh, sumne him sylfum gehylt, and\nnaefdh naenne truwan to dham Aelmihtigan, thaet he him foresceawige\nandlyfene and gew['ae]da and odhere neoda, he underfehdh thone awyrgedan\ncwyde mid Annanian and Saphiran, the swicedon on heora agenum aehtum, and\nmid faerlicum deadhe aetforan dham apostolum steorfende {400} afeollon. Se\ndhe on muneclicere drohtnunge earfodhhylde bidh, and gyrndh dhaera dhinga\ndhe h['e] on woruldlicere drohtnunge naefde, odhdhe begitan ne mihte, buton\ntwyn him genealaehdh se hreofla Giezi, thaes witegan cnapan, and thaet\nthaet he on lichaman gedhrowade, thaet dhrowadh thes on his sawle. Se cnapa\nfolgode dham maeran witegan Eliseum: tha com him to sum rice mann of tham\nleodscipe the is Siria geh['a]ten, his nama waes N['a]['a]m['a]n, and he\nwaes hreoflig. Tha becom h['e] to dham Godes witegan Eliseum, on Iudea\nlande, and he dhurh Godes mihte fram dhaere codhe hine gehaelde. Tha bead\nhe dham Godes menn, for his haeldhe, deorwurdhe sceattas. Se witega him\nandwyrde, \"Godes miht the gehaelde, na ic. Ne underf['o] ic dhin feoh:\ndhanca Gode dhinre gesundfulnysse, and br['u]c dhinra aehta.\"\nN['a]['a]m['a]n dha gecyrde mid ealre his fare to his agenre leode.\n\nTha waes dhaes witegan cnapa, Gyezi, mid gitsunge undercropen, and of-arn,\ndhone dhegen N['a]['a]m['a]n dhus mid wordum liccetende, \"Nu faerlice comon\ntweigra witegena bearn to minum lareowe: asend him twa scrud and sum pund.\"\nSe dhegen him andwyrde, \"Waclic bidh him swa lytel to sendenne; ac genim\nfeower scrud and twa pund.\" He dha gewende ongean mid tham sceattum, and\nbediglode his faer widh thone witegan. Se witega hine befr['a]n, \"Hwanon\ncome dhu, Giezi?\" He andwyrde, \"Leof, naes ic on nanre fare.\" Se witega\ncwaedh, \"Ic geseah, dhurh Godes G['a]st, tha se dhegen alyhte of his\ncraete, and eode togeanes dhe, and dhu name his sceattas on feo and on\nreafe. Hafa dhu eac fordh mid dham sceattum his hreoflan, dhu and eal dhin\nofspring on ecnysse.\" And h['e] gewende of his gesihdhe mid snaw-hwitum\nhreoflan beslagen.\n\nIs nu fordhi munuch['a]des mannum mid micelre gecnyrdnysse to forbugenne\ndhas yfelan gebysnunga, and geefenlaecan tham apostolum, thaet h['i], mid\nhim and mid Gode, thaet ['e]ce l['i]f habban moton. Amen.\n\nJUNE XXX.\n\nTHE NATIVITY OF ST. PAUL THE APOSTLE.\n\nThe church of God celebrates this day in honour of the great Apostle PAUL,\nfor he is called the teacher of all nations: though his martyrdom, for true\ndoctrine, was accomplished with the blessed Peter's. He had from childhood\nbeen bred up in the old law, and by great diligence was therein deeply\nimbued. After Christ's passion, when the true faith had sprung up through\nthe preaching of the apostles, he persecuted christian men through his\nignorance, and set them in prison, and was also consenting to the slaying\nof the first {387} martyr Stephen: it is not, however, read of him that he\nkilled any man with his own hands.\n\n\"He took then letters of the high priests for the city of Damascus, that he\nmight bind the christians that he found in the city, and lead them to\nJerusalem. Then it happened on the journey that a great light came suddenly\non him, and prostrated him on the earth, and he heard a voice from above\nthus saying, Saul, Saul, why persecutest thou me? Evil will it be to thee\nto spurn against the goad. He then in great fright answered the voice, Who\nart thou, dear Lord? The calling of the divine voice answered him, I am\nJesus whom thou persecutest: but arise now, and go forth to the city; there\nshall it be said unto thee what it befitteth thee to do. He arose then with\nblinded eyes, and his companions led him thus blind to the city. And there\nabiding he tasted neither meat nor drink for a space of three days.\"\n\n\"There was then a servant of God within the city, his name was Ananias, to\nwhom the Lord spake in these words, Ananias, arise, and go to my servant\nSaul, who is praying for my mercy with earnest mind. He answered the divine\nvoice, My Saviour, how may I speak to him who is the persecutor of thy\nsaints, through the power of the chief priests? The Lord said, Go as I have\nsaid to thee, for he is to me a chosen vessel, to bear my name to nations,\nand to kings, and to the children of Israel; and he shall suffer much for\nmy name. Ananias went then to the chosen champion, and set his hands upon\nhim with this greeting, Saul, my brother, Jesus, who spake to thee on the\nway, hath sent me to thee, that thou mayest see, and be filled with the\nHoly Ghost. Then with these words there fell as it were films from his\neyes, and he straightways received sight, and submitted to baptism. He\ncontinued then some few days with the servants of God within the city, and\nwith great boldness preached to the Jews, that Christ, whom they had\ndenied, is the Son of Almighty God. They were greatly astonished, and said,\nWhat! is not this {389} the cruel persecutor of christian men: how\npreacheth he the faith of Christ? But Saul increased much in strength, and\nshamed the Jews, with steadfastness verifying that Christ is the Son of\nGod.\"\n\n\"Then after many days the Jews deliberated how they might kill the champion\nof God, and set wards at every gate of the city. Paul got knowledge of\ntheir machination, and the christians took him, and let him down over the\nwall in a basket. And he went again to Jerusalem, and announced himself to\nthe holy fellowship of Christ's family, and made known to them how Jesus\nhad spoken to him from heaven. After some time a voice came from the Holy\nGhost, to the faithful company, thus saying, Send Paul and Barnabas to the\nwork for which I have chosen them. The holy fellowship then, by God's\ncommand and election, sent them to teach all countries concerning the\ncoming of Christ for the redemption of the world.\"\n\n\"Thus was Barnabas Paul's companion in preaching for a long time, when at\nlast it seemed good to them to go apart, and they did so. Paul was then\nfilled and comforted with the grace of the Holy Ghost, and went to many\ncountries, sowing God's seed. In one city he was twelve months, in one two\nyears, in one three, and appointed bishops, and mass-priests, and servants\nof God; he went afterwards to another country, and did in like manner. But\nhe sent back letters to those whom he before had taught, and so by those\nletters stimulated and confirmed them in the way of life.\"\n\nWe will now run over this reading with a short exposition, and explain any\nobscurity there may be contained in it. Paul persecuted christian men, not\nwith hate, as the Jews did, but he was a partizan and defender of the old\nlaw with great steadfastness: he thought that the faith of Christ was an\nadversary to the old covenant: but Jesus who had established the old law by\ndivers miracles, the same afterwards by his {391} presence changed it to\ntruth, according to its ghostly signification. Now Paul knew not the\nghostly signification of that law, and was therefore its advocate, and a\npersecutor of the faith of Christ. God Almighty, who knows all things, saw\nhis thoughts, that he did not persecute faithful men from rancour, but for\nthe defence of the old law, and spake to him from heaven, thus saying,\n\"Saul, why persecutest thou me? I am the Truth which thou defendest; cease\nfrom persecution: hurtful will it be to thee to spurn against the goad. If\nthe ox spurneth against the goad, it hurteth himself; so also harmeth thee\nthy warfare against me.\" He said, \"Why persecutest thou me?\" because he is\nthe head of christian men, and bewails whatsoever his limbs suffer on\nearth, as he said through his prophet, \"He who toucheth you, it shall be to\nme as painful as if he touched the sight of my eye.\" He was prostrated,\nthus saying, \"Who art thou, Lord?\" His pride was prostrated, and true\nhumility was raised up in him. He fell unrighteous, and was raised\nrighteous. Falling he lost bodily sight, rising he received his mind's\nenlightening. Three days he continued without sight, because he had denied\nthe resurrection of Christ on the third day.\n\nAnanias signifies in the Hebrew tongue, _sheep_. The gentle sheep then\nbaptized the impious Saul, and made him the pious Paul. He baptized the\nwolf and made him a lamb. He changed his name with his character; and he\nwas then a true proclaimer of God's church, who had before afflicted it\nwith fierce persecution. He would flee from the machination of the Jewish\npeople, and consented to be let down in a basket over the wall: not because\nhe would not suffer death for the faith of Christ, but because he would\nflee from immature death; for he had first to gain many a man to God by his\ngreat wisdom, and afterwards with great honour stretch out his neck to\nmartyrdom. Much greater torments he suffered afterwards for Christ's name,\nthan he had ordered for {393} christian men before his conversion. Saul the\nimpious scourged the christians, but after his conversion the pious Paul\nfor the name of Christ was often scourged. Once he was stoned almost to\ndeath, so that his persecutors left him for dead, but in the morning he\narose and went about his preaching. He was frequently in great peril, both\nby sea and by land, in the waste, among thieves, from hunger and from\nthirst, and from many watchings, from cold, and from nakedness, and from\nmany prisons: he so hastened with his preaching, as though he would bring\nall mankind to God's kingdom: as well with precepts as with prayers and\nwith letters, he ever stimulated to the will of God. He was led to heaven\nas far as the third flooring, and there he saw and heard God's secret,\nwhich he might not make known to any man. He bewailed with weeping the sins\nof other men, and to all the faithful he showed fatherly love. By his\nhandicraft he toiled for his own and his companions' support, and in\naddition thereto there was nothing known in true piety which his\ninstruction did not confirm. The other apostles lived, by God's command, by\ntheir teaching, free from danger; but, nevertheless, Paul alone, who by\nworldly craft was a tent-wright, would not receive the sustenance allowed,\nbut by his own toil provided for his own and his companions' need. His\nprecepts and his acts are to us inscrutable, but happy will he be who obeys\nhis admonitions with diligence.\n\nGOSPEL.\n\n    Dixit Simon Petrus ad Jesum: et reliqua.\n\n\"He forsook all worldly things, and followed Jesus only,\" as this gospel\nsays, which ye now at this service have heard.\n\n\"At that time Peter the apostle said to Jesus, Behold we have left all\nworldly things, and follow thee only: what wilt thou do for us in reward\nthereof?\" etc.\n\nGreat trust revolved in the heart of Peter: he alone spake {395} for the\nwhole company, \"We have forsaken all things.\" What did Peter forsake? He\nwas a fisher, and by that craft provided for himself, and yet he spake with\ngreat boldness, \"We have forsaken all things.\" But he and his brothers\nforsook much, when they forsook the will to possess. Though any one forsake\ngreat possessions, and forsake not avarice, he forsakes not all things.\nPeter forsook little things, scrip and net, but he forsook all things,\nwhen, for love of God, he would have nothing. He said, \"We follow thee.\" It\nis not complete to forsake many possessions, unless a man follow God. For\nthe heathen philosophers forsook many things, as Socrates did, who\nexchanged all his possessions for a wedge of gold, and then cast the wedge\ninto the wide sea, that desire of possessions might not obstruct his will,\nand draw it from the worldly lore that he loved: but it profited him not so\nto do, because he did not follow God, but his own will, and had not\ntherefore heavenly reward with the apostles, who, for love of Christ,\ndespised all worldly things, and with obedience followed him.\n\nPeter then asked, \"What shall become of us? We have done as thou\ncommandedst us, what wilt thou do for us in reward? Jesus answered, Verily\nI say unto you, that ye who follow me shall, at the regeneration, sit on\ntwelve judgement-seats, when I shall sit on the seat of my majesty; and ye\nthen shall judge the twelve tribes of Israel.\" He called the common\nresurrection, regeneration, at which our bodies will be regenerated to\nincorruption, that is to eternity. Twice we are born in this life: the\nfirst birth is fleshly, of father and of mother; the second birth is\nghostly, when we are regenerated at the holy baptism, in which all our sins\nwill be forgiven us, through grace of the Holy Ghost. The third birth is at\nthe common resurrection, at which our bodies will be regenerated to\nincorruptible bodies.\n\nAt the resurrection the twelve apostles will sit with Christ {397} on their\njudgement-seats, and will judge the twelve tribes of the people of Israel.\nThis twelvefold number has great signification. If the twelve tribes only\nwill be judged at the great doom, what then will the thirteenth tribe,\nLevi, do? What will do all the nations of the world? Thinkest thou that\nthey will be sundered from the doom? But this twelvefold number is set for\nall mankind of all the orb, for the perfectness of its signification. There\nare twelve hours in the day, and twelve months in the year; there are\ntwelve patriarchs, twelve prophets, twelve apostles; and this number has a\ngreater import than the unlearned may understand. By this twelvefold number\ntherefore the orb of the whole earth is now signified.\n\nThe apostles and all the chosen who imitated them will be judges on the\ngreat day with Christ. There will be four assemblages at the great doom,\ntwo of chosen men, and two of rejected. The first assemblage will be of the\napostles and their imitators, who forsook all worldly things for the name\nof God: they will be the judges, and to them shall no judgement be judged.\nThe second class will be of faithful men of this world: on them will doom\nbe set, so that they will be sundered from the fellowship of the rejected,\nthe Lord thus saying, \"Come to me, ye blessed of my Father, and receive the\nkingdom which is prepared for you from the beginning of the world.\" One\nclass will be of those rejected, who had knowledge of God, but did not\ncultivate their faith with God's commandments: these will be condemned. The\nother class is of those heathen men, who have had no knowledge of God: on\nthese will be fulfilled the apostolic sentence, \"Those who have sinned\nwithout God's law, shall perish also without any law.\" To these two classes\nthe righteous Judge will then say, \"Depart from me, ye accursed, into the\neverlasting fire, which is prepared for the devil and his accursed\nspirits.\"\n\nThe gospel says yet further, \"Everyone who forsaketh, {399} for my name,\nfather or mother, brothers or sisters, wife or children, land or dwellings,\nshall be requited an hundredfold, and he shall have, in addition thereunto,\neverlasting life.\" An hundredfold number is perfect, and he who forsakes\nperishable things for the name of God, will receive from God ghostly meed\nan hundredfold. This saying is especially applicable to men of monastic\norder, who, for the joy of heaven's kingdom, forsake father, and mother,\nand fleshly relations. They receive many ghostly fathers and ghostly\nbrothers, for all men of that order, who live after rule, are accounted as\ntheir fathers and brothers, and, in addition thereto, they will be enriched\nwith the reward of everlasting life. Those who, at God's behest, despise\nall worldly things, and have their subsistence in common, are perfect, and\nwill be classed with the apostles. Others, who have not the merit of being\nable to forsake all their possessions together, let them then give, for the\nname of God, what portion it may please them, and they will be eternally\nrewarded an hundredfold for whatsoever they singly and temporarily\ndistribute.\n\nThere is a great difference among converted men: some imitate the apostles,\nsome imitate Judas the betrayer of Christ, some Ananias and Sapphira, some\nGehazi. Those who, in imitation of the apostles, despise all transitory\nthings for the sake of everlasting life, shall have praise and everlasting\nreward with Christ's apostles. He who, living among monks, guilefully\ndeceives in the property of the monastery, will be the companion of Judas,\nwho betrayed Christ, and will receive his punishment with the inmates of\nhell. He who with twofold thoughts turns to monastic life, and bestows one\npart of his property, holds one to himself, and has no trust in the\nAlmighty, that he will provide for him food and garments and other needs,\nwill receive the accursed sentence with Ananias and Sapphira, who deceived\nin their own property, and fell dying with sudden death before the\napostles. {401} He who in monastic life is ill-inclined, and yearns for the\nthings which he had not in worldly life nor could obtain, without doubt to\nhim approximates the leper Gehazi, the prophet's servant, and that which he\nsuffered in body, this suffers in his soul. The servant followed the great\nprophet Elisha: then there came to him a rich man of the nation which is\ncalled Syria, his name was Naaman, and he was leprous. He came then to\nGod's prophet, Elisha, in Judea, and he, through God's might, healed him\nfrom that disease. He then offered to the man of God, for his health,\nprecious treasures. The prophet answered him, \"God's might hath healed\nthee, not I. I will not receive thy money: thank God for thy health, and\nenjoy thy possessions.\" Naaman then returned with all his company to his\nown people.\n\nThen was the prophet's servant, Gehazi, beguiled by avarice, and he ran\noff, the officer Naaman thus deceiving by words, \"Now suddenly the sons of\ntwo prophets are come to my master: send him two garments and a pound.\" The\nofficer answered him, \"It will be mean to send him so little; but take four\ngarments and two pounds.\" He then returned with the treasures, and\nconcealed his journey from the prophet. The prophet asked him, \"Whence\ncomest thou, Gehazi?\" He answered, \"Sir, I was on no journey.\" The prophet\nsaid, \"I saw through the Spirit of God, that the officer alighted from his\nchariot, and went towards thee, and thou tookest his treasures in money and\nin raiment. Have also henceforth with the treasures his leprosy, thou and\nall thy offspring for ever.\" And he turned from his sight stricken with\nsnow-white leprosy.\n\nNow it is therefore for monastic men to shun with great care these evil\nexamples, and to imitate the apostles, that they, with them and with God,\nmay have everlasting life. Amen.\n\n       *       *       *       *       *\n\n\n{402} DOMINICA XI. POST PENTECOSTEN.\n\n    Cum adpropinquaret Iesus Hierusalem: et reliqua.\n\n\"On sumere tide waes se Haelend farende to Hierusalem: dhadha he\ngenealaehte thaere ceastre and h['e] h['i] geseah, dha weop h['e] ofer\nh['i]:\" et reliqua.\n\nGregorius se trahtnere cwaedh, thaet se Haelend beweope dhaere ceastre\ntoworpennysse, dhe gelamp aefter his dhrowunge, for dhaere wrace heora\nm['a]ndaeda, thaet h['i] dhone heofenlican Aedheling m['a]nfullice acwellan\nwoldon. He spraec mid woplicre stemne, na to dham weorc-st['a]num, odhdhe\nto dhaere getimbrunge, ac spraec to dham ceastergewarum, tha h['e] mid\nfaederlicere lufe besargode, fordhan dhe h['e] wiste heora forwyrd\nhraedlice toweard. Feowertig geara fyrst Godes mildheortnys forl['e]t dham\nwaelhreowum ceastergewarum to behreowsunge heora m['a]ndaeda, ac h['i] ne\ngymdon nanre daedbote, ac maran m['a]ndaeda gefremedon, swa thaet h['i]\noftorfodon mid stanum dhone forman Godes cydhere Stephanum, and Iacobum,\nIohannes brodher, beheafdodon. Eac dhone rihtwisan Iacobum h['i] ascufon of\ndham temple, and acwealdon, and ehtnysse on dha odhre apostolas setton. Seo\nGodes geladhung, the on dhaere byrig, aefter Cristes dhrowunge, under tham\nrihtwisan Iacobe drohtnigende waes, ferde eal samod of dhaere byrig to anre\nw['i]c widh dha ['e]['a] Iordanen; fordhan dhe him com to Godes h['ae]s,\nthaet hi sceoldon fram dhaere m['a]nfullan stowe faran, aerdham dhe seo\nwracu come. God dha oncneow thaet dha Iudeiscan nanre d['ae]dbote ne\ngymdon, ac m['a] and m['a] heora m['a]ndaeda geyhton: sende him dha to\nRomanisc folc, and h['i] ealle fordyde.\n\nUespasianus hatte se casere, dhe on dham dagum geweold ealles middangeardes\ncynedomes. S['e] asende his sunu Titum to oferwinnenne dha earman\nIudeiscan. Tha gel['a]mp hit swa thaet h['i] waeron gesamnode binnan dhaere\nbyrig Hierusalem, six hund dhusend manna, swylce on anum cwearterne\nbeclysede; and h['i] wurdon dha utan ymbsette mid Romaniscum here swa lange\nthaet dhaer fela dhusenda mid hungre wurdon acwealde; and for dhaere menigu\nman ne mihte h['i] bebyrigan, ac awurpon {404} dha l['i]c ofer dhone weall.\nSume dheah for maeiglicre sibbe h['i] bebyrigan woldon, ac h['i] hraedlice\nfor maegenleaste swulton. Gif hwa hwaet lytles aeniges bigwistes him sylfum\ngearcode, him scuton sona to reaferas, and dhone mete him of dham mudhe\nabrudon. Sume h['i] cuwon heora gesc['y], sume heora haetera, sume streaw,\nfor dhaere micclan angsumnysse dhaes hatan hungres. Hit nis na gedafenlic\nthaet we on dhisum halgan godspelle ealle dha sceamlican yrmdhu gereccan\nthe gelumpon dham ymbsettum Iudeiscum, aerdhan dhe hi on hand g['a]n\nwoldon. Weardh dha se maesta dael dhaera arleasra mid tham bysmerlicum\nhungre adyd, and tha lafe dhaes hungres ofsloh se Romanisca here, and dha\nburh grundlunga towurpon, swa thaet dhaer ne bel['a]f st['a]n ofer\nst['a]ne, swa swa se Haelend ['ae]r mid wope gew['i]tegode. Thaera cnapena\ndhe binnan syxtyne geara ylde waeron, hund-nigontig dhusenda h['i] tosendon\nto gehwylcum leodscipum to dheowte, and on dham earde ne bel['a]f nan dhing\ndhaes awyrgedan cynnes. Seo burh weardh sydhdhan on odhre st['o]we\ngetimbrod, and mid dham Sarasceniscum gesett.\n\nSe Haelend geswutelode for hwilcum intingan dheos tostencednys thaere byrig\ngelumpe, dhadha h['e] cwaedh, \"Fordhan the dhu ne oncneowe dhone timan\ndhinre geneosunge.\" He geneosode dha buruhware dhurh his menniscnysse, ac\nh['i] naeron his gemyndige, nadhor ne dhurh lufe ne thurh ege. Be dhaere\ngymeleaste spraec se witega mid ceorigendre stemne, dhus cwedhende, \"Storc\nand swalewe heoldon dhone timan heora to-cymes, and this folc ne oncneow\nGodes d['o]m.\" Drihten cwaedh to dhaere byrig, \"Gif thu wistest hwaet the\ntoweard is, thonne weope dhu mid me. Witodlice on dhisum daege thu wunast\non sibbe, ac dha toweardan wraca sind nu bediglode fram dhinum eagum.\" Seo\nburuhwaru waes wunigende on woruldlicere sibbe, thatha heo orsorhlice waes\nunderdheodd flaesclicum lustum, and hwonlice h['o]gode ymbe dha toweardan\nyrmdha, dhe hyre dha-gyt bediglode waeron. Gif heo dhaere yrmdhe forewittig\nwaere, ne mihte heo mid orsorgum mode dhaere gesundfulnysse andweardes\nlifes brucan.\n\n{406} Drihten adraefde of dham temple dha c['y]pmen, thus cwedhende, \"Hit\nis awriten, thaet min h['u]s is gebed-h['u]s, and ge hit habbadh gedon\nsceadhum to screafe.\" Thaet tempel waes Gode gehalgod, to his dhenungum and\nlofsangum, and to gebedum dham geleaffullum; ac dha gytsigendan\nealdor-biscopas gedhafedon thaet dhaer cyping binnan gehaefd waere.\nDrihten, dhadha he thaet unriht geseah, he worhte ['a]ne swipe of r['a]pum,\nand h['i] ealle mid gebeate ['u]t-ascynde. Theos todraefednys getacnode dha\ntoweardan toworpennysse dhurh thone Romaniscan here, and se hryre gel['a]mp\nswydhost thurh gyltas dhaera ealdor-biscopa dhe, binnan dham temple\nwunigende, mid gehywedre halignysse thaes folces l['a]c underfengon, and\ndhaera manna ehton dhe butan lace thaet tempel gesohton. Hwaet waes thaet\ntempel buton swylce sceadhena scraef, thatha dha ealdor-biscopas mid\nswylcere gytsunge gefyllede waeron, and dha leaslican ceapas binnan dham\nGodes huse gedhafedon? Hit is on odhrum godspelle awriten, thaet dhaer\nsaeton myneteras, and dhaer waeron gecype hrydheru, and sc['e]p, and\nculfran. On dham dagum, aefter gesetnysse dhaere ealdan ['ae], man offrode\nhrydheru, and sc['e]p, and culfran, for getacnunge Cristes dhrowunge: dha\ntihte seo gitsung tha sacerdas thaet man dhillic orf thaer to ceape haefde,\ngif hw['a] feorran come, and wolde his l['a]c Gode offrian, dhaet h['e] on\ngehendnysse to bicgenne gearu haefde. Drihten dha adraefde dhillice cypan\nof dham halgan temple, fordhan dhe hit naes to nanum ceape araered, ac to\ngebedum.\n\n\"Him dha to genealaehton blinde and healte, and he hi gehaelde, and waes\nlaerende thaet folc daeghwomlice binnan dham temple.\" Se mildheorta\nDrihten, dhe laet scinan his sunnan ofer dha rihtwisan and unrihtwisan\ngelice, and sent renas and eordhlice waestmas g['o]dum and yfelum, nolde\nofteon his lare tham dhwyrum Iudeiscum, fordhan dhe manega waeron g['o]de\nbetwux tham yfelan, the mid dhaere lare gebeterode waeron, theah dhe dha\nthwyran hyre widhcwaedon. H['e] eac mid wundrum dha lare getrymde, thaet\ndha gecorenan dhy geleaffulran waeron: and dha widhercorenan nane beladunge\nnabbadh, fordhan dhe h['i] ne {408} dhurh godcunde tacna, ne thurh\nl['i]flice lare, tham sodhfaestan Haelende gelyfan noldon. Nu cwydh se\neadiga Gregorius, thaet heora toworpennys haefdh sume gelicnysse to\ngehwilcum thwyrlicum mannum, the blissiadh on yfel-daedum, and on dham\nwyrstan dhingum faegniadh. Swilcera manna besargadh se mildheorta Drihten\ndaeghwomlice, sedhe dha tha losigendlican buruhware mid tearon bem['ae]nde.\nAc gif h['i] oncneowon dha genidherunge the him onsihdh, h['i] mihton h['i]\nsylfe mid sarigendre stemne heofian.\n\nSodhlice dhaere losigendlican sawle belimpdh thes aefterfiligenda cwyde,\n\"On dhysum daege thu wunast on sibbe, ac seo towearde wracu is nu bediglod\nfram dhinum eagum.\" Witodlice seo dhwyre sawul is on sibbe wunigende on\nhire daege, thonne heo on gewitendlicere tide blissadh, and mid wurdhmyntum\nbidh up-ahafen, and on hwilwendlicum bricum bidh ungefoh, and on\nflaesclicum lustum bidh tolysed, and mid nanre fyrhte thaes toweardan wites\nne bidh geegsod, ac bedygeladh hire sylfre dha aefterfiligendan yrmdha;\nfordhan gif heo embe dha smeadh, thonne bidh seo woruldlice bliss mid\nthaere smeagunge gedrefed. Heo haefdh dhonne sibbe on hire daege, dhonne\nheo nele dha andweardan myrhdhe gew['ae]can mid n['a]nre care thaere\ntoweardan ungesaeldhe, ac gaedh mid beclysedum eagum to dham witnigendlicum\nfyre. Seo sawul dhe on dhas wisan nu drohtnadh, heo is to geswencenne\ndhonne dha rihtwisan blissiadh; and ealle dha ateorigendlican dhing, the\nheo nu to sibbe and blisse taladh, beodh hire dhonne to byternysse and to\nceaste awende; fordhan dhe heo micele sace widh h['i] sylfe haefdh, hw['i]\nheo dha genidherunge, dhe heo dhonne dholadh, nolde aer on life mid aenigre\ncarfulnysse foresceawian. Be dham is awriten, \"Eadig bidh se man the symle\nbidh forhtigende; and sodhlice se heardmoda befyldh on yfel.\" Eft on odhre\nstowe mynegadh thaet halige gewrit, \"On eallum dhinum weorcum beo dhu\ngemyndig thines endenextan daeges, and on ecnysse dhu ne syngast.\"\n\nSeo halige raeding cwydh, \"Se tyma cymdh thaet dhine fynd dhe ymbsittadh\nmid ymbtrymminge, and dhe on aelce healfe {410} genyrwiadh, and to eordhan\nthe astreccadh, and dhine bearn samod dhe on dhe sind.\" Thaera sawla fynd\nsind dha hellican gastas the besittadh thaes mannes fordhsidh, and his\nsawle, gif heo fyrenful bidh, to dhaere geferr['ae]dene heora agenre\ngenidherunge mid micelre angsumnysse laedan willadh. Tha deoflu aeteowiadh\nthaere synfullan sawle aegdher ge hyre yfelan gedhohtas, and dha\nderigendlican spraeca, and dha m['a]nfullan daeda, and h['i] mid\nmaenigfealdum dhreatungum geangsumiadh, thaet heo on dham fordhsidhe\noncn['a]we mid hwilcum feondum heo ymbset bidh, and dheah n['a]n ut-faer ne\ngemet, hu heo dham feondlicum gastum odhfleon mage. To eordhan heo bidh\nastreht dhurh hire scylda oncnawennysse, dhonne se lichama the heo on\nleofode to duste bidh formolsnod. Hire bearn on deadhe hreosadh, dhonne dha\n['u]nalyfedlican gedhohtas, dhe heo nu acendh, beodh on dhaere endenextan\nwrace eallunga toworpene, swa swa se sealm-sceop be dham gyddigende sang,\n\"Nelladh ge getruwian on ealdormannum, ne on manna bearnum, on dham nis nan\nh['ae]l. Heora gast gewit, and h['i] to eordhan gehwyrfadh, and on dham\ndaege losiadh ealle heora gedhohtas.\"\n\nSodhlice on dham godspelle fyligdh, \"And h['i] ne forl['ae]tadh on dhe\nst['a]n ofer st['a]ne.\" Thaet dhwyre mod, thonne hit geh['y]pdh yfel ofer\nyfele, and thwyrnysse ofer thwyrnysse, hwaet dedh hit buton swilce hit\nlecge st['a]n ofer st['a]ne? Ac dhonne seo sawul bidh to hire witnunge\ngelaed, dhonne bidh eal seo getimbrung hire smeagunge toworpen; fordhan dhe\nheo ne oncneow dha t['i]d hire geneosunge. On manegum gemetum geneosadh se\nAelmihtiga God manna sawla; hwiltidum mid lare, hwilon mid wundrum, hwilon\nmit untrumnyssum; ac gif heo dhas geneosunga forgymeleasadh, dham feondum\nheo bidh betaeht on hire geendunge, to ecere witnunge, tham dhe heo ['ae]r\non life mid healicum leahtrum gehyrsumode. Thonne beodh dha hire witneras\non dhaere hellican susle, dha dhe ['ae]r mid mislicum lustum hi to dham\nleahtrum forspeonon.\n\nDrihten eode into dham temple, and mid swipe dha cypan ut-adraefde. Tha\ncypmen binnon dham temple getacnodon {412} unrihtwise l['a]reowas on Godes\ngeladhunge. Dhaer waeron gecype oxan, and sc['e]p, and culfran, and thaer\nsaeton myneteras. Oxa teoladh his hlaforde, and se lareow syldh oxan on\nGodes cyrcan, gif he begaedh his hlafordes teolunga, thaet is, gif he\nbodadh godspel his underdheoddum, for eordhlicum gestreonum, and na for\ngodcundre lufe. Mid sceapum he mangadh, gif he dysigra manna herunga cepdh\non arfaestum weorcum. Be swylcum cwaedh se Haelend, \"Hi underfengon edlean\nheora weorca;\" thaet is se hlisa idelre herunge, dhe him gecweme waes.\n\nSe l['a]reow bidh culfran cypa, the nele dha gife, dhe him God forgeaf\nbutan his geearnungum, odhrum mannum butan sceattum nytte d['o]n; swa swa\nCrist sylf taehte, \"Butan ceape ge underfengon dha gife, sylladh h['i]\nodhrum butan ceape.\" Se dhe mid gehywedre halignysse him sylfum teoladh on\nGodes geladhunge, and nateshw['o]n ne caradh ymbe Cristes teolunge, se bidh\nuntwylice mynet-cypa getalod. Ac se Haelend todraefdh swylce cypan of his\nhuse, dhonne h['e] mid genidherunge fram geferraedene his gecorenra h['i]\ntotwaemdh.\n\n\"Min h['u]s is gebed-h['u]s, and ge hit habbadh ged['o]n sceadhum to\nscraefe.\" Hit get['i]madh forwel oft thaet dha dhwyran becumadh to micclum\nh['a]de on Godes geladhunge, and h['i] dhonne gastlice ofsleadh mid heora\nyfelnysse heora underdheoddan, dha dhe h['i] sceoldon mid heora benum\ngel['i]ffaestan. Hwaet sind dhyllice buton sceadhan? Anes gehwilces\ngeleaffulles mannes m['o]d is Godes h['u]s, swa swa se apostol cwaedh,\n\"Godes tempel is halig, thaet ge sind.\" Ac thaet m['o]d ne bidh na\ngebed-h['u]s, ac sceadhena scraef, gif hit forlysdh unscaedhdhignysse and\nbilewitnysse sodhre halignysse, and mid dhwyrlicum gedhohtum h['o]gadh\nodhrum dara.\n\n\"And he waes taecende daeghwomlice binnan dham temple.\" Crist laerde dha\nthaet folc on his andweardnysse, and he laerdh nu daeghwomlice geleaffulra\nmanna m['o]d mid godcundre l['a]re smeadhancellice, thaet h['i] yfel\nforbugon and g['o]d gefremman. Ne bidh na fulfremedlic tham gelyfedan thaet\nh['e] yfeles geswice, buton h['e] g['o]d gefremme. Se eadiga Gregorius\ncwaedh, \"Mine gebrodhru, ic wolde eow ane lytle race gereccan, seo maeig\ndhearle eower m['o]d getimbrian, gif ge mid gymene h['i] gehyran {414}\nwylladh. Sum aedhelboren mann waes on dhaere scire Ualeria, se waes\ngeh['a]ten Crisaurius, se waes swa micclum mid leahtrum afylled swa micclum\nswa h['e] waes mid eordhlicum welum gewelgod. He waes todhunden on\nmodignysse, and his flaesclicum lustum underdheod, and mid ungefohre\ngytsunge ontend. Ac dhadha God gemynte his yfelnysse to geendigenne, dha\nweardh h['e] geuntrumod, and to fordhsidhe gebroht. Tha on dhaere ylcan\ntide the h['e] geendian sceolde, dha beseah h['e] up, and stodon him abutan\nswearte gastas, and mid micclum dhreate him onsigon, thaet h['i] his sawle\non dham fordhsidhe mid him to hellicum clysungum gegripon. He ong['a]nn dha\nbifian and bl['a]cian, and ungefohlice swaetan, and mid micclum hreame\nfyrstes biddan, and his sunu Maximus, dhone ic geseah munuc sydhdhan, mid\ngedrefedre stemne clypode, and cwaedh, Min cild, Maxime, gehelp min; onfoh\nme on dhinum geleafan: naes ic dhe derigende on aenigum dhingum. Se sunu\ndha Maximus mid micclum heofe gedrefed, him to c['o]m. H['e] wand tha swa\nswa wurm; ne mihte gedholian tha egeslican gesihdhe dhaera awyrgedra gasta.\nH['e] wende hine to wage, dhaer hi him aetwaeron; he wende eft ongean,\nthaer h['e] h['i] funde. Thadha h['e] swa swidhe geancsumod his sylfes\n['o]rwene waes, dha hrymde h['e] mid micelre stemne, and dhus cwaedh,\nLaetadh me fyrst odh to merigen, huru-dhinga fyrst odh to merigen: ac mid\ndhisum hreame dha blacan fynd tugon dha sawle of dham lichaman, and aw['e]g\ngelaeddon.\" Be dham is swutol, thaet seo gesihdh him weardh aeteowod for\nodhra manna beterunge, na for his agenre. La hwaet fremode him, dheah dhe\nh['e] on fordhsidhe tha sweartan gastas gesawe, dhonne he ne moste thaes\nfyrstes habban dhe he gewilnode? Ac uton we beon carfulle, thaet ure tima\nmid ydelnysse ['u]s ne losige, and we dhonne to wel-daedum gecyrran willan,\ndhonne us se deadh to fordhsidhe gedhreatadh.\n\nThu, Aelmihtiga Drihten, gemiltsa us synfullum, and urne fordhsidh swa\ngefada, thaet we, gebettum synnum, aefter dhisum frecenfullum life, dhinum\nhalgum geferlaehte beon moton. Sy dhe l['o]f and wuldor on ealra worulda\nworuld. Amen.\n\n{403} THE ELEVENTH SUNDAY AFTER PENTECOST.\n\n    Cum adpropinquaret Jesus Hierusalem: et reliqua.\n\n\"On a time Jesus was going to Jerusalem: when he came near to the city and\nsaw it, he wept over it,\" etc.\n\nGregory the expounder said, that Jesus bewailed the overthrow of the city,\nwhich happened after his passion, in vengeance of their crimes, because\nthey would sinfully slay the heavenly Prince. He spake with weeping voice,\nnot to the work-stones, nor to the building, but spake to the inhabitants,\nwhom he bewailed with fatherly love, because he knew that their destruction\nwas speedily to take place. A space of forty years the mercy of God left\nthe cruel inhabitants for repentance of their crimes, but they cared for no\npenitence, but perpetrated greater crimes, so that they slew with stones\nStephen, the first martyr of God, and beheaded James, the brother of John.\nThe righteous James also they thrust from the temple, and slew, and raised\npersecution against the other apostles. The congregation of God which,\nafter Christ's passion, was continuing in the city under the righteous\nJames, went all together from the city to a village on the river Jordan;\nfor God's command had come to them, that they should go from the wicked\nplace, ere the vengeance came. God knew then that the Jews cared for no\npenitence, but more and more increased their crimes: he therefore sent to\nthem the Roman people, and they ruined them all.\n\nVespasian the emperor was called, who in those days ruled the kingdom of\nthe whole world. He sent his son Titus to conquer the miserable Jews. It\nthen so happened that they were assembled within the city of Jerusalem, six\nhundred thousand men, enclosed as it were in a prison; and they were\nsurrounded without by the Roman army so long that many thousands were\nkilled by hunger; and they could not bury them by reason of the number, but\ncast the corpses over the {405} wall. Some, however, would bury them for\nthe sake of kinship, but they soon died from weakness. If any one had\nprovided any little sustenance for himself, robbers would suddenly rush on\nhim, and pull the meat from his mouth. Some chewed their shoes, some their\ngarments, some straw, for the great anguish of hot hunger. It is not\nfitting that we, in this holy gospel, recount all the shameful miseries\nwhich befell the besieged Jews before they would yield. The greater part of\nthe wicked ones was then destroyed by the ignominious famine, and the Roman\nhost slew the leavings of the famine, and razed the city to the ground, so\nthat there remained not stone over stone, as Jesus had erewhile with\nweeping prophesied. Of boys who were within sixteen years of age, they sent\nninety thousand to all nations in slavery, and in the country there\nremained nothing of the accursed race. The city was afterwards built in\nanother place, and peopled with Saracens.\n\nJesus showed for what cause this dispersion of the city happened, when he\nsaid, \"Because thou knewest not the time of thy visitation.\" He visited the\ninhabitants in his humanity, but they were not mindful of him, neither by\nlove nor by fear. Of that heedlessness the prophet spake with lamenting\nvoice, thus saying, \"The stork and the swallow keep the time of their\ncoming, and this people knew not the doom of God.\" The Lord said to the\ncity, \"If thou knewest what is to befall thee, then wouldst thou weep with\nme. Verily on this day thou dwellest in peace, for the vengeances to come\nare now hidden from thine eyes.\" The inhabitants were dwelling in worldly\npeace, while they were heedlessly subservient to fleshly lusts, and little\nthought of the miseries to come, which were yet hidden from them. If they\nhad been foreknowing of that misery, they could not with heedless mind have\nenjoyed the prosperity of the present life.\n\n{407} The Lord drove the chapmen from the temple, thus saying, \"It is\nwritten, that my house is a house of prayer, and ye have made it a den for\nthieves.\" The temple was hallowed to God, for his services, and songs of\npraise, and prayers of the faithful; but the covetous high-priests allowed\nchapping to be held therein. The Lord, when he saw that wickedness, made a\nscourge of ropes, and with beating hurried them all out. This dispersion\nbetokened the future destruction by the Roman army, and the ruin happened\nchiefly through the sins of the high-priests, who, dwelling within the\ntemple, with pretended holiness received the people's offerings, and\npersecuted those men who sought the temple without offerings. What was that\ntemple but, as it were, a den of thieves, when the chief priests were\nfilled with such covetousness, and allowed false bargains within the house\nof God? It is written in another gospel, that there sat moneyers, and there\nwere oxen for sale, and sheep, and doves. In those days, according to the\ninstitute of the old law, they offered oxen, and sheep, and doves, in token\nof Christ's passion: then covetousness stimulated the priests to have such\nanimals there for sale, that, if any one came from afar, and would offer\nhis gift to God, he might have it ready at hand to buy. The Lord then drove\nsuch chapmen from the holy temple, because it was not raised for any\ntrading, but for prayers.\n\n\"Then the blind and the halt drew near unto him, and he healed them, and\nwas teaching the folk daily within the temple.\" The merciful Lord, who lets\nhis sun shine over the righteous and unrighteous alike, and sends rains and\nearthly fruits to the good and evil, would not withdraw his instruction\nfrom the perverse Jews, because many were good among the evil, who were\nbettered by that instruction, although the perverse opposed it. He also\nconfirmed his instruction by miracles, that the chosen might be the more\nbelieving: and the rejected shall have no excuse, because they neither by\ndivine {409} signs, nor by vital lore, would believe in the true Saviour.\nNow the blessed Gregory says, that their desolation has some likeness to\nall perverse men, who exult in evil deeds, and rejoice in the worst things.\nSuch men the merciful Lord bewails daily, who then the perishing townsfolk\nwith tears bemoaned. But if they knew the condemnation that hangs over\nthem, they would themselves lament with sorrowing voice.\n\nVerily this following sentence applies to the perishing soul, \"On this day\nthou dwellest in peace, for the vengeance to come is now hidden from thine\neyes.\" The perverse soul is indeed dwelling in peace in its day, when in\ntransient time it rejoices, and is exalted with dignities, and in temporary\nenjoyments is immoderate, and is dissolved in fleshly lusts, and is awed by\nno fear of future punishment, but hides from itself the miseries following\nafter; because if it reflect on them, then will worldly bliss be troubled\nby that reflection. It has then peace in its day, when it will not afflict\nthe present mirth with any care for the future unhappiness, but goes with\nclosed eyes to the penal fire. The soul which in this wise now lives, shall\nbe afflicted when the righteous rejoice; and all the perishable things,\nwhich it now accounts as peace and bliss, shall then be turned for it to\nbitterness and strife; for it will have great contention with itself, why\nit would not before in life with any carefulness foresee the condemnation\nwhich it then is suffering. Concerning which it is written, \"Blessed is the\nman who is ever fearing; and verily the hardened shall fall into evil.\"\nAgain in another place holy writ admonishes, \"In all thy works be thou\nmindful of thy last day, and in eternity thou wilt not sin.\"\n\nThe holy lesson says, \"The time cometh that thy foes shall encompass thee\nwith a leaguer, and shall straiten thee on {411} every side, and shall\nprostrate thee to earth, together with thy children which are in thee.\" The\nfoes of the soul are the hellish spirits which beset a man's departure, and\nwith great tribulation will lead his soul, if it be sinful, to the\nfellowship of their own damnation. The devils show to the sinful soul its\nevil thoughts, and pernicious speeches, and wicked deeds, and with manifold\nreproaches afflict it, that on its departure it may know by what foes it is\nbeset, and yet find no outlet whereby it may flee from the hostile spirits.\nTo earth it shall be prostrated by a knowledge of its sins, when the body\nin which it lived shall be rotted to dust. Its children shall fall in\ndeath, when the unallowed thoughts, which it now gives birth to, shall, in\nthe last vengeance, be wholly rendered vain, as the psalmist melodiously\nsang, \"Trust not in princes, nor in the children of men, in whom there is\nno health. Their spirit departs, and they return to earth, and in that day\nall their thoughts perish.\"\n\nVerily in the gospel it follows, \"And they shall not leave in thee stone\nover stone.\" The perverse mind, when it heaps evil over evil, and\nperversity over perversity, what does it, but as though it lay stone over\nstone? But when the soul shall be led to its punishment, then will all the\nstructure of its cogitation be overthrown; for it knew not the time of its\nvisitation. In many ways the Almighty God visits the souls of men;\nsometimes with instruction, sometimes with miracles, sometimes with\ndiseases; but if it neglect these visitations, it will be at its end\ndelivered for eternal punishment to fiends, whom it had previously with\ndeadly sins obeyed in life. Then shall those be its tormentors in\nhell-torment, who had before allured it by divers pleasures to those sins.\n\nThe Lord went into the temple, and with a scourge drove out the chapmen.\nThe chapmen within the temple betokened {413} unrighteous teachers in God's\nchurch. There were for sale oxen, and sheep, and doves, and there sat\nmoneyers. The ox toils for his lord, and the teacher sells oxen in God's\nchurch, if he perform his Lord's tillage, that is, if he preach the gospel\nto those under his care, for earthly gains, and not for godly love. With\nsheep he traffics, if he seek after the praises of foolish men in pious\nworks. Of such Jesus said, \"They have received the reward of their works;\"\nthat is the fame of idle praise, which was pleasing to them.\n\nThe teacher is a chapman of doves, who will not without money give for use\nof other men, the gift which God, without his deserts, has given to him; as\nChrist himself taught, \"Without price ye have received the gift, give it to\nothers without price.\" He who with assumed holiness toils for himself in\nGod's church, and cares nothing for Christ's tillage, will undoubtedly be\naccounted a money-chapman. But Jesus will drive such chapmen from his\nhouse, when, with condemnation, he shall separate them from the fellowship\nof his chosen.\n\n\"My house is a prayer-house, and ye have made it a den for thieves.\" It\nhappens too often that the perverse come to great dignity in God's church,\nand they then, with their evilness, spiritually slay those placed under\ntheir care, whom they ought with their prayers to quicken. What are such\nbut thieves? The mind of every believing man is a house of God, as the\napostle said, \"The temple of God is holy, which ye are.\" But the mind will\nbe no prayer-house, but a den of thieves, if it lose the innocence and\nmeekness of true holiness, and with perverse thoughts meditate harm to\nothers.\n\n\"And he was teaching daily within the temple.\" Christ then taught the\npeople in his presence, and he now daily teaches the minds of believing men\nwith godly lore, by meditation, to eschew evil and perform good. It is not\nperfect for the believing man to cease from evil, unless he performs good.\nThe blessed Gregory said, \"My brothers, I would relate to you a little\nnarrative, which may greatly edify your minds, if ye with heedfulness will\nhear it. There was a {415} certain nobleman in the province of Valeria, who\nwas called Chrysaurius, who was as much filled with sins as he was enriched\nwith earthly riches. He was inflated with pride, and a slave to his fleshly\nlusts, and inflamed with excessive covetousness. But when God designed to\nput an end to his wickedness, he became sick, and brought to departure\nhence. Then at the very time that he should die, he looked up, and there\nstood about him swart spirits, and in a great company descended on him,\nthat they might snatch his soul, on its departure, with them to the\nbarriers of hell. He began then to tremble and grow pale, and incredibly to\nsweat, and with great cry to pray for a respite, and with troubled voice\ncalled his son Maximus, whom I afterwards saw as a monk, and said, My\nchild, Maximus, help me; receive me in thy faith: I have not in any way\nbeen hurtful to thee. The son Maximus then, troubled with great sorrowing,\ncame to him. He was then turning like a worm; he could not endure the\ndreadful sight of the accursed spirits. He turned himself to the wall,\nthere they were present to him; he turned back again, there he found them.\nWhen he, so greatly afflicted, was hopeless of himself, he cried with a\nloud voice, and thus said, Grant me a respite till to-morrow, at least a\nrespite till to-morrow: and with this cry the black fiends drew the soul\nfrom the body, and led it away.\" From this it is manifest, that the vision\nwas shown to him for the bettering of other men, not for his own. Alas,\nwhat did it profit him, though, on his departure, he saw the swart spirits,\nwhen he might not have the respite which he desired? But let us be careful,\nthat our time escape not from us in vanity, and we turn to good deeds, when\ndeath urges us to departure.\n\nThou, Almighty Lord, have mercy on us sinful, and so order our departure,\nthat we, having atoned for our sins, may, after this perilous life, be\nassociated with thy saints. To thee be praise and glory for ever and ever.\nAmen.\n\n       *       *       *       *       *\n\n\n{416} IIII. IDUS AUGUSTI.\n\nPASSIO BEATI LAURENTII MARTYRIS.\n\nOn Decies daege, thaes waelhreowan caseres, waes se halga biscop Sixtus on\nRomana byrig drohtnigende. Dha faerlice het h['e] his gesihum, dhone biscop\nmid his preostum samod geandwerdian. Sixtus dha unforhtmod to his preostum\nclypode, \"Mine gebrodhra, ne beo ge afyrhte, cumadh, and eower nan him ne\nondraede dha scortan tintregunga. Tha halgan martyras gedhrowodon fela\npinunga, thaet h['i] orsorge becomon to wulder-beage thaes ecan lifes.\" Tha\nandwyrdon his twegen diaconas, Felicissimus and Agapitus, \"Dhu, ure faeder,\nhwider fare we butan dhe?\" On dhaere nihte weardh se biscop mid his tw['a]m\ndiaconum hraedlice to dham redhum ehtere gebroht. Se casere Decius him\ncwaedh to, \"Geoffra dhine l['a]c dham undeadlicum godum, and beo dhu thaera\nsacerda ealdor.\" Se eadiga Sixtus him andwyrde, \"Ic symle geoffrode, and\ng['y]t offrige mine l['a]c dham Aelmihtigan Gode, and his Suna, Haelendum\nCriste, and dham Halgum Gaste, hluttre onsaegednysse and ungewemmede.\"\nDecius cwaedh, \"Gebeorh dhe and dhinum preostum, and geoffra. Sodhlice gif\ndhu ne dest, thu scealt beon eallum odhrum to bysne.\" Sixtus sodhlice\nandwyrde, \"Hwene aer ic dhe saede, thaet ic symle geoffrige dham\nAelmihtigum Gode.\" Decius dha cwaedh to his cempum, \"Laedadh hine to dham\ntemple Martis, thaet he dham gode Marti geoffrige: gif he nelle offrian,\nbeclysadh hine on dham cwearterne Mamortini.\" Tha cempan hine laeddon to\ndham deofolgylde, and hine dhreatodon thaet he dhaere deadan anlicnysse his\nl['a]c offrian sceolde. Thadha he dhaes caseres haese forseah, and dham\ndeofolgylde offrian nolde, dha gebrohton hi hine mid his twam diaconum\nbinnan dham blindan cwearterne.\n\nTha betwux dham com LAURENTIUS, his erce-diacon, and dhone halgan biscop\nmid dhisum wordum gespraec, \"Dhu, m['i]n faeder, hwider sidhast dhu butan\ndhinum bearne? Thu halga {418} sacerd, hwider efst dhu butan dhinum\ndiacone? Naes dhin gewuna thaet dhu butan dhinum diacone Gode geoffrodest.\nHwaet mislicode dhe, min faeder, on me? Geswutela dhine mihte on dhinum\nbearne, and geoffra Gode thone dhe dhu getuge, thaet thu dhy orsorglicor\nbecume to dham aedhelan wulder-beage.\" Thadha se eadiga Laurentius mid\nthisum wordum and ma odhrum bem['ae]nde thaet he ne moste mid his lareowe\ndhrowian, dha andwyrde se biscop, \"Min bearn, ne forlaete ic dhe, ac dhe\ngerist mara campdom on dhinum gewinne. We underfodh, swa swa ealde men,\nscortne ryne thaes leohtran gewinnes; sodhlice thu geonga underfehst miccle\nwulderfulran sige aet dhisum redhan cyninge. Min cild, geswic dhines wopes:\naefter dhrim dagum dhu cymst sigefaest to me to dham ecum life. Nim nu ure\ncyrcan madhmas, and dael cristenum mannum, be dhan dhe dhe gewyrdh.\"\n\nSe erce-diacon dha, Laurentius, be dhaes biscopes haese ferde and daelde\nthaere cyrcan madhmas preostum, and aeldheodigum dhearfum, and wudewum,\naelcum be his neode. He com to sumere wudewan, hire nama waes Quiriaca, seo\nhaefde behyd on hire hame preostas and manega laewede cristenan. Dha se\neadiga Laurentius dhwoh heora ealra f['e]t, and dha wudewan fram hefigtimum\nheafod-ece gehaelde. Eac sum ymesene man mid wope his f['e]t gesohte,\nbiddende his haele. Laurentius dha mearcode rode-tacen on dhaes blindan\neagan, and he dhaerrihte beorhtlice geseah. Se erce-diacon dha-gyt geaxode\nm['a] cristenra manna gehwaer, and h['i] aer his dhrowunge mid gastlicere\nsibbe and mid f['o]t-dhweale geneosode.\n\nThadha h['e] dhanon gewende, dha waes his l['a]reow Sixtus mid his twam\ndiaconum of dham cwearterne gelaedd, aetforan dham casere Decium. He weardh\ntha geh['a]thyrt ongean dhone halgan biscop, dhus cwedhende, \"Witodlice we\nbeorgadh dhinre ylde: gehyrsuma urum bebodum, and geoffra dham undeadhlicum\ngodum.\" Se eadiga biscop him andwyrde, \"Dhu earming, beorh dhe sylfum, and\nwyrc daedbote for dhaera halgena blode {420} dhe dhu agute.\" Se waelhreowa\ncwellere mid gebolgenum mode cwaedh to his heah-gerefan, Ualeriane, \"Gif\ndhes bealdwyrda biscop acweald ne bidh, sidhdhan ne bidh ure ege\nondraedendlic.\" Ualerianus him andwyrde, \"Beo he heafde becorfen. Hat h['i]\neft to dhaes godes temple Martis gel['ae]dan, and gif h['i] nelladh to him\ngebigedum cneowum gebiddan, and heora l['a]c offrian, underf['o]n h['i]\nbeheafdunge on dhaere ylcan stowe.\" Thaes caseres cempan hine laeddon to\ndham deofolgylde mid his twam diaconum: dha beseah se biscop widh dhaes\ntemples, and dhus cwaedh, \"Thu dumba deofolgyld, thurh dhe forleosadh earme\nmenn thaet ece lif: towurpe dhe se Aelmihtiga Godes Sunu.\" Tha mid tham\nworde tobaerst sum dael dhaes temples mid faerlicum hryre. Laurentius dha\nclypode to dham biscope, \"Thu halga faeder, ne forl['ae]t dhu me, fordhan\ndhe ic aspende dhaere cyrcan madhmas swa swa dhu me bebude.\" Hwaet dha\ncempan dha hine gelaehton, fordhan dhe h['i] gehyrdon hine be dham\ncyrclicum madmum sprecan. Sixtus dha sodhlice underhn['a]h swurdes ecge,\nand his twegen diaconas samod, Felicissimus and Agapitus, aetforan dham\ntemple, on dham sixtan daege thyses mondhes.\n\nLaurentius witodlice weardh sidhdhan gebroht to dham casere, and se redha\ncwellere hine dha befr['a]n, \"Hwaer sind dhaere cyrcan madmas dhe dhe\nbetaehte waeron?\" Se eadiga Laurentius mid nanum worde him ne geandwyrde.\nOn dham ylcan daege betaehte se Godes feond dhone halgan diacon his\nheah-gerefan Ualeriane, mid dhysum bebode, \"Ofgang dha madmas mid\ngeornfulnysse, and hine gebig to dham undeadlicum godum.\" Se gerefa dha\nhine betaehte his gingran, dhaes nama waes Ypolitus, and he hine beclysde\non cwearterne mid manegum odhrum. Tha gemette h['e] on dham cwearterne\naenne haedhenne man, se waes dhurh micelne w['o]p ablend. Dha cwaedh he him\nto, \"Lucille, gif dhu gelyfst on Haelend Crist, he onliht dhine eagan.\" He\nandwyrde, \"Aefre ic gewilnode thaet ic on Cristes naman gefullod waere.\"\nLaurentius him to cwaedh, \"Gelyfst dhu mid ealre heortan?\" He andwyrde mid\nwope, \"Ic {422} gelyfe on Haelend Crist, and dham leasum deofolgyldum\nwidhsace.\" Ypolitus mid gedhylde heora wordum heorcnode. Se gesaeliga\nLaurentius taehte dha dham blindan sodhne geleafan dhaere Halgan\nThrynnysse, and hine gefullode. Lucillus aefter dham fulluht-baedhe mid\nbeorhtre stemne clypode, \"Sy gebletsod se Eca God, Haelend Crist, dhe me\ndhurh his diacon onlihte. Ic waes blind b['a]m eagum, nu ic beorhtlice\nleohtes bruce.\" Witodlice dha fela odhre blinde mid wope comon to dham\neadigan diacone, and h['e] asette his handa ofer heora eagan, and h['i]\nwurdon onlihte.\n\nSe t['u]n-gerefa Ypolitus cwaedh dha to dham diacone, \"Geswutela me dhaere\ncyrcan madmas.\" Laurentius cwaedh, \"Eala dhu Ypolite, gif dhu gelyfst on\nGod Faeder, and on his Sunu Haelend Crist, ic dhe geswutelige dha madmas,\nand thaet ece l['i]f behate.\" Ypolitus cwaedh, \"Gif dhu dhas word mid\nweorcum gefylst, dhonne do ic swa dhu me tihst.\" Laurentius dha halgode\nfant, and hine gefullode. Sodhlice Ypolitus aefter dham fulluht-baedhe waes\nclypigende mid beorhtre stemne, \"Ic geseah unscaedhdhigra manna sawla on\nGode blissigan.\" And he mid tearum to dham eadigan diacone cwaedh, \"Ic\nhalsige dhe on dhaes Haelendes naman, thaet eal min h['i]wraeden gefullod\nwurdhe.\" Witodlice Laurentius mid blidhum mode him dhaes getidhode, and\nnigontyne wera and wifa his h['i]wisces mid wuldre gefullode.\n\nAefter dhisum sende se heah-gerefa, and bebead Ypolite thaet he Laurentium\nto dhaes cynges cafer-tune gelaedde. Ypolitus thaet bebod mid eadmodre\nspraece cydde dham eadigan Laurentie. He cwaedh, \"Uton faran, fordhan dhe\nme and dhe is wuldor gegearcod.\" Hi dha hraedlice comon, and unforhte him\naetforan stodon. Tha cwaedh Ualerianus to dham halgan cydhere, \"Awurp nu\ndhine anwilnysse, and agif dha madmas.\" Se Godes cydhere him andwyrde, \"On\nGodes dhearfum ic h['i] aspende, and h['i] sind dha ecan madmas, dhe naefre\nne beodh gewanode.\" Se gerefa cwaedh, \"Hwaet fagettest dhu mid wordum?\nGeoffra dhine l['a]c urum gudum, and forl['ae]t dhone {424} drycraeft dhe\ndhu on getruwast.\" Laurentius cwaedh, \"For hwilcum dhingum neadadh se\ndeofol eow thaet ge cristene men to his biggengum dhreatniadh? Gif hit riht\nsy thaet we to deoflum us gebiddon swidhor thonne to dham Aelmihtigan Gode,\ndeme ge hw['a] thaes wurdhmyntes wurdhe sy, se dhe geworht is, odhdhe se\ndhe ealle dhing gesceop.\" Se casere dha andwyrde, \"Hwaet is se dhe geworht\nis, odhdhe hwaet is se dhe geworhte?\" Godes cydhere cwaedh, \"Se Aelmihtiga\nFaeder ures Haelendes is Scyppend ealra gesceafta, and dhu cwyst thaet ic\nme gebiddan sceole to dumbum stanum, dha dhe sind agrafene dhurh manna\nhanda.\" Hwaet se casere dha hine gebealh, and het on his gesihdhe dhone\ndiacon unscrydan, and waelhreowlice swingan, and se casere sylf clypode,\n\"Ne hyrw dhu ure godas.\" Se eadiga Laurentius on dham tintregum cwaedh,\n\"Witodlice ic dhancige minum Gode, the me gemedemode to his halgum; and\ndhu, earming, eart geancsumod on dhinre gewitleaste.\" Decius cwaedh to dham\ncwellerum, \"Araeradh hine upp, and aeteowiadh his gesihdhum eal thaet\nwita-t['o]l.\" Tha wurdon hraedlice fordhaborene isene clutas, and isene\nclawa, and isen bedd, and leadene swipa and odhre gepilede swipa. Tha\ncwaedh se casere, \"Geoffra dhine l['a]c urum godum, odhdhe thu bist mid\neallum dhisum pinung-t['o]lum getintregod.\" Se eadiga diacon cwaedh, \"Thu\nungesaeliga, thas estmettas ic symle gewilnode: h['i] beodh me to wuldre,\nand dhe to wite.\" Se casere cwaedh, \"Geswutela us ealle dha m['a]nfullan\ndhine gelican, thaet dheos burh beo geclaensod; and dhu sylf geoffra urum\ngodum, and ne truwa dhu nateshwon on dhinum gold-hordum.\" Tha cwaedh se\nhalga martyr, \"Sodhlice ic truwige, and ic eom orsorh be minum hordum.\"\nDecius andwyrde, \"Wenst dhu la thaet thu beo alysed mid dhinum hordum fram\ndhisum tintregum?\" and het dha mid gramlicum mode thaet tha cwelleras mid\nstearcum saglum hine beoton. Witodlice Laurentius on dham gebeate clypode,\n\"Thu earming, undergyt huru nu thaet ic s['i]grige be Cristes madmum, and\nic dhine tintregu naht ne gefrede.\" Decius cwaedh, \"Lecgadh dha isenan\nclutas hate glowende to {426} his sidan.\" Se eadiga martyr dha waes\nbiddende his Drihten, and cwaedh, \"Haelend Crist, God of Gode, gemiltsa\nthinum dheowan, fordhan dhe ic gewreged dhe ne widhsoc, befrinen ic dhe\ngeandette.\" Tha het se casere hine araeran, and cwaedh, \"Ic geseo thaet\ndhu, dhurh dhinne drycraeft, dhas tintregan gebysmerast; dheah-hwaedhere ne\nscealt dhu me gebysmrian. Ic swerige dhurh ealle godas and gydena, thaet\nthu scealt geoffrian, odhdhe ic dhe mid mislicum pinungum acwelle.\"\nLaurentius dha bealdlice clypode, \"Ic on mines Drihtnes naman nateshwon ne\nforhtige for dhinum tintregum, dhe sind hwilwendlice: ne ablin dhu thaet\ndhu begunnen haefst.\"\n\nTha weardh se casere mid swydhlicere h['a]theortnysse geyrsod, and het\ndhone halgan diacon mid leadenum swipum langlice swingan. Laurentius dha\nclypode, \"Haelend Crist, thu dhe gemedemodest thaet dhu to menniscum menn\ngeboren waere, and us fram deofles dheowte alysdest, onfoh minne g['a]st.\"\nOn dhaere ylcan tide him com andswaru of heofonum, thus cwedhende, \"Gyt dhu\nscealt fela gewinn habban on dhinum martyrdome.\" Decius dha geh['a]thyrt\nclypode, \"Romanisce weras, gehyrde ge dhaera deofla frofor on dhisum\neawbraecum, dhe ure godas geyrsode ne ondraet, ne dha asmeadan tintregan?\nAstreccadh hine, and mid gepiledum swipum swingende geangsumiadh.\"\nLaurentius dha astreht on dhaere hengene, mid hlihendum mudhe dhancode his\nDrihtne, \"Drihten God, Faeder Haelendes Cristes, sy dhu gebletsod, the us\nforgeafe dhine mildheortnysse; cydh nu dhine arfaestnysse, thaet dhas\nymbstandendan oncnawon thaet dhu gefrefrast dhine dheowan.\" On dhaere tide\ngelyfde ['a]n dhaera cempena, dhaes nama waes Romanus, and cwaedh to dham\nGodes cydhere, \"Laurentie, ic geseo Godes engel standende aetforan dhe mid\nhand-cladhe, and wipadh dhine swatigan limu. Nu halsige ic dhe, thurh God,\nthaet thu me ne forlaete.\" Tha weardh Decius mid facne afylled, and cwaedh\nto his heah-gerefan, \"Me dhincdh thaet we sind dhurh drycraeft\noferswidhde.\" And he het dha alysan dhone diacon of dhaere hengene, and\nbetaecan dham t['u]n-gerefan Ypolite, and nyste dha-g['y]t thaet h['e]\ncristen waes.\n\n{428} Tha betwux dham brohte se gelyfeda cempa Romanus ceacfulne waeteres,\nand mid wope dhaes halgan Laurenties f['e]t gesohte, fulluhtes biddende.\nLaurentius dha hraedlice thaet waeter gehalgode, and dhone geleaffullan\ndhegen gefullode. Thadha Decius thaet geaxode, dha het he hine w['ae]dum\nbereafian, and mid stearcum stengum beatan. Romanus dha ungeaxod clypode on\ndhaes caseres andwerdnysse, \"Ic eom cristen.\" On dhaere ylcan tide het se\nredha cwellere hine underhn['i]gan swurdes ecge. Eft on dhaere ylcan nihte,\naefter dhaes cempan martyrdome, ferde Decius to dham hatum badhum widh\nthaet botl Salustii, and het dhone halgan Laurentium him to gefeccan. Tha\nongann Ypolitus sarlice heofian, and cwaedh, \"Ic wylle mid dhe sidhian, and\nmid hluddre stemne hryman, thaet ic cristen eom, and mid the licgan.\"\nLaurentius cwaedh, \"Ne wep dhu, ac swidhor suwa and blissa, fordhan dhe ic\nfare to Godes wuldre. Eft aefter lytlum fyrste, dhonne ic dhe clypige,\ngehyr mine stemne, and cum to me.\"\n\nDecius dha het gearcian eal thaet pinung-t['o]l aetforan his d['o]msetle,\nand Laurentius him weardh to gelaed. Decius cwaedh, \"Awurp dhone truwan\ndhines drycraeftes, and gerece ['u]s dhine maegdhe.\" Se eadiga Laurentius\nandwyrde, \"Aefter menniscum gebyrde ic eom Hispanienscis, Romanisc\nfostor-cild, and cristen fram cild-cradole, getogen on ealre godcundre\n['ae].\" Decius andwyrde, \"Sodhlice is seo ['ae] godcundlic dhe dhe swa\ngebylde thaet dhu nelt ure godas wurdhian, ne dhu nanes cynnes tintregan\nthe ne ondraetst.\" Laurentius cwaedh, \"On Cristes naman ne forhtige ic for\ndhinum tintregum.\" Se waelhreowa casere dha cwaedh, \"Gif dhu ne offrast\nurum godum, eall dheos niht sceal beon aspend on dhe mid mislicum\npinungum.\" Laurentius cwaedh, \"Naefdh min niht nane forsworcennysse, ac heo\nmid beorhtum leohte scindh.\" Tha het se waelhreowa mid stanum dhaes halgan\nmudh cnucian. Hwaet dha Laurentius weardh gestrangod dhurh Godes gife, and\nmid hlihendum mudhe cwaedh, \"Sy dhe l['o]f, Drihten, fordhan dhe dhu eart\nealra dhinga God.\" Decius cwaedh to dham cwellerum, {430} \"Ahebbadh thaet\nisene bed to dham fyre, thaet se modiga Laurentius hine dhaeron gereste.\"\nH['i] dhaerrihte hine waedon bereafodon, and on dham heardan bedde\nastrehton, and mid byrnendum gledum thaet bed undercrammodon, and hine ufan\nmid isenum geaflum dhydon.\n\nDecius cwaedh dha to tham Godes cydhere, \"Geoffra nu urum godum.\"\nLaurentius andwyrde, \"Ic offrige me sylfne dham Aelmihtigan Gode on braedhe\nwynsumnysse; fordhan the se gedrefeda gast is Gode andfenge onsaegednys.\"\nSodhlice dha cwelleras tugon dha gleda singallice under thaet bedd, and\nwidh-ufan mid heora forcum hine dhydon. Dha cwaedh Laurentius, \"Eala ge\nungesaeligan, ne undergyte ge thaet eowre gleda nane h['ae]tan minum\nlichaman ne gedodh, ac swidhor c['e]linge?\" He dha eft mid tham wlitegostan\nnebbe cwaedh, \"Haelend Crist, ic dhancige dhe thaet dhu me gestrangian\nwylt.\" He dha beseah widh thaes caseres, thus cwedhende, \"Efne dhu,\nearming, braeddest aenne dael mines lichaman, wend nu thone odherne, and\net.\" He cwaedh dha eft, \"Haelend Crist, ic dhancige dhe mid inweardre\nheortan, thaet ic m['o]t faran into dhinum rice.\" And mid thysum worde\nh['e] ageaf his gast, and mid swylcum martyrdome thaet uplice rice geferde,\non dham he wunadh mid Gode ['a] on ecnysse. Tha forl['e]t se waelhreowa\ncasere dhone halgan lichaman uppon dham isenan hyrdle, and tengde mid his\nheahgerefan to dham botle Tyberianum.\n\nYpolitus dha bebyrigde dhone halgan lichaman mid micelre arwurdhnysse on\ndhaere wudewan leger-stowe Quiriace, on dhysum daegdherlicum daege.\nWitodlice aet dhaere byrgene wacode micel menigu cristenra manna mid\nswidhlicere heofunge. Se halga sacerd Iustinus dha him eallum gemaessode\nand gehuslode. Aefter dhisum gecyrde Ypolitus to his hame, and mid Godes\nsibbe his hywan gecyste, and h['i] ealle gehuslode. Tha faerlice, mid dham\ndhe h['e] gesaet, comon dhaes caseres cempan, and hine gelaehton, and to\ndham cwellere gelaeddon. Hine befr['a]n dha Decius mid smercigendum mudhe,\n\"Hwaet la, eart dhu to dry awend, fordhan dhe dhu bebyrigdest Laurentium?\"\n{432} He andwyrde, \"Thaet ic dyde na swa swa dry, ac swa swa cristen.\"\nDecius dha yrsigende het mid stanum his mudh cnucian, and hine unscrydan,\nand cwaedh, \"La h['u], naere dhu geornful biggenga ura goda? and nu dhu\neart swa stunt geworden thaet furdhon dhe ne sceamadh dhinre naecednysse.\"\nYpolitus andwyrde, \"Ic waes stunt, and ic eom nu w['i]s and cristen. Thurh\nnytenysse ic gelyfde on thaet gedwyld the dhu gelyfst.\" Decius cwaedh,\n\"Geoffra dham godum dhylaes dhe dhu thurh tintrega forwurdhe, swa swa\nLaurentius.\" He andwyrde, \"Eala gif ic moste dham eadigan Laurentium\ngeefenlaecan!\" Decius cwaedh, \"Astreccadh hine swa nacodne, and mid stidhum\nsaglum beatadh.\" Thadha h['e] langlice gebeaten waes, tha dhancode he Gode.\nDecius cwaedh, \"Ypolitus gebysmradh eowre stengas; swingadh hine mid\ngepiledum swipum.\" Hi dha swa dydon, odhthaet h['i] ateorodon. Ypolitus\nclypode mid hluddre stemne, \"Ic eom cristen.\" Eornostlice se redha casere,\ndhadha he ne mihte mid nanum pinungum hine geweman fram Cristes geleafan,\ndha het he his heah-gerefan thaet h['e] mid waelhreawum deadhe hine\nacwellan sceolde.\n\nOn dham ylcan daege asmeade Ualerianus his aehta, and gemette nygontyne\nwera and wifa his h['i]wisces, dhe waeron aet dhaes eadigan Laurenties\nhandum gefullode. To dham cwaedh Ualerianus, \"Sceawiadh eowre ylde, and\nbeorgadh eowrum feore, dhylaes dhe ge samod losian mid eowrum hlaforde\nYpolite.\" Hi dha anmodlice andwyrdon, \"We wilniadh mid urum hlaforde\nclaenlice sweltan, swidhor dhonne unclaenlice mid eow lybban.\" Tha weardh\nUalerianus dhearle geh['a]thyrt, and het laedan Ypolitum of dhaere ceastre\nmid his hiwum. Dha se eadiga Ypolitus gehyrte his hired, and cwaedh, \"Mine\ngebrodhra, ne beo ge dreorige ne afyrhte, fordhan dhe ic and ge habbadh\naenne Hlaford, God Aelmihtigne.\" Sodhlice Ualerianus het beheafdian on\nYpolitus gesihdhe ealle his hiwan, and hine sylfne het tigan be dham fotum\nto ungetemedra horsa swuran, and swa teon geond dhornas and bremelas: and\nhe dha mid tham tige his gast ageaf on dham dhreotteodhan daege {434}\nthises mondhes. On dhaere ylcan nihte gegaderode se halga Iustinus heora\nealra lic, and bebyrigde.\n\nEornostlice aefter dhaera halgena dhrowunge, ferde Decius on gyldenum\ncraete and Ualerianus samod to heora haedhenum gylde, thaet h['i] dha\ncristenan to heora m['a]nfullum offrungum gedhreatodon. Dha weardh Decius\nfaerlice mid feondlicum gaste aw['e]d, and hrymde, \"Eala dhu, Ypolite,\nhwider tihst dhu me gebundenne mid scearpum racenteagum?\" Ualerianus eac\naw['e]d hrymde, \"Eala dhu, Laurentius, unsoftlice tihst dhu me gebundenne\nmid byrnendum racenteagum.\" And he dhaerrihte swealt. Witodlice Decius\negeslice awedde, and binnon dhrym dagum mid deoflicre stemne singallice\nhrymde, \"Ic halsige dhe, Laurentius, abl['i]n hwaethwega dhaera\ntintregena.\" Hwaet dha, la asprang micel heofung and sarlic w['o]p on dham\nhame, and dhaes caseres w['i]f h['e]t ['u]t-alaedan ealle dha cristenan dhe\non cwearterne waeron, and Decius on dham dhriddan daege mid micclum\ntintregum gew['a]t.\n\nSodhlice seo cw['e]n Triphonia gesohte dhaes halgan sacerdes f['e]t\nIustines mid biterum tearum, and hire dohtor Cyrilla samod, biddende thaes\nhalgan fulluhtes. Iustinus dha mid micelre blisse h['i] underfeng, and him\nbebead seofon dagena faesten, and h['i] sydhdhan mid tham halgum\nfulluht-baedhe fram eallum heora m['a]ndaedum adhwoh. Thadha thaes caseres\ndhegnas gehyrdon thaet seo cw['e]n Triphonia and Decius dohtor Cyrilla to\nCristes geleafan, and to dham halwendum fulluhte gebogene waeron, h['i] dha\nmid heora wifum gesohton dhone halgan sacerd, and baedon miltsunge and\nfulluhtes. Se eadiga Iustinus, dhisum gewordenum, raedde widh tha cristenan\nhwaene h['i] to bisceope ceosan woldon on Sixtes setle. Hi dha anmodlice\nsumne arwurdhfulne wer gecuron, dhaes nama waes Dionisius, dhone gehadode\nse bisceop Maximus, of dhaere byrig Ostiensis, to dham Romaniscum\nbisceop-setle, widh wurdhmynte.\n\nUton nu biddan mid eadmodre stemne dhone halgan Godes cydhere Laurentium,\nthaes freols-t['i]d geswuteladh thes andwerda daeg ealre geleaffulre\ngeladhunge, thaet he us dhingige widh dhone {436} Heofenlican Cyning, for\ndhaes naman he dhrowode mid cenum mode menigfealde tintregu, mid dham he\norsorhlice on ecnysse wuldradh. Amen.\n\n{417} AUGUST X.\n\nTHE PASSION OF THE BLESSED MARTYR LAWRENCE.\n\nIn the time of Decius, the cruel emperor, the holy bishop Sixtus was\ndwelling in Rome. Then he suddenly commanded his counts to bring the bishop\ntogether with his priests before him. Sixtus then with fearless mind called\nto his priests, \"My brothers, be ye not afraid, come, and let none of you\ndread short torments. The holy martyrs suffered many tortures, that they\nmight fearless come to the glory-crown of everlasting life.\" His two\ndeacons, Felicissimus and Agapetus, then answered, \"Thou, our father,\nwhither shall we go without thee?\" On that night the bishop with his two\ndeacons was quickly brought to the cruel persecutor. The emperor Decius\nsaid to him, \"Offer thy gift to the immortal gods, and be thou the chief of\nthe priests.\" The blessed Sixtus answered him, \"I have ever offered and\nwill yet offer my gift to the Almighty God, and his Son, Jesus Christ, and\nto the Holy Ghost, in pure and unpolluted sacrifice.\" Decius said, \"Take\nheed for thyself and thy priests, and offer; for if thou dost not, thou\nshalt be an example to all others.\" But Sixtus answered, \"A little before I\nsaid to thee, that I always offer to Almighty God.\" Decius then said to his\nsoldiers, \"Lead him to the temple of Mars, that he may offer to the god\nMars: if he will not offer, shut him in the prison Mamortinum.\" The\nsoldiers led him to the temple, and urged him to offer his gift to the dead\nimage. When he despised the emperor's command, and would not offer to the\nidol, they brought him with his two deacons into the dark prison.\n\nThen among them came his archdeacon LAWRENCE, and spake to the holy bishop\nin these words, \"Thou, my father, whither goest thou without thy child?\nThou holy priest, {419} whither hastenest thou without thy deacon? It was\nnot thy wont to offer to God without thy deacon. What has displeased thee,\nmy father, in me? Show thy power on thy child, and offer to God him whom\nthou hast trained up, that thou the less sorrowfully attain to the noble\ncrown of glory.\" When the blessed Lawrence had, with these words and others\nmore, lamented that he might not suffer with his teacher, the bishop\nanswered, \"My child, I forsake thee not, but thee befits a greater struggle\nin thy conflict. We, as old men, shall undergo the short course of a\nlighter conflict: but thou, a young man, wilt undergo a much more glorious\ntriumph from this cruel king. My child, cease thy weeping: after three days\nthou wilt come to me triumphant to everlasting life. Take thou our church's\ntreasures, and distribute to christian men, as it may seem good unto thee.\"\n\nThe archdeacon Lawrence then, at the bishop's command, went and distributed\nthe church's treasures to priests, and poor strangers, and widows, to each\naccording to his need. He came to a widow, whose name was Quiriaca, who had\nhidden in her dwelling priests and many lay christians. Then the blessed\nLawrence washed the feet of them all, and healed the widow of a wearisome\nheadache. A blind man also with weeping sought his feet, praying for his\ncure. Lawrence then marked the sign of the rood on the blind man's eyes,\nand he straightways saw brightly. The archdeacon heard yet of more\nchristian men elsewhere, and before his passion visited them with ghostly\npeace and with foot-washing.\n\nWhen he returned thence, his teacher Sixtus with his two deacons was led\nfrom the prison, before the emperor Decius. He was then exasperated against\nthe holy bishop, thus saying, \"Verily we have regard for thy age: obey our\ncommands, and offer to the immortal gods.\" The holy bishop answered him,\n\"Thou wretch, have regard for thyself, and make atonement for the blood of\nthe saints which thou hast {421} shed.\" The bloodthirsty executioner with\nwrathful mind said to his chief officer Valerianus, \"If this audacious\nbishop be not slain, awe for us will be no longer formidable.\" Valerianus\nanswered him, \"Let his head be cut off. Order them again to the temple of\nthe god, and if they will not pray to him with bended knees, and offer\ntheir gifts, let them suffer decapitation on the same place.\" The emperor's\nsoldiers led him to the temple with his two deacons: then the bishop looked\ntowards the temple, and thus said, \"Thou dumb idol, through thee miserable\nmen lose everlasting life: may the Almighty Son of God overthrow thee!\"\nThen at that word a part of the temple burst asunder with a sudden fall.\nLawrence then cried to the bishop, \"Thou holy father, forsake me not, for I\nhave distributed the church's treasures as thou commandedst.\" At this the\nsoldiers seized him, for they heard him speak of the church's treasures.\nSixtus then sank under the sword's edge, and his two deacons with him,\nFelicissimus and Agapetus, before the temple, on the sixth day of this\nmonth.\n\nBut Lawrence was afterwards brought to the emperor, and the fierce\nexecutioner asked him, \"Where are the church's treasures which were\ncommitted to thee?\" The blessed Lawrence answered him not a word. On the\nsame day the foe of God committed the holy deacon to his chief officer\nValerianus, with this command, \"Exact the treasures with importunity, and\nmake him bow to the immortal gods.\" The officer then committed him to his\njunior, whose name was Hippolytus, and he shut him in a prison with many\nothers. He found in the prison a heathen man, who was blind through great\nweeping. He said to him, \"Lucillus, if thou wilt believe in Jesus Christ,\nhe will enlighten thine eyes.\" He answered, \"I have ever desired to be\nbaptized in the name of Christ.\" Lawrence said to him, \"Believest thou with\nall thy heart?\" He answered with weeping, \"I believe in Jesus {423} Christ,\nand renounce the false idols.\" Hippolytus with patience listened to their\nwords. The blessed Lawrence then taught the blind man true belief in the\nHoly Trinity, and baptized him. Lucillus, after the baptismal bath, cried\nwith clear voice, \"Blessed be the Eternal God, Jesus Christ, who has\nenlightened me through his deacon. I was blind with both eyes, now I\nclearly enjoy the light.\" Then there came many other blind with weeping to\nthe blessed deacon, and he set his hand over their eyes, and they were\nenlightened.\n\nThe town-reeve, Hippolytus, said to the deacon, \"Show me the church's\ntreasures.\" Lawrence answered, \"O thou Hippolytus, if thou wilt believe in\nGod the Father, and in his Son Jesus Christ, I will show thee the\ntreasures, and promise thee everlasting life.\" Hippolytus said, \"If thou\nwilt indeed fulfil those words, I will do as thou exhortest me.\" Lawrence\nthen hallowed a font, and baptized him. Verily Hippolytus, after the\nbaptismal bath, cried with a clear voice, \"I saw the souls of innocent men\nrejoicing in God.\" And he said with tears to the blessed deacon, \"I beseech\nthee, in the name of Jesus, that all my household might be baptized.\"\nLawrence granted him this with cheerful mind, and with glory baptized\nnineteen men and women of his family.\n\nAfter this the chief officer sent, and commanded Hippolytus to lead\nLawrence to the king's court. Hippolytus with humble speech made known that\ncommand to the blessed Lawrence. He said, \"Let us go, for glory is prepared\nfor me and for thee.\" They went quickly, and stood fearless before him.\nThen said Valerianus to the holy martyr, \"Cast away now thy obstinacy, and\ngive up the treasures.\" The martyr of God answered him, \"On God's poor I\nhave spent them, and they are the everlasting treasures which will never be\ndiminished.\" The officer said, \"Why playest thou with words? Offer thy gift\nto our gods, and forsake the magic {425} in which thou trustest.\" Lawrence\nsaid, \"For what reason does the devil compel you to urge christian men to\nhis worship? If it be right that we should pray to devils rather than to\nthe Almighty God, judge which is worthy of that honour, he who is made, or\nhe who created all things.\" The emperor then answered, \"What is he who is\nmade, or what is he who made?\" God's martyr said, \"The Almighty Father of\nour Saviour is the Creator of all creatures, and thou sayest that I shall\npray to dumb stones, which are carved by the hands of men.\" The emperor was\nthen wroth, and commanded the deacon to be unclothed in his sight, and\ncruelly scourged, and the emperor himself cried, \"Insult not our gods.\" The\nblessed Lawrence said in torments, \"Verily I thank my God, who has\nvouchsafed to number me with his holy; and thou, wretch, art afflicted in\nthy foolishness.\" Decius said to the executioners, \"Raise him up, and\nmanifest to his sight all the torture-tools.\" Then were quickly brought\nforth iron plates, and iron claws, and an iron bed, and leaden whips, and\nother leaded whips. Then said the emperor, \"Offer thy gift to our gods, or\nthou shalt be tortured with all these torture-tools.\" The blessed deacon\nsaid, \"Thou unblessed, these luxuries I have ever desired; they will be to\nme a glory, and to thee a torment.\" The emperor said, \"Declare to us all\nthe wicked thy like, that this city may be cleansed; and do thou thyself\noffer to our gods, and trust thou in no wise to thy treasures.\" Then said\nthe holy martyr, \"Verily I trust, and I am careless for my treasures.\"\nDecius answered, \"Thinkest thou then that thou wilt be redeemed by thy\ntreasures from these torments?\" and then in angry mood commanded the\nexecutioners to beat him with stout clubs. But Lawrence, during the\nbeating, cried, \"Thou wretch, know at least that I triumph regarding\nChrist's treasures, and I feel not thy torments.\" Decius said, \"Lay the\n{427} iron plates glowing hot to his side.\" The blessed martyr then was\npraying to his Lord, and said, \"Saviour Christ, God of God, have mercy on\nthy servant, for, accused, I denied thee not; questioned, I acknowledged\nthee.\" Then the emperor commanded him to be raised, and said, \"I see that\nthou, through thy magic, mockest these torments; nevertheless thou shalt\nnot mock me. I swear by all the gods and goddesses, that thou shalt offer,\nor I will slay thee by divers tortures.\" Lawrence then boldly cried, \"I, in\nthe name of my Lord, in no wise fear thy torments, which are transitory:\ncease thou not from what thou hast begun.\"\n\nThen was the emperor excited with violent fury, and commanded the holy\ndeacon to be scourged a long time with leaden whips. Lawrence then cried,\n\"Saviour Christ, thou who hast vouchsafed to be born a mortal man, and hast\nredeemed us from the devil's thraldom, receive my spirit.\" At the same time\nan answer came to him from heaven, thus saying, \"Yet thou shalt have much\naffliction in thy martyrdom.\" Decius then furious cried, \"Roman men, heard\nye the comfort of the devils to this impious, who dreads not our irritated\ngods, nor the devised torments? Stretch him, and, scourging with leaded\nwhips, afflict him.\" Lawrence then, stretched on the cross, with laughing\nmouth thanked his Lord, \"Lord God, Father of Jesus Christ, be thou blessed,\nwho hast given us thy mercy; manifest now thy favour, that these standing\nabout may know that thou comfortest thy servants.\" At that time one of the\nsoldiers, whose name was Romanus, believed, and said to the martyr of God,\n\"Lawrence, I see God's angel standing before thee with a hand-cloth, and\nwiping thy sweating limbs. I now beseech thee, through God, that thou\nforsake me not.\" Then was Decius filled with guile, and said to his chief\nofficer, \"Methinks that we are overcome by magic.\" And he then ordered the\nholy deacon to be loosened from the cross, and delivered to the town-reeve\nHippolytus, and knew not yet that he was a christian.\n\n{429} Then meanwhile the believing soldier Romanus brought a jugful of\nwater, and with weeping sought the feet of the holy Lawrence, craving\nbaptism. Lawrence then quickly hallowed the water, and baptized the\nbelieving servant. When Decius heard of it, he ordered him to be stript of\nhis garments and beaten with stout staves. Romanus then unasked cried in\nthe emperor's presence, \"I am a christian.\" At the same time the fierce\nexecutioner ordered him to fall under the sword's edge. Again, on the same\nnight, after the soldier's martyrdom, Decius went to the hot baths,\nopposite the house of Sallust, and commanded the holy Lawrence to be\nfetched to him. Then Hippolytus began sorely to lament, and said, \"I will\ngo with thee, and with loud voice cry that I am a christian, and lie with\nthee.\" Lawrence said, \"Weep not, but rather be silent and rejoice, for I go\nto God's glory. After a little time hence, when I call, hear my voice, and\ncome to me.\"\n\nDecius then commanded all the torture-tools to be prepared, before his\ndoom-seat, and Lawrence was led to him. Decius said, \"Cast away trust in\nthy magic, and recount to us of thy family.\" The blessed Lawrence answered,\n\"According to human birth I am Spanish, a Roman foster-child, and a\nchristian from my cradle, trained up in all divine law.\" Decius answered,\n\"In sooth the law is divine, which has so emboldened thee that thou wilt\nnot worship our gods, nor dreadest any kind of torment.\" Lawrence said, \"In\nthe name of Christ I fear not for thy torments.\" The cruel emperor then\nsaid, \"If thou offerest not to our gods, all this night shall be spent on\nthee with divers tortures.\" Lawrence said, \"My night has no darkness, but\nshines with bright light.\" Then the cruel one commanded the mouth of the\nsaint to be struck with stones. But Lawrence was strengthened through the\ngrace of God, and said with laughing mouth, \"Lord, be to thee praise, for\nthou of all things art God.\" Decius said to the executioners, \"Raise the\niron bed to the {431} fire, that the proud Lawrence may rest thereon.\" They\nstraightways bereft him of his garments, and stretched him on the hard bed,\nand filled the bed underneath with burning coals, and from above pierced\nhim with iron forks.\n\nDecius said to the martyr of God, \"Offer now to our gods.\" Lawrence\nanswered, \"I will offer myself to the Almighty God, in the odour of\npleasantness; for the afflicted spirit is an acceptable sacrifice to God.\"\nBut the executioners drew the burning coals constantly under the bed, and\nfrom above pierced him with their forks. Then said Lawrence, \"O ye\nunblessed, understand ye not that your glowing embers cause no heat to my\nbody, but rather cooling?\" He then again with the most beautiful\ncountenance said, \"Saviour Christ, I thank thee that thou wilt strengthen\nme.\" He then looked towards the emperor, thus saying, \"Behold, thou,\nwretch, hast roasted one part of my body, turn now the other, and eat.\" He\nthen said again, \"Saviour Christ, I thank thee with inward heart, that I\nmay go into thy kingdom.\" And with these words he gave up his ghost, and\nwith such martyrdom went to the realm on high, in which he dwelleth with\nGod through all eternity. The cruel emperor then left the holy body on the\niron hurdle, and with his chief officer hastened to the house of Tiberius.\n\nHippolytus then buried the holy body with great reverence in the\nburial-place of the widow Quiriaca, on this present day. But at the grave\nthere watched a great many christian men with great lamentation. The holy\npriest Justin celebrated mass to and houseled them all. After this\nHippolytus returned to his home, and with God's peace kissed his family,\nand houseled them all. Then suddenly, while he was sitting, the emperor's\nsoldiers came, and seized him, and led him to the executioner. Decius then\nasked him with smiling mouth, \"What, art thou turned magician, since thou\nhast buried {433} Lawrence?\" He answered, \"I did not that as a magician,\nbut as a christian.\" Decius then in wrath ordered his mouth to be stricken\nwith stones, and him to be stript, and said, \"How, wast thou not a diligent\nworshiper of our gods? and now thou art become so foolish that thou art not\nashamed of thy nakedness.\" Hippolytus answered, \"I was foolish, and I am\nnow wise and a christian. Through ignorance I believed in the error in\nwhich thou believest.\" Decius said, \"Offer to the gods, lest, as Lawrence,\nthou perish by torments.\" He answered, \"O, if I might imitate the blessed\nLawrence!\" Decius said, \"Stretch him thus naked, and beat him with strong\nclubs.\" When he had long been beaten he thanked God. Decius said,\n\"Hippolytus mocks your staves, scourge him with leaded whips.\" They then\ndid so, till they were worn out. Hippolytus cried with a loud voice, \"I am\na christian.\" So the fierce emperor, when he could not, by any torments,\nseduce him from belief in Christ, commanded his chief officer to slay him\nby the most cruel death.\n\nOn the same day Valerianus took an account of his property, and found\nnineteen men and women of his family, who had been baptized at the hands of\nthe blessed Lawrence. To them said Valerianus, \"Consider your age, and have\nregard for your life, lest ye perish together with your lord Hippolytus.\"\nThey unanimously answered, \"We desire to die purely with our lord, rather\nthan to live impurely with you.\" Then was Valerianus greatly irritated, and\nordered Hippolytus to be led from the city with his household. The blessed\nHippolytus then cheered his household, and said, \"My brothers, be ye not\nsad nor afraid, for I and ye have one Lord, God Almighty.\" So Valerianus\nordered, in the sight of Hippolytus, all his domestics to be beheaded, and\nhimself he ordered to be tied by the feet to the necks of untamed horses,\nand so to be drawn through thorns and brambles: and he with that binding\ngave up his ghost on the thirteenth day of {435} this month. On the same\nnight the holy Justin gathered the bodies of them all and buried them.\n\nBut after the passion of those saints, Decius and Valerianus went together\nin a golden chariot to their temple, that they might force the christians\nto their wicked offerings. Then became Decius suddenly frantic with a\nfiendlike spirit, and cried, \"O thou, Hippolytus, whither drawest thou me\nbound with sharp chains?\" Valerianus also frantic cried, \"O thou, Lawrence,\nunsoftly thou drawest me bound with burning chains.\" And he forthwith died.\nBut Decius became horribly frantic, and for three days, with fiendlike\nvoice, constantly cried, \"I beseech thee, Lawrence, cease somewhat of those\ntorments.\" Hereupon great lamentation and sore weeping arose in the\ndwelling, and the emperor's wife ordered all the christians who were in\nprison to be led out, and on the third day Decius in great torments\ndeparted.\n\nBut the queen Tryphonia, together with her daughter Cyrilla, sought the\nfeet of the holy priest Justin with bitter tears, praying for holy baptism.\nJustin then with great joy received them, and enjoined them a fast of seven\ndays, and afterwards, by the holy baptismal bath, washed them from all\ntheir sins. When the emperor's thanes heard that the queen Tryphonia and\nthe daughter of Decius, Cyrilla, had turned to the faith of Christ and to\nthe salutary baptism, they with their wives sought the holy priest, and\nprayed for mercy and baptism. The blessed Justin, these things being done,\ntook counsel with the christians, whom they would choose for bishop in the\nchair of Sixtus. They then unanimously chose a venerable man whose name was\nDionysius, whom the bishop Maximus, of the city of Ostia, consecrated to\nthe Roman episcopal see with honour.\n\nLet us now pray with humble voice the holy martyr of God, Lawrence, whose\nfestival this present day makes known to all the faithful church, that he\nintercede for us with the {437} Heavenly King, for whose name he suffered\nwith bold mind many torments, with whom he free from care glorieth to\neternity. Amen.\n\n       *       *       *       *       *\n\n\nXVIII. K[=L]. SEPT.\n\nDE ASSUMPTIONE BEATAE MARIAE.\n\nHieronimus se halga sacerd awr['a]t aenne pistol be fordhsidhe thaere\neadigan MARIAN, Godes cennestran, to sumum halgan maedene, hyre nama waes\nEustochium, and to hyre meder Paulam, seo waes gehalgod wydewe. To thysum\ntwam wifmannum awr['a]t se ylca Hieronimus, menigfealde traht-bec, fordhan\ndhe hi waeron haliges lifes men, and swidhe gecneordlaecende on boclicum\nsmeagungum. Thes Hieronimus waes halig sacerd, and getogen on Hebreiscum\ngereorde, and on Greciscum, and on Ledenum fulfremedlice; and he awende ure\nbibliothecan of Hebreiscum bocum to Leden spraece. He is se fyrmesta\nwealhstod betwux Hebreiscum, and Grecum, and Ledenwarum. Twa and\nhund-seofontig boca thaere ealdan ['ae] and thaere niwan he awende on Leden\nto anre Bibliothecan, buton odhrum menigfealdum traht-bocum dhe he mid\ngecneordum andgite deopdhancollice asmeade. Dha aet nextan he dihte thisne\npistol to thaere halgan wydewan Paulam, and to tham Godes maedene\nEustochium, hyre dehter, and to eallum tham maedenlicum werode, the him mid\ndrohtnigende waeron, thus cwedhende:\n\nWitodlice ge neadiadh me thaet ic eow recce hu seo eadige Maria, on dhisum\ndaegdherlicum daege to heofonlicere wununge genumen waes, thaet eower\nmaedenlica heap haebbe thas lac Ledenre spraece, hu thes maera freolsdaeg\ngeond aeghwylces geares ymbryne beo aspend mid heofonlicum lofe, and mid\ngastlicere blisse gemaersode sy, thylaes the eow on hand {438} becume seo\nlease gesetnys dhe thurh gedwolmen wide tosawen is, and ge thonne tha\ngehiwedan leasunge for sodhre race underfon.\n\nSodhlice fram anginne thaes halgan godspelles ge geleornodon hu se\nheah-engel Gabriel tham eadigan maedene Marian thaes heofonlican\nAedhelinges acennednysse gecydde, and thaes Haelendes wundra, and thaere\ngesaeligan Godes cennestran thenunge, and hyre lifes daeda on tham feower\ngodspellicum bocum geswutollice oncneowon. Iohannes se Godspellere awr['a]t\non Cristes throwunge, thaet he sylf and Maria stodon mid dreorigum mode\nwidh dhaere halgan rode, the se Haelend on gefaestnod waes. Dha cwaedh he\nto his agenre meder, \"Dhu faemne, efne her is thin sunu.\" Eft he cwaedh to\nIohanne, \"Loca nu, her stent thin modor.\" Sydhdhan, of tham daege, haefde\nse Godspellere Iohannes gymene thaere halgan Marian, and mid carfulre\nthenunge, swa swa agenre meder, gehyrsumode.\n\nDrihten, thurh his arfaestnysse, betaehte thaet eadige maeden his\ncennestran tham claenan men Iohanne, sedhe on claenum maegdhhade symle\nwunode; and he fordhy synderlice tham Drihtne leof waes, to dhan swidhe,\nthaet he him thone deorwurdhan madhm, ealles middangeardes cw['e]ne,\nbetaecan wolde; gewislice thaet hire claenesta maegdhh['a]d tham claenan\nmen getheod waere mid gecwemre geferraedene on wynsumre drohtnunge. On him\nb['a]m waes an miht ansundes maegdhhades, ac odher intinga on Marian; on\nhire is waestmbaere maegdhh['a]d, swa swa on nanum odhrum. Nis on nanum\nodhrum men maegdhh['a]d, gif thaer bidh waestmbaernys; ne waestmbaernys,\ngif thaer bidh ansund maegdhh['a]d. Nu is fordhi gehalgod aegdher ge Marian\nmaegdhh['a]d ge hyre waestmbaernys thurh tha godcundlican acennednysse; and\nheo ealle odhre oferstihdh on maegdhhade and on waestmbaernysse.\nDheah-hwaedhere, theah heo synderlice Iohannes gymene betaeht waere,\nhwaedhere heo drohtnode gemaenelice, aefter Cristes upstige, mid tham\napostolicum werode, infarende and utfarende betwux him, and hi ealle mid\nmicelre arwurdhnysse and lufe hire thenodon, and heo him {440} cudhlice\nealle thing ymbe Cristes menniscnysse gewissode; fordhan the heo fram\nfrymdhe gewislice thurh thone Halgan Gast hi ealle geleornode, and mid\nagenre gesihdhe geseah; theah dhe tha apostoli thurh thone ylcan Gast ealle\nthing undergeaton, and on ealre sodhfaestnysse gelaerede wurdon. Se\nheah-engel Gabriel hi ungewemmede geheold, and heo wunode on Iohannes and\non ealra thaera apostola gymene, on thaere heofonlican scole, embe Godes\n['ae] smeagende, odhthaet God on thysum daege hi genam to dham heofonlican\nthrymsetle, and hi ofer engla weredum geufrode.\n\nNis geraed on nanre bec nan swutelre gewissung be hire geendunge, buton\nthaet heo nu to-daeg wuldorfullice of tham lichaman gew['a]t. Hyre byrigen\nis swutol eallum onlociendum odh thysne andweardan daeg, on middan thaere\ndene Iosaphat. Seo dene is betwux thaere dune Sion and tham munte Oliueti,\nand seo byrigen is aeteowed open and emtig, and thaer on-uppon on hire\nwurdhmynte is araered maere cyrce mid wundorlicum st['a]n-geweorce. Nis\nnanum deadlicum men cudh h['u], odhdhe on hwylcere tide hyre halga lichama\nthanon gebroden waere, odhdhe hwider he ahafen sy, odhdhe hwaedher heo of\ndeadhe arise: cwaedon theah gehwylce lareowas, thaet hyre Sunu, sedhe on\ntham thriddan daege mihtilice of deadhe ar['a]s, thaet he eac his moder\nlichaman of deadhe araerde, and mid undeadlicum wuldre on heofonan rice\ngelogode. Eac swa gelice forwel menige lareowas on heora bocum setton, be\ndham ge-edcucedum mannum the mid Criste of deadhe arison, thaet hi ecelice\naraerede synd. Witodlice hi andetton thaet dha araeredan men naeron\nsodhfaeste gewitan Cristes aeristes, buton hi waeron ecelice araerede. Ne\nwidhcwedhe we be thaere eadigan Marian tha ecan aeriste, theah, for\nwaerscipe gehealdenum geleafan, us gedafenadh thaet we hit wenon swidhor\nthonne we unraedlice hit gesethan thaet dhe is uncudh buton aelcere\nfraecednysse.\n\nWe raedadh gehwaer on bocum, thaet forwel oft englas comon to godra manna\nfordhsidhe, and mid gastlicum lofsangum heora sawla to heofonum gelaeddon.\nAnd, thaet gyt swutollicor is, {442} men gehyrdon on tham fordhsidhe\nwaepmanna sang and wifmanna sang, mid micclum leohte and swetum bredhe: on\ndham is cudh thaet tha halgan men the to Godes rice thurh gode geearnunga\nbecomon, thaet hi on odhra manna fordhsidhe heora sawla underfodh, and mid\nmicelre blisse to reste gelaedadh. Nu gif se Haelend swilcne wurdhmynt on\nhis halgena fordhsidhe oft geswutelode, and heora gastas mid heofonlicum\nlofsange to him gefeccan het, hu miccle swidhor wenst thu thaet he nu\nto-daeg thaet heofonlice werod togeanes his agenre meder sendan wolde,\nthaet hi mid ormaetum leohte and unasecgendlicum lofsangum hi to tham\nthrymsetle gelaeddon the hire gegearcod waes fram frymdhe middangeardes.\n\nNis nan twynung thaet eall heofonlic thrym tha mid unasecgendlicere blisse\nhire to-cymes faegnian wolde. Sodhlice eac we gelyfadh thaet Drihten sylf\nhire togeanes come, and wynsumlice mid gefean to him on his thrymsetle hi\ngesette: witodlice he wolde gefyllan thurh hine sylfne thaet he on his\n['ae] bebead, thus cwedhende, \"Arwurdha thinne faeder and thine moder.\" He\nis his agen gewita thaet he his Faeder gearwurdhode, swa swa he cwaedh to\ntham Iudeiscum, \"Ic arwurdhige minne Faeder, and ge unarwurdhiadh me.\" On\nhis menniscnysse he arwurdhode his moder, thadha he waes, swa swa thaet\nhalige godspel segdh, hire underdheod on his geogodhhade. Micele swidhor is\nto gelyfenne thaet he his modor mid unasecgendlicere arwurdhnysse on his\nrice gewurdhode, thadha he wolde aefter dhaere menniscnysse on thysum life\nhyre gehyrsumian.\n\nDhes symbel-daeg oferstihdh unwidhmetenlice ealra odhra halgena\nmaesse-dagas swa micclum swa this halige maeden, Godes modor, is\nunwidhmetenlic eallum odhrum maedenum. Dhes freolsdaeg is us gearlic, ac he\nis heofonwarum singallic. Be dhysre heofonlican cw['e]ne upstige wundrode\nse Halga Gast on lofsangum, dhus befrinende, \"Hwaet is dheos dhe her\nastihdh swilce arisende daeg-rima, swa wlitig swa m['o]na, swa gecoren swa\nsunne, and swa egeslic swa fyrd-truma?\" Se Halga Gast wundrode, fordhan dhe\nhe dyde thaet eal heofonwaru {444} wundrode dhysre faemnan upfaereldes.\nMaria is wlitigre dhonne se m['o]na, fordhan dhe heo scindh buton\naeteorunge hire beorhtnysse. Heo is gecoren swa swa sunne mid leoman\nhealicra mihta, fordhan dhe Drihten, sedhe is rihtwisnysse sunne, h['i]\ngeceas him to cennestran. Hire faer is widhmeten fyrdlicum truman, fordhan\ndhe heo waes mid halgum maegnum ymbtrymed, and mid engla threatum.\n\nBe dhissere heofonlican cw['e]ne is gecweden gyt thurh dhone ylcan Godes\nGast: he cwaedh, \"Ic geseah dha wlitegan swilce culfran astigende ofer\nstreamlicum ridhum, and unasecgendlic braedh stemde of hire gyrlum; and,\nswa swa on lengctenlicere tide, rosena blostman and lilian hi ymtrymedon.\"\nDhaera rosena blostman getacniadh mid heora readnysse martyrdom, and dha\nlilian mid heora hwitnysse getacniadh dha scinendan claennysse ansundes\nmaegdhh['a]des. Ealle dha gecorenan dhe Gode gethugon dhurh martyrdom\nodhdhe thurh claennysse, ealle hi gesidhodon mid thaere eadigan cw['e]ne;\nfordhan dhe heo sylf is aegdher ge martyr ge maeden. Heo is swa wlitig swa\nculfre, fordhan dhe heo lufode dha bilewitnysse, the se Halga Gast\ngetacnode, dhadha he waes gesewen on culfran gelicnysse ofer Criste on his\nfulluhte. Odhre martyras on heora lichaman throwodon martyrdom for Cristes\ngeleafan, ac seo eadige Maria naes na lichamlice gemartyrod, ac hire sawul\nwaes swidhe geangsumod mid micelre throwunge, thadha heo stod dreorig foran\nongean Cristes rode, and hire leofe cild geseah mid isenum naeglum on\nheardum treowe gefaestnod. Nu is heo mare thonne martyr, fordhan dhe heo\ndhrowode thone martyrdom on hire sawle dhe odhre martyras dhrowodon on\nheora lichaman. Heo lufode Crist ofer ealle odhre men, and fordhy waes eac\nhire sarnys be him toforan odhra manna, and heo dyde his deadh hire agenne\ndeadh, fordhan dhe his dhrowung swa swa swurd dhurhferde hire sawle.\n\nNis heo nanes haliges maegnes bedaeled, ne nanes wlites, ne nanre\nbeorhtnysse; and fordhy heo waes ymbtrymed mid rosan and lilian, thaet hyre\nmihta waeron mid mihtum {446} underwridhode, and hire faegernys mid\nclaennysse wlite waere geyht. Godes gecorenan scinadh on heofonlicum wuldre\naelc be his gedhingcdhum; nu is geleaflic thaet seo eadige] cw['e]n mid swa\nmicclum wuldre and beorhtnysse odhre oferstige, swa micclum swa hire\ngedhincdhu odhra halgena unwidhmetenlice sind.\n\nDrihten cwaedh aer his upstige, thaet on his Faeder huse sindon fela\nwununga: sodhlice we gelyfadh thaet he nu to-daeg tha wynsumestan wununge\nhis leofan meder forgeafe. Godes gecorenra wuldor is gemetegod be heora\ngeearnungum, and nis hwaedhere n['a]n ceorung ne ['a]nda on heora aenigum,\nac h['i] ealle wuniadh on sodhre lufe and healicere sibbe, and aelc\nblissadh on odhres gedhincdhum swa swa on his agenum.\n\nIc bidde eow, blissiadh on dhyssere freols-tide: witodlice nu to-daeg thaet\nwuldorfulle maeden heofonas astah, thaet heo unasecgendlice mid Criste\nahafen on ecnysse rixige. Seo heofenlice cw['e]n weardh to-daeg generod\nfram dhyssere m['a]nfullan worulde. Eft ic cwedhe, faegniadh fordhan dhe\nheo becom orsorhlice to dham heofonlicum botle. Blissige eal middangeard,\nfordhan dhe nu to-daeg us eallum is dhurh hire geearnunga h['ae]l geyht.\nThurh ure ealdan modor Euan us weardh heofonan rices geat belocen, and eft\ndhurh Marian hit is us geopenod, thurh thaet heo sylf nu to-daeg\nwuldorfullice inn-ferde.\n\nGod dhurh his witegan us bebead thaet we sceolon hine herian and\nm['ae]rsian on his halgum, on dham he is wundorlic: micele swidhor\ngedafenadh thaet we hine on dhisre maeran freols-tide his eadigan meder mid\nlofsangum and wurdhfullum herungum wurdhian sceolon; fordhan dhe untwylice\neal hire wurdhmynt is Godes herung. Uton nu fordhi mid ealre estfulnysse\nures modes dhas maeran freols-tide wurdhian, fordhan dhe thaet sidhfaet ure\nh['ae]le is on lofsangum ures Drihtnes. Tha dhe on maeigdhh['a]de wuniadh\nblission h['i], fordhan dhe h['i] geearnodon thaet beon thaet h['i]\nheriadh: habbon h['i] h['o]ge thaet h['i] syn swilce thaet h['i]\nwurdhfullice herigan magon. Tha dhe on claenan wudewanh['a]de sind, herion\nh['i] and arwurdhion, fordhan dhe swutol is thaet h['i] ne magon beon\nclaene buton dhurh Cristes gife, seodhe waes {448} fulfremedlice on Marian\ndhe h['i] herigadh. Herigan eac and wurdhian dha dhe on sinscipe wuniadh,\nfordhan dhe dhanon flewdh eallum mildheortnys and gifu thaet h['i] herigan\nmagon. Gif hwa synful sy, he andette, and nal['ae]s herige, dheah dhe ne\nbeo wlitig l['o]f on dhaes synfullan mudhe; hwaedhere ne geswice h['e]\ndhaere herunge, fordhan dhe dhanon him is beh['a]ten forgyfenys.\n\nThes pistol is swidhe menigfeald ['u]s to gereccenne, and eow swidhe deop\nto gehyrenne. Nu ne onhagadh ['u]s na swidhor be dham to sprecenne, ac we\nwylladh sume odhre trimminge be dhaere maeran Godes meder gereccan, to\neowre gebetrunge. Sodhlice Maria is se maesta frofer and fultum cristenra\nmanna, thaet is forwel oft geswutelod, swa swa we on bocum raedadh.\n\nSum man waes mid drycraefte bepaeht, swa thaet h['e] Criste widhs['o]c, and\nwr['a]t his hand-gewrit tham awyrgedan deofle, and him mannraedene\nbefaeste. His nama waes Theophilus. He dha eft sydhdhan hine bedhohte, and\ndha hellican pinunge on his mode weolc; and ferde dha to sumere cyrcan the\nwaes to lofe dhaere eadigan Marian gehalgod, and dhaer-binnan swa lange mid\nwope and faestenum hire fultumes and dhingunge baed, odhthaet heo sylf mid\nmicclum wuldre him to com, and cwaedh, thaet heo him gedhingod haefde widh\nthone Heofenlican Deman, hire agenne Sunu.\n\nWe wylladh eac eow gereccan be geendunge dhaes arleasan Godes widhersacan\nIulianes.\n\nSum halig biscop waes Basilius geh['a]ten, se leornode on anre scole, and\nse ylca Iulianus samod. Tha gelamp hit swa thaet Basilius weardh to biscope\ngecoren to anre byrig dhe is geh['a]ten Cappadocia, and Iulianus to casere,\ntheah dhe he aeror to preoste bescoren waere. Iulianus dha ongann to\nlufigenne haedhengyld, and his cristendome widhs['o]c, and mid eallum mode\nhaedhenscipe beeode, and his leode to dhan ylcan genydde. Tha aet suman\ncyrre tengde h['e] to fyrde ongean Perscisne leodscipe, and gemette dhone\nbiscop, and cwaedh him to, \"Eala, dhu Basili, nu ic haebbe dhe oferdhogen\non udhwitegunge.\" Se biscop him andwyrde, \"God forgeafe thaet dhu\nudhwitegunge {450} beeodest:\" and h['e] mid tham worde him bead swylce\nl['a]c swa he sylf breac, thaet waeron dhry berene hlafas, for bletsunge.\nTha het se widhersaca onfon dhaera hlafa, and agifan dham biscope togeanes\ngaers, and cwaedh, \"He bead ['u]s nytena f['o]dan, underfo h['e] gaers to\nleanes.\" Basilius underfeng thaet gaers, dhus cwedhende, \"Eala dhu casere,\nsodhlice we budon dhe dhaes dhe we sylfe brucadh, and dhu us sealdest to\nedleane ungesceadwisra nytena andlyfene, na us to f['o]dan, ac to hospe.\"\nSe Godes widhersaca hine dha gehathyrte, and cwaedh, \"Thonne ic fram fyrde\ngecyrre ic towurpe dhas burh, and hi gesmedhige, and to yrdhlande awende,\nswa thaet heo bidh cornbaere swidhor thonne mannbaere. Nis me uncudh thin\ndyrstignys, and dhissere burhware, dhe dhurh dhine tihtinge dha anlicnysse,\ndhe ic araerde and me to gebaed, tobraecon and towurpon.\" And h['e] mid\ndhisum wordum ferde to Persciscum earde.\n\nHwaet dha Basilius cydde his ceastergewarum dhaes redhan caseres dheowrace,\nand him selost raedbora weardh, thus cwedhende, \"Mine gebrodhra, bringadh\neowre sceattas, and uton cunnian, gif we magon, dhone redhan widhersacan on\nhis geancyrre gegladian.\" Hi dha mid glaedum mode him to brohton goldes,\nand seolfres, and deorwurdhra gimma ungerime hypan. Se bisceop dha\nunderfeng dha madmas, and bebead his preostum and eallum dham folce, thaet\nh['i] heora l['a]c geoffrodon binnon dham temple dhe waes to wurdhmynte\ndhaere eadigan Marian gehalgod, and het h['i] dhaer-binnon andbidigan mid\ndhreora daga faestene, thaet se Aelmihtiga Wealdend, thurh his moder\ndhingraedene towurpe thaes unrihtwisan caseres andgit. Tha on dhaere\ndhriddan nihte dhaes faestenes geseah se bisceop micel heofenlic werod on\naelce healfe dhaes temples, and on middan dham werode saet seo heofenlice\ncw['e]n Maria, and cwaedh to hire aetstandendum, \"Gel['a]ngiadh me dhone\nmartyr Mercurium, thaet he gewende widh dhaes arleasan widhersacan\nIulianes, and hine acwelle, sedhe mid todhundenum mode God minne Sunu\nforsihdh.\" Se halga cydhere Mercurius gew['ae]pnod hraedlice {452} c['o]m,\nand be hyre haese ferde. Tha eode se bisceop into dhaere odhre cyrcan,\nthaer se martyr inne laeig, and befr['a]n dhone cyrcweard hwaer dhaes\nhalgan waepnu waeron? He sw['o]r thaet h['e] on aefnunge aet his heafde\nwitodlice h['i] gesawe. And he dhaerrihte wende to S[=ca] Marian temple,\nand dham folce gecydde his gesihdhe, and dhaes waelhreowan forwyrd. Tha\neode h['e] eft ongean to dhaes halgan martyres byrgenne, and funde his\nspere standan mid blode begleddod.\n\nTha aefter dhrim dagum com ['a]n dhaes caseres dhegna, Libanius hatte, and\ngesohte dhaes bisceopes f['e]t, fulluhtes biddende, and cydde him and ealre\ndhaere buruhware thaes arleasan Iulianes deadh: cwaedh thaet seo fyrd\nw['i]code widh dha ea Eufraten, and seofon weard-setl wacodon ofer dhone\ncasere. Tha com dhaer staeppende sum uncudh cempa, and hine hetelice\ndhurhdhyde, and dhaerrihte of hyra gesihdhum fordw['a]n; and Iulianus dha\nmid andhraecum hreame forswealt. Swa weardh seo burhwaru ahred thurh S[=ca]\nMarian widh dhone Godes widhersacan. Tha bead se bisceop dham\nceastergewarum hyra sceattas, ac hi cwaedon thaet hi udhon dhaera laca tham\nundeadlican Cyninge, dhe hi swa mihtelice generede, micele bet dhonne dham\ndeadlican cwellere. Se bisceop dheah nydde thaet folc thaet hi dhone\ndhriddan dael thaes feos underfengon, and he mid tham twam daelum thaet\nmynster geg['o]dode.\n\nGif hw['a] smeage hu dhis gewurde, thonne secge we, thaet dhes martyr his\nl['i]f adreah on laewedum hade; dha weardh he dhurh haedhenra manna\nehtnysse for Cristes geleafan gemartyrod; and cristene men sydhdhan his\nhalgan lichaman binnon dham temple wurdhfullice gel['o]gedon, and his\nwaepna samod. Eft, dhadha seo halige cw['e]n hine asende, swa swa we n['u]\nhwene ['ae]r saedon, tha ferde his gast swyftlice, and mid lichamlicum\nwaepne dhone Godes feond ofst['a]ng, his weard-setlum onlocigendum.\n\nMine gebrodhra dha leofostan, uton clypigan mid singalum benum to dhaere\nhalgan Godes meder, thaet heo ['u]s on urum {454} nydthearfnyssum to hire\nBearne gedhingige. Hit is swidhe geleaflic thaet he hyre miceles dhinges\ntidhian wylle, sedhe hine sylfne gemedemode thaet he dhurh h['i], for\nmiddangeardes alysednysse, to menniscum men acenned wurde, sedhe aefre is\nGod butan anginne, and nu dhurhwunadh, on anum hade, sodh man and sodh God,\n['a] on ecnysse. Swa swa gehwilc man wunadh on sawle and on lichaman ['a]n\nmann, swa is Crist, God and mann, ['a]n Haelend, sedhe leofadh and rixadh\nmid Faeder and Halgum Gaste on ealra worulda woruld. Amen.\n\nAUGUST XV.\n\nON THE ASSUMPTION OF THE BLESSED MARY.\n\nJerome the holy priest wrote an epistle on the decease of the blessed MARY,\nthe mother of God, to a holy maiden, whose name was Eustochium, and to her\nmother Paula, who was a hallowed widow. To these two women the same Jerome\nwrote several treatises; for they were persons of holy life, and very\ndiligent in book-studies. This Jerome was a holy priest, and instructed in\nthe Hebrew tongue, and in Greek and Latin perfectly; and he turned our\nlibrary of Hebrew books into the Latin speech. He is the first interpreter\nbetwixt the Hebrews, and Greeks, and Latins. Seventy-two books of the old\nand of the new law he turned into Latin, to one 'Bibliotheca,' besides many\nother treatises which he profoundly devised with diligent understanding.\nThen at last he composed this epistle to the holy widow Paula, and to the\nmaiden of God, Eustochium, her daughter, and to all the maidenly company\nwho were living with them, thus saying:\n\nVerily ye compel me to relate to you how the blessed Mary, on this present\nday was taken to the heavenly dwelling, that your maidenly society may have\nthis gift in the Latin speech, how this great festival, in the course of\nevery year, is passed with heavenly praise, and celebrated with ghostly\nbliss, lest the false account should come to your {439} hand which has been\nwidely disseminated by heretics, and ye then receive the feigned leasing\nfor a true narrative.\n\nVerily from the beginning of the holy gospel ye have learned how the\narchangel Gabriel declared to the blessed Mary the birth of the Heavenly\nPrince, and the miracles of Jesus, and the ministry of the blessed mother\nof God and the deeds of her life ye have manifestly known from the four\nevangelical books. John the Evangelist wrote that, at Christ's passion, he\nhimself and Mary stood with sorrowing mind opposite the holy rood, on which\nJesus was fastened. Then said he to his own mother, \"Thou woman, behold,\nhere is thy son.\" Again he said to John, \"Look now, here standeth thy\nmother.\" Afterwards, from that day, the Evangelist John had charge of the\nholy Mary, and with careful ministry obeyed her as his mother.\n\nThe Lord, through his piety, committed the blessed maiden his mother to the\nchaste man John, who had ever lived in pure virginity; and on that account\nhe was especially dear to the Lord, so much so that he would commit to him\nthat precious treasure, the queen of the whole world: no doubt, that her\nmost pure virginity might be associated with that chaste man with grateful\nfellowship in pleasant converse. In them both was one virtue of unbroken\nchastity, but a second attribute in Mary; in her is fruitful virginity, so\nas in no other. In no other person is there virginity, if there be\nfruitfulness; nor fruitfulness, if there be perfect virginity. Therefore\nnow are hallowed both the virginity of Mary and her fruitfulness through\nthe divine birth; and she excels all others in virginity and in\nfruitfulness. Nevertheless, though she was especially committed to the care\nof John, yet she lived in common, after Christ's ascension, with the\napostolic company, going in and going out among them, and they all with\ngreat piety and love ministered to her, and she fully {441} informed them\nof all things touching Christ's humanity; for she had from the beginning\naccurately learned them through the Holy Ghost, and seen them with her own\nsight; though the apostles understood all things through the same Ghost,\nand were instructed in all truth. The archangel Gabriel held her\nuncorrupted, and she continued in the care of John and of all the apostles,\nin the heavenly company, meditating on God's law, until God, on this day,\ntook her to the heavenly throne, and exalted her above the hosts of angels.\n\nThere is not read in any book any more manifest information of her end, but\nthat she on this day gloriously departed from the body. Her sepulchre is\nvisible to all beholders to this present day, in the midst of the valley of\nJehosaphat. The valley is between Mount Sion and the mount of Olives, and\nthe sepulchre appears open and empty, and thereupon is raised, in her\nhonour, a large church, with wondrous stone-work. To no mortal man is it\nknown how, or at what time her holy body was brought from thence, or\nwhither it be borne, or whether she arose from death: though some doctors\nsay, that her Son, who on the third day mightily from death arose, that he\nalso raised his mother's body from death, and placed it with immortal glory\nin the kingdom of heaven. In like manner very many doctors have set in\ntheir books concerning the requickened men who arose from death with\nChrist, that they are raised for ever. They profess verily that those\nraised men would not have been true witnesses of Christ's resurrection,\nunless they had been raised for ever. Nor do we deny the eternal\nresurrection of the blessed Mary, though for caution, preserving our\nbelief, it befits us that we rather hope it, than rashly assert what is\nunknown without any danger.\n\nWe read here and there in books, that very often angels came at the\ndeparture of good men, and with ghostly hymns led their souls to heaven.\nAnd, what is yet more certain, {443} men, at their departure, have heard\nthe song of men and women, with a great light and sweet odour: by which is\nknown that those holy men who through good deserts come to God's kingdom,\nthat they, at the departure of other men, receive their souls, and with\ngreat joy lead them to rest. Now if Jesus has often showed such honour at\nthe death of his saints, and has commanded their souls to be conducted to\nhim with heavenly hymn, how much rather thinkest thou he would now to-day\nsend the heavenly host to meet his own mother, that they with light\nimmense, and unutterable hymns might lead her to the throne which was\nprepared for her from the beginning of the world.\n\nThere is no doubt that all the heavenly host then with unspeakable bliss\nwould rejoice in her advent. Verily we also believe that the Lord himself\ncame to meet her, and benignly with delight placed her by him on his\nthrone: for he would fulfil in himself what he had in his law enjoined,\nthus saying, \"Honour thy father and thy mother.\" He is his own witness that\nhe honoured his Father, as he said to the Jews, \"I honour my Father, and ye\ndishonour me.\" In his human state he honoured his mother, when he was, as\nthe holy gospel says, subjected to her in his youth. Much more is it to be\nbelieved that he honoured his mother with unspeakable veneration in his\nkingdom, when he would, according to human nature, obey her in this life.\n\nThis festival excels incomparably all other saints' mass-days, as much as\nthis holy maiden, the mother of God, is incomparable with all other\nmaidens. This feast-day to us is yearly, but to heaven's inmates it is\nperpetual. At the ascension of this heavenly queen the Holy Ghost in hymns\nuttered his wonder, thus inquiring, \"What is this that here ascends like\nthe rising dew of morn, as beauteous as the moon, as choice as the sun, and\nas terrible as a martial band?\" The Holy Ghost wondered, for he caused all\n{445} heaven's inmates to wonder at the ascension of this woman. Mary is\nmore beauteous than the moon, for she shines without decrease of her\nbrightness. She is choice as the sun with beams of holy virtues, for the\nLord, who is the sun of righteousness, chose her for his mother. Her course\nis compared to a martial band, for she was surrounded with heavenly powers\nand with companies of angels.\n\nOf this heavenly queen it is yet said by the same Spirit of God, \"I saw the\nbeauteous one as a dove mounting above the streaming rills, and an\nineffable fragrance exhaled from her garments; and, so as in the\nspring-tide, blossoms of roses and lilies encircled her.\" The blossoms of\nroses betoken by their redness martyrdom, and the lilies by their whiteness\nbetoken the shining purity of inviolate maidenhood. All the chosen who have\nthriven to God through martyrdom or through chastity, they all journeyed\nwith the blessed queen; for she is herself both martyr and maiden. She is\nas beauteous as a dove, for she loved meekness, which the Holy Ghost\nbetokened, when he appeared in likeness of a dove over Christ at his\nbaptism. Other martyrs suffered martyrdom in their bodies for Christ's\nfaith, but the blessed Mary was not bodily martyred, but her soul was\nsorely afflicted with great suffering, when she stood sad before Christ's\nrood, and saw her dear child fastened with iron nails on the hard tree.\nTherefore is she more than a martyr, for she suffered that martyrdom in her\nsoul which other martyrs suffered in their bodies. She loved Christ above\nall other men, and, therefore, was her pain also for him greater than other\nmen's, and she made his death as her own death, for his suffering pierced\nher soul as a sword.\n\nShe is void of no holy virtue, nor any beauty, nor any brightness; and\ntherefore was she encircled with roses and lilies, that her virtues might\nbe supported by virtues, and her {447} fairness increased by the beauty of\nchastity. God's chosen shine in heavenly glory, each according to his\nmerits; it is therefore credible that the blessed] queen with so much glory\nand brightness excels others, as much as her merits are incomparable with\nthose of the other saints.\n\nThe Lord said before his ascension, that in his Father's house are many\ndwellings: therefore we believe that he now to-day gave to his mother the\nmost pleasant dwelling. The glory of God's chosen is measured by their\ndeserts, and yet there is no murmuring nor envy in any of them, but they\nall dwell in true love and profound peace, and each rejoices in another's\nhonours as in his own.\n\nI pray you, rejoice in this festival: verily now to-day that glorious\nmaiden ascended to heaven, that she, ineffably exalted with Christ, may for\never reign. The heavenly queen was to-day snatched from this wicked world.\nAgain I say, rejoice that she, void of sorrow, is gone to the heavenly\nmansion. Let all earth be glad, for now to-day, through her deserts,\nhappiness is increased to us all. Through our old mother Eve the gate of\nheaven's kingdom was closed against us, and again, through Mary it is\nopened to us, by which she herself has this day gloriously entered.\n\nGod has commanded us through his prophets, that we should praise and\nmagnify him in his saints, in whom he is wonderful: much more fitting is it\nthat we, on this great festival of his blessed mother, should worship him\nwith hymns and honourable praises; for undoubtedly all honour to her is\npraise of God. Let us now, therefore, with all the devotion of our mind\nhonour this great festival, for the way of our salvation is in hymns to our\nLord. Let those who continue in maidenhood rejoice, for they have attained\nto be that which they praise: let them have care that they be such that\nthey may praise worthily. Let those who are in pure widowhood praise and\nhonour her, for it is manifest that they cannot be pure but through grace\nof Christ, which was {449} perfect in Mary whom they praise. Let those also\nwho are in wedlock praise and honour her, for thence flow mercy and grace\nto all that they may praise her. If any one be sinful, let him confess, and\nnot the less praise, though praise be not beautiful in the mouth of the\nsinful; yet let him not cease from praise, for thence is promised to him\nforgiveness.\n\nThis epistle is very complex for us to expound, and very deep for you to\nhear. It does not now seem good to us to speak more concerning it, but we\nwill relate for your bettering some other edifying matter of the great\nmother of God. Verily Mary is the greatest comfort and support of christian\nmen, which is very often manifested, as we read in books.\n\nSome man was so deluded by magic that he denied Christ, and wrote his\nchirograph to the accursed devil, and entered into a compact with him. His\nname was Theophilus. He afterwards bethought himself, and revolved in his\nmind the torment of hell; and went then to a church that was hallowed to\nthe praise of the blessed Mary, and therein so long with weeping and fasts\nprayed for her aid and intercession, till she herself with great glory came\nto him, and said, that she had interceded for him with the Heavenly Judge,\nher own Son.\n\nWe will also relate to you concerning the end of the impious adversary of\nGod, Julian.\n\nThere was a certain bishop named Basilius, who had learned in a school\ntogether with this same Julian. It so happened that Basilius was chosen to\nbe bishop of a place called Cappadocia, and Julian to be emperor, though he\nearlier had been shorn for a priest. Julian then began to love idolatry,\nand renounced his christianity, and with all his mind cultivated\nheathenism, and compelled his people to the same. Then at a certain time he\nwent on an expedition against the Persian nation, and met the bishop, and\nsaid to him, \"O thou Basilius, I have now excelled thee in philosophy.\" The\nbishop answered, \"God has granted to you to cultivate philosophy:\" {451}\nand with that word he offered him such a gift as he himself partook of,\nthat was three barley loaves, for a blessing. Then the apostate commanded\nthe loaves to be received, and grass to be given to the bishop in return,\nand said, \"He has offered us the food of beasts, let him receive grass in\nreward.\" Basilius received the grass, thus saying, \"O thou emperor, verily\nwe have offered to thee what we ourselves partake of, and thou hast given\nus in reward the sustenance of irrational beasts, not as food for us but as\ninsult.\" The adversary of God then became angry, and said, \"When I return\nfrom the expedition I will overthrow this city, and level it, and turn it\nto arable land, so that it shall be cornbearing rather than manbearing. Thy\naudacity and that of these citizens is not unknown to me, who at thy\ninstigation brake and cast down the image which I had raised and prayed\nto.\" And with these words he went to the Persian territory.\n\nHereupon Basilius made known to his fellow-citizens the cruel emperor's\nthreat, and was a most excellent counsellor to them, thus saying, \"My\nbrothers, bring your treasures, and let us endeavour, if we can, to gladden\nthe cruel apostate on his return.\" They then with glad mind brought to him\nof gold, and silver, and precious gems an immense heap. Thereupon the\nbishop received the treasures, and commanded his priests and all the people\nto offer their gifts within the temple that was hallowed to the honour of\nthe blessed Mary, and bade them therein abide, with a fast of three days,\nthat the Almighty Ruler, through his mother's intercession, might turn to\nnaught the resolve of the unrighteous emperor. Then on the third night of\nthe fast the bishop saw a great heavenly host on each side of the temple,\nand in the midst of the host sat the heavenly queen Mary, and said to her\nattendants, \"Bring to me the martyr Mercurius, that he may go against the\nimpious apostate Julian, and slay him, who with inflated mind despises God\nmy Son.\" The holy martyr Mercurius {453} came armed speedily, and went by\nher command. The bishop then went into the other church, in which the\nmartyr lay, and asked the churchward, where the weapons of the saint were?\nHe swore that he certainly saw them at his head in the evening. And he\nstraightways returned to St. Mary's temple, and made known to the people\nwhat he had seen, and the destruction of the tyrant. He then went again to\nthe holy martyr's sepulchre, and found his spear standing stained with\nblood.\n\nThen after three days came one of the emperor's officers called Libanius,\nand sought the bishop's feet, praying for baptism, and informed him and all\nthe citizens of the death of the impious Julian: he said that the army was\nencamped on the river Euphrates, and seven watches watched over the\nemperor. Then came there walking an unknown warrior, and violently pierced\nhim through, and straightways vanished from their sight; and Julian then\nwith a horrible cry expired. So were the citizens saved through St. Mary\nfrom the adversary of God. Then the bishop offered their treasures to the\ncitizens, but they said, that they would give those gifts to the Immortal\nKing, who had so powerfully saved them, much rather than to the mortal\nmurderer. The bishop, nevertheless, compelled the people to receive a third\npart of the money, and with the two parts endowed the monastery.\n\nIf any one ask how this happened, we say, that this martyr had spent his\nlife in a lay condition, when, through the persecution of heathen men, for\nbelief in Christ, he was martyred; and christian men afterwards honourably\ndeposited his holy body within the temple, together with his weapons.\nAfterwards, when the holy queen sent him, as we have said a little before,\nhis spirit swiftly went, and with a bodily weapon stabbed the foe of God,\nwhile his guards were looking on.\n\nMy dearest brothers, let us call with constant prayers to the holy mother\nof God, that she may intercede for us in {455} our necessities with her\nSon. It is very credible that he will grant much to her, who vouchsafed\nthrough her to be born a human being for the redemption of the world, who\nis ever God without beginning, and now exists, in one person, true man and\ntrue God, ever to eternity. So as every man exists in soul and body one\nman, so is Christ, God and man, one Saviour, who liveth and reigneth with\nthe Father and the Holy Ghost for ever and ever. Amen.\n\n       *       *       *       *       *\n\n\nVIII. [=KL]. SEPT.\n\nPASSIO S[=CI] BARTHOLOMEI APOSTOLI.\n\nWyrd-writeras secgadh thaet dhry leodscipas sind geh['a]tene India. Seo\nforme India lidh to dhaera Silhearwena rice, seo odher lidh to Medas, seo\ndhridde to dham micclum garsecge; theos dhridde India haefdh on anre sidan\ntheostru, and on odhere dhone grimlican garsecg. To dhyssere bec['o]m Godes\napostol BARTHOLOMEUS, and eode into dham temple to dham deofolgylde\nAstarodh, and swa swa aeldheodig dhaer wunade. On dham deofolgylde wunade\nswilc deofol dhe to mannum thurh dha anlicnysse spraec, and gehaelde\nuntruman, blinde and healte, tha dhe he sylf ['ae]r awyrde. He derode manna\ngesihdhum, and heora lichaman mid mislicum untrumnyssum awyrde, and\nandwyrde him dhurh dha anlicnysse, thaet hi him heora l['a]c offrian\nsceoldon, and he hi gehaelde; ac he him ne heolp mid nanre haele, ac dhadha\nhi to him bugon, dha geswac he dhaere lichamlican gedreccednysse, fordhan\ndhe he ahte dha heora sawla. Tha wendon dysige men thaet he h['i] gehaelde,\ndhadha he dhaere dreccednysse geswac.\n\nTha mid tham dhe se apostol into dham temple eode, dha adumbode se deofol\nAstarodh, and ne mihte nanum dhaera dhe h['e] {456} awyrde gehelpan, for\ndhaes halgan Godes dhegnes neawiste. Tha lagon dhaer binnan dham temple\nfela adligra manna, and daeghwomlice tham deofolgylde offrodon; ac thadha\nh['i] gesawon thaet he heora helpan ne mihte, ne nanum andwyrdan, tha\nferdon h['i] to gehendre byrig, thaer dhaer odher deofol waes gewurdhod,\nthaes nama waes Beridh, and him offrodon, and befrunon, hwi heora god him\nandwyrdan ne mihte? Se deofol dha Beridh andwyrde, and cwaedh, \"Eower god\nis swa faeste mid isenum racenteagum gewridhen thaet he ne gedyrstlaecdh\nthaet he furdhon ordhige odhdhe sprece sydhdhan se Godes apostol\nBartholomeus binnan thaet tempel becom.\" H['i] axodon, \"Hwaet is se\nBartholomeus?\" Se deofol andwyrde, \"He is freond thaes Aelmihtigan Godes,\nand dhi he com to dhyssere scire thaet he aidlige ealle dha haedhengyld the\ndhas Indiscan wurdhiadh.\" H['i] cwaedon, \"Sege us his nebwlite, thaet we\nhine oncnawan magon.\" Beridh him andwyrde, \"He is blaecfexede and cyrps,\nhwit on lichaman, and he haefdh steape eagan, and medemlice nosu, and side\nbeardas, hwon h['a]rwencge, medemne waestm, and is ymbscryd mid hwitum\noferslype, and binnan six and twentig geara faece: naes his reaf h['o]rig\nne tosigen, ne his scos forwerode. Hund sidhon he bigdh his cneowa on\ndaege, and hund sidhon on nihte, biddende his Drihten. His stemn is swylce\normaete byme, and him faradh mid Godes englas, dhe ne gedhafiadh thaet him\nhunger derige, odhdhe aenig ateorung. Aefre he bidh anes modes, and glaed\nthurhwunadh. Ealle dhing he foresceawadh and w['a]t, and ealra dheoda\ngereord he cann. Nu iu he w['a]t hwaet ic sprece be him, fordhan dhe Godes\nenglas him dheowiadh, and ealle dhing cydhadh. Thonne ge hine secadh, gif\nhe sylf wyle, ge hine gemetadh; gif he nele, sodhlice ne finde ge hine. Ic\nbidde eow thaet ge hine geornlice biddon thaet he hider ne gewende, thelaes\ndhe Godes englas dhe him mid synd me gebeodon thaet hi minum geferan\nAstarodh gebudon.\" And se deofol mid thisum wordum suwode.\n\nHi gecyrdon ongean, and sceawodon aelces aeldheodiges mannes andwlitan and\ngyrlan, and hi nateshwon, binnan {458} twegra daga faece, hine ne gemetton.\nTha betwux dhisum hrymde sum w['o]d mann dhurh deofles gast, and cwaedh,\n\"Eala dhu Godes apostol, Bartholomee, dhine gebedu geancsumiadh me, and\nontendadh.\" Se apostol dha cwaedh, \"Adumba, dhu unclaena deofol, and gewit\nof dham menn.\" And dhaerrihte weardh se mann geclaensod fram dham fulan\ngaste, and gewittiglice spraec, sedhe for manegum gearum awedde.\n\nTha geaxode se cyning Polimius be dham witseocum menn, hu se apostol hine\nfram dhaere w['o]dnysse ahredde, and het hine to him gelangian, and cwaedh,\n\"Min dohtor is hreowlice awed: nu bidde ic dhe thaet thu h['i] on gewitte\ngebringe, swa swa dhu dydest Seustium, sedhe for manegum gearum mid\negeslicere w['o]dnysse gedreht waes.\" Thadha se apostol thaet maeden geseah\nmid heardum racenteagum gebunden, fordhan dhe heo b['a]t and totaer aelcne\ndhe heo geraecan mihte, and hire nan man genealaecan ne dorste, dha het se\napostol h['i] unbindan. Tha dhenas him andwyrdon, \"Hwa dearr hi hreppan?\"\nBartholomeus andwyrde, \"Ic haebbe gebunden dhone feond the hi drehte, and\nge g['y]t hi ondraedadh. Gadh to and unbindadh hi, and gereordigadh, and on\naerne merigen l['ae]dadh h['i] to me.\" Hi dha dydon be dhaes apostoles\nhaese, and se awyrigeda gast ne mihte na leng hi dreccan.\n\nTha dhaes on merigen se cyning Polimius gesymde gold, and seolfor, and\ndeorwurdhe gymmas, and paellene gyrlan uppan olfendas, and sohte dhone\napostol, ac he hine nateshwon ne gemette. Eft dhaes on merigen com se\napostol into dhaes cyninges bure, beclysedre dura, and hine befr['a]n, \"Hwi\nsohtest dhu me mid golde, and mid seolfre, and mid deorwurdhum gymmum and\ngyrlum? Thas l['a]c behofiadh tha dhe eordhlice welan secadh; ic sodhlice\nnanes eordhlices gestreones, ne flaesclices lustes ne gewilnige; ac ic\nwille thaet thu wite thaet dhaes Aelmihtigan Godes Sunu gemedemode hine\nsylfne thaet h['e] dhurh maedenlicne innodh acenned weardh, sedhe geworhte\nheofonas and eordhan and ealle gesceafta; and he haefde anginn on dhaere\nmenniscnysse, sedhe naefre ne ongann on {460} godcundnysse, ac he sylf is\nanginn, and eallum gesceaftum, aegdher ge gesewenlicum ge ungesewenlicum,\nanginn forgeaf. Thaet maeden dhe hine gebaer forhogode aelces weres\ngemanan, and dham Aelmihtigan Gode hire maegdhhad behet. Hire com to Godes\nheah-engel Gabriel, and hire cydde thaes heofonlican Aedhelinges to-cyme on\nhire innodh, and heo his wordum gelyfde, and swa mid tham cilde weardh.\"\n\nSe apostol dha tham cyninge bodade ealne cristendom, and middangeardes\nalysednysse dhurh dhaes Haelendes to-cyme, and hu he dhone hellican deofol\ngewylde, and him mancynnes benaemde, and cwaedh, \"Drihten Crist, sedhe\ndhurh his unscyldigan deadh thone deofol oferswidhde, sende us geond ealle\ndheoda, thaet we todraefdon deofles dhenas, dha dhe on anlicnyssum wuniadh,\nand thaet we dha haedhenan dhe hi wurdhiadh of heora anwealde aetbrudon. Ac\nwe ne underfodh gold ne seolfor, ac forseodh, swa swa Crist forseah;\nfordhan dhe we gewilniadh thaet we rice beon on his rice, on dham naefdh\nadl, ne untrumnyss, ne unrotnyss, ne deadh, naenne stede, ac thaer is ece\ngesaeldh and eadignys, gefea butan ende mid ecum welum. Fordhi ic ferde to\neowerum temple, and se deofol dhe eow dhurh dha anlicnysse geandwyrde,\ndhurh Godes englas dhe me sende, is gehaeft. And gif dhu to fulluhte\ngebihst, ic do thaet thu dhone deofol gesihst, and gehyrst mid hwilcum\ncraefte he is gedhuht thaet he untrumnysse gehaele. Se awyrigeda deofol,\nsidhdhan he dhone frumsceapenan mann besw['a]c, sydhdhan he haefde anweald\non ungelyfedum mannum, on sumum maran, on sumum laessan: on dham maran dhe\nswidhor syngadh, on dham laessan dhe hwonlicor syngadh. Nu dedh se deofol\nmid his lotwrencum thaet dha earman men geuntrumiadh, and tiht h['i] thaet\nh['i] sceolon gelyfan on deofolgyld: thonne geswicdh he dhaere\ngedreccednysse, and haefdh heora sawla on his anwealde; thonne h['i]\ncwedhadh to dhaere deofollican anlicnysse, Thu eart min god. Ac dhes\ndeofol, dhe binnan eowrum temple waes, is gebunden, and ne maeg\nnateshw['o]n andwyrdan dham the him to gebiddadh. Gif dhu wylt afandian\nthaet ic sodh secge, ic hate hine faran into dhaere {462} anlicnysse, and\nic do thaet he andet this ylce, thaet he is gewridhen, and nane andsware\nsyllan ne maeg.\"\n\nTha andwyrde se cyning, \"Nu to-merigen haefdh this folc gemynt thaet h['i]\nheora l['a]c him offrion, dhonne cume ic dhaerto, thaet ic geseo dhas\nwunderlican daeda.\" Witodlice on dham odhrum daege com se cyning mid thaere\nburhware to dham temple, and dha hrymde se deofol mid egeslicere stemne\ndhurh dha anlicnysse, and cwaedh, \"Geswicadh, earme, geswicadh eowra\noffrunga, dhelaes dhe ge wyrsan pinunge dhrowion dhonne ic. Ic eom gebunden\nmid fyrenum racenteagum fram Cristes englum, dhone dhe dha Iudeiscan on\nr['o]de ah['e]ngon: wendon thaet se deadh hine gehaeftan mihte; he sodhlice\ndhone deadh oferswydhde, and urne ealdor mid fyrenum bendum gewradh, and on\ndham dhriddan daege sigefaest ar['a]s, and sealde his rode-t['a]cen his\napostolum, and tosende h['i] geond ealle dheoda. An dhaera is her, dhe me\ngebundenne hylt. Ic bidde eow thaet ge me to him gedhingion, thaet ic mote\nfaran to sumere odhre scire.\"\n\nTha cwaedh se apostol Bartholomeus, \"Thu unclaena deofol, andette hw['a]\nawyrde dhas untruman menn.\" Se unclaena gast andwyrde, \"Ure ealdor, swa\ngebunden swa he is, sent us to mancynne, thaet we h['i] mid mislicum\nuntrumnyssum awyrdon; aerest heora lichaman, fordhan dhe we nabbadh naenne\nanweald on heora sawlum, buton hi heora l['a]c us geoffrion. Ac dhonne\nh['i] for heora lichaman haeldhe us offriadh, thonne geswice we dhaes\nlichaman gedreccednysse, fordhan dhe we habbadh sydhdhan heora sawla on\nurum gewealde. Thonne bidh gedhuht swilce we hi gehaelon, dhonne we\ngeswicadh thaera awyrdnyssa. And menn us wurdhiadh for godas, thonne we\nsodhlice deoflu sind, thaes ealdres gingran dhe Crist thaes maedenes Sunu\ngewradh. Fram dham daege the his apostol Bartholomeus hider com, ic eom mid\nbyrnendum racenteagum dhearle fornumen, and fordhi ic sprece dhe he me het;\nelles ic ne dorste on his andwerdnysse sprecan, ne furdhon ure ealdor.\"\n\nTha cwaedh se apostol, \"Hwi nelt dhu gehaelan dhas untruman, swa swa dhin\ngewuna waes?\" Se sceocca andwyrde, \"Thonne {464} we manna lichaman\nderigadh, buton we dhaere sawle derian magon, dha lichaman thurhwuniadh on\nheora awyrdnysse.\" Bartholomeus cwaedh, \"And h['u] becume ge to dhaere\nsawle awyrdnysse?\" Se deofol andwyrde, \"Thonne h['i] gelyfadh thaet we\ngodas sind, and us offriadh, thonne forl['ae]t se Aelmihtiga God h['i], and\nwe dhonne forl['ae]tadh dhone lichaman ungebrocodne, and cepadh dhaere\nsawle the ['u]s to gebeah, and heo dhonne on ure anwealde bidh.\"\n\nTha cwaedh se apostol to eallum dham folce, \"Efne nu ge habbadh gehyred\nhwilc dhes god is dhe ge wendon thaet eow gehaelde; ac gehyradh nu dhone\nsodhan God, eowerne Scyppend, the on heofonum eardadh; and ne gelyfe ge\nheonon-fordh on idele anlicnyssa: and gif ge willadh thaet ic eow to Gode\ngedhingige, and thaet dhas untruman haeldhe underfon, towurpadh thonne dhas\nanlicnysse, and tobrecadh. Gif ge dhis dodh, thonne halgige ic dhis tempel\non Cristes naman, and eow dhaer on-innan mid his fulluhte fram eallum\nsynnum adhwea.\" Tha het se cyning dha anlicnysse towurpan. Hwaet thaet folc\ndha caflice mid rapum hi bewurpon, and mid stengum awegdon; ac hi ne mihton\nfor dham deofle tha anlicnysse styrian.\n\nTha het se apostol tolysan dha rapas, and cwaedh to dham awyrgedan gaste\ndhe hire on sticode, \"Gyf dhu wylle thaet ic dhe on niwelnysse ne asende,\ngewit of dhyssere anlicnysse, and tobrec h['i], and far to westene, thaer\nnan fugel ne flyhdh, ne yrdhling ne eradh, ne mannes stemn ne swegdh.\" He\ndhaerrihte ['u]t-gew['a]t, and sticmaelum tobraec dha anlicnysse, and ealle\ndha graeftas binnon dham temple tobrytte. Thaet folc dha mid anre stemne\nclypode, \"An Aelmihtig God is, dhone dhe Bartholomeus bodadh.\" Se apostol\ndha astrehte his handa widh heofonas weard, thus biddende, \"Thu Aelmihtiga\nGod, on dham dhe Abraham gelyfde, and Isaac, and Iacob; thu dhe asendest\ndhinne ancennedan Sunu, thaet he us alysde mid his deorwurdhan blode fram\ndeofles dheowdome, and haefdh us geworht dhe to bearnum; thu eart unacenned\nFaeder, he is Sunu of dhe aefre acenned, and se Halga Gast is aefre\nfordhstaeppende of dhe and of dhinum {466} Bearne, se forgeaf us on his\nnaman dhas mihte, thaet we untrume gehaelon, and blinde onlihton, hreoflige\ngeclaensian deoflu aflian, deade araeran, and cwaedh to ['u]s, Sodh ic eow\nsecge, Swa hwaet swa ge biddadh on minum naman aet minum Faeder, hit bidh\neow getidhod. Nu bidde ic on his naman thaet theos untrume menigu sy\ngehaeled, thaet hi ealle oncnawon thaet dhu eart ana God on heofonan, and\non eordhan, and on s['ae], thu dhe haeldhe ge-edstadhelast dhurh dhone\nylcan urne Drihten, sedhe mid dhe and mid tham Halgan Gaste leofadh and\nrixadh on ealra worulda woruld.\" Mid tham dhe h['i] andwyrdon, \"Amen,\" tha\nweardh eall seo untrume menigu gehaeled: and dhaer com dha fleogende Godes\nengel scinende swa swa sunne, and fleah geond dha feower hwemmas thaes\ntemples, and agrof mid his fingre rode-tacn on dham fydherscytum st['a]num,\nand cwaedh, \"Se God dhe me sende cwaedh, Thaet swa swa dhas untruman synd\ngehaelede fram eallum codhum, swa he geclaensode this templ fram thaes\ndeofles fulnyssum, dhone dhe se apostol het to westene gewitan. And God\nbebead me thaet ic dhone deofol eowrum gesihdhum aer aeteowige. Ne beo ge\nafyrhte thurh his gesihdhe, ac mearciadh rode-tacen on eowrum foreheafdum,\nand aelc yfel gewit fram eow.\"\n\nAnd se engel dha aeteowde tham folce dhone awyrigedan gast on dhyssere\ngelicnysse. He weardh dha aeteowod swylce ormaete Silhearwa, mid scearpum\nnebbe, mid sidum bearde. His loccas hangodon to dham anccleowum, his eagan\nwaeron fyrene spearcan sprengende; him st['o]d swaeflen l['i]g of dham\nmudhe, he waes egeslice gefidherhamod, and his handa to his baece\ngebundene. Tha cwaedh se Godes engel to dham atelican deofle, \"Fordhan dhe\ndhu waere gehyrsum dhaes apostoles haesum, and tobraece thas deofellican\nanlicnysse, nu aefter his behate ic dhe unbinde, thaet thu fare to westene,\nthaer dhaer nanes mannes drohtnung nis; and dhu thaer wunige odh thone\nmicclan dom.\" And se engel hine dha unband, and he mid hreowlicere\nw['a]nunge aweg-gew['a]t, and nawar sidhdhan ne aeteowde. Se engel dha, him\neallum onlocigendum, fleah to heofonum.\n\n{468} Hwaet dha se cyning Polimius, mid his wife and his twam sunum, and\nmid ealre his leode, gelyfde on dhone sodhan God, and weardh gefullod, and\nawearp his cynehelm samod mid his purpuran gyrlum, and nolde dhone Godes\napostol forlaetan, Aefter dhisum gesamnodon gehwylce dhwyrlice widhercoran,\nand wrehton dhone cyning to his bredher Astrigem, se waes cyning on odhrum\nleodscipe, and cwaedon, \"Thin brodher is geworden anes dryes folgere, se\ngeagnadh him ure tempel, and ure godas tobrycdh.\" Tha weardh se cyning\nAstriges gehathyrt, and sende dhusend gewaepnodra cempena, thaet hi dhone\napostol gebundenne to him bringan sceoldon. Thadha se apostol him to gelaed\nwaes, dha cwaedh se cyning, \"Hw['i] amyrdest dhu minne brodhor mid thinum\ndrycraefte?\" Bartholomeus andwyrde, \"Ne amyrde ic hine, ac ic hine awende\nfram haedhenum gylde to dham sodhan Gode.\" Se cyning him to cwaedh, \"Hw['i]\ntowurpe dhu ure godas?\" He andwyrde, \"Ic sealde dha mihte dham deoflum,\nthaet h['i] tocwysdon dha idelan anlicnysse the h['i] on wunodon, thaet\nthaet mennisce folc fram heora gedwyldum gecyrde, and on dhone ecan God\ngelyfde.\" Tha cwaedh se cyning, \"Swa swa dhu dydest minne brodhor his god\nforlaetan, and on dhinne god gelyfan, swa do ic eac dhe forlaetan dhinne\ngod, and on minne gelyfan.\" Tha andwyrde se apostol, \"Ic aeteowode thone\ngod dhe dhin brodhor wurdhode him gebundenne, and ic het thaet he sylf his\nanlicnysse tobraece. Gif dhu miht dhis d['o]n minum Gode, thonne gebigst\ndhu me to dhines godes biggengum: gif dhu dhonne this minum Gode d['o]n ne\nmiht, ic tobryte ealle dhine godas, and dhu dhonne gelyf on dhone sodhan\nGod the ic bodige.\"\n\nMid tham dhe h['i] dhis spraecon, tha cydde sum man tham cyninge thaet his\nmaesta god Baldadh feolle, and sticmaelum toburste. Se cyning dha totaer\nhis purpuran reaf, and het mid stidhum saglum dhone apostol beatan, and\nsidhdhan beheafdian. And he dha on dhisum daege swa gemartyrod to dham ecan\nlife gew['a]t. Witodlice aefter dhisum com se brodhor mid his folce, and\ndhone halgan lichaman mid wulderfullum lofsangum {470} aweg ferodon, and\ngetimbrodon mynster wundorlicere micelnysse, and on dham his halgan\nreliquias arwurdhlice gelogedon. Eornostlice on dham thrittigodhan daege,\nse cyning Astriges, dhe dhone apostol ofslean het, weardh mid feondlicum\ngaste gegripen, and egeslice awedde: swa eac ealle dha dhwyran\nhaedhengyldan, the dhone apostol mid nidhe to dham cyninge gewregdon,\naweddon samod mid him, and urnon h['i] and he to his byrgene, and dhaer\nwedende swulton. Tha aspr['a]ng micel ['o]ga and gryre ofer ealle dha\nungeleaffullan, and hi dha gelyfdon, and gefullode wurdon aet dhaera\nmaessepreosta handum, dhe se apostol ['ae]r geh['a]dode. Tha onwreah se\napostol Bartholomeus be dham geleaffullan cyninge Polimius, thaet he\nbiscoph['a]d underfenge; and dha Godes dheowan and thaet geleaffulle folc\nhine anmodlice to dham h['a]de gecuron. Hit gelamp dha, aefter dhaere\nh['a]dunge, thaet he worhte fela t['a]cna on Godes naman, dhurh his\ngeleafan, and dhurhwunode twentig geara on dham biscopdome, and on godre\ndrohtnunge; and fulfremedum gedhincdhum gew['a]t to Drihtne, tham is\nwurdhmynt and wuldor ['a] on worulde.\n\nWe magon niman bysne be dhaere apostolican lare, thaet nan cristen mann ne\nsceal his haele gefeccan buton aet dham Aelmihtigan Scyppende, dham dhe\ngehyrsumiadh lif and deadh, untrumnys and gesundfulnys, sedhe cwaedh on his\ngodspelle, thaet ['a]n lytel fugel ne befyldh on deadh butan Godes dihte.\nHe is swa mihtig, thaet he ealle dhing gediht and gefadadh butan geswince;\nac he beswincgdh mid untrumnyssum his gecorenan, swa swa he sylf cwaedh,\n\"Tha dhe ic lufige, dha ic dhreage and beswinge.\" For mislicum intingum\nbeodh cristene men geuntrumode, hwilon for heora synnum, hwilon for\nfandunge, hwilon for Godes wundrum, hwilon for gehealdsumnysse g['o]dra\ndrohtnunga, thaet h['i] dhy eadmodran beon; ac on eallum dhisum thingum is\ngedhyld nyd-behefe. Hwilon eac thurh Godes wrace becymdh tham arleasan menn\nswidhe egeslic yfel, swa thaet his wite ongindh on dhyssere worulde, and\nhis sawul gewit to dham ecum witum for his waelhreawnysse; swa swa {472}\nHerodes dhe dha unscaedhdhigan cild acwealde on Cristes acennednysse, and\nmanega odhre to-eacan him. Gif se synfulla bidh gebrocod for his\nunrihtwisnysse, thonne gif he mid gedhylde his Drihten heradh, and his\nmiltsunge bitt, he bidh dhonne adhwogen fram his synnum dhurh dha\nuntrumnysse, swa swa horig hraegl thurh sapan. Gif he rihtwis bidh, he\nhaefdh thonne maran gedhincdhe thurh his brocunge, gif he gedhyldig bidh.\nSe dhe bidh ungethyldig, and mid gealgum mode ceoradh ongean God on his\nuntrumnysse, he haefdh twyfealde genidherunge, fordhan dhe he geycdh his\nsynna mid thaere ceorunge, and dhrowadh nadhelaes.\n\nGod is se sodha laece, the dhurh mislice swingla his folces synna gehaeldh.\nNis se woruld-laece waelhreow, dheah dhe he thone gewundodan mid baernette,\nodhdhe mid ceorfsexe gel['a]cnige. Se laece cyrfdh odhdhe baerndh, and se\nuntruma hrymdh, theah-hwaedhere ne miltsadh he thaes odhres w['a]nunge,\nfordhan gif se laece geswicdh his craeftes, thonne losadh se forwundoda.\nSwa eac God gel['a]cnadh his gecorenra gyltas mid mislicum brocum; and\ntheah dhe hit hefigtyme sy dham dhrowigendum, theah-hwaedhere wyle se\ng['o]da Laece to ecere haeldhe hine gel['a]cnigan. Witodlice se dhe n['a]ne\nbrocunge for dhisum life ne dhrowadh, he faerdh to dhrowunge. For agenum\nsynnum bidh se mann geuntrumod, swa swa Drihten cwaedh to sumum bedridan,\ndhe him to geboren waes, \"Min bearn, dhe synd thine synna forgifene: aris\nnu, and ber ham dhin leger-bed.\"\n\nFor fandunge beodh sume menn geuntrumode, swa swa waes se eadiga Iob,\ndhadha he waes rihtwis, and Gode gehyrsum. Tha baed se deofol, thaet he his\nfandigan moste, and he dha anes daeges ealle his aehta amyrde, and eft hine\nsylfne mid tham maestan broce geuntrumode, swa thaet him weollon madhan\ngeond ealne dhone lichaman. Ac se gedhyldiga Iob, on eallum dhisum\nungelimpum, ne syngode mid his mudhe, ne nan dhing stuntlices ongean God ne\nspraec, ac cwaedh, \"God me forgeaf dha aehta, and h['i] eft aet me genam;\nsy his nama gebletsod.\" God eac dha hine gehaelde, and his aehta mid\ntwyfealdum him {474} forgeald. Sume menn beodh geuntrumode for Godes\nt['a]cnum, swa swa Crist cwaedh be sumum blindan men, dhadha his\nleorning-cnihtas hine axodon, for hwaes synnum se mann wurde swa blind\nacenned. Tha cwaedh se Haelend, thaet he naere for his agenum synnum, ne\nfor his maga, blind geboren, ac fordhi thaet Godes wundor thurh hine\ngeswutelod waere. And he thaerrihte mildheortlice hine gehaelde, and\ngeswutelode thaet he is sodh Scyppend, dhe dha ungesceapenan eahhringas mid\nhis halwendan spatle geopenode.\n\nFor gehealdsumnysse sodhre eadmodnysse beodh forwel oft Godes gecorenan\ngeswencte, swa swa Paulus se apostol be him sylfum cwaedh, \"Me is geseald\nsticels mines lichaman, and se sceocca me gearplaet, thaet seo micelnys\nGodes onwrigenyssa me ne onhebbe; fordhan ic baed thriwa minne Drihten,\nthaet he afyrsode thaes sceoccan sticels fram me; ac h['e] me andwyrde,\nPaule, dhe genihtsumadh min gifu. Sodhlice maegen bidh gefremod on\nuntrumnysse. Nu wuldrige ic lustlice on minum untrumnyssum, thaet Cristes\nmiht on me wunige.\"\n\nSe cristena mann dhe on aenigre thissere gelicnysse bidh gebrocod, and he\ndhonne his haeldhe secan wyle aet unalyfedum tilungum, odhdhe aet wyrigedum\ngaldrum, oththe aet aenigum wiccecraefte, dhonne bidh he dham haedhenum\nmannum gel['i]c, the dham deofolgylde geoffrodon for heora lichaman\nhaeldhe, and swa heora sawla amyrdon. Se dhe geuntrumod beo, bidde his\nhaele aet his Drihtne, and gedhyldelice tha swingla forbere; loc h['u]\nlange se sodha laece hit foresceawige, and ne beceapige na dhurh aenigne\ndeofles craeft mid his sawle dhaes lichaman gesundfulnysse; bidde eac\ng['o]ddra manna bletsunge, and aet halgum reliquium his haele gesece. Nis\nnanum cristenum menn alyfed thaet he his haele gefecce aet nanum stane, ne\naet nanum treowe, buton hit sy halig rode-tacen, ne aet nanre stowe, buton\nhit sy halig Godes hus: se dhe elles dedh, he begaedh untwylice\nhaedhengild. We habbadh hwaedhere tha bysne on halgum bocum, thaet mot se\ndhe wile mid sodhum laececraefte his lichaman getemprian, swa swa dyde se\nw['i]tega Isaias, the {476} worhte dham cyninge Ezechie clidhan to his\ndolge, and hine gel['a]cnode.\n\nSe wisa Augustinus cwaedh, thaet unpleolic sy theah hw['a] laece-wyrte\ndhicge; ac thaet h['e] taeldh to unalyfedlicere w['i]glunge, gif hw['a] dha\nwyrta on him becnitte, buton he h['i] to dham dolge gelecge.\nTheah-hwaedhere ne sceole we urne hiht on laece-wyrtum besettan, ac on\ndhone Aelmihtigan Scyppend, the dham wyrtum dhone craeft forgeaf. Ne sceal\nnan man mid galdre wyrte besingan, ac mid Godes wordum h['i] gebletsian,\nand swa dhicgan.\n\nWite dheah-hwaedhere gehw['a], thaet nan man butan earfodhnyssum ne becymdh\nto dhaere ecan reste, thadha Crist sylf nolde his agen rice butan micelre\nearfodhnysse astigan: swa eac his apostoli, and dha halgan martyras mid\nheora agenum feore thaet heofonlice rice beceapodon: sydhdhan eac halige\nandetteras, mid micelre drohtnunge on Godes dheowdome, and thurh miccle\nforhaefednyssa and claennysse, halige wurdon. Hwaet wylle we endemenn\ndhyssere worulde, gif we for urum synnum gebrocode beodh, buton herian urne\nDrihten, and eadmodlice biddan, thaet he us thurh dha hwilwendlican swingla\nto dham ecan gefean gelaede? Sy him wuldor and lof on ealra worulda woruld.\nAmen.\n\nAUGUST XXV.\n\nTHE PASSION OF ST. BARTHOLOMEW THE APOSTLE.\n\nHistorians say that there are three nations called India. The first India\nlies towards the Ethiopians' realm, the second lies towards the Medes, the\nthird on the great ocean; this third India has on one side darkness, and on\nthe other the grim ocean. To this came the apostle of God BARTHOLOMEW, and\nwent into the temple to the idol Ashtaroth, and as a stranger there\nremained. In the idol dwelt a devil such that he spake to men through the\nimage, and healed the sick, the blind and the halt, whom he had himself\npreviously afflicted. He injured men's sight, and afflicted their bodies\nwith divers diseases, and answered them through the image, that they should\noffer to him their gifts, and he would heal them; but he helped them not\nwith any healing, but when they bowed to him, he ceased from the bodily\naffliction, for he then possessed their souls. Then foolish men thought\nthat he healed them, when he ceased from afflicting them.\n\nWhen the apostle went into the temple, the devil Ashtaroth became dumb, and\ncould not help any of those whom he had {457} afflicted, for the presence\nof the holy servant of God. There lay there within the temple many sick\nmen, and offered daily to the idol; but when they saw that he could not\nhelp them, nor answer any one, they went to a neighbouring city, where\nanother devil was worshiped, whose name was Berith, and offered to him, and\nasked, why their god could not answer them? The devil Berith then answered,\nand said, \"Your god is so fast bound with iron chains, that he dares not\neven breathe or speak since God's apostle Bartholomew came within the\ntemple.\" They asked, \"Who is Bartholomew?\" The devil answered, \"He is a\nfriend of the Almighty God, and he is come to this province that he may\nrender vain all the idols which these Indians worship.\" They said,\n\"Describe to us his countenance, that we may know him.\" Berith answered\nthem, \"He has fair and curling locks, is white of body, and has deep eyes\nand moderate sized nose, and ample beard, somewhat hoary, a middling\nstature, and is clad in a white upper garment, and is within six and twenty\nyears old: his raiment is not dirty nor threadbare, nor are his shoes worn\nout. A hundred times he bows his knees by day, and a hundred times by\nnight, praying to his Lord. His voice is as an immense trumpet, and God's\nangels go with him, who allow not hunger to hurt him, nor any faintness. He\nis ever of one mind, and continues glad. All things he foresees and knows,\nand he understands the tongues of all nations. Now long ago he knows what I\nam saying of him, for God's angels minister and make known all things to\nhim. When ye seek him, if he himself will, ye will find him; if he will\nnot, verily ye will find him not. I pray you that ye earnestly beseech him\nnot to come hither, lest God's angels who are with him command to me what\nthey have commanded to my companion Ashtaroth.\" And with these words the\ndevil was silent.\n\nThey turned back, and beheld the countenance and garments of every man,\nand, during a space of two days, they {459} did not find him. Then in the\nmeanwhile some madman cried through the devil's spirit, and said, \"O thou\napostle of God, Bartholomew, thy prayers torment and exasperate me.\" The\napostle then said, \"Be dumb, thou unclean devil, and depart from the man.\"\nAnd straightways the man was cleansed from the foul spirit, and spake\nrationally, who had been mad for many years.\n\nThen the king Polymius heard of the maniac, how the apostle had saved him\nfrom that madness, and he commanded him to be fetched to him, and said, \"My\ndaughter is cruelly frantic: now I beseech thee to bring her to her wits,\nas thou didst Seustius, who for many years had been afflicted with dreadful\nmadness.\" When the apostle saw the maiden bound with hard chains (because\nshe bit and tore everyone whom she could reach, and no man durst approach\nher), he ordered her to be unbound. The servants answered him, \"Who dares\nto touch her?\" Bartholomew answered, \"I have bound the fiend that tormented\nher, and ye yet fear her. Go to and unbind her, and give her to eat, and\nto-morrow early lead her to me.\" They did then as the apostle ordered, and\nthe accursed spirit could no longer torment her.\n\nThen on the morrow the king Polymius loaded gold, and silver, and precious\ngems, and purple garments upon camels, and sought the apostle, but he found\nhim not. On the morrow the apostle came into the king's bower, the door\nbeing closed, and asked him, \"Why soughtest thou me with gold, and with\nsilver, and with precious gems, and garments? These gifts those require who\nseek earthly wealth; but I desire no earthly treasure, nor fleshly\npleasure; but I wish thee to know that the Son of Almighty God vouchsafed\nto be born of a maidenly womb, who wrought heaven and earth and all\ncreatures; and he had beginning in humanity who never began in his divine\nnature, for he is himself beginning, {461} and to all creatures, both\nvisible and invisible, gave beginning. The maiden who bare him despised\nevery man's fellowship, and to the Almighty God promised her maidenhood. To\nher came God's archangel, Gabriel, and announced to her the advent of the\nHeavenly Prince into her womb, and she believed his words, and so was with\nchild.\"\n\nThe apostle then preached to the king all christianity, and the redemption\nof the world through the advent of Jesus, and how he overcame the hellish\ndevil, and deprived him of mankind, and said, \"The Lord Christ, who through\nhis innocent death overpowered the devil, has sent us among all nations, to\ndrive away the devil's ministers, who dwell in images, and to withdraw the\nheathen who worship them from their power. But we receive not gold nor\nsilver, but despise, as Christ despised them; for we desire to be rich in\nhis kingdom, in which neither sickness, nor infirmity, nor sadness, nor\ndeath, has any place, but there is eternal happiness and bliss, joy without\nend with eternal riches. Therefore came I to your temple, and the devil,\nwho answered you through the image, is made captive by the angels of God\nwho sent me. And if thou consentest to be baptized, I will cause thee to\nsee the devil, and to hear by what craft he appears to heal sickness. The\naccursed devil, after that he had deceived the first-created man, had power\nover unbelieving men, over some greater, over some less: on those greater\nwho sin more, on those less who sin in less degree. Now the devil by his\nwiles causes miserable men to fall sick, and instigates them to believe in\nan idol: then ceases he from afflicting them, and has their souls in his\npower; then they say to the image, Thou art my god. But the devil, which\nwas within your temple, is bound, and cannot answer those who pray to him.\nIf thou wilt prove whether I speak truth, I will command {463} him to go\ninto the image, and I will make him confess the same, that he is bound and\ncan give no answer.\"\n\nThen the king answered, \"Now to-morrow this folk has designed to offer him\ntheir gifts, then will I come thereto, that I may see these wonderful\ndeeds.\" So on the second day the king with the citizens came to the temple,\nand then the devil cried with terrific voice through the image, and said,\n\"Cease, ye miserable, cease your offerings, lest ye suffer worse torment\nthan I. I am bound with fiery chains by the angels of Christ, whom the Jews\nhanged on a cross: they thought that death might hold him captive; but he\novercame death, and bound our prince with fiery chains, and on the third\nday arose victorious, and gave his rood-sign to his apostles, and sent them\namong all nations. One of them is here, who holds me bound. I pray you that\nye intercede for me to him, that I may go to some other province.\"\n\nThen said the apostle Bartholomew, \"Thou unclean devil, confess who has\nafflicted these sick men.\" The unclean spirit answered, \"Our prince, bound\nas he now is, sent us to mankind, that we might afflict them with divers\ninfirmities; first their bodies, for we have no power over their souls,\nunless they offer us their gifts. But when they for their bodies' health\noffer to us, then cease we from afflicting the body, for we have then their\nsouls in our power. Then it seems as though we heal them, when we cease\nfrom those afflictions. And men worship us for gods, while we truly are\ndevils, disciples of the chief whom Christ, the maiden's Son, has bound.\nFrom the day on which his apostle Bartholomew came hither, I am grievously\ntormented with burning chains, and therefore I speak what he has commanded\nme; else I durst not speak in his presence, nor even our chief.\"\n\nThen said the apostle, \"Why wilt thou not heal the sick, as thy custom\nwas?\" The devil answered, \"When we injure {465} the bodies of men, unless\nwe can injure the soul, the bodies continue in their affliction.\"\nBartholomew said, \"And how come ye to the affliction of the soul?\" The\ndevil answered, \"When they believe that we are gods, and offer to us, then\nthe Almighty God forsakes them, and we then leave the body undiseased, and\nattend to the soul that has bowed to us, and which is then in our power.\"\n\nThen said the apostle to all the people, \"Lo, now ye have heard what sort\nof god this is that ye thought healed you; but hear now the true God your\nCreator, who dwells in heaven; and believe not henceforth in vain images:\nand if ye will that I intercede for you with God, and that these sick\nreceive health, overthrow and break this image. If this ye do, then will I\nhallow this temple in the name of Christ, and therein wash you with his\nbaptism from all sins.\" The king then commanded the image to be cast down.\nThe people then promptly cast ropes about it, and plied it with poles, but\nthey could not, for the devil, stir the image.\n\nThen the apostle commanded the ropes to be loosed, and said to the accursed\nspirit which staid in it, \"If thou wilt that I send thee not into the\nabyss, depart from this image, and break it, and go to the waste, where no\nbird flies, nor husbandman ploughs, nor voice of man sounds.\" He forthwith\ncame out, and brake the image piecemeal, and crushed all the carvings\nwithin the temple. The people then with one voice cried, \"There is one\nAlmighty God, whom Bartholomew preaches.\" The apostle then stretched out\nhis hand towards heaven, thus praying, \"Thou Almighty God, in whom Abraham\nbelieved, and Isaac, and Jacob; thou who hast sent thine only begotten Son,\nthat he might redeem us with his precious blood from the devil's thraldom,\nand hath made us to be thy children; thou art the unbegotten Father, he is\nthe Son ever of thee begotten, and the Holy Ghost is {467} ever proceeding\nfrom thee and thy Son, who hath given us in his name this power, to heal\nthe sick, and give light to the blind, cleanse lepers, drive out devils,\nraise the dead, and hath said unto us, Verily I say unto you, Whatsoever ye\npray for in my name, of my Father, it shall be granted unto you. Now I pray\nin his name that this sick multitude be healed, that they all may know that\nthou alone art God in heaven, and on earth, and on sea, thou who restorest\nhealth through the same our Lord, who with thee and with the Holy Ghost\nliveth and reigneth for ever and ever.\" While they were answering \"Amen,\"\nall the sick multitude was healed: and there came then flying God's angel\nshining as the sun, and flew over the four corners of the temple, and\ngraved with his finger the sign of the cross on the four-cornered stones,\nand said, \"The God who sendeth me said, That so as these sick are healed\nfrom all diseases, so hath he cleansed this temple from the devil's\nfoulness, whom the apostle hath commanded to retire to the waste. And God\nhath bidden me that I first make manifest the devil to your sights. Be ye\nnot afraid at the sight of him, but mark the sign of the rood on your\nforeheads, and every evil shall depart from you.\"\n\nAnd the angel then showed to the people the accursed spirit in this\nlikeness. He appeared as an immense Ethiop, with sharp visage and ample\nbeard. His locks hung to his ancles, his eyes were scattering fiery sparks;\nsulphureous flame stood in his mouth, he was frightfully feather-clad, and\nhis hands were bound to his back. Then said God's angel to the hideous\ndevil, \"Because thou wast obedient to the apostle's commands, and didst\nbreak the diabolical image, now, according to his promise, I will unbind\nthee, that thou mayest go to the waste, there where no man's converse is;\nand there dwell until the great doom.\" And the angel then unbound him, and\nhe with woful lamentation went away, and nowhere afterwards appeared. The\nangel then, all looking on him, flew to heaven.\n\n{469} Then the king Polymius, with his wife and his two sons, and with all\nhis people, believed in the true God, and was baptized, and cast away his\ncrown together with his purple garments, and would not let God's apostle\ndepart. After this all the perverse and reprobate assembled, and accused\nthe king to his brother Astryges, who was king in another country, and\nsaid, \"Thy brother is become the follower of a magician, who appropriates\nto himself our temples, and breaks our gods.\" Then was the king Astryges\nenraged, and sent a thousand armed soldiers, that they might bring the\napostle to him bound. When the apostle was led to him, the king said, \"Why\nhast thou corrupted my brother with thy magic?\" Bartholomew answered, \"I\nhave not corrupted him, but I have turned him from heathenism to the true\nGod.\" The king said to him, \"Why hast thou cast down our gods?\" He\nanswered, \"I gave that power to the devils, that they might crush the vain\nimage in which they dwelt, that mankind might turn from their errors, and\nbelieve in the true God.\" Then said the king, \"So as thou hast made my\nbrother forsake his god and believe in thy god, so also will I make thee\nforsake thy god and believe in mine.\" Then answered the apostle, \"The god\nthat thy brother worshiped I showed to him bound, and I commanded that he\nshould himself break his image. If thou canst do this to my God, then wilt\nthou incline me to the worship of thy god; but if thou canst not do this to\nmy God, I will break all thy gods, and do thou then believe in the true God\nwhom I preach.\"\n\nWhile he was saying this, some man announced to the king that his greatest\ngod Baldath had fallen, and burst asunder piecemeal. The king then tore his\npurple robe, and commanded the apostle to be beaten with stiff clubs, and\nafterwards beheaded. And he on this day, so martyred, departed to the\neternal life. But after this the brother came with his people and bore away\nthe holy body with glorious {471} hymns, and built a monastery of wondrous\ngreatness, and in that honourably placed his holy remains. But on the\nthirtieth day the king Astryges, who had commanded the apostle to be slain,\nwas seized with a fiendlike spirit, and dreadfully became frantic: so also\nthe perverse idolaters, who through envy had accused the apostle to the\nking, became frantic together with him, and they and he ran to his grave,\nand there raving died. Then sprang up great dread and horror over all the\nunbelieving, and they then believed and were baptized at the hands of the\nmass-priests whom the apostle had before ordained. Then the apostle\nBartholomew revealed respecting the believing king Polymius, that he should\nreceive the episcopal order; and the servants of God and the believing\npeople chose him unanimously to that order. It happened then, after the\nordination, that he wrought many miracles in the name of God through his\nbelief, and continued twenty years in the episcopal office, and in good\ncourse of life; and in full dignity departed to the Lord, to whom is honour\nand glory for ever and ever.\n\nWe may take example by the apostolic doctrine, that no christian man shall\nfetch his salvation save from the Almighty Creator, whom life and death,\nsickness and health obey, who hath said in his gospel, that a little bird\nfalls not in death without God's direction. He is so mighty, that he\ndirects and orders without toil; but he scourges his chosen with diseases,\nas he himself said, \"Those whom I love I chastise and scourge.\" For divers\ncauses are christian men afflicted with disease, sometimes for their sins,\nsometimes for trial, sometimes for God's miracles, sometimes for\npreservation of good courses, that they may be the humbler; but in all\nthese things patience is needful. Sometimes also through God's vengeance\ncomes very dreadful evil to the impious man, so that his punishment begins\nin this world, and his soul departs to eternal punishments for his cruelty;\nas Herod who slew the {473} innocent children at the birth of Christ, and\nmany others besides him. If the sinful be afflicted with disease for his\nunrighteousness, then if he with patience praise his Lord, and pray for his\nmercy, he shall be washed from his sins by that sickness, as a foul garment\nby soap. If he be righteous, he shall have greater honour through his\nsickness, if he be patient. He who is impatient, and with froward mind\nmurmurs against God in his sickness, shall have double condemnation, for he\nincreases his sins by that murmuring, and suffers nevertheless.\n\nGod is the true leech, who by divers afflictions heals the sins of his\npeople. The world's leech is not cruel, though he cure the wounded with\nburning or with the amputation-knife. The leech cuts or burns, and the\npatient cries, yet has he no mercy on the other's moaning, for if the leech\ndesist from his craft, then will the wounded perish. So also God cures the\nsins of his chosen with divers diseases; and though it be wearisome to the\nsufferer, yet will the good Leech cure him to everlasting health. But he\nwho suffers no sickness in this life, he goes to suffering. For his own\nsins a man is afflicted with disease, as the Lord said to one bedridden,\nwho was borne to him, \"My son, thy sins are forgiven thee: arise now, and\nbear home thy sick-bed.\"\n\nFor trial are some men afflicted with disease, as was the blessed Job, when\nhe was righteous and obedient to God. Then the devil prayed that he might\ntry him, and he in one day destroyed all his possessions, and afterwards\nafflicted himself with the greatest disease, so that worms rolled over all\nhis body. But the patient Job, in all these calamities, sinned not with his\nmouth, nor spake anything foolish against God, but said, \"God gave me\npossessions, and afterwards took them from me; be his name blessed.\" God\nalso then healed him, and restored him his possessions twofold. Some {475}\nmen are afflicted for the miracles of God, as Christ said of some blind\nman, when his disciples asked him, for whose sins the man was thus born\nblind. Then said Jesus, that he was born blind not for his own nor for his\nparents' sins, but because that God's miracles might be manifested through\nhim. And he forthwith mercifully healed him, and manifested that he is the\ntrue Creator, who opened the unshapen eye-rings with his salutary spittle.\n\nFor preservation of true humility are God's chosen very often afflicted, as\nPaul the apostle said of himself, \"To me is given a goad of my body, and\nthe devil buffeteth me, that the greatness of God's revelations may not\nexalt me; for I thrice besought my Lord to remove the devil's goad from me;\nbut he answered me, Paul, my grace will suffice thee. Verily power is\npromoted in weakness. I now glorify joyfully in my weaknesses, that\nChrist's might may dwell in me.\"\n\nThe christian man, who in any of this like is afflicted, and he then will\nseek his health at unallowed practices, or at accursed enchantments, or at\nany witchcraft, then will he be like to those heathen men, who offered to\nan idol for their bodies' health, and so destroyed their souls. Let him who\nis sick pray for his health to his Lord, and patiently endure the stripes;\nlet him behold how long the true Leech provides, and buy not, through any\ndevil's craft, with his soul, his body's health; let him also ask the\nblessing of good men, and seek his health at holy relics. It is not allowed\nto any christian man to fetch his health from any stone, nor from any tree,\nunless it be the holy sign of the rood, nor from any place, unless it be\nthe holy house of God: he who does otherwise, undoubtedly commits idolatry.\nWe have, nevertheless, examples in holy books, that he who will may cure\nhis body with true leechcraft, as the prophet Isaiah did, who wrought {477}\nfor the king Hezekiah a plaster for his sore, and cured him.\n\nThe wise Augustine said, that it is not perilous, though any one eat a\nmedicinal herb; but he reprehends it as an unallowed charm, if any one bind\nthose herbs on himself, unless he lay them on a sore. Nevertheless we\nshould not set our hope in medicinal herbs, but in the Almighty Creator,\nwho has given that virtue to those herbs. No man shall enchant a herb with\nmagic, but with God's words shall bless it, and so eat it.\n\nLet every one, however, know, that no man comes to the eternal rest without\ntribulations, when Christ himself would not ascend to his own kingdom\nwithout great tribulation: so also his apostles, and the holy martyrs with\ntheir own lives bought the heavenly kingdom: afterwards also holy\nconfessors with great perseverance in God's service, and through great\nprivations and chastity became holy. What shall we, the end-men of this\nworld, desire, if for our sins we are with sickness afflicted, but to\npraise our Lord, and humbly pray that he through transient stripes lead us\nto everlasting joy? To him be glory and praise for ever and ever. Amen.\n\n       *       *       *       *       *\n\n\nIIII. K[=L]. SEPT.\n\nDECOLLATIO S[=CI] IOHANNIS BAPTISTAE.\n\n    Misit Herodes et tenuit Iohannem: et reliqua.\n\nMarcus se Godspellere awr['a]t on Cristes b['e]c be dham maeran Fulluhtere\nIohanne, thaet \"se waelhreowa cyning Herodes hine gehaefte, and on\ncwearterne sette, for his brodhor wife Herodiaden:\" et reliqua.\n\nThes Iohannes waes se maerosta mann, swa swa Crist be him cydhnysse\ngecydde. He cwaedh, \"Betwux wifa bearnum ne {478} ar['a]s n['a]n maerra man\nthonne Iohannes se Fulluhtere.\" Nu haebbe ge oft gehyred be his maeran\ndrohtnunge and be his dhenunge, nu wylle we embe dhises godspelles\ntrahtnunge sume swutelunge eow gereccan.\n\nThes Herodes, dhe Iohannem beheafdian h['e]t, and on dhaes Haelendes\ndhrowunge Pilate dham ealdormenn gedhafode, and hine to his dome betaehte,\nwaes dhaes odhres Herodes sunu, dhe on dham timan rixode dhe Crist geboren\nwaes; ac hit waes swa gewunelic on dham timan thaet rice menn sceopon heora\nbearnum naman be him sylfum, thaet hit waere gedhuht thaes dhe mare gemynd\nthaes faeder, dhadha se sunu, his yrfenuma, waes geciged thaes faeder\nnaman. Se waelhreowa faeder Herodes laefde fif suna, thry he h['e]t\nacwellan on his feorh-adle, aerdhan dhe he gewite. Tha weardh he hreowlice\nand hraedlice dead aefter dham dhe he dha cild acwealde for Cristes\nacennednysse. Tha feng Archelaus his sunu to rice. Dha embe tyn geara fyrst\nweardh h['e] ascofen of his cynesetle, fordhan the thaet Iudeisce folc\nwrehton his modignysse to dham casere, and he dha hine on wraecsidh asende.\nTha daelde se casere thaet Iudeisce rice on feower, and sette dhaerto\nfeower gebrodhra: dha sind gecwedene aefter Greciscum gereorde, tetrarche,\nthaet sind, fydherrican. Fydherrica bidh se dhe haefdh feordhan dael rices.\nTha waes ['a]n dhyssera gebrodhra Philippus geh['a]ten, se gewifode on\ndhaes cyninges dehter Arethe, Arabiscre dheode, seo hatte Herodias. Tha\naefter sumum fyrste wurdon h['i] ungesome, Philippus and Arethe, and he\ngenam dha dohtor of his adhumme, and forgeaf h['i] his bredher Herode;\nfordhan dhe he waes furdhor on hlisan and on mihte. Herodes dha awearp his\nriht aewe, and forligerlice m['a]nfulles sinscipes breac.\n\nTha on dham timan bodade Iohannes se Fulluhtere Godes rihtwisnysse eallum\nIudeiscum folce, and threade dhone Herodem, for dham fulan sinscipe.\nAecclesiastica historia ita narrat: Tha geseah Herodes thaet eal seo\nIudeisce meniu arn to Iohannes lare, and his mynegungum geornlice {480}\ngehyrsumodon, tha weardh h['e] afyrht, and wende thaet h['i] woldon for\nIohannes lare his cynedom forseon, and wolde dha forhradian, and gebrohte\nhine on cwearterne on anre byrig the is gecweden Macherunta. Hwaet dha\nIohannes asende of dham cwearterne twegen leorning-cnihtas to Criste, and\nhine befr['a]n, thus cwedhende, \"Eart dhu se dhe toweard is, oththe we\nodhres andbidian sceolon?\" Swilce h['e] cwaede, Geswutela me, gyf dhu sylf\nwylle nydher-astigan to hellwarum for manna alysednysse, swa swa dhu\nwoldest acenned beon for manna alysednysse; odhdhe gif ic sceole cydhan\ndhinne to-cyme hellwarum, swa swa ic middangearde the toweardne bodade,\ngeswutela. Hwaet dha se Haelend on dhaere ylcan tide, swa swa Lucas se\ngodspellere awr['a]t, gehaelde manega untruman fram mislicum codhum, and\nwodum mannum gewitt forgeaf, and blindum gesihdhe; and cwaedh sydhdhan to\nIohannes aerendracum, \"Faradh nu to Iohanne, and cydhadh him tha dhing the\nge gesawon and gehyrdon. Efne nu blinde geseodh, and dha healtan gadh, and\nhreoflige men synd geclaensode, deafe gehyradh, and dha deadan arisadh, and\ndhearfan bodiadh godspel; and se bidh eadig the on me ne bidh geaeswicod.\"\nSwylce h['e] cwaede to Iohanne, Thyllice wundra ic wyrce, ac swa-dheah ic\nwylle deadhe sweltan for mancynnes alysednysse, and dhe sweltende\naefterfyligan, and se bidh gesaelig the mine wundra nu heradh, gif he minne\ndeadh ne forsihdh, and for dham deadhe ne geortruwadh thaet ic God eom.\nThus onwreah se Haelend Iohanne thaet he wolde hine sylfne gemedemian to\ndeadhe, and sydhdhan hellwara geneosian.\n\nTha betwux dhisum gelamp thaet Herodes, swa we ['ae]r cwaedon, his witan\ngefeormode on dham daege the he geboren waes; fordhan dhe hi haefdon on\ndham timan micele blisse on heora gebyrd-tidum. Seo dohtor dha, swa swa we\n['ae]r saedon, plegode mid hire maedenum on dham gebeorscipe, him eallum to\ngecwemednysse, and se faeder dha mid adhe beh['e]t, thaet he wolde hire\nforgyfan swa hwaes swa heo gewilnode. Threo arleasa scylda we\ngehyrdon,--ungesaelige maersunge his gebyrd-tide, and dha unstaedhdhigan\nhleapunge thaes maedenes, and dhaes faeder {482} dyrstigan adhsware. Tham\ndhrim dhingum us gedafenadh thaet we widhcwedhon on urum dheawum. We ne\nmoton ure gebyrd-tide to nanum freols-daege mid idelum maersungum awendan,\nne ure acennednysse on swilcum gemynde habban; ac we sceolon urne\nendenextan daeg mid behreowsunge and d['ae]dbote forhradian, swa swa hit\nawriten is, \"On eallum dhingum beo dhu gemyndig thines endenextan daeges,\nand thu ne syngast on ecnysse.\" Ne ['u]s ne gedafenadh thaet we urne\nlichaman, dhe Gode is gehalgod on dham halwendan fulluhte, mid unthaeslicum\nplegan and higleaste gescyndan; fordhan dhe ure lichaman sind Godes lima,\nswa swa Paulus cwaedh, \"And he bebead, thaet we sceolon gearcian ure\nlichaman l['i]flice onsaegednysse, and halige, and Gode andfenge.\" Se\nlichama bidh l['i]flic onsaegednys dhe widh heafod-leahtras bidh gescyld,\nand dhurh halige maegnu Gode bidh andfenge and halig. God sylf forbyt\naelcne adh cristenum mannum, thus cwedhende, \"Ne swera dhu thurh heofenan,\nfordhan dhe heo is Godes thrymsetl. Ne swera dhu thurh eordhan, fordhan dhe\nheo is Godes fotsceamol. Ne swera thu dhurh dhin agen heafod, fordhan dhe\ndhu ne miht wyrcan an h['ae]r thines feaxes hw['i]t odhdhe blacc. Ic secge\neow, Ne swerige ge thurh nan thing, ac beo eower spraec dhus geendod, Hit\nis swa ic secge, oththe hit nis swa. Swa hwaet swa dhaer mare bidh thurh\nadh, thaet bidh of dham yfelan.\"\n\nCrist sylf gefaestnode his spraece, thadha h['e] spraec to anum\nSamaritaniscan w['i]fe mid dhisum worde, \"Crede mihi:\" thaet is, \"Gelyf\nme.\" Theah-hwaedhere gif we hwaer unwaerlice swerion, and se adh ['u]s\ngeneadige to wyrsan daede, thonne bidh us r['ae]dlicor thaet we dhone maran\ngylt forbugon, and dhone adh widh God geb['e]tan. Witodlice Dauid swor\nthurh God thaet he wolde thone stuntan wer Nabal ofslean, and ealle his\ndhing adylegian; ac aet dhaere forman thingunge thaes snoteran wifes\nAbigail, h['e] awende his sw['u]rd into dhaere sceadhe, and h['e]rode dhaes\nwifes snoternysse, dhe him forwyrnde thone pleolican mannsliht. Herodes\nsw['o]r thurh stuntnysse thaet he wolde dhaere hleapendan dehter forgyfan\nswa hwaet swa heo baede: tha fordham dhe he {484} nolde fram his gebeorum\nbeon gecweden m['a]nswara, dhone beorscipe mid blode gemencgde, and dhaes\nmaeran witegan deadh thaere lydhran hoppystran hire gl['i]ges to mede\nforgeaf. Micele selre him waere thaet he dhone adh tobraece, thonne he\nswylcne witegan acwellan hete.\n\nOn eallum dhingum we sceolon carfullice h['o]gian, gif we awar, thurh\ndeofles syrwunge, on twam frecednyssum samod befealladh, thaet we symle\ndhone maran gylt forfleon thurh ['u]tfaere thaes laessan, swa swa dedh se\ndhe his feondum ofer sumne weall aetfleon wile, dhonne cepdh h['e] hwaer se\nweall unhehst sy, and dhaer oferscyt. Witodlice Herodes, dhadhe he nolde,\nthurh Iohannes mynegunge, thone unclaenan sinscipe awendan, dha weardh\nh['e] to manslihte befeallen; and waes seo laesse synn intinga thaere\nmaran, thaet he for his fulan forl['i]gre, dhe he georne wiste thaet Gode\nandsaete waes, dhaes w['i]tegan blod ageat, the he wiste thaet Gode gecweme\nwaes. This is se cwyde thaes godcundlican domes, be dham the is gecweden,\n\"Se dhe deradh, derige he gyt swydhor; and se dhe on fulnyssum wunadh,\nbefyle hine gyt swydhor.\" Thes cwyde gelamp tham waelhreowan Herode. Nu is\nodher cwyde be g['o]dum mannum sceortlice gecweden, \"Se dhe halig is, beo\nhe gyt swydhor gehalgod.\" This gelamp tham Fulluhtere Iohanne, se dhe waes\nhalig thurh menigfealde geearnunga; and he waes gyt swydhor gehalgod,\ndhadha he dhurh sodhfaestnysse bodunge becom to sigefaestum martyrdome.\n\nHerodes h['i]wode hine sylfne unr['o]tne, dha seo dohtor hine thaes heafdes\nbaed; ac h['e] blissode on his digelnyssum, fordhan dhe heo thaes mannes\ndeadh baed dhe h['e] ['ae]r acwellan wolde, gif h['e] intingan haefde.\nWitodlice gif thaet cild b['ae]de thaes w['i]fes heafod, mid micclum graman\nh['e] wolde hire widhcwedhan. Naes Iohannes mid ehtnysse geneadod thaet he\nCriste widhsoce, ac dheah he sealde his l['i]f for Criste, dhadha he waes\nfor sodhfaestnysse gemartyrod. Crist sylf cwaedh, \"Ic eom sodhfaestnys.\"\nIohannes waes Cristes forrynel on his acennednysse and on his bodunge, on\nfulluhte, on dhrowunge, and hine to hellwarum {486} mid deorwurdhum deadhe\nforest['o]p. Thadha he beheafdod waes, dha comon his leorning-cnihtas, and\nhis halige l['i]c ferodon to anre byrig seo is gecweden Sebaste, and hi\ndhaer hine gel['e]don. Thaet h['a]lige heafod weardh on Hierusalem\nbebyrged.\n\nSume gedwolmenn cwaedon thaet thaet heafod sceolde abl['a]wan dhaes\ncyninges w['i]f Herodiaden, dhe he fore acweald waes, swa thaet heo ferde\nmid windum geond ealle woruld; ac h['i] dwelodon mid thaere segene, fordhan\ndhe heo leofode hire l['i]f odh ende aefter Iohannes slege. Sodhlice\nIohannes heafod weardh sydhdhan geswutelod twam easternum munecum, the mid\ngebedum dha burh geneosodon, and hi dhanon thone deorwurdhan madhm feredon\nto sumere byrig the is Edissa geh['a]ten; and se Aelmihtiga God thurh thaet\nheafod ungerime wundra geswutelode. His b['a]n, aefter langum fyrste,\nwurdon gebrohte to dhaere maeran byrig Alexandria, and thaer mid micclum\nwurdhmynte gelogode.\n\nNu is to besceawigenne h['u]meta se Aelmihtiga God, be his gecorenan and\ndha gelufedan dhenas, tha dhe he to dham ecan life forestihte, gedhafadh\nthaet h['i] mid swa micclum witum beon fornumene and tobrytte on dhisum\nandweardan l['i]fe. Ac se apostol Paulus andwyrde be dhisum, and cwaedh,\nthaet \"God threadh and beswingdh aelcne dhe he underfehdh to his rice, and\nswa h['e] forsewenlicor bidh gewitnod for Godes naman, swa his wuldor bidh\nmare for Gode.\" Eft cwaedh se ylca apostol on odhre stowe, \"Ne sind na to\nwidhmetenne dha throwunga thyssere tide dham toweardan wuldre the bidh on\n['u]s geswutelod.\"\n\nNu cwydh se trahtnere, thaet n['a]n wilde deor, ne on fydherfotum ne on\ncreopendum, nis to widhmetenne yfelum wife. Hwaet is betwux fydherfotum\nredhre thonne leo? odhdhe hwaet is waelhreowre betwux naeddercynne dhonne\ndraca? Ac se wisa Salomon cwaedh, thaet selre waere to wunigenne mid leon\nand dracan thonne mid yfelan w['i]fe and oferspraecum. Witodlice Iohannes\non westene wunade betwux eallum deorcynne ungederod, and betwux dracum, and\naspidum, and eallum {488} wyrmcynne, and h['i] hine ondredon. Sodhlice seo\nawyrigede Herodias mid beheafdunge hine acwealde, and swa m['ae]res mannes\ndeadh to gife hire dehter hleapunge underfeng. Danihel se witega laeg\nseofan niht betwux seofan leonum on anum seadhe ungewemmed, ac thaet\nawyrigede w['i]f Gezabel besw['a]c dhone rihtwisan Nabodh to his feore,\nthurh lease gewitnysse. Se witega Ionas waes gehealden unformolten on dhaes\nhwaeles innodhe dhreo niht, and seo swicole Dalila thone strangan Samson\nmid olaecunge bepaehte, and besceorenum fexe his feondum belaewde.\nEornostlice nis nan wyrmcynn ne wilddeora cynn on yfelnysse gel['i]c yfelum\nw['i]fe.\n\nSe wyrdwritere Iosephus awr['a]t, on dhaere cyrclican gereccednysse, thaet\nse waelhreowa Herodes lytle hwile aefter Iohannes deadhe rices weolde, ac\nweardh for his m['a]ndaedum aerest his here on gefeohte ofslegen, and he\nsylf sidhdhan of his cynerice ascofen, and on wraecsidh asend, swidhe\nrihtwisum dome, dhadha he nolde hlystan Iohannes l['a]re to dham ecan life,\nthaet h['e] eac hraedlice his hwilwendan cynedom mid hospe forlure.\nAugustinus se wisa ['u]s manadh mid thisum wordum, and cwydh, \"Besceawiadh,\nic bidde eow, mine gebrodhra, mid gleawnysse h['u] wraecfull dhis andwyrde\nl['i]f is; and dheah ge ondraedadh eow thaet ge hit to hraedlice forlaeton.\nGe lufiadh this l['i]f, on dham the ge mid geswince wuniadh; dhu h['o]gast\nembe dhine neode; dhu yrnst, and byst geancsumod; thu erast, and saewst,\nand eft gegaderast; thu grinst, and baecst; thu wyfst, and waeda tylast,\nand earfodhlice wast ealra dhinra neoda getel, aegdher ge on s['ae] ge on\nlande, and scealt ealle thas foresaedan dhing, and eac dhin agen l['i]f mid\nearfodhnysse geendian. Leorniadh nu fordhi, thaet ge cunnon thaet ece\nl['i]f geearnian, on dham dhe ge n['a]n dhyssera geswinca ne dhrowiadh, ac\non ecnysse mid Gode rixiadh.\"\n\nOn dhisum l['i]fe we ateoriadh, gif we ['u]s mid b['i]gleofan ne ferciadh;\ngif we ne drincadh, we beodh mid thurste fornumene; gif we to lange\nwaciadh, we ateoriadh; gif we lange standadh, we beodh gewaehte, and thonne\nsittadh; eft, gif we to lange {490} sittadh, ['u]s slapadh dha lima.\nSceawiadh eac aefter dhisum, thaet n['a]n stede nis ures lichaman:\ncildh['a]d gewit to cnihth['a]de, and cnihth['a]d to gedhungenum waestme;\nse fulfremeda waestm gebyhdh to ylde, and seo yld bidh mid deadhe geendod.\nWitodlice ne stent ure yld on nanre statholfaestnysse, ac swa micclum swa\nse lichama wext swa micclum beodh his dagas gewanode. Gehwaer is on urum\nl['i]fe ateorung, and werignys, and brosnung dhaes lichaman, and\ndheah-hwaedhere wilnadh gehw['a] thaet he lange lybbe. Hwaet is lange\nlybban buton lange swincan? Feawum mannum gelimpdh on dhisum dagum, thaet\nhe gesundfull lybbe hund-eahtatig geara, and swa hwaet swa he ofer dham\nleofadh, hit bidh him geswinc and s['a]rnyss, swa swa se w['i]tega cwaedh,\n\"Yfele sind ure dagas,\" and dhaes the wyrsan the we h['i] lufiadh. Swa\nolaecdh thes middangeard forwel menige, thaet h['i] nelladh heora\nwraecfulle l['i]f geendian. Sodh l['i]f and gesaelig thaet is, thonne we\narisadh of deadhe, and mid Criste rixiadh. On dham life beodh gode dagas,\nna swa-dheah manega dagas, ac ['a]n, se n['a]t naenne upspring ne nane\ngeendunge, dham ne fyligdh merigenlic daeg, fordhan dhe him ne forest['o]p\nse gysternlica; ac se ['a]n daeg bidh ece aefre ungeendod butan aelcere\nnihte, butan gedreccednyssum, butan eallum geswincum, the we hwene ['ae]r\non dhyssere raedinge tealdon. Thes daeg and this l['i]f is beh['a]ten\nrihtwisum cristenum, to dham us gelaede se mildheorta Drihten, sedhe\nleofadh and rixadh mid Faeder and mid Halgum Gaste ['a] butan ende. Amen.\n\nAUGUST XXIX.\n\nTHE DECOLLATION OF ST. JOHN THE BAPTIST.\n\n    Misit Herodes et tenuit Johannem: et reliqua.\n\nMark the Evangelist wrote in the book of Christ concerning the great\nBaptist John, that \"the cruel king Herod bound him, and set him in prison,\nfor the sake of his brother's wife Herodias,\" etc.\n\nThis John was the greatest man, as Christ bore witness concerning him. He\nsaid, \"Among the children of women {479} there hath not arisen any greater\nman than John the Baptist.\" Now ye have often heard of his great course and\nof his ministry, now we will relate to you some explanation touching the\nexposition of this gospel.\n\nThis Herod, who commanded John to be beheaded, and agreed with Pilate the\nealdorman in the suffering of Jesus, and delivered him to his judgement,\nwas the son of the other Herod, who reigned at the time when Christ was\nborn; for it was usual at that time for rich men to give their children\nnames after themselves, that it might seem the greater remembrance of the\nfather, when the son, his heir, was called by his father's name. The cruel\nfather, Herod, left five sons; three he commanded to be slain in his last\nillness, ere he departed. Then he died miserably and suddenly after he had\nslain the children on account of the birth of Christ; when Archelaus his\nson succeeded to the kingdom. Then after a space of ten years he was driven\nfrom his throne, because the Jewish people complained of his pride to the\nemperor, and he then sent him into exile. The emperor then divided the\nJewish kingdom into four, and placed therein four brothers, who, according\nto the Greek tongue, are called 'tetrarchs,' that is, _rulers over a\nfourth_. A tetrarch is he who has a fourth part of a kingdom. One of these\nbrothers was called Philip, who took to wife the daughter of the king\nArethe, of an Arabian people, who was called Herodias. Then after some time\nthey, Philip and Arethe, were at variance, and he took his daughter from\nhis son-in-law, and gave her to his brother Herod; because he was greater\nin fame and in power. Herod then cast off his lawful wife, and adulterously\nlived in criminal union.\n\nThen at that time John the Baptist preached God's righteousness to all the\nJewish people, and reproved Herod for that foul union. Ecclesiastica\nHistoria ita narrat: When Herod saw that all the Jewish multitude ran to\nJohn's teaching, and zealously obeyed his admonitions, he was afraid, {481}\nand imagined that through John's teaching they would despise his\ngovernment, and would anticipate them, and brought him into prison in a\ntown which is called Machaeruntia. John sent then two disciples from the\nprison to Christ, and inquired of him, thus saying, \"Art thou he who is to\ncome, or are we to await another?\" As though he had said, Manifest to me\nwhether thou thyself wilt descend to the inmates of hell for the redemption\nof men, as I have preached to the world that thou wast to come,--manifest.\nJesus then, at the same time as the evangelist Luke wrote, was healing many\nsick from divers diseases, and giving reason to insane men, and sight to\nthe blind, and said then to John's messengers, \"Go now to John, and make\nknown to him the things which ye have seen and heard. Behold now blind see,\nand the halt go, and lepers are cleansed, deaf hear, and the dead arise,\nand poor preach the gospel; and he is happy who shall not be offended in\nme.\" As though he had said to John, Such wonders I work, and yet will I\nperish by death for the redemption of mankind, and follow thee dying, and\nhappy shall he be who now praiseth my wonders, if he despise not my death,\nand on account of that death doubt not that I am God. Thus Jesus revealed\nto John that he himself would vouchsafe to die, and afterwards visit the\ninmates of hell.\n\nThen meanwhile it befell that Herod, as we before said, feasted his\ncouncillors on the day on which he was born; for at that time they had\ngreat rejoicing on their birth-tides. The daughter then, as we before said,\nplayed with her maidens at the feast, to the pleasure of them all, and the\nfather then promised on oath that he would give her whatsoever she desired.\nOf three impious sins we have heard,--the unholy celebration of his\nbirth-tide, and the giddy dancing of the maiden, and the father's\npresumptuous oath. These {483} three things it befitteth us to oppose in\nour conduct. We may not with vain celebrations turn our birth-tide to any\nholyday, nor have our birth in such remembrance; but we should anticipate\nour last day with penitence and penance, so as it is written, \"In all\nthings be thou mindful of thy last day, and thou wilt sin not to eternity.\"\nIt is not fitting to us to pollute our body, which is hallowed to God in\nthe salutary baptism, with indecent and foolish play; for our bodies are\nlimbs of God, as St. Paul said, \"And he enjoined, that we should prepare\nour bodies as a living and holy sacrifice, and acceptable to God.\" The body\nis a living sacrifice which is shielded against deadly sins, and through\nholy virtues is acceptable to God and holy. God himself forbids every oath\nto christian men, thus saying, \"Swear thou not by heaven, for it is God's\nthrone. Swear thou not by earth, for it is God's footstool. Swear thou not\nby thine own head, for thou canst not make one hair of thy locks white or\nblack. I say unto you, swear ye not by anything, but be your speech thus\nended, It is as I say, or it is not so. Whatsoever there is more by oath,\nthat is of evil.\"\n\nChrist himself confirmed his speech, when he spake to a Samaritan woman\nwith these words, \"Crede mihi,\" that is, \"Believe me.\" Yet if we anywhere\nheedlessly swear, and the oath compel us to a worse deed, then will it be\nmore advisable for us to avoid the greater guilt, and atone to God for the\noath. David, for example, swore by God that he would slay the foolish man\nNabal, and destroy all his things; but at the first intercession of the\nprudent woman Abigail, he returned his sword into the sheath, and praised\nthe woman's prudence, who forbade him that perilous murder. Herod through\nfolly swore that he would give the dancing daughter whatsoever she might\nask: then, because he would {485} not be called a perjurer by his guests,\nhe stained the feast with blood, and gave the death of the great prophet to\nthe lewd dancer in reward of her play. Much better for him had it been to\nhave broken the oath, than to have commanded such a prophet to be slain.\n\nIn all things we should carefully consider, if we anywhere, through the\ndevil's machinations, fall at once into two perils, that we always flee\nfrom the greater guilt by the outlet of the less, as he does who will flee\nfrom his foes over a wall, then observes he where the wall is lowest, and\nthere darts over. But Herod, when he would not, through John's\nremonstrance, turn from the unclean connexion, fell into murder, and the\nsmaller sin was the cause of the greater, so that he for his foul adultery,\nwhich he well knew was hateful to God, shed the prophet's blood, who he\nknew was acceptable to God. This is the sentence of the divine judgement,\nby which it is said, \"Let him who injureth, injure yet more; and let him\nwho liveth in foulness, defile himself yet more.\" This sentence befell the\ncruel Herod. Now there is another sentence shortly said concerning good\nmen, \"Let him who is holy be yet more hallowed.\" This befell the Baptist\nJohn, who was holy through manifold deserts; and was yet more hallowed,\nwhen he through the preaching of truth came to triumphant martyrdom.\n\nHerod feigned himself sad, when the daughter prayed him for the head; but\nhe rejoiced in secret, because she prayed for the death of that man whom he\nwould before have slain, if he had had a pretext. But if the child had\nprayed for the woman's head, he would with great anger have refused her.\nJohn was not by persecution compelled to deny Christ, but, nevertheless, he\ngave his life for Christ, when he was martyred for truth. Christ himself\nsaid, \"I am the truth.\" John was Christ's forerunner in his birth, and in\nhis preaching, in baptism, in suffering, and in his precious death preceded\nhim {487} to hell. When he was beheaded, his disciples came, and bare his\nholy body to a city which is called Sebastia, and they laid him there. The\nholy head was buried at Jerusalem.\n\nSome heretics said that the head blew the king's wife Herodias, for whom he\nhad been slain, so that she went with winds over all the world; but they\nerred in that saying, for she lived to the end of her life after the\nslaying of John. But John's head was afterwards manifested to two eastern\nmonks, who with prayers visited that city, and they bare the precious\ntreasure thence to a city which is called Edessa; and the Almighty God,\nthrough that head, manifested innumerable miracles. His bones after a long\ntime were brought to the great city of Alexandria, and there with great\nhonour deposited.\n\nNow it is to be considered why the Almighty God allows that his chosen and\nhis beloved servants, whom he has predestined to eternal life, be destroyed\nwith so many pains, and broken in this present life. But the apostle Paul\nhas answered concerning this, and said, that \"God correcteth and chastiseth\nevery one whom he receiveth into his kingdom, and the more ignominiously he\nis tortured for the name of God, so much shall his glory be greater before\nGod.\" Again, the same apostle said in another place, \"The sufferings of\nthis life are not to be compared with the future glory which will be\nmanifested in us.\"\n\nNow says the expositor, that no wild beast, neither among the four-footed\nnor the creeping, is to be compared with an evil woman. What among the\nfour-footed is fiercer than a lion? or what among the serpent-kind is more\ncruel than a dragon? But the wise Solomon said, that it were better to\ndwell with lion and dragon than with an evil and loquacious woman. Now John\nhad dwelt in the waste unhurt among all the beast-kind, and among serpents,\nand asps, and all the {489} worm-kind, and they dreaded him. But the\naccursed Herodias slew him by beheading, and received the death of so great\na man as a gift for her daughter's dancing. Daniel the prophet lay seven\nnights among seven lions in one den uninjured, but the accursed woman\nJezabel betrayed the righteous Naboth to his death by false witness. The\nprophet Jonah was preserved unconsumed in the belly of the whale for three\nnights, and the treacherous Dalila deceived the strong Samson with\nflattery, and, his locks being shorn, betrayed him to his foes. Verily\nthere is no worm-kind nor wild beast-kind like in evilness to an evil\nwoman.\n\nThe historian Josephus wrote in the ecclesiastical history, that the cruel\nHerod, a little while after the death of John, ruled his kingdom, but first\nfor his wicked deeds his army was slain in battle, and himself afterwards\ndriven from his kingdom, and sent into exile, by a very righteous\njudgement, when he would not listen to John's exhortations to eternal life,\nthat he suddenly with disgrace should lose his transitory kingdom. The wise\nAugustine exhorts us with these words, and says, \"Consider, I pray you, my\nbrethren, with understanding, how wretched is this present life, and yet ye\ndread leaving it too speedily. Ye love this life in which ye exist with\ntoil; thou carest about thy need; thou runnest, and art filled with\nanxiety; thou ploughest, and sowest, and afterwards gatherest; thou\ngrindest, and bakest; thou weavest and preparest garments, and hardly\nknowest the number of all thy needs, both on sea and on land, and shalt end\nall these aforesaid things, and also thy life with tribulation. Learn now,\ntherefore, that ye may be able to earn the eternal life, in which ye will\nsuffer none of these toils, but with God will reign to eternity.\"\n\nIn this life we faint, if we sustain not ourselves with food; if we drink\nnot, we are destroyed by thirst; if we watch too long, we faint; if we\nstand long, we are fatigued, and then sit; again, if we sit too long, our\nlimbs sleep. Consider {491} also after this, that there is no stability of\nour body: childhood passes to boyhood, and boyhood to full growth; full\ngrowth bows to age, and age is ended by death. Verily our age stands on no\nstability, but so much as the body grows so greatly are its days\ndiminished. Everywhere in our life are faintness and weariness, and decay\nof the body, and yet every one desires that he may live long. What is to\nlive long but long to toil? It happens to few men in these days to live\neighty years in health, and whatsoever he lives over that, it is toil to\nhim and pain, as the prophet said, \"Evil are our days,\" and the worse that\nwe love them. So this world flatters very many, that they are unwilling to\nend this life of exile. A true and blessed life it will be, when we from\ndeath arise and reign with Christ. In that life will be good days, yet not\nmany days, but one, which knows no rise nor no ending, which no tomorrow\nfollows, because no yesterday preceded it; but the one day will for ever be\nunended without any night, without afflictions, without all the toils,\nwhich we a little before in this lecture recounted. This day and this life\nare promised to righteous christians, to whom may the merciful Lord lead\nus, who liveth and reigneth with the Father and the Holy Ghost ever without\nend. Amen.\n\n       *       *       *       *       *\n\n\nDOMINICA XVII. POST PENTECOSTEN.\n\n    Ibat Iesus in ciuitatem quae uocatur Naim: et reliqua.\n\nUre Drihten ferde to sumere byrig seo is geh['a]ten Naim, and his gingran\nsamod, and genihtsum menigu. Thadha he genealaehte tham port-geate, tha\nferede man anes cnihtes l['i]c to byrgene: et reliqua.\n\nBeda se trahtnere cwaedh, thaet seo burh Naim is gereht, {492} 'ydhung'\nodhdhe 'styrung.' Se deada cniht, dhe on manegra manna gesihdhe waes\ngeferod, get['a]cnadh gehwylcne synfulne mannan the bidh mid healicum\nleahtrum on dham inran menn adydd, and bidh his yfelnys mannum cudh. Se\ncniht waes ['a]ncenned sunu his meder, swa bidh eac gehwilc cristen man\ngastlice dhaere halgan geladhunge sunu, seo is ure ealra modor, and\ndheah-hwaedhere ungewemmed maeden; fordhan dhe hire team nis n['a]\nlichamlic ac gastlic. Gehwilc Godes dheow, thonne he leornadh, he bidh\nbearn gecweden: eft, thonne he odherne laerdh, he bidh modor, swa swa se\napostol Paulus be dham aslidenum mannum cwaedh, \"Ge synd mine bearn, dha\ndhe ic nu odhre sidhe geeacnige, odhthaet Crist beo on eow geedn['i]wod.\"\nThaet port-geat get['a]cnadh sum lichamlic andgit the menn dhurh syngiadh.\nSe mann dhe tosaewdh ungethwaernysse betwux cristenum mannum, odhdhe sedhe\nsprecdh unrihtwisnysse on heannysse dhurh his mudhes geat, he bidh dead\ngeferod. Se dhe behylt wimman mid galre gesihdhe and fulum luste, dhurh his\neagena geat, h['e] geswuteladh his sawle deadh. Se dhe idele spellunge,\nodhdhe t['a]llice word lustlice gehyrdh, thonne macadh h['e] his eare him\nsylfum to deadhes geate. Swa is eac be dham odhrum andgitum to\nunderstandenne.\n\nSe Haelend weardh astyred mid mildheortnysse ofer dhaere meder, thaet he us\nbysene sealde his arfaestnysse; and he dhone deadan sydhdhan araerde, thaet\nhe us to his geleafan getrymede. He genealaehte and hreopode tha b['ae]re,\nand tha b['ae]rmenn aetstodon. Seo b['ae]r dhe thone deadan ferode is thaet\norsorge ingehyd thaes orwenan synfullan. Sodhlice dha byrdheras, dhe hine\nto byrgenne feredon, synd olaecunga lyffetyndra geferena, the mid olaecunge\nand geaettredum swaesnyssum thone synfullan tihtadh and heriadh, swa swa se\nw['i]tega cwaedh, \"Se synfulla bidh geherod on his lustum, and se\nunrihtwisa bidh gebletsod: thonne he bidh mid idelum hlisan and lyffetungum\nbef['a]ngen, thonne bidh hit swylce he sy mid sumere mold-hypan ofhroren.\"\nBe swylcum cwaedh se Haelend to ['a]num his gecorenan, dhadha h['e] wolde\nhis faeder l['i]c bebyrian: he cwaedh, \"Gedhafa thaet dha {494} deadan\nbebyrion heora deadan: far dhu, and boda Godes rice.\" Witodlice dha deadan\nbebyriadh odhre deadan, thonne gehwilce synfulle menn odhre heora\ngel['i]can mid derigendlicere herunge ge['o]laecadh, and mid gegaderodum\nhefe thaere wyrstan lyffetunge ofdhriccadh. Be swylcum is gecweden on odhre\nstowe, \"Lyffetyndra tungan gewridhadh manna sawla on synnum.\"\n\nMid tham dhe Drihten hrepode dha baere, dha aetstodon tha b['ae]rmenn. Swa\neac, gif dhaes synfullan ingehyd bidh gehrepod mid fyrhte thaes upplican\ndomes, thonne widhhaefdh he dham unlustum and dham leasum lyffeterum, and\nclypigendum Drihtne to dham ecan life c['a]flice geandwyrt, swylce he of\ndeadhe arise. Drihten cwaedh to dham cnihte, \"Ic secge dhe, Aris, and he\ndhaerrihte ges['ae]t and spraec, and se Haelend betaehte hine his meder.\"\nSe ge-edcucoda sitt, thonne se synfulla mid godcundre onbryrdnysse cucadh.\nHe sprecdh, thonne he mid Godes herungum his mudh gebysgadh, and mid sodhre\nandetnysse Godes mildheortnysse secth. He bidh his meder betaeht, thonne he\nbidh thurh sacerda ealdord['o]m gem['ae]nscipe dhaere halgan geladhunge\ngeferlaeht. Thaet folc weardh mid micclum ege ablicged; fordhan swa swa\nmann fram marum synnum gecyrdh to Godes mildheortnysse, and his dheawas\naefter Godes bebodum gerihtlaecdh, swa m['a] manna beodh gecyrrede dhurh\nhis gebysnunge to Godes herunge.\n\nThaet folc cwaedh thaet maere witega ar['a]s betwux ['u]s, and thaet God\nhis folc geneosode. Sodh h['i] saedon be Criste, thaet he maere witega is;\nac he is witegena Witega, and heora ealra witegung; fordhan dhe ealle be\nhim witegodon, and he dhurh his to-cyme heora ealra witegunge gefylde. We\ncwedhadh nu mid maran geleafan, thaet he is maere witega, fordhan dhe he\nw['a]t ealle dhing, and eac fela witegode, and he is sodh God of sodhum\nGode, Aelmihtig Sunu of dham Aelmihtigan Faeder, sedhe his folc geneosode\nthurh his menniscnysse, and fram deofles dheowte alysde.\n\nWe raedadh gehwaer on bocum, thaet se Haelend fela deade to l['i]fe\naraerde, ac dheah-hwaedhere nis n['a]n godspell gesett be {496} heora nanum\nbuton dhrim anum. An is thes cniht the we nu embe spraecon, odher waes anes\nealdormannes dohtor, thridde waes Lazarus, Marthan brodher and Marian.\nThyssera dhreora manna aerist get['a]cnadh thaet dhryfealde aerist\nsynfullra sawla. Thaere sawle deadh is threora cynna: ['a]n is yfel\ngedhafung, odher is yfel weorc, dhridda is yfel gewuna. Dhaes ealdormannes\ndohtor laeig aet fordhsidhe, and se faeder geladhode dhone Haelend thaerto,\nfordhan dhe he waes on dham timan thaer on neawiste. Heo dha fordhferde\naerdhan dhe he hire to come. Thadha he com, dha genam h['e] h['i] be dhaere\nh['a]nda, and cwaedh, \"Thu maeden, ic secge dhe, Ar['i]s. And heo\ndhaerrihte ar['a]s, and metes baed.\"\n\nThis maeden dhe inne laeg on deadhe geswefod, get['a]cnadh thaere synfullan\nsawle deadh, dhe gelustfulladh on yfelum lustum digellice, and ne bidh gyt\nmannum cudh, thaet heo thurh synna dead is; ac Crist geswutelode thaet\nh['e] wolde swa synfulle sawle gel['i]ffaestan, gif h['e] mid geornfullum\ngebedum to geladhod bidh, thadha he araerde thaet maeden binnan dham huse,\nswa swa digelne leahter on menniscre heortan lutigende. Nu syndon odhre\nsynfulle the gelustfulliadh on derigendlicum lustum mid gedhafunge, and eac\nheora yfelnysse mid weorcum cydhadh; swilce get['a]cnode se deada cniht,\ndhe waes on thaes folces gesihdhe gef['e]rod. Swilce synfulle araerdh\nCrist, gif h['i] heora synna behreowsiadh, and betaecdh h['i] heora meder,\nthaet is, thaet he hi geferlaecdh on annysse his geladhunge.\n\nSume synfulle men gedhafiadh heora lustum, and dhurh yfele daeda mannum\ncydhadh heora synna, and eac gewunelice syngigende h['i] sylfe gewemmadh:\nthyllice get['a]cnode Lazarus, the laeg on byrgene feower niht fule\nstincende. Witodlice Godes nama is Aelmihtig, fordhan dhe h['e] maeg ealle\ndhing gefremman. He maeg dha synfullan sawle dhurh his gife geliffaestan,\ndheah dhe heo on gewunelicum synnum fule stince, gif heo mid carfulre\ndrohtnunge Godes mildheortnysse secdh; ac swa mare wund swa heo maran\nlaecedomes beh['o]fadh. Thaet geswutelode se Haelend, thatha h['e] mid\nleohtlicere stemne thaet maeden araerde {498} on feawra manna gesihdhe;\nfordhan dhe h['e] ne gedhafode thaet dhaera m['a] manna inne waere, buton\nse faeder, and seo modor, and his dhry leorning-cnihtas: and he cwaedh dha,\n\"Thu maeden, Ar['i]s.\"\n\nSwa bidh eac se digla deadh dhaere sawle eathelicor to ar['ae]renne, the on\ngedhafunge digelice syngadh, thonne synd dha openan leahtras to gehaelenne.\nThone cniht he araerde on ealles folces gesihdhe, and mid thysum wordum\ngetrymede, \"Thu cniht, ic secge dhe, Ar['i]s.\" Tha diglan gyltas man sceal\ndigelice betan, and dha openan openlice, thaet dha beon getimbrode thurh\nhis behreowsunge, dhe ['ae]r waeron thurh his m['a]ndaeda geaeswicode.\n\nDrihten dhadha he Lazarum stincendne araerde, dha gedrefde he hine sylfne,\nand tearas ageat, and mid micelre stemne clypode, \"Lazare, ga fordh:\" dha\nhe geswutelode thaet se dhe swidhe langlice and gewunelice syngode, thaet\nhe eac mid micelre behreowsunge and wope sceal his yfelan gewunan to Godes\nrihtwisnysse gew['e]man. Nis n['a]n synn swa micel thaet man ne maege\ngeb['e]tan, gif he mid inneweardre heortan be dhaes gyltes maedhe on sodhre\nd['ae]dbote thurhwunadh. Is theah-hwaedhere micel smeagung be anum worde\nthe Crist cwaedh: he cwaedh, \"Aelc synn and t['a]l bidh forg['i]fen\nbehreowsigendum mannum, ac thaes Halgan Gastes t['a]l ne bidh naefre\nforg['i]fen. Theah dhe hw['a] cwedhe t['a]llic word ongean me, him bidh\nforg['i]fen, gif he dedh d['ae]dbote; sodhlice se dhe cwedh word ongan\ndhone Halgan Gast, ne bidh hit him forg['i]fen on dhyssere worulde, ne on\ndhaere towerdan.\" Nis n['a]n synna forg['i]fenys buton dhurh dhone Halgan\nGast. An Aelmihtig Faeder is, se gestrynde aenne Sunu of him sylfum. Nis se\nFaeder gehaefd gemaenelice Faeder fram dham Suna and tham Halgan Gaste,\nfordhan dhe h['e] nis heora begra sunu. Se Halga Gast sodhlice is\ngemaenelice gehaefd fram dham Faeder and tham Suna, fordhan dhe h['e] is\nheora begra Gast, thaet is heora begra Lufu and Willa, thurh dhone beodh\nsynna forgyfene. Witodlice dhaere Halgan Dhrynnysse weorc is aefre\nuntodaeledlic, theah-hwaedhere {500} belimpdh aelc forg['i]fenys to dham\nHalgan Gaste, swa swa seo acennednys belimpdh to Criste ['a]num.\n\nH['i] ne magon beon togaedere genemnede, Faeder, and Sunu, and Halig Gast,\nac h['i] ne beodh mid aenigum faece fram him sylfum awar totwaemede. On\neallum weorcum h['i] beodh togaedere, theah dhe to dham Faeder synderlice\nbelimpe thaet he Bearn gestrynde, and to dham Suna belimpe seo acennednys,\nand to tham Halgan Gaste seo fordhstaeppung. Se Sunu is dhaes Faeder Wisdom\naefre of dham Faeder acenned; se Halga Gast nis na acenned, fordhan dhe he\nnis na sunu, ac he is heora begra Lufu and Willa, aefre of him b['a]m\nfordhstaeppende, thurh dhone we habbadh synna forgyfenysse, swa swa we\nhabbadh thurh Crist alysednysse; and theah-hwaedhere on aegdhrum weorce is\nseo Halige Thrynnys wyrcende untodaeledlice.\n\nSe cwydh t['a]l ongean dhone Halgan Gast, sedhe mid unbehreowsigendre\nheortan thurhwunadh on m['a]ndaedum, and forsihdh tha forgyfenysse dhe\nstent on dhaes Halgan Gastes gife: thonne bidh his scyld unalysendlic,\nfordhan dhe he sylf him belicdh thaere forg['i]fenysse weg mid his\nheardheortnysse. Behreowsigendum bidh forg['i]fen, forseondum naefre. Uton\nwe biddan thone Aelmihtigan Faeder, sedhe us thurh his wisdom geworhte, and\nthurh his Halgan Gast geliffaeste, thaet he dhurh dhone ylcan Gast us do\nure synna forgyfenysse, swa swa he us dhurh his aenne ['a]ncennedan Sunu\nfram deofles dheowte alysde.\n\nSy lof and wuldor tham ecan Faeder, sedhe naefre ne ongann, and his ['a]num\nBearne, sedhe aefre of him is, and tham Halgan Gaste, sedhe aefre is of him\nb['a]m, hi dhry ['a]n Aelmihtig God untodaeledlic, ['a] on ecnysse\nrixigende. Amen.\n\nTHE SEVENTEENTH SUNDAY AFTER PENTECOST.\n\n    Ibat Jesus in civitatem quae vocatur Naim: et reliqua.\n\nOur Lord went to a city which is called Nain, and his disciples with him,\nand a copious multitude. When he approached the port-gate, the corpse of a\nyoung man was borne to the grave, etc.\n\nBeda the expositor said, that the city of Nain is interpreted {493}\n'inundation' or 'agitation.' The dead youth, who was borne in sight of many\nmen, betokens every sinful man who in the inward man is fordone with deadly\nsins, and his evilness is known to men. The youth was the only-born son of\nhis mother, so is also every christian man spiritually a son of the holy\nchurch, which is the mother of us all, and, nevertheless, an undefiled\nmaiden; for her family is not bodily but spiritual. Every servant of God,\nwhen he learns, is called a child: afterwards, when he teaches another, he\nis a mother, as the apostle Paul said of the fallen men, \"Ye are my\nchildren, whom I now a second time conceive, until Christ is renewed in\nyou.\" The port-gate betokens some bodily sense through which men sin. The\nman that sows dissension among christian men, or who speaks unrighteousness\nin high places through his mouth's gate, he is borne dead. He who beholds a\nwoman with libidinous eye and foul lust, through his eyes' gate, manifests\nhis soul's death. He who with delight hears idle discourse or contumelious\nwords, makes his ear a gate of death to himself. So is it also to be\nunderstood of the other senses.\n\nJesus was moved with compassion for the mother, that he might give us an\nexample of his piety; and he afterwards raised the dead, that he might\nconfirm us to his faith. He approached and touched the bier, and the\nbiermen stood still. The bier which bare the dead is the heedless mind of\nthe hopeless sinful. But the bearers, who bare him to the grave, are the\nblandishments of flattering companions, who with blandishment and envenomed\nsuavities stimulate and praise the sinful, as the prophet said, \"The sinful\nis praised in his lusts, and the unrighteous is blessed: when he is\nsurrounded by empty fame and flatteries, then is it as though he were\noverwhelmed by a mould-heap.\" Of such Jesus said to one of his chosen, when\nhe would bury his father's corpse: he said, \"Allow the dead to bury their\ndead: go thou, and {495} preach God's kingdom.\" Verily the dead bury other\ndead, when sinful men court others their like with pernicious praise, and\noppress with the accumulated weight of the worst flattery. Of such it is\nsaid in another place, \"The tongues of flatterers bind the souls of men in\nsins.\"\n\nWhen the Lord touched the bier, the biermen stood still. So also, if the\nmind of the sinful is touched by fear of the heavenly doom, then he\nwithstands evil lusts and false flatteries, and to the Lord calling to\neternal life promptly answers, as if he had arisen from death. The Lord\nsaid to the youth, \"I say unto thee, Arise. And he forthwith sat and spake,\nand Jesus delivered him to his mother.\" The requickened sits, when the\nsinful with divine stimulation quickens. He speaks, when he employs his\nmouth with God's praises, and with true confession seeks God's mercy. He is\ndelivered to his mother, when through the priest's authority he is\nassociated in communion of the holy church. The folk was astonished with\ngreat awe; for so as a man turns from great sins to God's mercy, and\ncorrects his conduct after God's commandments, so more men will be turned\nthrough his example to the praise of God.\n\nThe folk said, \"That a great prophet hath arisen among us,\" and, \"That God\nhath visited his folk.\" Truly they said of Christ, that he is a great\nprophet; for he is a Prophet of prophets, and the prophecy of them all; for\nthey all prophesied of him, and by his advent he fulfilled the prophecy of\nthem all. We say now with great faith, that he is a great prophet, for he\nknows all things, and also prophesied many, and he is true God of true God,\nAlmighty Son of the Almighty Father, who visited his folk through his\nhumanity, and relieved them from the thraldom of the devil.\n\nWe read everywhere in books, that Jesus raised many dead to life, but yet\nthere is no gospel composed of any of them {497} save three only. One is\nthe youth of whom we have just spoken, the second was an ealdorman's\ndaughter, the third was Lazarus, the brother of Martha and Mary. The\nresurrection of these three persons betokens the threefold resurrection of\nsinful souls. The soul's death is of three kinds: one is evil assent, the\nsecond is evil work, the third is evil habit. The ealdorman's daughter lay\nat the point of death, and the father called Jesus thereto, because he was\nat that time there in the neighbourhood. She had departed before he came to\nher. When he came, he took her by the hand, and said, \"Thou maiden, I say\nunto thee, Arise. And she straightways arose, and asked for meat.\"\n\nThis maiden, who lay therein sleeping in death, betokens the death of the\nsinful soul, which delights secretly in evil pleasures, and it is not yet\nknown to men, that it, through sins, is dead; but Christ manifested that he\nwould quicken so sinful a soul, if with fervent prayers he be thereto\ncalled, when he raised the maiden within the house, like as secret sin\nlurking in the human heart. Now there are other sinful, who delight in\npernicious lusts by assent, and also manifest their evilness by works; such\nthe dead youth betokened, who was borne in sight of the people. Such\nsinners Christ raises, if they repent of their sins, and delivers them to\ntheir mother, that is, he associates them in the unity of his church.\n\nSome sinful men assent to their lusts, and by evil deeds manifest their\nsins to men, and also habitually sinning defile themselves: such Lazarus\nbetokened, who lay four days foully stinking in the sepulchre. Verily God's\nname is Almighty, for he can accomplish all things. He can through his\ngrace quicken the sinful soul, though it foully stink in habitual sins, if\nwith careful conduct it seek God's mercy; but the more it is wounded so\nmuch more medicament does it require. That Jesus manifested, when with\nclear voice he raised the maiden in sight of few persons; for he allowed\n{499} not more persons to be therein than the father, and the mother, and\nhis three disciples: and he said then, \"Thou maiden, Arise.\"\n\nSo also is the secret death of the soul, which sins secretly by assent,\neasier to raise than open vices are to be healed. He raised the youth in\nsight of all the people, and confirmed by these words, \"Thou youth, I say\nunto thee, Arise.\" Secret sins shall be expiated secretly, and open openly,\nthat those may be edified by his repentance, who had ere been seduced by\nhis sins.\n\nThe Lord when he raised the stinking Lazarus was troubled and shed tears,\nand with a loud voice cried, \"Lazarus, go forth:\" he then manifested that\nhe who has very long and habitually sinned, shall also with great\nrepentance and weeping turn his evil habits to God's righteousness. There\nis no sin so great that a man may not expiate it, if, with inward heart,\naccording to the degree of the sin, he continue in true penitence. There\nis, nevertheless, great disquisition concerning one sentence which Christ\nsaid: he said, \"Every sin and calumny shall be forgiven to repenting men,\nbut calumny of the Holy Ghost shall never be forgiven. Though any one speak\na calumnious word against me, he shall be forgiven, if he do penance; but\nhe who says a word against the Holy Ghost, shall not be forgiven in this\nworld nor in that to come.\" There is no forgiveness of sins but through the\nHoly Ghost. There is one Almighty Father, who begot a Son of himself. The\nFather is not called Father in common from the Son and the Holy Ghost, for\nthe latter is not the son of them both. But the Holy Ghost is called in\ncommon from the Father and the Son, for he is the Spirit of them both, that\nis the Love and Will of them both, through whom sins are forgiven. Verily\nthe work of the Holy Trinity {501} is ever indivisible, yet all forgiveness\nbelongs to the Holy Ghost, as birth belongs to Christ alone.\n\nThey may not be named together, Father, and Son, and Holy Ghost, but they\nare not by any space anywhere separated from themselves. In all works they\nare together, though to the Father it exclusively belongs that he begot a\nSon, and to the Son belongs birth, and to the Holy Ghost procession. The\nSon is the Wisdom of the Father ever begotten of the Father; the Holy Ghost\nis not begotten, for he is not a son, but is the Love and Will of them\nboth, ever proceeding from them both, through whom we have forgiveness of\nsins, as through Christ we have redemption; and yet in either work is the\nHoly Trinity working indivisibly.\n\nHe speaks calumny against the Holy Ghost, who with unrepenting heart\ncontinues in deeds of wickedness, and despises the forgiveness which stands\nin the grace of the Holy Ghost: then shall his sin be unredeemable, for he\nhimself besets the way of forgiveness with his hardheartedness. The\nrepenting shall be forgiven, the despising never. Let us pray to the\nAlmighty Father, who hath through his Wisdom made us, and through his Holy\nSpirit quickened us, that he through the same Spirit grant us forgiveness\nof our sins, as, through his only begotten Son, he has redeemed us from the\nthraldom of the devil.\n\nBe praise and glory to the eternal Father who never began, and to his only\nSon who ever is of him, and to the Holy Ghost who ever is of them both,\nthose three one Almighty God indivisible, reigning ever to eternity. Amen.\n\n       *       *       *       *       *\n\n\n{502} III. K[=AL]. OCTOB.\n\nDEDICATIO AECCLESIE S[=CI] MICHAELIS ARCHANGELI.\n\nManegum mannum is cudh seo halige st['o]w S[=ce] Michaheles, on thaere\nd['u]ne the is geh['a]ten Garganus. Seo d['u]n stent on Campania landes\ngemaeron, widh tha s['ae] Adriaticum, twelf mila on upstige fram anre byrig\nthe is geh['a]ten Sepontina. Of dhaere stowe weardh araered thises daeges\nfreols geond geleaffulle geladhunge. Thaer eardode sum thurhspedig mann\nGarganus geh['a]ten: of his gelimpe weardh seo d['u]n swa gec['i]ged. Hit\ngel['a]mp, thatha seo ormaete micelnyss his orfes on dhaere dune laeswede,\nthaet sum modig fearr weardh ['a]ngencga, and thaere heorde-drafe\noferh['o]gode. Hwaet se hl['a]ford tha Garganus gegaderode micele menigu\nhis in-cnihta, and dhone fearr gehwaer on dham westene sohte, and aet\nnextan hine gemette standan uppon dham cnolle thaere healican dune, aet\n['a]nes scraefes inngange; and he dha mid graman weardh astyred, hw['i] se\nfearr ['a]ngenga his heorde fors['a]we, and gebende his bogan, and mid\ngeaettrode flan hine ofsceotan wolde; ac seo geaettrode fl['a] wende ongean\nswilce mid windes blaede adhrawen, and thone dhe hi sceat thaerrihte\nofsloh.\n\nHis magas dha and nehgeburas wurdon thearle thurh dha daede ablicgede, and\nheora n['a]n ne dorste dham fearre genealaecan. H['i] dha heora biscop\nr['ae]des befrunon, hwaet him be dham to donne waere. Se biscop dha funde\nhim to r['ae]de, thaet h['i] mid threora daga faestene, swutelunge thaes\nwundres aet Gode baedon. Tha on dhaere dhriddan nihte thaes faestenes\naeteowde se heah-engel Michahel hine sylfne tham biscope on gastlicere\ngesihdhe, thus cwedhende, \"Wislice ge dydon, thaet ge to Gode sohton thaet\nthaet mannum digle waes. Wite dhu gewislice, thaet se mann dhe mid his\nagenre fl['a]n ofscoten waes, thaet hit is mid minum willan ged['o]n. Ic\neom Michahel se heah-engel Godes Aelmihtiges, and ic symle on his gesihdhe\nwunige. Ic secge dhe, thaet ic dha stowe the se fearr geealgode synderlice\nlufige, {504} and ic wolde mid thaere geb['i]cnunge geswutelian thaet ic\neom dhaere stowe hyrde; and ealra dhaera t['a]cna dhe dhaer gelimpadh, ic\neom sceawere and gymend.\" And se heah-engel mid thisum wordum to heofonum\ngew['a]t.\n\nSe biscop rehte his gesihdhe tham burhwarum, and hi dha sydhdhan gewunelice\nthider sohton, and thone lifigendan God and his heah-engel Michahel\ngeornlice baedon. Tw['a] dura h['i] gesawon on dhaere cyrcan, and waes seo\nsuth duru sume daele mare, fram dhaere lagon stapas to dham west-daele; ac\nh['i] ne dorston thaet halige h['u]s mid ingange geneosian, ac daeghwomlice\ngeornlice aet dhaere dura h['i] gebaedon.\n\nTha on dhaere ylcan t['i]de Neapolite, the waeron dha-gyt on haedhenscipe\nwunigende, cwaedon gefeoht togeanes thaere burhware Sepontiniscre ceastre,\nthe tha halgan stowe wurdhodon, and togeanes Beneuentanos. H['i] dha, mid\nheora biscopes mynegungum gelaerde, baedon threora daga faec, thaet hi\nbinnon tham dhrim dagum mid faestene thaes heah-engles Michaheles fultum\nbaedon. Tha haedhenan eac swilce mid lacum and offrungum heora leasra goda\ngecneordlice m['u]nde and gescyldnysse baedon.\n\nEfne dha on dhaere nihte the thaet gefeoht on merigen toweard waes,\naeteowde se heah-engel Michahel hine sylfne dham biscope, and cwaedh, thaet\nhe heora bena gehyrde, and his fultum him beh['e]t, and het thaet h['i] ane\nt['i]d ofer undern h['i] getrymedon ongean heora fynd. H['i] dha on merigen\nblidhe and orsorge, thurh dhaes engles beh['a]t, and mid truwan his\nfultumes, ferdon togeanes dham haedhenum. Tha sona on anginne thaes\ngefeohtes waes se m['u]nt Garganus bifigende mid ormaetre cwacunge, and\nmicel liget fleah of dhaere d['u]ne swilce fl['a]n widh thaes haedhenan\nfolces, and thaes m['u]ntes cnoll mid theosterlicum genipum eal oferhangen\nwaes. Hwaet dha haedhenan dha forhtmode fleames cepton, and gelice h['i]\nwurdon mid tham fyrenum {506} flanum ofscotene, gelice mid thaera cristenra\nwaepnum hindan ofsette, odhthaet hi heora burh Neapolim s['a]mcuce\ngesohton. Sodhlice dha dhe dha frecednyssa aetflugon, oncneowon thaet Godes\nengel dham cristenum to fultume becom, and h['i] dhaerrihte heora swuran\nCriste undertheoddon, and mid his geleafan gewaepnode wurdon. Witodlice\nthaes waeles waes geteald six hund manna mid tham fyrenum flanum\nofsceotene. Tha cristenan dha sigefaeste mid micelre bylde and blisse\nh['a]m gecyrdon, and dham Aelmihtigan Gode and his heah-engle Michahele\nheora beh['a]t to dham temple gebrohton. Tha gesawon h['i] aetforan dhaere\ncyrcan nordh-dura, on tham marmanstane, swilce mannes f['o]tlaesta\nfaestlice on dham stane gedhyde, and h['i] dha undergeaton thaet se\nheah-engel Michahel thaet t['a]cen his andwerdnysse geswutelian wolde. Hi\ndha sona dhaer-ofer cyrcan ar['ae]rdon and weofod, tham heah-engle to lofe,\ndhe him on tham stede fylstende st['o]d.\n\nTha weardh micel twynung betwux dhaere burhware be dhaere cyrcan, hwaedher\nh['i] inn-eodon, odhdhe h['i] halgian sceoldon. Hwaet h['i] dha on tham\neast-daele dhaere stowe cyrcan araerdon, and tham apostole Petre to\nwurdhmynte gehalgodon, and thaer-binnan S[=ce] Marian, and Iohanne dham\nFulluhtere weofod asetton. Tha aet nextan sende se biscop to dham papan,\nand hine befr['a]n, h['u] him embe thaes heah-engles getimbrunge to\nd['o]nne waere. Se papa thisum aerende dhus geandwyrde, \"Gif mannum alyfed\nis thaet hi dha cyrcan dhe se heah-engel sylf getimbrode halgian moton,\nthonne gebyradh seo halgung on dham daege the h['e] eow sige forgeaf, thurh\nunnan dhaes Aelmihtigan. Gif dhonne hwaet elles tham heah-engle gelicige,\naxiadh his willan on tham ylcan daege.\" Thadha dheos andswaru tham biscope\ngecydd waes, tha bead h['e] his ceastergewarum threora daga faesten, and\nb['ae]don tha Halgan Thrynnysse thaet him wurde geswutelod sum gewiss\nbe['a]cn embe heora twynunge. Se heah-engel dha Michahel, on dhaere\ndhriddan nihte thaes faestenes, cwaedh to dham biscope on swefne, \"Nis eow\nnan neod thaet ge dha cyrcan halgion the ic getimbrode. Ic sylf hi\ngetimbrode {508} and gehalgode. Ac gadh eow into dhaere cyrcan unforhtlice,\nand me aetstandendum geneosiadh tha stowe aefter gewunan mid gebedum; and\nthu thaer to-merigen maessan gesing, and thaet folc aefter godcundum dheawe\nto husle gange; and ic thonne geswutelige h['u] ic dha stowe dhurh me\nsylfne gehalgode.\"\n\nHi dha sona thaes on merigen dhider mid heora offrungum blidhe comon, and\nmid micelre ['a]nraednysse heora bena on dham suth-daele inn-eodon. Efne\ndha h['i] gesawon an l['a]ng portic on dham nordh-daele astreht for nean to\ndham marmanstane the se engel onstandende his f['o]tlaeste aeteowde. On\ndham east-daele waes gesewen micel cyrce to dhaere h['i] staepmaelum\nastigon. Seo cyrce mid hire portice mihte fif hund manna eadhelice bef['o]n\non hire rymette: and thaer st['o]d, gesett widh middan thaes sudh-wages,\narwurdhe weofod, mid readum paelle gescrydd. Naes thaet h['u]s aefter manna\ngewunan getimbrod, ac mid mislicum torrum gehwemmed, to gelicnysse sumes\nscraefes. Se hr['o]f eac swylce haefde mislice heahnysse: on sumere stowe\nhine man mihte mid heafde ger['ae]can, on sumere mid handa earfodhlice. Ic\ngelyfe thaet se heah-engel mid tham geswutelode thaet he micele swidhor\nsohte and lufode thaere heortan claennysse thonne dhaera st['a]na\nfraetwunge. Thaes muntes cnoll widhutan is sticmaelum mid wuda oferwexen,\nand eft sticmaelum mid grenum felda oferbraeded.\n\nSodhlice aefter dhaere maessan and dham halgan husel-gange gecyrde gehw['a]\nmid micclum gefean to his agenum. Se biscop dha dhaer Godes dheowas\ngelogode, sangeras, and raederas, and sacerdas, thaet hi daeghwomlice dhaer\nGodes thenunge mid thaeslicere endebyrdnysse gefyldon; and him dhaer\nmynsterlic botl timbrian h['e]t. Nis theah-hwaedhere nan mann to dham\ndyrstig thaet h['e] on nihtlicere tide binnan dhaere cyrcan cuman durre, ac\non d['ae]grede, tha Godes theowas thaer-binnan Godes lof singadh. Of dham\nhr['o]f-stane on north-daele thaes halgan weofodes yrndh dropmaelum swidhe\nhluttor waeter, and wered, thaet gecigdon dha dhe on thaere stowe wunodon,\nstillam, thaet is, {510} dropa. Thaer is ahangen sum glaesen f['ae]t mid\nsylfrenne racenteage, and thaes wynsuman waetan onfehdh. Thaes folces\ngewuna is, thaet h['i] aefter tham halgan husel-gange staepmaelum to dham\nfaete astigadh, and thaes heofonlican waetan onbyriadh. Se waeta is swidhe\nwynsum on swaecce, and swidhe h['a]lwende on hrepunge. Witodlice forwel\nmenige aefter langsumum fefere and mislicum mettrumnyssum, thurh dhises\nwaetan thigene hraedlice heora haele brucadh. Eac swilce on odhrum gemete,\nungerime untruman thaer beodh oft and gelome gehaelede, and menigfealde\nwundra thurh dhaes heah-engles mihte dhaer beodh gefremode; and dheah\nswidhost on thysum daege, dhonne thaet folc of gehwilcum leodscipe tha\nstowe geneosiadh, and thaes engles andwerdnyss mid sumum gemete dhaer\nswidhost bidh, thaet dhaes apostoles cwyde beo lichamlice gefylled, thaet\nthaet h['e] gastlice gecwaedh: he cwaedh, thaet \"englas beodh to\ndhening-gastum fram Gode hider on worulde asende, thaet hi beon on fultume\nhis gecorenum, thaet hi dhone ecan edhel onf['o]n mid him.\"\n\nEUANGELIUM.\n\n    Accesserunt ad Iesum discipuli dicentes, Quis putas maior in regno\n    coelorum: et reliqua.\n\nThis daegtherlice godspell cwydh, thaet \"Drihtnes leorning-cnihtas to him\ngenealaehton, thus cwedhende, La leof, hw['a] is fyrmest manna on heofenan\nrice? Se Haelend him dha to clypode sum gehw['ae]de cild:\" et reliqua.\n\nHaegmon trahtnadh this godspell, and segdh, h['u] dhaes caseres tolleras\naxodon Petrus dhone apostol, dhadha hi geond ealne middangeard dham casere\ntoll gegaderodon; hi cwaedon, \"Wyle eower l['a]reow Crist aenig toll\nsyllan? Tha cwaedh Petrus, thaet he wolde. Tha mid tham dhe Petrus wolde\nbefr['i]nan thone Haelend, tha forsceat se Haelend hine, dhe ealle dhing\nw['a]t, thus cwedhende, Hwaet dhincdh the, Petrus, aet hwam nimadh\neordhlice cynegas gafol odhdhe toll, aet heora gesiblingum, oththe aet\naelfremedum? Petrus cwaedh, Aet aelfremedum. {512} Se Haelend cwaedh, Hwaet\nla synd heora siblingas frige? The l['ae]s dhe we h['i] aeswicion, ga to\ndhaere s['ae], and wurpe ['u]t dhinne angel, and thone fisc dhe hine\nhradhost forswelhdh, geopena his mudh, thonne fintst thu dhaer-on aenne\ngyldenne wecg: nim dhone, and syle to tolle for me and for dhe.\"\n\nTha for dham intingan the h['e] cwaedh, \"Syle for me and for dhe,\" wendon\ntha apostolas thaet Petrus waere fyrmest, and axodon dha dhone Haelend,\n\"Hw['a] waere fyrmest manna on heofonan rice?\" Tha wolde se Haelend heora\ndwollican gethohtas mid sodhre eadmodnysse gehaelan, and cwaedh, thaet\nh['i] ne mihton becuman to heofonan rice, buton h['i] waeron swa eadmode,\nand swa unscaedhdhige swa thaet cild waes dhe he him to clypode. Bilewite\ncild ne gewilnadh odhra manna aehta, ne wlitiges wifes; theah dhe hit beo\ngegremod, hit ne hylt langsume ungethwaernysse to dham dhe him derode, ne\nhit ne h['i]wadh mid wordum, thaet hit odher dhence, and odher sprece. Swa\neac sceolon Godes folgeras, thaet synd tha cristenan, habban tha\nunscaedhdhignysse on heora mode the cild haefdh on ylde.\n\nSe Haelend cwaedh, \"Sodh ic eow secge, Ne becume ge to heofonan rice, buton\nge beon awende, and gewordene swa swa lyttlingas.\" Ne bebead he his gingrum\nthaet h['i] on lichaman cild waeron, ac thaet h['i] heoldon bilewitra\ncildra unscaedhdhignysse on heora theawum. On sumere stowe he cwaedh,\nthadha him man to baer cild to bletsigenne, and his gingran thaet\nbemaendon, \"Gedhafiadh thaet dhas cild to me cumon; swilcera is sodhlice\nheofonan rice.\" Be dhisum manode se apostol Paulus his underdheoddan, and\ncwaedh, \"Ne beo ge cild on andgite, ac on yfelnyssum: beodh on andgite\nfulfremede.\" Se Haelend cwaedh, \"Swa hw['a] swa hine sylfne geeadmet, swa\nswa dhis cild, he bidh fyrmest on heofonan rice.\" Uton habban dha sodhan\neadmodnysse on urum life, gif we willadh habban dha healican gedhincdhe on\nGodes rice; swa swa se Haelend cwaedh, \"Aelc dhaera dhe hine onhefdh bidh\ngeeadmet, and se dhe hine geeadmet, he bidh ah['a]fen.\" Se haefdh bilewites\ncildes unscaedhdhignysse, the him sylfum mislicadh to dhi thaet he Gode\ngelicige; {514} and he bidh swa micele wlitegra aetforan Godes gesihdhe,\nswa he swidhor aetforan him sylfum eadmodra bidh. \"Se dhe underfehdh aenne\nswilcne lyttling on minum naman, h['e] underfehdh me sylfne.\" Eallum Godes\ndhearfum man sceall wel-d['ae]da thenian, ac dheah swidhost tham eadmodum\nand lidhum, the mid heora l['i]fes dheawum Cristes bebodum gethwaeriadh;\nfordham him bidh gedhenod mid his dhearfena thenunge, and h['e] sylf bidh\nunderfangen on heora anfenge.\n\nHe cwaedh eac on odhre stowe, \"Se dhe w['i]tegan underfehdh, he haefdh\nw['i]tegan mede; se dhe rihtwisne underfehdh, he haefdh rihtwises mannes\nedlean.\" Thaet is, Se dhe witegan, odhdhe sumne rihtwisne Godes dheow\nunderfehdh, and him for Godes lufon bigwiste foresceawadh, thonne haefdh he\nswa micele mede his cystignysse aet Gode, swilce h['e] him sylf w['i]tega\nwaere, oththe rihtwis Godes theow. \"Se dhe ge['ae]swicadh anum dhyssera\nlyttlinga, dhe on me gelyfadh, selre him waere thaet him waere getiged\n['a]n ormaete cwyrnst['a]n to his swuran, and he swa wurde on deoppre\ns['ae] besenced.\" Se ['ae]swicadh odhrum the hine on Godes daele beswicdh,\nthaet his sawul forloren beo. Se cwyrnst['a]n the tyrndh singallice, and\nnaenne faereld ne dhurhtihdh, get['a]cnadh woruld-lufe, dhe on gedwyldum\nhwyrftladh, and naenne staepe on Godes wege ne gefaestnadh. Be swylcum\ncwaedh se witega, \"Tha arleasan turniadh on ymbhwyrfte.\" Se dhe genealaehdh\nhalgum h['a]de on Godes geladhunge, and sidhdhan mid yfelre tihtinge oththe\nmid leahterfullre drohtnunge odhrum yfele bysnadh, and heora ingehyd\ntowyrpdh, thonne waere him selre thaet he on woruldlicere drohtnunge ana\nlosode, thonne h['e] on halgum h['i]we odhre mid him thurh his dhwyrlican\ntheawas to forwyrde getuge.\n\n\"W['a] middangearde for ['ae]swicungum.\" Middangeard is her gecweden tha\ndhe thisne ateorigendlican middangeard lufiadh swidhor thonne thaet ece\nl['i]f, and mid mislicum swicdomum h['i] sylfe and odhre forpaeradh. \"Neod\nis thaet aeswicunga cumon, dheah-hwaedhere w['a] dham menn dhe hi\nofcumadh.\" Theos woruld is swa mid gedwyldum afylled, thaet heo ne maeg\nbeon butan {516} ['ae]swicungum, and theah w['a] dham menn dhe odherne aet\nhis aehtum, odhdhe aet his feore beswicdh, and dham bidh wyrs, the mid\nyfelum tihtingum othres mannes sawle to ecum forwyrdum beswicdh. \"Gif dhin\nhand odhdhe dhin f['o]t the ['ae]swicige, ceorf of thaet lim, and awurp\nfram dhe.\" This is gecweden aefter gastlicere get['a]cnunge, na aefter\nlichamlicere gesetnysse. Ne bebead God nanum menn thaet he his lima awyrde.\nSeo h['a]nd get['a]cnadh urne nydbehefan freond, the us daeghwomlice mid\nweorce and fultume ure neode dedh; ac dheah, gif swilc freond us fram Godes\nwege gew['e]mdh, thonne bidh us selre thaet we his flaesclican lufe fram\n['u]s aceorfon, and mid tw['ae]minge awurpon, thonne we, thurh his yfelan\ntihtinge, samod mid him on ece forwyrd befeallon. Ealswa is be dham f['e]t\nand be dham eagan. Gif hwilc sibling the bidh swa deorwurdhe swa dhin eage,\nand odher swa behefe swa dhin hand, and sum swa gedhensum swilce dhin agen\nf['o]t, gif hi dhonne the thwyrlice tihtadh to dhinre sawle forwyrde,\nthonne bidh the selre thaet thu heora gedheodraedene forb['u]ge, thonne hi\ndhe fordh mid him to dham ecan forwyrde gelaedon. \"Behealdadh thaet ge ne\nforseon aenne of thysum lytlingum.\" Se dhe bepaehdh aenne Godes theowena,\nhe ge['ae]biligdh dhone Hlaford, swa swa he sylf thurh his witegan cwaedh,\n\"Se dhe eow hrepadh, hit bidh me swa egle swilce h['e] hreppe mines eagan\ns['e]o.\"\n\n\"Ic secge eow thaet heora englas symle geseodh mines Faeder ansyne sedhe on\nheofonum is.\" Mid thisum wordum is geswutelod thaet aelcum geleaffullum men\nis engel to hyrde geset, the hine widh deofles syrwunge gescylt, and on\nhalgum maegnum gefultumadh, swa swa se sealm-sc['o]p be gehwilcum rihtwisum\ncwaedh, \"God bebead his englum be dhe, thaet hi dhe healdon, and on heora\nhandum hebban, thel['ae]s dhe dhu aet stane thinne f['o]t aetspurne.\" Micel\nwurdhscipe is cristenra manna, thaet gehwilc haebbe fram his acennednysse\nhim betaehtne engel to hyrdraedene, swa swa be dham apostole Petre awriten\nis, thadha se engel hine of dham cwearterne gelaedde, and he to his geferum\nbecom, and cnucigende inganges baed. Tha cwaedon tha {518} geleaffullan,\n\"Nis hit na Petrus thaet dhaer cnucadh, ac is his engel.\" Tha englas\nsodhlice dhe God gesette to hyrdum his gecorenum, h['i] ne gewitadh naefre\nfram his andweardnysse; fordhan dhe God is aeghwaer, and swa hwider swa dha\nenglas fleodh, aefre h['i] beodh binnan his andwerdnysse, and his wuldres\nbrucadh. Hi bodiadh ure weorc and gebedu tham Aelmihtigan, theah dhe him\nn['a]n dhing digle ne sy, swa swa se heah-engel Raphahel cwaedh to dham\nGodes menn, Tob['i]an, \"Thadha ge eow gebaedon, ic offrode eower gebedu\naetforan Gode.\"\n\nSeo Ealde Ae ['u]s saegdh, thaet heah-englas sind gesette ofer gehwilce\nleodscipas, thaet hi dhaes folces gymon, ofer dha odhre englas, swa swa\nMoyses, on dhaere fiftan b['e]c dhaere Ealdan Ae, thysum wordum\ngeswutelode, \"Thadha se healica God todaelde and tostencte Adames ofspring,\ntha sette he dheoda gemaeru aefter getele his engla.\" Thisum andgite\ngethwaerlaecdh se witega Danihel on his witegunge. Sum Godes engel spraec\nto Danihele embe dhone heah-engel the Perscisce dheode bewiste, and cwaedh,\n\"Me com to se heah-engel, Greciscre theode ealdor, and nis heora n['a]n\nm['i]n gefylsta, buton Michahel, Ebreisces folces ealdor. Efne n['u]\nMichahel, ['a]n dhaera fyrmestra ealdra, com me to fultume, and ic wunode\ndhaer widh thone cyning Persciscre dheode.\" Mid thisum wordum is geswutelod\nh['u] micele care dha heah-englas habbadh heora ealdordomes ofer mancynn,\ndhadha he cwaedh, thaet Michahel him come to fultume.\n\nIs nu geleaflic thaet se heah-engel Michahel haebbe gymene cristenra manna,\nsedhe waes dhaes Ebreiscan folces ealdor, tha hwile dhe h['i] on God\nbelyfdon; and thaet he geswutelode, thadha he him sylfum cyrcan getimbrode\nbetwux geleaffulre dheode, on dham munte Gargano, swa swa we hwene ['ae]r\nraeddon. Thaet is ged['o]n be Godes fadunge, thaet se m['ae]ra heofonlica\nengel beo singallice cristenra manna gefylsta on eordhan, and thingere on\nheofonum to dham Aelmihtigan Gode, sedhe leofadh and rixadh ['a] on\necnysse. Amen.\n\n{503} SEPTEMBER XXIX.\n\nDEDICATION OF THE CHURCH OF ST. MICHAEL THE ARCHANGEL.\n\nTo many men is known the holy place of St. Michael, on the mountain which\nis called Garganus. The mountain stands on the borders of the land of\nCampania, towards the Adriatic sea, twelve miles in ascent from a town\nwhich is called Sepontina. From that place originated this day's festival\nthroughout the faithful church. There dwelt a very rich man called\nGarganus: from his adventure the mountain was so named. It happened when\nthe immense multitude of his cattle was grazing on the mountain, that an\nunruly bull wandered alone and despised the drove. Hereupon the master\nGarganus gathered a great many of his household servants, and sought the\nbull everywhere in the waste, and at last found him standing on the knoll\nof the high mountain, at the entrance of a cavern; and he was then moved\nwith anger, because the solitary bull had despised his herd, and bent his\nbow, and would shoot him with a poisoned arrow; but the poisoned arrow\nturned back as if thrown by the wind's blast, and instantly slew him who\nhad shot it.\n\nHis kinsmen then and neighbours were greatly astonished by that deed, and\nnot one of them durst approach the bull. They then asked counsel of their\nbishop, what they should do in the matter. The bishop then found it\nadvisable, that they should ask from God an explanation of the miracle with\na fast of three days. On the third night of the fast the archangel Michael\nappeared to the bishop in a ghostly vision, thus saying, \"Wisely ye did to\nseek at God that which was hidden to men. Know thou for certain, that the\nman who was shot with his own arrow, that it was done with my will. I am\nMichael, the archangel of God Almighty, and I continue ever in his sight. I\nsay to thee that I especially love {505} the place which the bull defended,\nand I would by that sign manifest that I am the guardian of the place; and\nof all the miracles which there happen, I am the spectator and observer.\"\nAnd with these words the archangel departed to heaven.\n\nThe bishop recounted his vision to the townsfolk, and they afterwards\nusually resorted thither, and fervently prayed the living God and his\narchangel Michael. Two doors they saw in the church, and the south door was\nsomewhat larger, from which there lay steps to the west part: but they\ndurst not visit the holy house with entrance, but daily prayed fervently at\nthe door.\n\nThen at the same time the Neapolitans, who yet continued in heathenism,\ndeclared war against the inhabitants of the city of Sepontina, who\nworshiped the holy place, and against those of Benevento. They then,\ninstructed by the admonitions of their bishop, prayed for a space of three\ndays, that they might, in those three days, implore with fasting the\nsuccour of the archangel Michael. The heathen also in like manner, with\ngifts and offerings, diligently implored the guardianship and protection of\ntheir false gods.\n\nLo, on the night then on the morrow of which the fight was to take place,\nthe archangel Michael appeared to the bishop, and said that he had heard\ntheir prayers, and promised them his succour, and commanded them to array\nthemselves against their foes one hour after morning-tide. They then on the\nmorrow blithe and free from care, through the angel's promise, and with\nconfidence in his succour, marched against the heathen. Then immediately at\nthe beginning of the fight the mount Garganus was trembling with immense\nquaking, and great lightning flew from the mountain as it were arrows\nagainst the heathen folk, and the knoll of the mount was all overhung with\ndark clouds. Whereupon the heathen with affrighted mind took to flight, and\nat the same time that they were shot with fiery arrows, they {507} were\noverwhelmed from behind by the weapons of the christians, until half-dead\nthey sought their city Naples. But those who escaped from those perils,\nacknowledged that God's angel came to the succour of the christians, and\nthey straightways subjected their necks to Christ, and became armed with\nhis faith. Verily in that slaughter there were counted six hundred men shot\nwith the fiery arrows. The christians then victorious returned home with\ngreat confidence and joy, and brought their promise to the temple to\nAlmighty God and his archangel Michael. Then saw they before the north door\nof the church, on the marble stone, as it were a man's footsteps, firmly\nimpressed on the stone, and they then understood that the archangel Michael\nwould manifest that token of his presence. They then forthwith raised a\nchurch and an altar thereover, to the praise of the archangel, who had\nstood in that place succouring them.\n\nThere was then a great doubt among the townsfolk concerning the church,\nwhether they should go in, or should hallow it. Whereupon they raised a\nchurch in the east part of the place, and hallowed it to the honour of the\napostle Peter, and therein placed an altar to St. Mary and John the\nBaptist. Then at last the bishop sent to the pope, and asked him, how they\nwere to do concerning the archangel's structure. To this errand the pope\nanswered thus, \"If it is allowed to men to hallow the church which the\narchangel himself constructed, then the hallowing ought to be on the day on\nwhich, through the grace of the Almighty, he gave you victory. But if aught\nelse should be pleasing to the archangel, ask his will on the same day.\"\nWhen this answer was announced to the bishop, he enjoined to his\nfellow-citizens a fast of three days, and prayed to the Holy Trinity that\nsome certain sign might be shown him concerning their doubt. The archangel\nMichael then, on the third night of the fast, said to the bishop in a\ndream, \"There is no need for you to hallow the church which I have\nconstructed. I {509} myself constructed and hallowed it. But go into the\nchurch fearlessly, and in my presence visit the place according to custom\nwith prayers; and do thou sing mass there to-morrow, and let the people,\nafter the divine rites, go to housel; and I will then show how I through\nmyself hallowed the place.\"\n\nThey then straightways on the morrow went joyfully thither with their\nofferings, and with great unity of their prayers went in on the south part.\nLo then they saw a long portico on the north part stretching very near to\nthe marble stone, on which the angel standing had manifested his\nfoot-marks. On the east part was seen a great church to which they step by\nstep ascended. The church with its portico could easily contain in its\nspace five hundred men: and there stood, placed against the middle of the\nsouth wall, a venerable altar covered with a red pall. That house was not\nconstructed after the fashion of men, but had divers towers at the corners,\nin likeness of a cave. The roof also was of various height: in one place a\nman might reach it with his head, in another hardly with his hand. I\nbelieve that the archangel would thereby manifest that he much more sought\nand loved cleanness of heart than the adornment of stones. The mountain's\nknoll without is partly overgrown with wood, and again partly overspread\nwith the green field.\n\nBut after the mass and the holy housel every one with great joy returned to\nhis own. The bishop then placed God's servants there, singers, and readers,\nand priests, that they might daily there perform God's service in a fitting\nmanner; and commanded a monastic house to be there built for them. There\nis, however, no man daring to that degree that he dares to come within the\nchurch in the night-time, but at dawn, when God's servants are singing\nGod's praise therein. From the roof-stone on the north part of the holy\naltar there runs drop by drop water very pure and sweet, which those who\ndwelt in the place called 'stilla,' that is _drop_. There is {511} hung a\nglass vessel with a silver chain, which receives the pleasant fluid. It is\nthe people's wont, after the housel, to go up step by step to the vessel,\nand taste the heavenly fluid. The fluid is very pleasant of taste, and very\nsalutary to the touch. Verily very many after a tedious fever and divers\nsicknesses, by drinking this fluid, speedily enjoy their health. Also in\nanother manner, innumerable sick are there often and frequently healed, and\nmany miracles, through the archangel's power, are there performed; but\nchiefly on this day, when the people from every nation visit the place, and\nthe angel's presence is there in some measure most sensible, that the words\nof the apostle may be bodily fulfilled, that which he spake spiritually: he\nsaid, that \"angels shall be sent as ministering spirits from God hither\ninto the world, that they may be for a succour to his chosen, that they may\nreceive the eternal country with him.\"\n\nGOSPEL.\n\n    Accesserunt ad Jesum discipuli dicentes, Quis putas major in regno\n    coelorum: et reliqua.\n\nThis day's gospel says, that \"The Lord's disciples approached him, thus\nsaying, Sir, which is the first of men in the kingdom of heaven? Jesus then\ncalled to him a little child,\" etc.\n\nHaymo expounds this gospel, and says, that the emperor's tollgatherers\nasked Peter the apostle, when they were gathering toll for the emperor over\nall the world; they said, \"Will your lord Christ give any toll? Then Peter\nsaid that he would. Then when Peter would ask Jesus, Jesus, who knows all\nthing, prevented him, thus saying, What thinkest thou, Peter, of whom do\nearthly kings take tribute or toll, of their own relations, or of\nstrangers? Peter said, Of {513} strangers. Jesus said, What, are their\nrelations free? Lest we should offend them, go to the sea, and cast out\nthine hook, and of the fish which first swalloweth it, open the mouth, then\nwilt thou find therein a golden coin: take that, and give as toll for me\nand for thee.\"\n\nThen for that reason, that he said, \"Give for me and for thee,\" the\napostles imagined that Peter was first, and asked Jesus, \"Who was the first\nof men in the kingdom of heaven?\" Jesus would then heal their erroneous\nthoughts with true humility, and said, that they could not come to the\nkingdom of heaven, unless they were as humble and as innocent as the child\nwas which he called to him. A meek child desires not other men's\npossessions, nor a beauteous woman; though it be vexed it holds no lasting\nanimosity towards those who injured it, nor feigns it with words, so that\nit think one thing and say another. In like manner should God's followers,\nthat is, christians, have that innocence in their mind which a child has in\nits age.\n\nJesus said, \"Verily I say unto you, ye shall not come to the kingdom of\nheaven, unless ye are changed and become as children.\" He did not enjoin to\nhis disciples that they should be children in body, but that they should\nhold the innocence of meek children in their conduct. In one place he said,\nwhen a child was brought to him to be blessed, and his disciples reproved\nit, \"Suffer these children to come unto me, for of such is the kingdom of\nheaven.\" Of this the apostle Paul admonished his followers, and said, \"Be\nye not children in understanding, but in evilnesses: be perfect in\nunderstanding.\" Jesus said, \"Whosoever humbleth himself like this child, he\nshall be first in the kingdom of heaven.\" Let us have true humility in our\nlives, if we will have high dignity in God's kingdom, as Jesus said, \"Every\none of those who exalt themselves shall be humbled, and he who humbleth\nhimself shall be exalted.\" He has the innocence of a meek child, who is\ndispleasing to himself that he may {515} be pleasing to God; and he will be\nso much the fairer in the sight of God as he shall be the more humble\nbefore himself. \"He who receives one such little one in my name, receives\nmyself.\" To all God's poor we should minister benefactions, though above\nall to the humble and meek, who in their life's conduct conform to the\ncommandments of Christ; for he will be served by serving his poor, and he\nhimself will be received by receiving them.\n\nHe said also in another place, \"He who receiveth a prophet shall have a\nprophet's meed; he who receiveth a righteous man shall have a righteous\nman's reward.\" That is, He who receives a prophet, or a righteous servant\nof God, and provides sustenance for him for love of God, shall then have as\ngreat a meed from God for his bounty, as if he himself were a prophet, or a\nrighteous servant of God. \"He who offends one of these little ones, who\nbelieve in me, better were it for him that an immense millstone were tied\nto his neck, and he were so sunk in the deep sea.\" He offends another who\ndeceives him on the part of God, so that his soul be lost. The millstone\nwhich turns incessantly, and accomplishes no course, betokens love of the\nworld, which circulates in errors, and fixes no step in the way of God. Of\nsuch the prophet said, \"The wicked turn in a circle.\" He who enters upon a\nholy order in God's church, and afterwards by instigation or by sinful life\ngives evil example to others, and perverts their understanding, then better\nwere it for him that he alone perished in his worldly life, than that he in\nholy guise should draw others with him to perdition through his depraved\nmorals.\n\n\"Wo to the world for offences.\" The world are here called those who love\nthis perishable world more than everlasting life, and with divers offences\npervert themselves and others. \"It is needful that offences come, yet wo to\nthe man from whom they come.\" This world is so filled with errors, that it\ncannot be without offences, and yet wo to the man who {517} deceives\nanother in his property, or in his life, and for him it shall be worse, who\nwith evil instigation deceives another man's soul to eternal destruction.\n\"If thine hand or thy foot offend thee, cut off the limb, and cast it from\nthee.\" This is said according to a spiritual signification, not as a bodily\nprecept. God commanded no man to destroy his limbs. The hand betokens our\nneedful friend, who with work and succour daily ministers to our need; but\nyet, if such friend entice us from the way of God, then will it be better\nfor us that we cut off from us his fleshly love, and by separation cast it\naway, than that we, through his evil instigation, together with him fall\ninto eternal perdition. So is it also with the foot and the eye. If any\nrelation be as dear to thee as thine eye, and another as needful to thee as\nthy hand, and one as serviceable as thy own foot, if they then perversely\ninstigate thee to thy soul's destruction, better will it be for thee that\nthou shun their fellowship, than that they lead thee on with them to\neternal perdition. \"Take heed that ye despise no one of these little ones.\"\nHe who deceives one of God's servants angers the Lord, as he himself\nthrough his prophet said, \"He who toucheth you, it shall be to me as\noffensive as if he touched the sight of mine eye.\"\n\n\"I say unto you, that their angels ever see the countenance of my Father\nwho is in heaven.\" By these words is manifested that over every believing\nman an angel is set as a guardian, who shields him against the devil's\nmachination, and supports him in holy virtues, as the psalmist said of\nevery righteous man, \"God hath commanded his angels concerning thee, that\nthey may preserve thee, and lift thee in their hands, lest thou dash thy\nfoot against a stone.\" It is a great honour for christian men, that every\none has from his birth an angel assigned to him in fellowship, as it is\nwritten of the apostle Peter, when the angel led him from the prison, and\nhe came to his companions, and knocking prayed for {519} admission. Then\nsaid the faithful, \"It is not Peter who there knocketh, but is his angel.\"\nBut those angels, whom God has set as guardians over his chosen, never\ndepart from his presence; for God is everywhere, and whithersoever the\nangels fly, they are ever in his presence, and partake of his glory. They\nannounce our works and prayers to the Almighty, though to him nothing is\nhidden, as the archangel Raphael said to the man of God, Tobias, \"When ye\nprayed, I offered your prayers before God.\"\n\nThe Old Law informs us that archangels are set over every nation, that they\nmay take care of the people, over the other angels, as Moses, in the fifth\nbook of the Old Law, manifested in these words, \"When God on high divided\nand scattered Adam's offspring, he set the boundaries of nations according\nto the number of his angels.\" In this sense agrees the prophet Daniel in\nhis prophecy. An angel of God spake to Daniel concerning the archangel who\ndirected the Persian people, and said, \"The archangel came to me, the\nprince of the Grecian people, and there is none of these my supporter, save\nMichael, the prince of the Hebrew folk. Lo, Michael, one of the first\nprinces, came to me in succour, and I continued there with the king of the\nPersian nation.\" By these words is manifested how great care the archangels\nhave of their authority over mankind, when he said that Michael came to his\nsuccour.\n\nIt is now credible that the archangel Michael has care of christian men,\nwho was prince of the Hebrew folk, while they believed in God; and that he\nmanifested when he built himself a church among a faithful people on mount\nGarganus, as we have read a little before. It is done by God's\ndispensation, that the great heavenly angel is the constant supporter of\nchristian men on earth, and their intercessor in heaven with Almighty God,\nwho liveth and reigneth to all eternity. Amen.\n\n       *       *       *       *       *\n\n\n{520} DOMINICA XXI. POST PENTECOSTEN.\n\n    Loquebatur Iesus cum discipulis suis in parabolis, dicens: et reliqua.\n\n\"Drihten waes sprecende on sumere tide to his apostolum mid bigspellum,\nthus cwedhende, Heofonan rice is gel['i]c sumum cyninge the worhte his suna\ngyfte. Tha sende he his bydelas to geladhigenne his underdheoddan:\" et\nreliqua.\n\nWe folgiadh thaes papan Gregories trahtnunge on thyssere raedinge.\n\nMine gebrodhra tha leofostan, gelomlice ic eow saede, thaet gehwaer on\nhalgum godspelle theos andwerde geladhung is geh['a]ten heofenan rice.\nWitodlice rihtwisra manna gegaderung is gecweden heofonan rice. God cwaedh\nthurh his witegan, \"Heofon is min setl.\" Paulus se Apostol cwaedh, thaet\n\"Crist is Godes Miht and Godes Wisdom.\" Swutelice we magon understandan\nthaet gehwilces rihtwises mannes sawul is heofon, thonne Crist is Godes\nWisdom, and rihtwises mannes sawul is thaes wisdomes setl, and seo heofen\nis his setl. Be thisum cwaedh se sealm-sc['o]p, \"Heofonas cydhadh Godes\nwuldor.\" Godes bydelas he het heofonas. Eornostlice haligra manna geladhung\nis heofonan rice, fordhan dhe heora heortan ne beodh begripene on\neordhlicum gewilnungum, ac h['i] geomriadh to dham upplican; and God nu iu\nrixadh on him, swa swa on heofenlicum wunungum.\n\nSe cyning dhe worhte his suna gifta is God Faeder, the dha halgan\ngeladhunge gedheodde his Bearne thurh geryno his flaesclicnysse. Seo halige\ngeladhung is Cristes bryd, thurh dha h['e] gestryndh daeghwomlice gastlice\nbearn, and heo is ealra cristenra manna modor, and dheah-hwaedhere\nungewemmed maeden. Thurh geleafan and fulluht we beodh Gode gestrynde, and\nhim to gastlicum bearnum gewiscede, thurh Cristes menniscnysse, and thurh\ngife thaes Halgan Gastes.\n\nGod sende his aerendracan, thaet h['e] gehwilce to dhisum giftum {522}\ngeladhode. Aene h['e] sende and eft; fordhan dhe h['e] sende his witegan,\nthe cyddon his Suna menniscnysse towearde, and he sende eft sidhdhan his\napostolas, the cyddon his to-cyme gefremmedne, swa swa dha witegan hit\n['ae]r gewitegodon. Thadha h['i] noldon cuman to dham giftum, dha sende\nh['e] eft, thus cwedhende, \"Secgadh dham geladhodum, Efne, ic gegearcode\nmine g['o]d, ic ofsl['o]h mine fearras, and mine gemaestan fugelas, and\nealle mine dhing ic gearcode: cumadh to tham giftum.\"\n\nTha fearras get['a]cniadh dha heah-faederas dhaere ealdan ['ae], the moston\ndha, be leafe dhaere ealdan ['ae], on fearres wisan, heora fynd ofslean.\nHit is thus awriten on thaere ealdan ['ae], \"Lufa dhinne freond, and hata\ndhinne feond.\" Thus waes alyfed tham ealdum mannum, thaet h['i] moston\nGodes widherwinnan and heora agene fynd mid stranglicere mihte ofsittan,\nand mid waepne acwellan. Ac se ylca God, the thas leafe sealde thurh Moyses\ngesetnysse ['ae]r his to-cyme, se ylca eft, dhadha he thurh menniscnysse to\nmiddangearde com, awende dhone cwyde, thus cwedhende, \"Ic bebeode eow,\nLufiadh eowre fynd, and doth tela tham dhe eow h['a]tiadh, and gebiddadh\nfor eowre ehteras, thaet ge beon bearn thaes Heofonlican Faeder, sedhe\nl['ae]t his sunnan scinan ofer g['o]de and yfele, and he syldh\nr['e]n-scuras and waestmas rihtwisum and unrihtwisum.\" Hwaet get['a]cniadh\ntha fearras buton faederas dhaere ealdan ['ae]? Hwaet waeron h['i], buton\nfearra gelican, thadha h['i], mid leafe thaere ealdan ['ae], heora fynd mid\nhorne lichamlicere mihte potedon?\n\nTha gem['ae]stan fugelas get['a]cniadh tha halgan l['a]reowas thaere\nN['i]wan Gecydhnysse. Tha sind gemaeste mid gife thaes Halgan Gastes to\ndham swidhe, thaet h['i] wilniadh thaes upplican faereldes mid fydherum\ngastlicere drohtnunge. Hwaet is thaet man besette his gedhanc on\nnydherlicum thingum, buton swilce modes hlaennys? Se dhe mid f['o]dan\nthaere upplican lufe bidh gefylled, he bidh swilce he sy mid rumlicum\nmettum gemaest. Mid thyssere faetnysse wolde se sealm-wyrhta beon gemaest,\ndhadha h['e] cwaedh, \"Beo min sawul gefylled swa swa mid rysle and mid\nungele.\"\n\n{524} Hwaet is, \"Mine fearras sind ofslagene, and mine gemaestan fugelas,\"\nbuton swilce he cwaede, 'Behealdadh dhaera ealdfaedera drohtnunga, and\nunderstandadh thaera w['i]tegena gyddunge, and thaera apostola bodunge embe\nmines Bearnes menniscnysse, and cumadh to dham giftum'? Thaet is, 'Cumadh\nmid geleafan, and gedheodadh eow to dhaere halgan geladhunge, dhe is his\nbryd and eower modor.'\n\n\"H['i] hit forgymeleasodon, and ferdon, sume to heora tunum, sume to heora\nceape.\" Se faerdh to his tune and forsihdh Godes gearcunge, sedhe\nungemetlice eordhlice teolunge begaedh to dhan swidhe, thaet he his Godes\nd['ae]l forgymeleasadh. Se faerdh embe his mangunge, sedhe mid gytsunge\nworuldlicra gestreona cepdh swidhor thonne dhaes ecan lifes welan.\nEornostlice thonne h['i] sume mid eordhlicum teolungum ungefohlice h['i]\ngebysgiadh, and sume mid woruldlicum hordum, thonne ne magon h['i] for\ndhaere bysga smeagan embe thaes Haelendes menniscnysse; and eac him bidh\nswidhe h['e]figtyme gedhuht, thaet h['i] heora theawas be his regole\ngeemnetton. Sume eac beodh swa dhwyrlice gem['o]dode, thaet h['i] ne magon\nGodes bodunge gehyran, ac mid ehtnysse Godes bydelas geswencadh, swa swa\nthaet godspel her baeftan cwaedh, \"Sume h['i] gelaehton tha bydelas, and\nmid teonan gewaehton, and ofslogon. Ac se cyning, dhadha he this geaxode,\nsende his here to, and tha manslagan fordyde, and heora burh forbaernde.\"\n\nTha manslagan he fordyde, fordhan dhe h['e] dha arleasan ehteras hreowlice\nacwealde, swa swa we gehw['ae]r on martyra throwungum raedadh. Nero, se\nwaelhreowa casere, [h['e]t ah['o]n Petrum, and Paulum beheafdian, ac he\nweardh faerlice of his rice aflymed, and hine wulfas totaeron. Herodes\nbeheafdode thone apostol Iacob, and Petrum gebrohte on cwearterne; ac God\nhine ahredde of his haeftnede, and thadha se cyning smeade h['u] he of dham\ncwearterne come, tha aefter than him com to Godes engel, and hine to deadhe\ngesloh. Astriges, se Indisca cyning, the Bartholomeum ofsloh, awedde, and\non tham wodan dreame gew['a]t. Ealswa Egeas, the Andream ahencg, thaerrihte\non {526} wodan dreame geendode. Langsum bidh to gereccenne ealra thaera\narleasra ehtera geendunga, h['u] gramlice se Aelmihtiga God his halgena\nthrowunga on him gewraec. Dhaet godspel cwydh, thaet he heora burh\nforbaernde, forthan dhe hi beodh aegdher ge mid sawle ge mid lichaman on\necere susle forbaernde. \"He sende his here t['o],\" forthan dhe he thurh his\nenglas tha m['a]nfullan fordedh. Hwaet sind thaera engla werod buton here\nthaes Heofonlican Cyninges? He is geh['a]ten Dominus Sabaodh, thaet is\n'Heres Hlaford,' odhdhe 'Weroda Drihten.'\n\nSe cyning cwaedh dha to his thegnum, \"Dhas gyfta sind gearowe, ac tha dhe\nic thaert['o] geladhode naeron his wyrdhe. Faradh nu to wega utscytum, and\nswa hwylce swa ge gemetadh, lathiadh to tham gyftum.\" Wegas sind mislice\nmanna daeda. Utscytas thaera wega sind ateorung woruldlicera weorca; and\ntha for wel oft becumadh to Gode, the on eordhlicum weorcum hwonlice\nspeowdh. Hwaet dha dhaes cyninges aerendracan ferdon geond wegas,\ngadrigende ealle tha dhe hi gemetton, aegdher ge yfele ge gode, and\ngesetton tha gifta endemes. On thyssere andwerdan geladhunge sind gemengde\nyfele and gode, swa swa claene corn mid fulum coccele: ac on ende thyssere\nworulde se sodha Dema haet his englas gadrian thone coccel byrthenmaelum,\nand awurpan into dham unadwaescendlicum fyre. Byrthenmaelum hi gadriadh tha\nsynfullan fram tham rihtwisum: thonne dha manslagan beodh togaedere\ngetigede innon tham hellicum fyre, and sceathan mid sceathum, gytseras mid\ngytserum, forliras mid forlirum; and swa gehwylce m['a]nfulle geferan on\ntham ecum tintregum samod gewrithene cwylmiadh; and se claena hwaete bidh\ngebroht on Godes berne: thaet is, thaet dha rihtwisan beodh gebrohte to\ntham ecan life, thaer ne cymdh storm ne nan unweder thaet dham corne derie.\nDhonne ne beodh tha godan nahwar buton on heofenum, and tha yfelan nahwar\nbuton on helle.\n\nMine gebrothra, gif ge g['o]de sind, thonne sceole ge emlice withercorenra\nmanna yfelnysse forberan, swa lange swa ge on {528} thisum andweardan life\nwuniadh. Ne bidh se g['o]d sethe yfelne forberan nele. Be thisum cwaedh\nGodes stemn to tham witegan Ezechiel, \"Dhu mannes bearn, ungeleaffulle and\nyfel tihtende sind mid the, and thu wunast mid tham wyrstan wyrmcynne.\" Eft\nPaulus se Apostol geleaffulra manna l['i]f herode and getrymde, thus\ntihtende, \"Gewuniadh betwux thwyrum mancynne: scinadh betwux tham swa swa\nsteorran, l['i]fes word healdende.\"\n\n\"Se cyning eode inn, and gesceawode tha gebeoras, tha geseah he thaer aenne\nmann the naes gescryd mid gyftlicum reafe.\" Thaet giftlice reaf\nget['a]cnadh tha sodhan lufe Godes and manna. Tha lufe ure Scyppend us\ngeswutelode thurh hine sylfne, thadha he gemedemode thaet he us fram tham\necan deathe mid his deorwurthan blode alysde, swa swa Iohannes se\nGodspellere cwaedh, \"Swa swithe lufode God thysne middangeard, thaet he his\n['a]ncennedan Sunu sealde for us.\" Se Godes Sunu, the dhurh lufe to mannum\nbecom, gebicnode on tham godspelle thaet dhaet giftlice reaf\nget['a]cnode,--tha sodhan lufe. Aelc thaera the mid geleafan and fulluhte\nto Gode gebihdh, he cymdh to tham gyftum; ac he ne cymdh na mid gyftlicum\nreafe, gif he tha sothan lufe ne hylt. Witodlice ge geseodh thaet gehwam\nsceamadh, gif he geladhod bidh to woruldlicum gyftum, thaet he w['a]clice\ngescryd cume to thaere scortan blisse; ac micele mare sceamu bidh tham dhe\nmid horium reafe cymdh to Godes gyftum, thaet he for his fulum gyrelan fram\nthaere ecan blisse ascofen beo into ecum theostrum. Swa swa reaf wlitegadh\nthone man lichamlice, swa eac seo sodhe lufu wlitegadh ure sawle mid\ngastlicere faegernysse. Dheah se mann haebbe fullne geleafan, and aelmessan\nwyrce, and fela to gode gedo, eal him bidh ydel, swa hwaet swa he dedh,\nbuton he haebbe sothe lufe to Gode and to eallum cristenum mannum. Seo is\nsodh lufu, thaet gehw['a] his freond lufie on gode, and his feond for gode.\nDaeghwamlice gaedh se Heofonlica Cyning into tham gyftum, thaet is, into\nhis geladhunge, and sceawadh hwaedher we be['o]n mid tham gyftlicum reafe\ninnan gescrydde; and swa hwylcne swa he gemet {530} butan sothre lufe,\ndhaene he befrindh mid graman, thus cwedhende, \"Thu freond, humeta dorstest\ndhu g['a]n to minre gearcunge buton gyftlicum reafe?\" \"Freond\" he hine het,\nand theah awearp fram his gebeorum. Freond he waes dhurh geleafan, and\nwithercora thurh weorc. He thaerrihte adumbode, forthan the aet Godes dome\nne bidh n['a]n beladung ne withertalu; ac se Dema the widhutan threadh, is\ngewita his ingehides widhinnan. Dheah dhe hw['a] tha sothan lufe gyt\nfulfremedlice naebbe, ne sceal he dheah his sylfes geortruwian, fordhan dhe\nse witega be swylcum cwaedh to Gode, \"Min Drihten, thine eagan gesawon mine\nunfulfremednysse, and on thinre b['e]c ealle] sind awritene.\"\n\nSe cyning cwaedh to his dhegnum, \"Bindadh thone misscryddan h['a]ndum and\nf['o]tum, and wurpadh into dham yttrum theostrum, thaer bidh w['o]p and\ntodha gebitt.\" Tha h['a]nda and tha f['e]t the n['u] ne beodh gebundene mid\nGodes ege fram thwyrlicum weorcum, hi beodh thonne thurh strecnysse Godes\ndomes faeste gewridhene. Tha f['e]t dhe nelladh untrumne geneosian, and tha\nh['a]nda the n['a]n dhing thearfum ne sylladh, tha beodh thonne mid wite\ngebundene; fordhan the h['i] synd n['u] sylfwilles fram g['o]dum weorcum\ngewridhene. Se misscrydda waes aworpen on dha yttran theostru. Tha inran\ntheostru sind thaere heortan blindnys. Tha yttran theostru is seo swearte\nniht thaere ecan genidherunge. Se ford['e]mda thonne throwadh on tham\nyttrum theostrum neadunge, fordhan dhe he n['u] sylfwilles his l['i]f\nadrihdh on blindnysse his heortan, and naefdh n['a]n gemynd thaes sodhan\nleohtes, thaet is, Crist, the be him sylfum cwaedh, \"Ic eom middangeardes\nleoht; se dhe me fyligdh, ne g['ae]dh he on theostrum, ac he haefdh lifes\nleoht.\" On dham yttrum theostrum bidh w['o]p and todha gebit. Thaer wepadh\ndha eagan on dham hellican lige, the n['u] dhurh unalyfedlice gewilnunga\ngoretende hwearftliadh; and tha t['e]dh, the n['u] on ofer-aete blissiadh,\nsceolon thaer cearcian on tham unasecgendlicum pinungum, the Godes\nwidherwinnum gegearcod is. Tha eagan sodhlice for swidhlicum smice tyradh,\nand tha t['e]dh for micclum cyle cwaciadh; fordhan dhe dha widhercoran\n{532} unacumendlice haetu throwiadh, and unasecgendlicne cyle. Witodlice\nthaet hellice fyr haefdh unasecgendlice h['ae]tan and n['a]n leoht, ac\n['e]celice byrndh on sweartum dheostrum.\n\nGif hwam twynige be aeriste, thonne maeg h['e] understandan on thisum\ngodspelle, thaet thaer bidh sodh aerist thaer dhaer beodh eagan and\nt['e]dh. Eagan sind flaescene, and t['e]dh baenene; fordhan the we sceolon,\nwylle we nelle we, arisan on ende thyssere worulde mid flaesce and mid\nbane, and onf['o]n edlean ealra ura daeda, odhdhe wununge mid Gode for\ng['o]dum geearnungum, oththe helle-wite mid deofle for m['a]ndaedum. Be\nthisum cwaedh se eadiga Iob, \"Ic gelyfe thaet min Alysend leofadh, and ic\nsceal on tham endenextan daege of eordhan arisan, and eft ic beo mid minum\nfelle befangen, and on minum flaesce ic geseo God, ic sylf, and na odher.\"\nThaet is, na odher hiw thurh me, ac ic sylf hine geseo.\n\nThises godspelles geendung is swidhe egefull: \"Fela sind gec['i]gede and\nfeawa gecorene.\" Efne nu ure ealra stemn clypadh Crist, ac ure ealra l['i]f\nne clypadh; fordhan dhe manega widhcwedhadh on heora dheawum thaet thaet\nh['i] mid heora stemne geandettadh. Sume menn habbadh g['o]d anginn sume\nhwile, ac h['i] geendiadh on yfele. Sume habbadh yfel anginn, and wel\ngeendiadh thurh sodhe d['ae]dbote. Sume onginnadh wel, and bet geendiadh.\nNu sceal gehw['a] hine sylfne micclum ondraedan, theah the h['e] g['o]de\ndrohtnunge haebbe, and nateshwon be him sylfum gedyrstlaecan; fordhan the\nh['e] n['a]t hwaedher h['e] wurdhe is into tham ecan rice. Ne he ne sceal\nbe odhrum geortruwian, theah dhe he on leahtras befealle; fordhan dhe he\nn['a]t tha menigfealdan welan Godes mildheortnysse.\n\nCwydh nu S[=cs] Gregorius, thaet sum brodhor gecyrde to anum mynstre the he\nsylf gestadhelode, and aefter regollicere f['a]ndunge munuch['a]d\nunderfeng. Tham filigde sum flaesclic brodhor to mynstre, na for\ngecnyrdnysse g['o]ddre drohtnunge, ac for flaesclicere lufe. Se gastlica\nbrodhor eallum tham mynster-munecum thearle dhurh g['o]de drohtnunge\ngelicode; and his flaesclica brodhor micclum his lifes dheawum mid\nthwyrnysse {534} widhcwaedh. He leofode on mynstre for neode swidhor thonne\nfor beterunge. He waes gegaf spraece, and thwyr on d['ae]dum; wel besewen\non reafe, and yfele on dheawum. He nahte gedhyld, gif hine hw['a] to\ng['o]ddre drohtnunge tihte. Weardh dha his l['i]f swidhe h['e]figtyme dham\ngebrodhrum, ac hi hit emlice forbaeron for his brodher g['o]dnysse. He ne\nmihte n['a]n dhing to gode ged['o]n, ne he nolde n['a]n g['o]d gehyran. Tha\nweardh h['e] faerlice mid sumere codhe gestanden, and to deadhe gebroht.\nThadha h['e] to fordhsidhe ah['a]fen waes, dha comon tha gebrodhra to dhi\nthaet h['i] his sawle becwaedon. He laeg acealdod on nytheweardum limum: on\ndham breoste anum ordhode dha-gyt se gast. Tha gebrodhra dha swa micel\ngeornfullicor for hine gebaedon, swa micclum swa h['i] gesawon thaet he\nhraedlice gew['i]tan sceolde. He dha faerlice hrymde, thus cwedhende,\n\"Gewitadh fram me. Efne her is cumen an draca the me sceal forswelgan, ac\nhe ne maeg for eower andwerdnysse. Min heafod he haefdh mid his ceaflum\nbefangen. Rymadh him, thaet he me l['e]ng ne swence. Gif ic thisum dracan\nto forswelgenne geseald eom, hw['i] sceal ic elcunge throwian for eowerum\noferstealle?\"\n\nTha gebrodhra him cwaedon to, \"Hw['i] sprecst thu mid swa micelre\norwennysse? Mearca dhe sylfne mid t['a]cne thaere halgan r['o]de.\" He\nandwyrde be his mihte, \"Ic wolde lustbaere mid t['a]cne thaere halgan\nr['o]de me bletsian, ac ic naebbe dha mihte, fordhan dhe se draca me\nthearle ofthryhdh.\" Hwaet dha munecas dha h['i] astrehton mid w['o]pe to\neordhan, and ongunnon geornlicor for his hreddinge thone Wealdendan God\nbiddan. Efne dha faerlice awyrpte se adliga cniht, and mid blissigendre\nstemne cwaedh, \"Ic thancige Gode: efne nu se draca, the me forswelgan\nwolde, is afl['i]ged for eowerum benum. He is fram me ascofen, and standan\nne mihte ongean eowre thingunge. Beodh nu mine dhingeras, biddende for\nminum synnum; fordhan dhe ic eom gearo to gecyrrenne to munuclicere\ndrohtnunge, and woruldlice dheawas ealle forlaetan.\" His cealdan limu tha\nge-edcucodon, and he mid ealre heortan to {536} Gode gecyrde, and mid\nlangsumum broce on his gecyrrednysse weardh gerihtlaeced, and aet nextan on\nthaere ylcan untrumnysse gew['a]t; ac he ne geseah thone dracan on his\nfordhsidhe, fordhan dhe he hine oferswidhde mid gecyrrednysse his heortan.\n\nNe sceole we beon ormode, theah dhe on thyssere andweardan geladhunge fela\nsyndon yfele and feawa g['o]de; fordhan dhe Noes arc on ythum dhaes micclan\nflodes haefde get['a]cnunge thyssere geladhunge, and h['e] waes on\nnydheweardan w['i]d, and on ufeweardan nearo. On dhaere nydhemystan\nbytminge wunodon tha redhan deor and creopende wurmas. On othre fleringe\nwunodon fugelas and claene nytenu. On thaere dhriddan fleringe wunode Noe\nmid his wife, and his dhry suna mid heora thrim wifum. On dhaere bytminge\nwaes se arc r['u]m, thaer dha redhan deor wunedon, and widhufan genyrwed,\nthaer dhaera manna wunung waes; fordhan dhe seo halige geladhung on\nflaesclicum mannum is swidhe br['a]d, and on gastlicum nearo. Heo\ntospr['ae]t hire bosm thaer dhaer tha redhan wuniadh on nytenlicum dheawum,\nand heo is genyrwed on thone ende the tha gesceadwisan wuniadh, on\ngastlicum dheawum drohtnigende; fordhan swa h['i] haligran beodh on\nthyssere andwerdan geladhunge, swa heora laes bidh. Micele ma is thaera\nmanna the lybbadh be agenum lustum, dhonne thaera sy the heora lifes\ndheawas aefter Godes bebodum gerihtlaecadh: theah-hwaedhere symle bidh\nhaligra manna getel geeacnod thurh arleasra manna wanunge. Nis thaet getel\nGodes gecorenra lytel, swa swa Crist on odhre stowe cwaedh, \"Manega cumadh\nfram east-daele and fram west-daele, and sittadh mid tham heahfaedere\nAbrah['a]me, and Isaace, and Iacobe on heofonan rice.\" Eft, se sealm-wyrhta\nbe Godes gecorenum cwaedh, \"Ic h['i] getealde, and heora getel is mare\ndhonne sand-ceosol.\" On dhisum andweardan life sind tha gecorenan feawa\ngedhuhte ongean getel thaera widhercorenra, ac thonne h['i] to dham ecan\nlife gegaderode beodh, heora tel bidh swa menigfeald, thaet hit oferstihdh,\nbe dhaes witegan cwyde, sand-ceosles ger['i]m.\n\n{538} L['ae]d us, Aelmihtig God, to getele dhinra gecorenra halgena, inn to\nthaere ecan blisse dhines rices, the thu gearcodest fram frymdhe\nmiddangeardes the lufigendum, thu dhe leofast and rixast mid tham Ecan\nFaeder and Halgum Gaste on ealra worulda woruld. Amen.\n\n{521} THE TWENTY-FIRST SUNDAY AFTER PENTECOST.\n\n    Loquebatur Jesus cum discipulis suis in parabolis, dicens: et reliqua.\n\n\"The Lord was speaking at a certain time to his apostles in parables, thus\nsaying, The kingdom of heaven is like unto a certain king who made a\nmarriage for his son. Then sent he his messengers to invite his subjects,\"\netc.\n\nWe follow in this text the exposition of pope Gregory.\n\nMy dearest brothers, I have frequently told you, that everywhere in the\nholy gospel this present church is called the kingdom of heaven. Verily a\ngathering of righteous men is called the kingdom of heaven. God said\nthrough his prophet, \"Heaven is my seat.\" Paul the Apostle said that\n\"Christ is God's Might and God's Wisdom.\" Clearly we may understand that\nthe soul of every righteous man is heaven, when Christ is God's Wisdom, and\nthe soul of a righteous man is the seat of wisdom, and heaven is his seat.\nOf this the psalmist said, \"The heavens make known the glory of God.\" He\ncalls the heavens God's messengers. But the congregation of holy men is the\nkingdom of heaven, because their hearts are not occupied in earthly\ndesires, but they sigh for that which is above; and God now long since\nreigns in them, as in the heavenly dwellings.\n\nThe king who made a marriage for his son is God the Father, who associated\nthe holy church with his Son through the mystery of his incarnation. The\nholy church is Christ's bride, by which he daily begets spiritual children,\nand she is the mother of all christian men, and, nevertheless, an undefiled\nmaiden. Through belief and baptism we are begotten to God, and adopted as\nhis spiritual children, through Christ's humanity, and through grace of the\nHoly Ghost.\n\nGod sent his messengers, that he might invite everyone to {523} this\nmarriage. He sent once and again; for he sent his prophets, who announced\nhis Son's humanity to come, and again, he afterwards sent his apostles, who\nannounced his advent accomplished, as the prophets had erst prophesied it.\nWhen they would not come to the marriage, he sent again, thus saying, \"Say\nto those who are invited, Behold, I have prepared my meats, I have slain my\noxen and my fatted fowls, and have prepared all my things: come to the\nmarriage.\"\n\nThe oxen betoken the patriarchs of the old law, who might then, by\npermission of the old law, slay their foes in the manner of an ox. It is\nthus written in the old law, \"Love thy friend, and hate thy foe.\" Thus it\nwas allowed to men of old, that they might with strong might oppress, and\nwith weapons slay the adversaries of God and their own foes. But the same\nGod, who gave this permission through the law of Moses before his advent,\nthe same afterwards, when he through human nature came to the world,\nchanged the mandate, thus saying, \"I command you, Love your foes, and do\ngood to those who hate you, and pray for your persecutors, that ye may be\nchildren of the Heavenly Father, who letteth his sun shine over good and\nevil, and he giveth rain-showers and fruits to the righteous and to the\nunrighteous.\" What betoken the oxen but the fathers of the old law? What\nwere they but the like of oxen, when, by permission of the old law, they\nstruck their foes with the horn of bodily might?\n\nThe fatted fowls betoken the holy teachers of the New Testament. These are\nfatted with the grace of the Holy Ghost to that degree, that they desire\nthe heavenly journey with the wings of spiritual life. What is it for a man\nto set his thoughts on sublunary things but, as it were, a tenuity of mind?\nHe who is filled with the food of heavenly love, is as though he were\nfatted with generous meats. With this fatness the psalmist would be fatted,\nwhen he said, \"Be my soul filled as with fat and with tallow.\"\n\n{525} What is, \"My oxen and my fatted fowls are slain,\" but as though he\nhad said, 'Behold the lives of the old fathers, and understand the singing\nof the prophets, and the preaching of the apostles concerning my Son's\nhumanity, and come to the marriage'? That is, 'Come with faith, and\nassociate yourselves to the holy church, which is his bride and your\nmother.'\n\n\"They neglected it, and went, some to their farms, some to their\nmerchandise.\" He goes to his farm and neglects God's preparation, who\nimmoderately attends to earthly pursuits to that degree that he neglects\nGod's portion. He goes about his traffic, who with covetousness heeds\nworldly gains more than the riches of eternal life. But when they busy\nthemselves immoderately, some with earthly pursuits and some with worldly\ntreasures, then they cannot for that business meditate on the humanity of\nJesus; and it also seems to them very irksome to adjust their conduct to\nhis rule. Some also are so perversely minded, that they may not hear God's\npreaching, but with persecution afflict God's messengers, as the gospel\nhereafter says, \"Some seized the messengers, and with injury afflicted\nthem, and slew them. But the king, when he was informed of this, sent his\narmy, and destroyed the murderers and burned their city.\"\n\nHe destroyed the murderers, because he fiercely slew the impious\npersecutors, as we read everywhere in the passions of the martyrs. Nero,\nthe cruel emperor, [commanded Peter and Paul to be beheaded, but he was\nsuddenly driven from his realm, and wolves tore him in pieces. Herod\nbeheaded the apostle James, and brought Peter into prison, but God saved\nhim from his captivity, and when the king was inquiring how he came out of\nthe prison, God's angel came to him afterwards and slew him to death.\nAstryges, the Indian king, who slew Bartholomew, became mad, and in a fit\nof madness departed. In like manner Egeas, who {527} crucified Andrew,\nended forthwith in a fit of madness. Longsome would it be to recount the\nends of all the impious persecutors, how sternly the Almighty God avenged\non them the sufferings of his saints. The gospel says, that he burned their\ncity, because they will be, both with soul and with body, burned in\neverlasting torment. \"He sent his army,\" because through his angels he\ndestroys the wicked. What are the hosts of angels but the army of the\nHeavenly King? He is called Dominus Sabaoth, that is 'Lord of an army,' or\n'Lord of Hosts.'\n\nThe king then said to his servants, \"The marriage is ready, but those whom\nI have thereto invited were not worthy of it. Go now to the outlets of the\nways, and whomsoever ye find, invite to the marriage.\" Ways are the various\ndeeds of men. Outlets of ways are the perishing of worldly works; and those\nvery often come to God, who in earthly works but little prosper. Hereupon\nthe king's messengers went through the ways, gathering all whom they found,\nboth evil and good, and at length made the marriage. In this present church\nare mingled evil and good, as clean corn with foul cockle: but at the end\nof this world the true Judge will bid his angels gather the cockle by\nburthens, and cast it into the unquenchable fire. By burthens they will\ngather the sinful from the righteous: then will murderers be tied together\nwithin the hellish fire, and robbers with robbers, the covetous with the\ncovetous, adulterers with adulterers; and so all wicked associates, bound\ntogether, shall suffer in everlasting torments; and the clean wheat shall\nbe brought into God's barn: that is, the righteous shall be brought to\neverlasting life, where storm comes not nor any tempest that may injure the\ncorn. Then will the good be nowhere but in heaven, and the evil nowhere but\nin hell.\n\nMy brothers, if ye are good, then should ye bear with equanimity the\nevilness of reprobate men, as long as ye {529} continue in this present\nlife. He is not good who will not bear with the evil. On this the voice of\nGod said to the prophet Ezekiel, \"Thou son of man, unbelieving and\nprompters to evil are with thee, and thou dwellest with the worst\nwormkind.\" Again Paul the Apostle praised and confirmed the lives of\nbelieving men, thus stimulating them, \"Dwell among perverse mankind: shine\namong them as stars, holding the word of life.\"\n\n\"The king went in, and beheld the guests, when he saw one man there who was\nnot clad in a marriage garment.\" The marriage garment betokens the true\nlove of God and men. That love our Creator manifested to us in himself,\nwhen he vouchsafed to redeem us from eternal death with his precious blood,\nas John the Evangelist said, \"So greatly God loved this world, that he gave\nhis only-begotten Son for us.\" The Son of God, who through love came to\nmen, signified in the gospel that which the marriage garment\nbetokened,--true love. Every of those who with faith and baptism incline to\nGod, comes to the marriage; but he comes not with a marriage garment, if he\nholds not true love. For ye see that everyone is ashamed, if he is invited\nto a worldly marriage, to come meanly clad to that short pleasure; but a\nmuch greater shame is it for him who with a sordid garment comes to God's\nmarriage, so that for his foul habit he shall be cast from eternal bliss\ninto eternal darkness. So as a garment adorns a man bodily, so also true\nlove adorns our soul with spiritual fairness. Though a man have full faith,\nand give alms, and do much good, all will be vain, whatsoever he does,\nunless he have true love for God and for all christian men. It is true\nlove, that everyone love his friend well, and his foe for his good. The\nHeavenly King goes daily to the marriage, that is, into his church, and\nlooks whether we are clad within in the marriage garment; and whomsoever he\nfinds without {531} true love, him he questions with wrath, thus saying,\n\"Thou friend, how durstest thou come to my preparation without a marriage\ngarment?\" \"Friend\" he called him, and, nevertheless, cast him from his\nguests. A friend he was through faith, and a reprobate in works. He was\nforthwith silent, because at God's doom there is no exculpation nor\ndefence; for the Judge who convicts without, is cognizant of his mind\nwithin. Though any one have not true love perfectly, yet should he not\ndespair of himself, for of such the prophet spake to God, \"My Lord, thine\neyes have seen my imperfections, and in thy book all] are written.\"\n\nThe king said to his servants, \"Bind the misclad hands and feet, and cast\nhim into outer darkness, there shall be weeping and gnashing of teeth.\" The\nhands and the feet which are not now bound through awe of God from perverse\nworks, shall then, through the sternness of God's doom, be fast bound. The\nfeet which will not visit the sick, and the hands which give nothing to the\npoor, shall then be bound in torment; because they are now wilfully bound\nfrom good works. The misclad was cast into outer darkness. The inner\ndarkness is the blindness of the heart. The outer darkness is the swart\nnight of eternal condemnation. The condemned will then by compulsion suffer\nin outer darkness, because he now wilfully passes his life in blindness of\nheart, and has no remembrance of the true light, that is, Christ, who said\nof himself, \"I am the light of the world; he who followeth me goeth not in\ndarkness, but hath the light of life.\" In the outer darkness shall be\nweeping and gnashing of teeth. There the eyes shall weep in the hellish\nflame, which now libidinously roll about with unallowed desires; and the\nteeth, which now rejoice in gluttony, shall there grate in the unspeakable\ntorments, which are prepared for the adversaries of God. Verily the eyes\nwill smart with the powerful smoke, and the teeth quake with the great\nchill; for the reprobates shall suffer intolerable {533} heat, and\nunspeakable chill. Verily the hellish fire has unspeakable heat and no\nlight, but burns eternally in swart darkness.\n\nIf any one doubt concerning the resurrection, he may in this gospel\nunderstand, that there will be a true resurrection, where there are eyes\nand teeth. Eyes are of flesh, and teeth of bone; for we shall, whether we\nwill or not, arise at the end of this world with flesh and with bone, and\nreceive the reward of all our deeds, either a dwelling with God for good\ndeserts, or hell-torment with the devil for deeds of wickedness. Of this\nthe blessed Job said, \"I believe that my Redeemer liveth, and that I shall\non the last day from earth arise, and that I shall again be clothed in my\nflesh, and that in my flesh I shall see God, I myself, and no other.\" That\nis, no other form through me, but I myself shall see him.\n\nThe ending of this gospel is very awful: \"Many are called and few chosen.\"\nBehold now the voices of us all call Christ, but the lives of us all call\nhim not; for many deny in their practices that which they profess with\ntheir voice. Some men have a good beginning for some while, but they end in\nevil. Some have an evil beginning, and end well through true penitence.\nSome begin well and end better. Now everyone should greatly fear, though he\nlead a good life, and not presume on himself; for he knows not whether he\nis worthy to enter into the eternal kingdom. Nor should he despair of\nanother, though he fall into vices; for he knows not the manifold abundance\nof God's mercy.\n\nSt. Gregory now says, that a certain brother entered into a monastery which\nhe himself had founded, and after regular probation received monkhood. A\nfleshly brother followed him to the monastery, not for desire of a good\nlife, but for fleshly love. The ghostly brother, through his good life, was\nexceedingly liked by the monks of the monastery; and his fleshly brother\nwith perverseness greatly contradicted {535} the usages of his life. He\nlived in the monastery rather from necessity than for bettering. He was\nidle of speech, and perverse in deeds; appearing well in raiment, and evil\nin morals. He had no patience, if any one exhorted him to a good course.\nHence was his life very irksome to the brothers, but they endured it calmly\non account of his brother's goodness. He could do nothing good, nor would\nhe hear any good. He was then suddenly seized with some disease, and\nbrought to death. When he was raised up for departure, the brothers came\nthat they might pray for his soul. He lay chilled in his lower limbs: in\nhis breast alone the spirit yet breathed. The brothers then prayed for him\nthe more fervently, the more they saw that he would quickly depart. He then\nsuddenly cried, thus saying, \"Depart from me. Lo here is a dragon come\nwhich is to swallow me, but he cannot for your presence. He has seized my\nhead in his jaws. Give place to him, that he may no longer afflict me. If I\nam given to this dragon to be swallowed, why should I suffer delay through\nyour presence?\"\n\nThe brothers said to him, \"Why speakst thou with such great despair? Mark\nthyself with the sign of the holy rood.\" He answered as he was able, \"I\nwould joyfully bless myself with the sign of the holy rood, but I have not\nthe power, for the dragon sorely oppresses me.\" Whereupon the monks\nprostrated themselves with weeping to the earth, and begun more fervently\nto pray to the Powerful God for his salvation. Lo then, the sick man\nsuddenly started, and with exulting voice said, \"I thank God: behold now\nthe dragon which would swallow me is put to flight through your prayers. He\nis driven from me, and could not stand against your intercession. Be now my\ninterceders, praying for my sins; for I am ready to turn to monastic life,\nand to forsake all worldly practices.\" His cold limbs then requickened, and\nhe turned {537} with all his heart to God, and by long sickness in his\nconversion was justified, and at length died of the same disease; but he\nsaw not the dragon at his departure, for he had overcome him by the\nconversion of his heart.\n\nWe should not be hopeless, though in this present church many are evil and\nfew good; for Noah's ark on the waves of the great flood was a type of this\nchurch, and it was in the lower part wide and in the upper narrow. In the\nlowermost bottom dwelt the fierce beasts and creeping worms. On the second\nflooring dwelt birds and clean animals. On the third flooring dwelt Noah\nwith his wife, and his three sons with their three wives. In the bottom the\nark was roomy, where the fierce beasts dwelt, and narrowed above, where the\ndwelling of men was; for the holy church is in fleshly men very broad, and\nin spiritual narrow. She spreads her bosom where the rugged dwell in brutal\nhabits, and she is narrowed at the end which the discreet inhabit, living\nin spiritual practices; for the holier they are in this present church, so\nthe less of them there is. Much more is there of those men who live for\ntheir own lusts, than there is of those who regulate their life's actions\nafter the commandments of God: yet is the number of holy men ever increased\nthrough the diminution of impious men. The number of God's chosen is not\nlittle, as Christ said in another place, \"Many shall come from the east\npart and from the west, and shall sit with the patriarch Abraham, and\nIsaac, and Jacob in the kingdom of heaven.\" Again, the psalmist said of\nGod's chosen, \"I counted them, and their number is greater than the\nsand-grains.\" In this present life the chosen appear few in comparison with\nthe number of the reprobates, but when they shall be gathered to the\neternal life, their number will be so manifold, that it will exceed,\naccording to the prophet's saying, the number of the sand-grains.\n\n{539} Lead us, Almighty God, to the number of thy chosen saints, into the\neverlasting bliss of thy kingdom, which thou hast prepared from the\nbeginning of the world for those who love thee, thou who livest and\nreignest with the Eternal Father and the Holy Ghost for ever and ever.\nAmen.\n\n       *       *       *       *       *\n\n\n[=KL]. NOUE[=MB].\n\nNATALE OMNIUM SANCTORUM.\n\nHalige l['a]reowas raeddon thaet seo geleaffulle geladhung thisne daeg\nEALLUM HALGUM to wurthmynte maersige, and arwurdhlice freolsige; fordhan\ndhe h['i] ne mihton heora aelcum synderlice freolstide gesettan, ne\nn['a]num menn on andweardum life nis heora eallra nama cudh, swa swa\nIohannes se Godspellere on his gastlican gesihdhe awr['a]t, thus cwedhende,\n\"Ic geseah swa micele menigu, swa n['a]n man geryman ne maeg, of eallum\ndheodum and of aelcere maegdhe, standende aetforan Godes thrym-setle, ealle\nmid hwitum gyrlum gescrydde, healdende palm-twigu on heora handum, and\nsungon mid hluddre stemne, Sy h['ae]lu urum Gode the sitt ofer his\nthrym-setle. And ealle englas stodon on ymbhwyrfte his dhrym-setles, and\naluton to Gode, thus cwedhende, Sy urum Gode bletsung and beorhtnys, wisdom\nand thancung, wurdhmynt and strengdh, on ealra worulda woruld. Amen.\"\n\nGodes halgan sind englas and menn. Englas sind gastas butan lichaman. Tha\ngesceop se Aelmihtiga Wealdend on micelre faegernysse, him sylfum to lofe,\nand to wuldre and wurdhmynte his maegenthrymme on ecnysse. Be tham we\nforhtiadh fela to sprecenne, fordhan dhe Gode anum is to gewitenne h['u]\nheora ungesewenlice gecynd, butan aelcere besmitennysse oththe wanunge, on\n['e]cere hluttornysse thurhwunadh. Theah-hwaedhere we oncn['a]wadh on\nhalgum gewritum, thaet nigon {540} engla werod sind wunigende on\nheofonlicum thrymme, the naefre n['a]ne synne ne gefremedon. Thaet teodhe\nwerod thurh modignesse losode, and to awyrgedum gastum behwyrfede wurdon,\nand ascofene of heofonlicere myrhdhe inn to hellicere susle.\n\nSodhlice sume dhaera haligra gasta, the mid heora Scyppende thurhwunodon,\nto us asende cumadh, and towearde dhing cydhadh. Sume h['i] wyrcadh, be\nGodes dihte, t['a]cna and gelomlice wundra on middangearde. Sume h['i] synd\nealdras gesette tham odhrum englum, to gefyllenne tha godcundlican gerynu.\nThurh sume gesett God and toscaet his domas. Sume h['i] sind swa micclum to\nGode gedheodde, thaet n['a]ne odhre him betwynan ne synd, and h['i] dhonne\non swa micclan maran lufe byrnende beodh, swa micclum swa h['i] Godes\nbeorhtnysse scearplicor sceawiadh. Nu is thes daeg thisum englum\narwurdhlice gehalgod, and eac tham halgum mannum, the thurh miccle\ngedhincdha fram frymdhe middangeardes Gode gethugon. Of thisum waeron\n['ae]rest heahfaederas, eawfaeste and wuldorfulle weras on heora life,\nwitegena faederas, thaera gemynd ne bidh forgiten, and heora nama\nthurhwunadh on ecnysse; fordhan dhe hi waeron Gode gecweme thurh geleafan,\nand rihtwisnysse, and gehyrsumnysse. Thisum fyligdh thaera witegena\ngecorennys: h['i] waeron Godes gesprecan, and tham he aeteowde his\ndigelnysse, and hi onlihte mid gife thaes Halgan Gastes, swa thaet hi\nwiston tha towerdan dhing, and mid witigendlicere gyddunge bododon.\nWitodlice tha gecorenan witegan mid manegum t['a]cnum and foreb['i]cnungum\non heora life scinende waeron. Hi gehaeldon manna untrumnysse, and deaddra\nmanna l['i]c to life araerdon. H['i] eac for folces thwyrnysse heofonan\nscuras oftugon, and eft miltsigende getithodon. Hi heofodon folces synna,\nand heora wrace on him sylfum forscytton. Cristes menniscnysse, and his\ndhrowunge, and aerist, and upstige, and dhone micclan d['o]m, thurh dhone\nHalgan Gast gelaerede, h['i] witegodon.\n\nOn dhaere Nywan Gecydhnysse fordhst['o]p Iohannes se {542} Fulluhtere,\nsedhe mid witegunge Cristes to-cyme bodode, and eac mid his fingre hine\ngeb['i]cnode. \"Betwux wifa bearnum ne ar['a]s n['a]n maerra mann thonne is\nIohannes se Fulluhtere.\" Thisum Godes cempan gethwaerlaecdh thaet\ntwelffealde getel Cristes apostola, the he sylf geceas him to\nleorning-cnihtum, and hi mid rihtum geleafan and sodhre l['a]re geteah, and\neallum dheodum to l['a]reowum gesette, swa thaet se sw['e]g heora bodunge\nferde geond ealle eordhan, and heora word becomon to gemaerum ealles\nymbhwyrftes. To dhisum twelf apostolum cwaedh se Aelmihtiga Haelend, \"Ge\nsind middangeardes leoht: scine eower leoht swa aetforan mannum, thaet hi\ngeseon eowre g['o]dan weorc, and wuldrian eowerne Faeder the on heofonum\nis. Ge sind mine frynd, and ic cydhe eow swa hwaet swa ic aet minum Faeder\ngehyrde.\" Eornostlice Drihten forgeaf tha mihte his twelf apostolum, thaet\nhi dha ylcan wundra worhton the h['e] sylf on middangearde gefremode. And\nswa hwaet swa h['i] bindadh ofer eordhan, thaet bidh on heofonum gebunden;\nand swa hwaet swa h['i] unbindadh ofer eordhan, thaet bidh unbunden on\nheofonum. Eac he him behet mid sodhfaestum beh['a]te, thaet h['i] on dham\nmicclum dome ofer twelf d['o]m-setl sittende beodh, to d['e]menne eallum\nmannum the aefre on lichaman l['i]f underfengon.\n\nAefter tham apostolican werode we wurdhiadh thone gefaestan heap Godes\ncydhera, the dhurh mislice tintrega Cristes dhrowunge werlice\ngeefenlaehton, and dhurh martyrdom thaet upplice rice geferdon. Sume hi\nwaeron mid waepnum ofslagene, sume on l['i]ge forswaelede, odhre mid swipum\nofbeatene, othre mid stengum thurhdhyde, sume on h['e]ngene gecwylmede,\nsume on widdre s['ae] besencte, odhre cuce behylde, odhre mid ['i]senum\nclawum totorene, sume mid st['a]num ofhrorene, sume mid winterlicum cyle\ngeswencte, sume mid hungre gecwylmede, sume handum and fotum forcorfene,\nfolce to waefersyne, for geleafan and halgum naman Haelendes Cristes. Thas\nsind tha sigefaestan Godes frynd, the dhaera forscyldgodra ealdormanna\nhaesa forsawon, and nu h['i] sind gewuldor-beagode midsige {544} heora\nthrowunga on ['e]cere myrhdhe. Hi mihton beon lichamlice acwealde, ac hi ne\nmihton fram Gode thurh n['a]ne tintregunga beon geb['i]gede. Heora hiht\nwaes mid undeadlicnysse afylled, theah dhe h['i] aetforan mannum\ngetintregode waeron. H['i] waeron sceortlice gedrehte, and langlice\ngefrefrode; fordhan dhe God heora af['a]ndode swa swa gold on ['o]fne, and\nhe afunde hi him wyrdhe, and swa swa halige offrunga, hi underfeng to his\nheofonlican rice.\n\nAefter ablunnenre ehtnysse redhra cynega and ealdormanna, on siblicere\ndrohtnunge Godes geladhunge, waeron halige sacerdas Gode dhe['o]nde, tha\nmid sodhre l['a]re and mid halgum gebysnungum folces menn to Gode symle\ngeb['i]gdon. Heora m['o]d waes hluttor, and mid claennysse afylled, and hi\nmid claenum handum Gode Aelmihtigum aet his weofode dhenodon, maersigende\ntha halgan gerynu Cristes lichaman and his blodes. Eac h['i] offrodon h['i]\nsylfe Gode l['i]flice onsaegednysse butan womme, oththe gemencgednysse\nthwyrlices weorces. Hi befaeston Godes l['a]re heora undertheoddum, to\nunateorigendlicum gafele, and heora m['o]d mid threatunge, and bene, and\nmicelre gymene to lifes wege geb['i]gdon, and for n['a]num woruldlicum ege\nGodes riht ne forsuwodon; and dheah dhe h['i] swurdes ecge ne gefreddon,\ntheah dhurh heora l['i]fes geearnunga h['i] ne beodh martyrdomes bedaelede,\nfordhan the martyrdom bidh gefremmed na on blodes gyte anum, ac eac swylce\non synna forhaefednysse, and on b['i]ggenge Godes beboda.\n\nThysum fyligdh ancersetlena drohtnung, and synderlic ingehyd. Tha on\nwestenum wunigende, woruldlice ['e]stas and gaelsan mid strecum mode and\nstidhum life fortraedon. Hi forflugon woruld-manna gesihdhe and herunge,\nand on w['a]clicum screafum odhdhe hulcum lutigende, deorum geferlaehte, to\nengelicum spraecum gewunode, on micclum wundrum sc['i]nende waeron. Blindum\nh['i] forgeafon gesihdhe, healtum faereld, deafum hlyst, dumbum spraece.\nDeoflu h['i] oferswydhdon and afligdon, and dha deadan thurh Godes mihte\naraerdon. Seo b['o]c the is geh['a]ten Uitae Patrum sprecdh menigfealdlice\n{546} embe thyssera ancersetlena, and eac gemaenelicra muneca drohtnunge,\nand cwydh, thaet heora waes fela dhusenda gehwaer on westenum and on\nmynstrum wundorlice drohtnigende, ac swa-theah swydhost on Egypta-lande.\nSume h['i] leofodon be ['o]fete and wyrtum, sume be agenum geswince, sumum\ndhenodon englas, sumum fugelas, odhthaet englas eft on eadhelicum\nfordhsidhe h['i] to Gode feredon.\n\nEala dhu, eadige Godes cennestre, symle maeden Maria, tempel dhaes Halgan\nGastes, maeden ['ae]r geeacnunge, maeden on geeacnunge, maeden aefter\ngeeacnunge, micel is dhin maerdh on dhisum freols-daege betwux tham\nforesaedum halgum; fordhan dhe dhurh thine claenan cenninge him eallum\nbecom halignyss and dha heofonlican gedhincdhu. We sprecadh be dhaere\nheofonlican cwene endebyrdlice aefter w['i]fh['a]de, theah-hwaedhere eal\nseo geleaffulle geladhung getreowfullice be hire singdh, thaet heo is\ngeuferod and ah['a]fen ofer engla werod to tham wuldorfullan heahsetle. Nis\nbe nanum odhrum halgan gecweden, thaet heora aenig ofer engla werod\nah['a]fen sy, buton be Marian ['a]nre. Heo aeteowde mid hire gebysnungum\nthaet heofonlice l['i]f on eordhan, fordhan the maegdhh['a]d is ealra\nmaegna cw['e]n and gefera heofonlicra engla. Dhyses maedenes gebysnungum\nand f['o]tswadhum fyligde unger['i]m heap maegdhh['a]des manna on\nclaennysse thurhwunigende, forlaetenum giftum, to dham heofonlicum\nbrydguman Criste getheodende mid ['a]nraedum mode, and haligre drohtnunge,\nand sidefullum gyrlan, to than swidhe, thaet heora for wel menige for\nmaeigdhh['a]de martyrdom gedhrowodon, and swa mid twyfealdum sige to\nheofonlicum eardung-stowum wuldorfulle becomon.\n\nEallum dhisum foresaedum halgum, thaet is, englum and Godes gecorenum\nmannum, is thyses daeges wurdhmynt gemaersod on geleaffulre geladhunge, him\nto wurdhmynte and us to fultume, thaet we dhurh heora thingraedene him\ngeferlaehte beon moton. Thaes ['u]s getidhige se mildheorta Drihten, the\nh['i] ealle and ['u]s mid his deorwurdhan blode fram deofles haeftnedum\nalysde. We sceolon on dhyssere maerlican freols-tide {548} mid halgum\ngebedum and lofsangum us geinnian, swa hwaet swa we on odhrum freols-dagum\nealles geares ymbrynes, thurh mennisce tyddernysse hw['o]nlicor gefyldon,\nand carfullice h['o]gian thaet we to dhaere ecan freols-tide becumon.\n\nEUANGELIUM.\n\n    Videns Iesus turbas ascendit in montem: et reliqua.\n\nDhaet h['a]lige godspel, the nu lytle ['ae]r aetforan eow geraedd waes,\nmicclum gethwaerlaecdh thyssere freols-tide, fordhan dhe hit geendebyrt tha\neahta eadignyssa dhe dha halgan to heofonlicum gedhincdhum gebrohton.\n\nMatheus awr['a]t on thysum daegtherlican godspelle, thaet se Haelend on\nsumere tide \"gesawe micele menigu him fyligende; tha astah he upp on ane\ndune. Thadha h['e] gesaet, tha genealaehton his leorning-cnihtas him to,\nand h['e] undyde his mudh, and hi laerde, thus cwedhende, Eadige beodh tha\ngastlican dhearfan:\" et reliqua.\n\nSe wisa Augustinus trahtnode this godspel, and saede, thaet seo d['u]n the\nse Haelend astah get['a]cnadh dha healican bebodu sodhre Rihtwisnysse: tha\nlaessan beboda waeron gesette dham Iudeiscan folce. An God theah-hwaedhere\ngesette, thurh his halgan witegan, tha laessan bebodu Iudeiscre dheode, the\nmid ['o]gan dha-gyt gebunden waes; and he gesette, thurh his agenne Sunu,\ntha maran bebodu cristenum folce, tha dhe he mid sodhre lufe to alysenne\ncom. Sittende he taehte: thaet belimpdh to wurdhscipe l['a]reowdomes. Him\nto genealaehton his discipuli, thaet h['i] gehendran waeron lichamlice, tha\ndhe mid mode his bebodum genealaehton. Se Haelend geopenode his mudh.\nWitodlice se geopenode his mudh to thaere godspellican l['a]re, sedhe on\ndhaere ealdan ['ae] gewunelice openode thaera witegena mudh.\nTheah-hwaedhere his mudhes geopenung get['a]cnadh tha deoplican spraece dhe\nhe dha fordh-ateah. He cwaedh, \"Eadige beodh tha gastlican dhearfan,\nfordhan the heora is heofonan rice.\" Hwaet sind dha gastlican dhearfan\nbuton dha eadmodan, the Godes ege {550} habbadh, and nane todhundennysse\nnabbadh? Godes ege is wisdomes angynn, and modignyss is aelcere synne\nanginn. Fela sind dhearfan thurh hafenleaste, and na on heora gaste,\nfordhan dhe h['i] gewilniadh fela to haebbenne. Sind eac odhre dhearfan, na\ndhurh hafenleaste ac on gaste, fordhan the h['i] synd, aefter thaes\napostolican cwyde, \"Swa swa naht haebbende, and ealle dhing geagnigende.\"\nOn thas wisan waes Abraham dhearfa, and Iacob, and Dauid, sedhe, on his\ncynesetle ah['a]fen, hine sylfne geswutelode thearfan on gaste, thus\ncwedhende, \"Ic sodhlice eom waedla and thearfa.\" Tha m['o]digan rican ne\nbeodh thearfan ne thurh hafenleaste ne on gaste, fordhan dhe h['i] synd\ngewelgode mid aehtum, and todhundene on mode. Thurh hafenleaste and on\ngaste synd thearfan dha fullfremedan munecas, the for Gode ealle dhing\nforlaetadh to dhan swidhe, thaet hi nelladh habban heora agenne lichaman on\nheora anwealde, ac lybbadh be heora gastlican l['a]reowas wissunge; and\nfordhi swa micclum swa h['i] her for Gode on hafenleaste wuniadh, swa\nmicclum h['i] beodh eft on dham toweardan wuldre gewelgode.\n\n\"Eadige beodh tha lidhan, fordhan the h['i] thaet l['a]nd geagniadh.\" Tha\nsynd lidhe and gedefe, tha dhe ne widhstandadh yfelum, ac oferswydhadh mid\nheora g['o]['o]dnysse thone yfelan: hi habbadh thaet l['a]nd the se\nsealm-sceop embe spraec, \"Drihten, thu eart min hiht: beo min dael on\nthaera lybbendra eordhan.\" Thaera lybbendra eordhe is seo stadhelfaestnyss\nthaes ecan eardes, on dham gerest seo sawul swa swa se lichama on eordhan.\nSe eard is rest and l['i]f gecorenra halgena.\n\n\"Eadige beodh dha the heofiadh, fordhan dhe hi beodh gefrefrode.\" Na beodh\ntha eadige, the for hyndhum odhdhe lirum hwilwendlicra hydhdha heofiadh; ac\ndha beodh eadige, dhe heora synna bewepadh, fordhan the se Halga Gast h['i]\ngefrefradh, sedhe dedh forgyfenysse ealra synna, se is geh['a]ten\nParaclitus, thaet is, Frefrigend, fordhan dhe he frefradh thaera\nbehreowsigendra heortan thurh his gife.\n\n\"Eadige beodh tha the sind ofhingrode and ofthyrste aefter rihtwisnysse,\nfordhan dhe hi beodh gefyllede.\" Se bidh {552} ofhingrod and ofdhyrst\naefter rihtwisnysse, sedhe Godes beboda lustlice gehyrdh, and lustlicor mid\nweorcum gefyldh: se bidh thonne mid tham mete gefylled dhe Drihten embe\nspraec, \"Min mete is, thaet ic wyrce mines Faeder willan, thaet is\nrihtwisnys.\" Thonne maeg h['e] cwedhan mid tham sealm-sceope, \"Drihten, ic\nbeo aeteowed mid rihtwisnysse on dhinre gesihdhe, and ic beo gefylled,\nthonne dhin wuldor geswutelod bidh.\"\n\n\"Eadige beodh tha mildheortan, fordhan the h['i] begytadh mildheortnysse.\"\nEadige beodh tha dhe earmra manna thurh mildheortnysse gehelpadh, fordhan\ndhe him bidh swa geleanod, thaet h['i] sylfe beodh fram yrmdhe alysede.\n\n\"Eadige beodh tha claenheortan, fordhan dhe h['i] geseodh God sylfne.\"\nStunte synd tha dhe gewilniadh God to geseonne mid flaesclicum eagum,\nthonne he bidh mid thaere heortan gesewen; ac heo is to claensigenne fram\nleahtrum, thaet heo God geseon mage. Swa swa eordhlic leoht ne maeg beon\ngesewen buton mid claenum eagum, swa eac ne bidh God gesewen buton mid\nclaenre heortan.\n\n\"Eadige beodh tha gesibsuman, fordhan dhe h['i] beodh Godes bearn\ngec['i]gede.\" On sibbe is fulfremednyss thaer dhaer n['a]n dhing ne\nthwyradh: fordhi synd tha gesibsuman Godes bearn, fordhan dhe n['a]n dhing\non him ne widheradh ongean God. Gesibsume sind tha on him sylfum, dhe ealle\nheora modes styrunga mid gesceade gel['o]giadh, and heora flaesclican\ngewilnunga gewyldadh swa thaet h['i] sylfe beodh Godes rice. Dheos is seo\nsib dhe is forgyfen on eordhan tham mannum the beodh g['o]des willan. God\nure Faeder is gesibsum; witodlice fordhi gedafenadh tham bearnum thaet hi\nheora Faeder geefenlaecon.\n\n\"Eadige beodh dha dhe tholiadh ehtnysse for rihtwisnysse, fordhan dhe heora\nis heofonan rice.\" Fela sind dha dhe ehtnysse dholiadh for mislicum\nintingum, swa swa dodh mannslagan, and sceadhan, and gehwilce fyrnfulle; ac\nseo ehtnys him ne becymdh to n['a]nre eadignysse; ac seo ehtnys ana the\nbidh for rihtwisnysse gedholod becymdh to ecere eadignysse. Nis to\nondr['ae]denne dhwyrra manna ehtnys, ac m['a] to fordhyldigenne, {554} swa\nswa Drihten to his leorning-cnihtum cwaedh, \"Ne ondraede ge eow dha dhe\neowerne lichaman ofsleadh, fordhan dhe h['i] ne magon eowre sawle ofslean,\nac ondraedadh God, dhe maeg aegdher ge sawle ge lichaman on helle-susle\nford['o]n.\" Ne sceole we dheah tha dhwyran to ure ehtnysse gremian, ac\nswidhor, gif h['i] astyrede beodh, mid rihtwisnysse gestillan. Gif hi\ndhonne thaere ehtnysse geswycan nelladh, selre ['u]s bidh thaet we ehtnysse\ndholion thonne we riht forlaeton.\n\nEahta eadignyssa synd on thisum godspelle geendebyrde; is dheah gyt an\ncwyde baeftan, dhe is gedhuht swilce he sy se nygodha staepe, ac he\nsodhlice belimpdh to dhaere eahteodhan eadignysse, fordhan dhe hi butu\nsprecadh be ehtnysse for rihtwisnysse and for Criste. Tha eahta eadignyssa\nbelimpadh to eallum geleaffullum mannum, and se aeftemysta cwyde, theah dhe\nhe synderlice to tham apostolum gecweden waere, belimpdh eac to eallum\nCristes limum, fordhan dhe h['e] nis se nygodha, ac fyligdh thaere\neahteodhan eadignysse, swa swa we ['ae]r saedon. Se Haelend cwaedh, \"Eadige\nge beodh thonne man eow wyrigdh, and eower eht, and aelc yfel ongean eow\nsprecdh leogende for me.\" Se bidh eadig and gesaelig the for Criste dholadh\nwyriunge and hospas fram leasum licceterum, fordhan dhe seo lease wyriung\nbecymdh tham rihtwisum to eadigre bletsunge.\n\n\"Blissiadh and faegniadh, fordhan dhe eower m['e]d is menigfeald on\nheofonum.\" Geleaffullum gedafenadh thaet hi wuldrion on gedrefednyssum,\nfordhan dhe seo gedrefednys wyrcdh gedhyld, and thaet gedhyld af['a]ndunge,\nand seo af['a]ndung hiht. Se hiht sodhlice ne bidh naefre gescynd, fordhan\nthe Godes lufu is ag['o]ten on urum heortum thurh dhone Halgan Gast, sedhe\nus is forg['i]fen. Be thisum cwaedh se apostol Iacobus, \"Eala ge mine\ngebrodhra, wenadh eow aelcere blisse, thonne ge beodh on mislicum\ncostnungum, fordhan the seo af['a]ndung eowres geleafan is miccle\ndeorwurdhre thonne gold the bidh dhurh fyr af['a]ndod.\" Eft cwydh thaet\nhalige gewrit, \"Laemene fatu beodh on ofne af['a]ndode, and rihtwise menn\non gedrefednysse heora costnunge.\" Be thisum cwaedh eac se Haelend on odhre\n{556} stowe to his leorning-cnihtum, \"Gif dhes middangeard eow hatadh, wite\nge thaet h['e] me hatode ['ae]r eow; and gif h['i] min ehton, thonne ehtadh\nhi eac eower.\" Crist sylf waes fram arleasum mannum acweald, and swa eac\nhis leorning-cnihtas and martyras; and ealle dha dhe gewilniadh arfaestlice\nto drohtnigenne on geleaffulre geladhunge, h['i] sceolon ehtnysse dholian,\nodhdhe fram ungesewenlicum deofle odhdhe fram gesewenlicum arleasum deofles\nlimum: ac thas hwilwendlican ehtnyssa oththe gedrefednyssa we sceolon mid\ngefean for Cristes naman gedhafian, fordhan dhe he thus behet eallum\ngedhyldigum, \"Blissiadh and faegniadh, efne eower m['e]d is menigfeald on\nheofonum.\"\n\nWe mihton dhas halgan raedinge menigfealdlicor trahtnian, aefter Augustines\nsmeagunge, ac us twynadh hwaedher ge magon maran deopnysse dhaeron\nthearflice tocnawan; ac uton biddan mid inweardre heortan thone Aelmihtigan\nWealdend, sedhe ['u]s mid menigfealdre maersunge ealra his halgena nu\nto-daeg geblissode, thaet he us getidhige genihtsumnysse his miltsunge\nthurh heora menigfealdan thingraedena, thaet we on ['e]cere gesihdhe mid\nhim blission, swa swa we nu mid hwilwendlicere thenunge h['i] wurdhiadh.\n\nSy wuldor and l['o]f Haelendum Criste, sedhe is anginn and ende, Scyppend\nand Alysend ealra halgena, mid Faeder and mid Halgum Gaste, ['a] on\necnysse. Amen.\n\nNOVEMBER I.\n\nTHE NATIVITY OF ALL SAINTS.\n\nHoly doctors have counselled that the faithful church should celebrate and\npiously solemnize this day to the honour of ALL SAINTS; because they could\nnot appoint a festival separately for each of them, nor to any man in the\npresent life are the names of all of them known, as John the Evangelist\nwrote in his ghostly vision, thus saying, \"I saw so great a multitude as no\nman may number, of all nations and of every tribe, standing before the\nthrone of God, all clad in white garments, holding palm-twigs in their\nhands, and they sung with a loud voice, Salvation be to our God who sitteth\non his throne. And all the angels stood around his throne, and bowed down\nto God, thus saying, Be to our God blessing and brightness, wisdom and\nthanksgiving, honour and strength, for ever and ever. Amen.\"\n\nGod's saints are angels and men. Angels are spirits without body. These the\nAlmighty Ruler created in great fairness, for his own praise, and to the\nglory and honour of his majesty for ever. Of these we fear to speak much,\nbecause for God alone is it to know how their invisible nature continues,\nwithout any pollution or decay, in eternal purity. Nevertheless we know\nfrom holy writings, that there are nine hosts {541} of angels existing in\nheavenly majesty, who never committed any sin. The tenth host perished\nthrough pride, and were turned into accursed spirits, and driven from\nheavenly joy into hell-torment.\n\nBut some of those holy spirits, who continued with their Creator, come sent\nto us, and announce future things. Some of them, by God's direction, work\nsigns and frequently miracles in the world. Some of them are chiefs set\nover other angels for the fulfilment of the divine mysteries. Through some\nGod establishes and decides his dooms. Some are so closely associated with\nGod, that no others are between them, and they are then burning in so much\ngreater love, as they more clearly behold the brightness of God. Now is\nthis day piously hallowed to these angels, and also to those holy men, who\nthrough great excellences have thriven to God from the beginning of the\nworld. Of these were first the patriarchs, religious and glorious men in\ntheir lives, the fathers of the prophets, whose memory shall not be\nforgotten, and their names shall last for ever, because they were\nacceptable to God through faith, and righteousness, and obedience. These\nwere followed by the chosen company of prophets: they held speech with God,\nand to them he manifested his secrets, and enlightened them with the grace\nof the Holy Ghost, so that they knew the things to come, and announced them\nin prophetic song. Verily the chosen prophets by many signs and foretokens\nwere in their lives illustrious. They healed the sickness of men, and the\nbodies of dead men they raised to life. They also, for the people's\nperversity, withdrew the showers of heaven, and again in mercy permitted\nthem. They bewailed the people's sins, and their punishment prevented on\nthemselves. Christ's humanity, and his passion, and resurrection, and\nascension, and the great doom, instructed by the Holy Ghost, they\nprophesied.\n\nIn the New Testament John the Baptist stept forth, who {543} with prophecy\npreached the advent of Christ, and also with his finger pointed him out.\n\"Among the children of women there hath arisen no greater man than is John\nthe Baptist.\" With these champions of God accords the twelvefold number of\nChrist's apostles, whom he himself chose for his disciples, and instructed\nthem in right belief and true doctrine, and set them as teachers to all\nnations, so that the sound of their preaching went over all the earth, and\ntheir words came to the boundaries of the whole world. To these twelve\napostles said the Almighty Jesus, \"Ye are the light of the world: let your\nlight so shine before men, that they may see your good works, and glorify\nyour Father who is in heaven. Ye are my friends, and I make known unto you\nwhatsoever I have heard from my Father.\" Verily the Lord gave power to his\ntwelve apostles to work the same wonders which he himself performed in the\nworld. And whatsoever they bind on earth, that shall be bound in heaven;\nand whatsoever they unbind on earth, that shall be unbound in heaven. He\nalso promised them with a true promise, that at the great doom they shall\nbe sitting on twelve judgement-seats, to judge all men who have ever\nreceived life in the body.\n\nAfter the apostolic company we honour the steadfast band of God's martyrs,\nwho through divers torments courageously imitated the passion of Christ,\nand through martyrdom passed to the realm on high. Some of them were slain\nwith weapons, some burned in flame, others beaten with scourges, others\ntransfixed with stakes, some slain on the cross, some sunk in the wide sea,\nothers flayed alive, others torn with iron claws, some overwhelmed with\nstones, some afflicted with winterly cold, some slain by hunger, some with\nhands and feet cut off, as a spectacle to people, for their faith and the\nholy name of Jesus Christ. These are the triumphant friends of God, who\ndespised the behests of those criminal princes, and now they are\nglory-crowned with the triumph {545} of their sufferings in eternal joy.\nThey might be slain bodily, but they could not by any torments be turned\nfrom God. Their hope was filled with immortality, though before men they\nwere tormented. They were for a short time afflicted, and lastingly\ncomforted, for God tried them as gold in a furnace, and he found them\nworthy of him, and as holy offerings received them into his heavenly\nkingdom.\n\nAfter the persecution of the cruel kings and princes had ceased, in the\npeaceful condition of God's church, there were holy priests thriving to\nGod, who with true doctrine and holy examples ever inclined the men of the\npeople to God. Their minds were pure, and filled with cleanness, and with\nclean hands they served God Almighty at his altar, celebrating the holy\nmystery of Christ's body and his blood. They likewise offered themselves a\nliving sacrifice to God, without blemish or admixture of perverse work.\nThey delivered God's doctrine to their followers, as an imperishable\nrevenue, and with chastisement, and prayer, and great care inclined them to\nthe way of life, and for no awe of the world refrained from preaching God's\nlaw; and though they felt not the sword's edge, yet, through the merits of\ntheir lives, are they not deprived of martyrdom, for martyrdom is not\neffected by bloodshed only, but also by abstinence from sins, and by the\nobservance of God's commandments.\n\nThis is followed by the life and extraordinary knowledge of anchorites.\nThese dwelling in the waste, trampled with stern mind and rigid life on\nworldly delicacies and luxuries. They fled from the sight and praise of\nworldly men, and, crouching in miserable caves or huts, associated with\nbeasts, accustomed to angelic speeches, were shining in great wonders. To\nthe blind they gave sight, gait to the halt, hearing to the deaf, speech to\nthe dumb. Devils they overcame and drove away, and through God's might\nraised the dead. The book which is called Vitae Patrum speaks manifoldly\n{547} concerning the lives of these anchorites, and also of common monks,\nand says that there were many thousands of them living wonderfully\neverywhere in the deserts and in monasteries, but yet especially in Egypt.\nSome of them lived on fruit and herbs, some by their own labour, some were\nserved by angels, some by birds, until angels afterwards by an easy death\nbore them to God.\n\nO thou, blessed parent of God, ever maiden Mary, temple of the Holy Ghost,\nmaiden before conception, maiden in conception, maiden after conception,\ngreat is thy glory on this festival among the beforesaid saints; because\nthrough thy pure childbirth holiness and heavenly honours came to them all.\nWe speak of the heavenly queen, as is usual, according to her womanhood,\nyet all the faithful church confidently sing of her, that she is exalted\nand raised above the hosts of angels to the glorious throne. Of no other\nsaints is it said, that any of them is raised above the hosts of angels,\nbut of Mary alone. She manifested by her example the heavenly life on\nearth, for maidenhood is of all virtues queen, and the associate of the\nheavenly angels. The example and footsteps of this maiden were followed by\nan innumerable body of persons in maidenhood, living in purity, renouncing\nmarriage, attaching themselves to the heavenly bridegroom Christ with\nsteadfast mind and holy converse, and with wide garments, to that degree,\nthat very many of them suffered martyrdom for maidenhood, and so with\ntwofold victory went glorious to the heavenly dwelling-places.\n\nTo all these beforesaid saints, that is, angels and God's chosen men, is\nthe honour of this day celebrated in the faithful church, in honour to them\nand in aid to us, that we, through their intercession, may be with them\nassociated. May the merciful Lord grant us this, who redeemed them all and\nus with his precious blood from the devil's thraldom. We should, on this\ngreat festival, complete, with holy prayers {549} and hymns, whatsoever we\non other festivals of the whole circuit of the year have, through human\nweakness, less perfectly performed, and carefully cogitate that we may come\nto the eternal festival.\n\nGOSPEL.\n\n    Videns Jesus turbas ascendit in montem: et reliqua.\n\nThe holy gospel, that has just now been read before you, accords greatly\nwith this festival, for it sets forth in order the eight beatitudes, which\nhave brought the holy to heavenly honours.\n\nMatthew wrote in this day's gospel, that Jesus at a certain time \"saw a\ngreat multitude following him; then he went up on a mount. When he sat his\ndisciples approached him, and he opened his mouth, and taught them, thus\nsaying, Blessed are the spiritual poor,\" etc.\n\nThe wise Augustine expounded this gospel, and said, that the mount which\nJesus ascended betokens the high commandments of true Righteousness: the\nless commandments were appointed for the Jewish folk. One God,\nnevertheless, appointed, through his holy prophets, the less commandments\nto the Jewish nation, which was yet bound by fear; and he appointed,\nthrough his own Son, the greater commandments for the christian folk, whom\nhe with true love came to redeem. He taught sitting: that belongs to the\ndignity of teachership. His disciples approached him, that they might be\nnearer bodily, who with mind approached to his commandments. Jesus opened\nhis mouth. Verily he opened his mouth to the evangelic lore, who in the old\nlaw was wont to open the mouths of the prophets. Yet the opening of his\nmouth betokens the deep speech which he then drew forth. He said, \"Blessed\nare the spiritual poor, for of them is the kingdom of heaven.\" Who are the\nspiritual poor but the humble, who have awe of God, and have no {551}\narrogance? Awe of God is the beginning of wisdom, and pride is the\nbeginning of every sin. Many are poor through indigence, and not in their\nspirit, because they desire to have much. There are also other poor, not\nthrough indigence but in spirit, because they are, according to the\napostolic saying, \"As having nought and possessing all things.\" In this way\nAbraham was poor, and Jacob, and David, who, raised on his throne, showed\nhimself poor in spirit, thus saying, \"I truly am poor and needy.\" The proud\nrich are not needy through indigence nor in spirit, for they are enriched\nwith possessions and swelled up in mind. Poor through indigence and in\nspirit are those perfect monks, who for God so completely forsake all\nthings, that they will not have their own bodies in their power, but live\nby direction of their ghostly teacher; and therefore as much as they here\nfor God continue in indigence, so much will they be hereafter enriched in\nthe glory to come.\n\n\"Blessed are the meek, for they shall possess the land.\" They are meek and\ngentle, who withstand not the evil, but with their goodness overcome the\nevil: they shall have the land of which the psalmist spake, \"Lord, thou art\nmy hope: be my portion in the earth of the living.\" The earth of the living\nis the stability of the eternal country, in which the soul rests as the\nbody does on earth. That country is the rest and life of the chosen saints.\n\n\"Blessed are they who mourn, for they shall be comforted.\" They are not\nblessed who mourn for calamities or losses of transitory comforts; but they\nare blessed who bewail their sins, for the Holy Ghost will comfort them,\nwho grants forgiveness of all sins, who is called Paraclete, that is\nComforter, because he comforts the hearts of the penitent by his grace.\n\n\"Blessed are they who are hungry and thirsty after righteousness, for they\nshall be filled.\" He is hungry and thirsty {553} after righteousness who\njoyfully hears God's commandments and more joyfully by works fulfils them:\nhe will then be filled with the meat of which the Lord spake, \"My meat is,\nthat I work my Father's will, that is righteousness.\" Then may he say with\nthe psalmist, \"Lord, I will appear with righteousness in thy sight, and I\nshall be filled, then will thy glory be manifested.\"\n\n\"Blessed are the merciful, for they shall get mercy.\" Blessed are they who\nhelp miserable men through mercy, for they shall be so rewarded that they\nthemselves shall be redeemed from misery.\n\n\"Blessed are the clean of heart, for they shall see God himself.\" Foolish\nare they who desire to see God with fleshly eyes, when he will be seen with\nthe heart; but it is to be cleansed from sins, that it may see God. So as\nearthly light cannot be seen but with clean eyes, so also God cannot be\nseen but with a clean heart.\n\n\"Blessed are the peaceful, for they shall be called children of God.\" In\npeace there is perfectness where nothing thwarts: therefore are the\npeaceful children of God, because nothing in them is adverse to God.\nPeaceful are they in themselves, who order all the perturbations of their\nmind with reason, and govern their fleshly desires so that they are\nthemselves God's kingdom. This is the peace which is given on earth to\nthose men who are of good will. God our Father is peaceful; verily\ntherefore it befitteth the children to imitate their Father.\n\n\"Blessed are they who suffer persecution for righteousness, for theirs is\nthe kingdom of heaven.\" Many are they who suffer persecution for divers\ncauses, so as murderers do, and robbers and all criminals; but to them\npersecution leads to no beatitude; but the persecution only which is\nsuffered for righteousness leads to everlasting beatitude. The persecution\nof perverse men is not to be dreaded, but rather {555} to be patiently\nborne, as the Lord said to his disciples, \"Fear not those who slay your\nbody, for they cannot slay your soul, but dread God, who can fordo both\nsoul and body in hell-torment.\" Yet should we not irritate the perverse to\npersecute us, but rather, if they be provoked, still them with\nrighteousness. But if they will not cease from persecution, better will it\nbe for us to suffer persecution than to forsake the right.\n\nEight beatitudes are set forth in this gospel; but there is yet one\nsentence remaining, which seems as though it were the ninth step, but it\ntruly belongs to the eighth beatitude, for they both speak of persecution\nfor righteousness and for Christ. The eight beatitudes belong to all\nbelieving men, and the last sentence, though it was particularly said to\nthe apostles, belongs also to all members of Christ, for it is not the\nninth, but follows the eighth beatitude, as we before said. Jesus said,\n\"Blessed are ye when men curse you, and persecute you, and lying speak\nevery evil against you for me.\" He will be blessed and happy who for Christ\nsuffers malediction and insults from false hypocrites, because false\nmalediction becomes a blessed benediction to the righteous.\n\n\"Rejoice and be glad, for your meed is manifold in heaven.\" It befits the\nfaithful to glory in tribulations, for tribulation works patience, and\npatience trial, and trial hope. But hope is never confounded, because the\nlove of God is poured into our hearts, by the Holy Ghost who is given to\nus. Of this spake the apostle James, \"O ye my brothers, hope for yourselves\nevery bliss, when ye are in divers temptations, for the trial of your faith\nis much more precious than gold which has been tried by fire.\" Again, holy\nwrit says, \"Vessels of clay are tried in a furnace, and righteous men in\nthe affliction of their temptation.\" Of these said Jesus also {557} in\nanother place to his disciples, \"If this world hate you, know ye that it\nhated me before you; and if they persecuted me, then will they also\npersecute you.\" Christ himself was slain by impious men, and so also his\ndisciples and martyrs; and all those who desire to live religiously in the\nfaithful church shall suffer persecution, either from the invisible devil\nor from visible impious limbs of the devil: but these transitory\npersecutions or tribulations we should with joy undergo for Christ's name,\nbecause he has thus promised to all the patient, \"Exult and rejoice, behold\nyour meed is manifold in heaven.\"\n\nWe might more elaborately expound this holy text, according to the\ninterpretation of Augustine, but we doubt whether ye can accurately judge\nof greater deepness therein; but let us with inward heart pray to the\nAlmighty Ruler, who has gladdened us to-day with the manifold celebration\nof all his saints, that he grant us abundance of his mercy through their\nmanifold intercessions, so that we ever in their sight may rejoice with\nthem, as we now with transitory service honour them.\n\nBe glory and praise to Jesus Christ, who is the beginning and end, Creator\nand Redeemer of all saints, with Father and with Holy Ghost, ever to\neternity. Amen.\n\n       *       *       *       *       *\n\n\nIX. K[=L]. D[=EC].\n\nNATALE S[=CI] CLEMENTIS MARTYRIS.\n\nMenn dha leofostan, eower geleafa bidh the trumra, gif ge gehyradh be Godes\nhalgum, h['u] hi thaet heofonlice rice geearnodon; and ge magon dhe\ncudhlicor to him clypian, gif heora lifes drohtnunga eow thurh l['a]reowa\nbodunge cudhe beodh.\n\nThes halga wer Clemens, the we on dhisum andweardan {558} freols-daege\nwurdhiadh, waes thaes eadigan Petres apostoles leorning-cniht. Tha waes he\ndheonde on gastlicere l['a]re and gecneordnysse to dhan swidhe, thaet se\napostol Petrus hine geceas to papan Romaniscre dheode aefter his daege, and\n['ae]r his dhrowunge hine to papan geh['a]dode, and on his biscop-setle\ngesette, to dhi thaet he dhaera cristenra manna gymene haefde. H['e]\ngeh['a]dode twegen biscopas ['ae]r dhan, Linum et Cletum, ac h['e] ne sette\nna h['i] on his setle, swa swa h['e] dyde thisne halgan wer, the we to-daeg\nwurdhiadh. Hwaet dha, Clemens aefter Petres dhrowunge gedheah on\nfaegernysse g['o]ddra dheawa, swa thaet he gecweme waes Iudeiscum, and\nhaedhenum, and cristenum samod. Tham haedhenum leodum he gelicode, fordhan\ndhe he mid hospe heora godas ne gebysmrode, ac mid b['o]clicum gesceade him\ngeswutelode hwaet h['i] waeron, and hwaer acennede tha dhe h['i] him to\ngodum wurdhodon, and heora drohtnunge and geendunge mid swutelum sedhungum\ngewissode; and cwaedh, thaet h['i] sylfe eadhelice mihton to Godes\nmiltsunge becuman, gif h['i] fram heora dwollicum biggengum eallunga\ngecyrdon. Iudeiscre dheode hylde he begeat, fordhan the he sodhlice\ngesedhde thaet heora fordhfaederas Godes frynd gec['i]gede waeron, and him\nGod halige ['ae] sette to heora lifes rihtinge; and cwaedh, thaet h['i]\nfyrmeste on Godes gecorennysse waeron, gif h['i] mid geleafan his bebodum\ngehyrsumodon. Fram cristenum he waes swidhost gelufod, fordhan dhe he\ngehwilce eardas namcudhlice on gemynde haefde, and tha wanspedigan\ncristenan dhaera earda ne gedhafode thaet h['i] openre waedlunge\nunderdheodde wurdon, ac mid daeghwomlicere bodunge h['e] gem['a]node tha\nrican and tha spedigan, thaet hi dhaera cristenra waedlunge mid heora\nspedum gefrefrodon, the-laes dhe h['i] dhurh haedhenra manna gifa besmitene\nwurdon.\n\nAnd Dionisius, Godes cydhere, sedhe thurh Paules Apostoles l['a]re and\nt['a]cna to Cristes geleafan mid haligre drohtnunge gecyrde, gewende on\ndham timan fram Greclande to dham halgan papan Clementem, Petres\naeftergencgan, and he hine mid micclum wurdhmynte underfeng, and for\narwurdhnysse {560} his halgan lifes him cudhlice tol['e]t, and mid lufe\ngeheold. Eft aefter fyrste cwaedh se eadiga Clemens to dham halgan were\nDionisium, \"Si dhe forgyfen miht to gebindenne and to alysenne, swa swa me\nis; and thu far to dhaera Francena rice, and boda him godspel and heofonan\nrices wuldor.\" Dionisius tha weardh his haesum gehyrsum, and mid geferum\nferde to Franclande, cristendom bodigende mid micclum wundrum to dhan\nswidhe thaet tha redhan haedhenan, swa hradhe swa hi hine gesawon, odhdhe\nh['i] feallende his f['e]t gesohton, him and Gode gehyrsumigende, odhdhe\ngif heora hwylc dhwyrode, thonne weardh se mid swa micelre fyrhte fornumen,\nthaet h['e] dhaerrihte his andweardnysse forfleah. Weardh dha geb['i]ged\neal Francena rice to Godes geleafan, thurh bodunge and wundra thaes eadigan\nweres Dionisii; and h['e] eac sume his geferan to Ispanian gesende, thaet\nhi dham leodscipe lifes word gecyddon.\n\nHwaet dha, Clemens Romana papa weardh gewreht to dham casere Traianum, for\ndham micclan cristendome the he gehwaer on his rice araerde. Tha sende se\ncasere Traianus gewritu ongean, thaet se halga papa Clemens to haedhengylde\ngebugan sceolde, odhdhe hine mann asende ofer s['ae] on wraecsidh to sumum\nwestene, on tham the cristene menn for geleafan fordemde wraecsidhedon.\nThaes caseres h['ae]s weardh tha fordhgencge, and swa micele gife\nforesceawode se Aelmihtiga God Clemente, thaet se haedhena dema his sidh\nmid wope bemaende, thus cwedhende, \"Se God the dhu wurdhast gefrefrige dhe,\nand fultumige on dhinum wraecsidhe.\" And het dha hine to scipe l['ae]dan,\nand ealle his neoda foresceawian, the h['e] to bigwiste habban mihte.\nWeardh dha thaet scip gefylled mid cristenum mannum, the thone halgan papan\nforl['ae]tan noldon.\n\nThadha h['e] to dham westene becom, tha gemette he dhaer m['a] thonne twa\ndhusend cristenra manna, the mid langsumere genydherunge to\nmarmst['a]n-gedelfe gesette waeron, the his tocymes micclum faegnodon, mid\nanre stemne cwedhende, \"Efne her is ure hyrde, efne her is se frefrigend\nures geswinces {562} and weorces.\" Thadha h['e] mid tihtendlicum wordum\nheora gew['ae]htan m['o]d getrymde and gefrefrode, dha geaxode h['e] thaet\nh['i] daeghwomlice ofer six mila him waeter on heora exlum gefetton. Dha\ncwaedh se eadiga biscop, \"Uton biddan mid faestum geleafan Drihten Haelend,\nthaet h['e] us his andetterum dha aeddran his wyllspringes gehendor\ngeopenige, thaet we on his wel-daedum blission.\" Thadha dhis gebed gefylled\nwaes, tha beheold se biscop on aelce healfe, and geseah dha on tha swidhran\nhealfe an hw['i]t lamb standan, the b['i]cnode mid his swydhran f['e]t,\nswilce hit tha waeter-aeddran geswutelian wolde. Dha undergeat Clemens\nthaes lambes geb['i]cnunge, and cwaedh, \"Geopeniadh thas eordhan on\nthyssere stowe thaer dhaer thaet lamb to-geb['i]cnode.\" His geferan dha his\nhaese gefyldon, and thaerrihte aet dham forman gedelfe swegde ['u]t ormaete\nwyllspring, and mid micclum streame fordh-yrnende waes. Hwaet h['i] ealle\ndha micclum blissodon, and Gode dhancodon heora geswinces lisse. Tha waes\nse cwyde gefylled, the h['i] on dhaes biscopes to-cyme gecwaedon, \"Efne her\nis ure hyrde, efne her is se frefrigend ures geswinces.\"\n\nDhis wundor dha asprang geond tha gehendan scira, and h['i] ealle thone\nhalgan biscop mid arwurdhnysse geneosodon, biddende thaet h['e] h['i] mid\nhis l['a]re getrymde. He dha hi ealle to Godes geleafan geb['i]gde, and\nbinnan feawum dagum thaer fif hund manna gefullode; and wurdon dha fela\ncyrcan gehwaer araerede, and deofolgild toworpene; swa thaet binnan anes\ngeares fyrste naes gemet haedhengild geond hund-teontig mila neawiste.\n\nTha gel['a]mp hit thaet sume dha haedhenan wurdon mid ['a]ndan getyrigde,\nand heora aerende to dham casere asendon, and him cyddon thaet his folc\neall endemes astyred waere, and eallunga fram his biggencgum gecyrred,\nthurh Clementem dhaera cristenra biscop. Tha weardh se haethena casere\nTraianus mycclum astyred, and asende aenne waelhreowne heretogan, his nama\nwaes Aufidianus, se mid mislicum witum fela cristenra manna acwealde, thaet\nhe thone halgan biscop mid tham geleaffullan {564} folce adylegian sceolde.\nSe arleasa cwellere dha, Aufidianus, dhadha he ne mihte mid n['a]num\ntheowracan dha cristenan geegsian, fordhan dhe hi ealle samod blissigende\nto martyrdome onetton, tha forl['e]t he thaet folc, and dhone biscop aenne\nto tham haedhengylde genydde; ac dhadha he geseah thaet h['e] nateshwon\nhine geb['i]gan ne mihte, tha cwaedh he to his underdheoddum, \"Laedadh hine\nto middere s['ae], and getigadh aenne ancran to his swuran, and ascufadh\nhine ['u]t on middan thaere dypan.\" Hit weardh tha ged['o]n be h['ae]se\nthaes waelhreowan cwelleres, and micel menigu thaera cristenra st['o]d on\nthaere s['ae]-strande, wepende and biddende thone Aelmihtigan, the s['ae]\nand eordhan gesceop, thaet h['i] moston his halige l['i]c mid heora\ndhenungum behwurfan.\n\nTha cwaedon his twegen leorning-cnihtas, Febus and Cornelius, \"Eala ge\ngebrodhra, uton anmodlice biddan urne Drihten, thaet h['e] us geswutelige\ndha arwurdhfullan andweardnysse his halgan cydheres.\" Hwaet dha, seo\ns['ae], dhurh Godes h['ae]se, ['u]tflowende, him gerymde threora mila dries\nfaereldes, swa thaet tha cristenan bealdlice inn-eodon, and gemetton niwe\ndhruh of marmanst['a]ne on cyrcan wison gesceapene, and thaes halgan\ncydheres l['i]c dhaer-binnan dhurh engla dhenunge gelogod, and thone ancran\nwidh his sidan licgende. Tha weardh him geswutelod thaet he aet Gode\nab['ae]de, thaet on aelces geares ymbryne, ymbe his dhrowung-t['i]de, seo\ns['ae] seofan dagas dr['i]gne grund tham folce gegearcige, thaet h['i]\nbinnan dham fyrste his halgan lichaman gesecan magon. Thaet belimpdh to\nlofe and herunge ures Haelendes, sedhe his halgan cydhere dha arwurdhan\nbyrgene gegearcode. Tha dhurh dhis t['a]cn wurdon ealle tha ungeleaffullan\ncristene, swa thaet nateshw['o]n naes gem['e]t on dham earde nadhor ne\nhaedhen ne Iudeisc dhe naere geb['i]ged to cristenum geleafan. Sodhlice aet\nthaere halgan thr['y]h sind getidhode heofonlice lacnunga adlium lichaman,\nthurh dhingunge dhaes halgan cydheres. Swa hw['a] swa on his freols-tide\nuntrum his byrgene gesehdh, he gewent blissigende and gesundful ongean.\nThaer beodh blinde onlihte, and deofolseoce gewittige, and gehwilce {566}\ngedrehte thaer beodh geblissode; and ealle geleaffulle his weldaeda\nbrucadh, and mid wurthmynte Godes gerynu dhaer beodh gefyllede.\n\nHit gel['a]mp dha on sumum geare on his freols-tide, thaet sum w['i]f mid\nhire nywerenan cylde betwux odhrum mannum thone halgan wer geneosode. Tha\ngeendodum dagum thaere freols-tide com seo s['ae] faerlice swegende, and\nthaet folc swidhlice aweg efste, and thaet w['i]f dhurh dha faerlican\nstyrunge ne gymde hire cildes ['ae]rdhan the heo to l['a]nde becom. Heo dha\ns['a]rig tha twelf monadh adreah, and eft embe dhaes geares ymbryne, on\nthaere ylcan freols-tide, for-arn dham folce, and genealaehte to thaere\nbyrgene mid wope, thus biddende, \"Thu Drihten Haelend, the dhaere wydewan\nancennedan sunu to life araerdest, beseoh me to miltse, thaet ic, dhurh\ndhingunge thines halgan the her gerest, beo dhaes tidhe the ic geornlice\nbidde.\" Tha mid thyssere bene beseah heo to dhaere stowe dhaer heo thaet\ncild ['ae]r forl['e]t, and gemette hit swa slapende swa heo hit ['ae]r\ngelede. Heo dha mid micelre blisse hit awrehte, and wepende cossode. Tha\nbefr['a]n heo thaet cild, betwux dham cossum, h['u] hit macode on eallum\ndham fyrste thaes geares ymbrynes? Thaet cild thaere meder geandwyrde,\n\"Modor min, nyste ic h['u] dhyses geares ymryne geendode, fordhan dhe ic\nsoftum slaepe me gereste, swa swa dhu me forlete, odh thaet thu eft me nu\nawrehtest.\" Thaet geleaffulle folc dha micclum blissigende, herode and\nbletsode thone Aelmihtigan Haelend, sedhe his halgan mid t['a]cnum and\nwundrum gewurdhadh, and swa heora geearnunga geswuteladh.\n\nOft hw['o]nlice gelyfede menn smeagadh mid heora stuntan gesceade, hw['i]\nse Aelmihtiga God aefre gedhafian wolde thaet tha haedhenan his halgan mid\ngehwilcum tintregum acwellan moston; ac we wylladh nu eow gereccan sume\ngeswutelunge of dhaere ealdan ['ae], and eac of dhaere niwan, h['u]\nmihtiglice se Wealdenda Drihten his halgan widh haedhenne here, oththe\nwaelhreowe ehteras gelome ahredde, and heora widherwinnan bysmorlice\ngescynde.\n\n{568} Hit gel['a]mp on dham feowerteodhan geare Ezech['i]an cynedomes,\nIudeisces cyninges, thaet Sennacherib, Syria cyning, manega leoda mid\nmicclum craefte to his anwealde geb['i]gde, and swa wolde eac thone\ngelyfedan cyning Ezech['i]am, and asende his heretogan Rapsacen to thaere\nbyrig Hierusalem mid micclum dhrymme, and mid aerend-gewritum thaes\nAelmihtigan Godes mihte gehyrwde, thus cwedhende to dham ymbsettan folce,\n\"Ne bep['ae]ce Ezech['i]as eow mid leasum hopan, thaet God eow widh me\nahredde. Ic gewyllde and oferw['a]nn fela dheoda, and heora godas ne mihton\nh['i] gescyldan widh minne dhrymm. Hwaet is se god the mage dhas burh widh\nminne here bewerian?\" Hwaet dha, se cyning Ezech['i]as awearp his purpuran\nreaf, and dyde haeran to his lice, and baer dha gewritu into Godes temple,\nand astrehtum limum hine gebaed, thus cwedhende, \"Drihten, weroda God, thu\ndhe gesitst ofer engla dhrymm, thu eart ana God ealra dheoda; thu\ngeworhtest heofonas, and eordhan, and ealle gesceafta. Ahyld dhin eare and\ngehyr, geopena dhine eagan and geseoh dhas w['o]rd, the Sennacherib asende\nto hospe and to t['a]le dhe and thinum folce. Sodhlice h['e] towende tha\nhaedhenan godas, and h['i] forbaernde, fordhan dhe h['i] naeron godas, ac\nwaeron manna hand-geweorc, treowene and staenene, and he h['i] fordhi\ntobrytte. Alys us nu, Drihten, fram his gebeote and mihte, thaet ealle\ndheoda tocnawon thaet thu ['a]na eart Aelmihtig God.\"\n\nEzech['i]as eac asende his witan mid h['ae]ran gescrydde to dham witegan\nIsaiam, thus cwedhende, \"Ahefe dhine gebedu for Israhela dheode, thaet se\nAelmihtiga God gehyre tha talu dhe Syria cyning asende to hospe and to\nedwite his micclan maegendhrymme.\" Tha andwyrde se witega Isaias tham\nbodum, \"Secgadh eowrum hlaforde, thaet h['e] unforht sy. God Aelmihtig\ncwydh, Ne ascytt Sennacherib fl['a]n into dhaere byrig Hierusalem, ne mid\nhis scylde h['i] ne gewylt; ac ic geslea aenne wridhan on his nosu, and\naenne bridel on his weleras, and ic hine gel['ae]de ongean to his leode,\nand ic do thaet he fyldh under swurdes ecge on his agenum edhele; and ic\ndha burh gescylde {570} for me and for minum dheowan Dauid.\" Tha on dhaere\nnihte ferde Godes engel, and ofsloh dhaes Syrian cyninges here ['a]n hund\nthusend manna, and fif and hund-eahtatig thusenda. Thaes on merigen ar['a]s\nSennacherib, and geseah dha deadan l['i]c, and gecyrde mid micelre sceame\nongean to thaere byrig Niniu['e]. Hit gel['a]mp dha thaet he hine gebaed to\nhis deofolgylde, and his twegen suna hine mid swurde acwealdon, swa swa se\nwitega thurh Godes Gast gewitegode.\n\nEft sidhdhan Nabochodonossor, se Chaldeisca cyning, het gebindan handum and\nfotum tha dhry gelyfedan cnihtas, Annanias, Azarias, Missael, and into\n['a]num byrnendum ofne awurpan; forthan dhe h['i] noldon h['i] gebiddan to\nhis deofolgilde. Ac se Aelmihtiga God, the h['i] anraedlice on belyfdon,\nasende his engel into dham ofne mid tham cnihtum, and he dha tosceoc thone\nl['i]g of dham ofne, swa thaet thaet fyr ne mihte him derigan, ac sloh\n['u]t of dham ofne nigan and feowertig faethma, and forswaelde tha\ncwelleras the thaet fyr onaeldon. Tha sceawode se cyning thaera dhreora\ncnihta feax and lichaman, thus cwedhende, \"Sy gebletsod eower God, sedhe\nasende his engel, and swa mihtelice his dheowan of tham byrnendan ofne\nalysde.\"\n\nEac sydhdhan, on Cyres dagum cyninges, wrehton dha Babiloniscan thone\nwitegan Daniel, fordhan dhe he towearp heora deofolgyld, and cwaedon\nanmodlice to dham foresaedan cyninge Cyrum, \"Betaec us Daniel, dhe urne god\nB['e]l towearp, and thone dracan acwealde, the we on belyfdon. Gif dhu hine\nforstenst, we fordylegiadh the and dhinne hyred.\" Tha geseah se cyning\nthaet h['i] anmode waeron, and neadunga thone witegan him to handum asceaf.\nHi dha hine awurpon into anum seadhe, on tham waeron seofan leon, tham mann\nsealde daeghwomlice twa hrydheru and twa sc['e]p, ac him waes dha oftogen\naelces fodan six dagas, thaet h['i] dhone Godes mann abitan sceoldon.\n\nOn thaere tide waes sum odher witega on Iudea-lande, his nama waes Abacuc,\nse baer his ryfterum mete to aecere. Tha com him to Godes engel, and\ncwaedh, \"Abacuc, baer dhone {572} mete to Babilone, and syle Daniele, sedhe\nsitt on dhaera leona seadhe.\" Abacuc andwyrde tham engle, \"La leof, ne\ngeseah ic naefre dha burh, ne ic dhone seadh n['a]t.\" Tha se engel gelaehte\nhine be dham fexe, and hine baer to Babilone, and hine sette bufan dham\nseadhe. Dha clypode se Abacuc, \"Thu Godes dheowa, Daniel, nim dhas lac dhe\nthe God sende.\" Daniel cwaedh, \"Min Drihten Haelend, sy dhe lof and\nwurdhmynt thaet thu me gemundest.\" And he dha dhaere sande breac. Witodlice\nGodes engel thaerrihte mid swyftum flihte gebrohte dhone disc-dhen, Abacuc,\nthaer he hine ['ae]r genam. Se cyning dha Cyrus on dham seofodhan daege\neode dreorig to dhaera leona seadhe, and innbeseah, and efne dha Daniel\nsittende waes gesundful on middan tham leonum. Tha clypode se cyning mid\nmicelre stemne, \"Maere is se God the Daniel on belyfdh.\" And he dha mid\ntham worde hine ateah of dham scraefe, and het inn-awurpan dha the hine\n['ae]r ford['o]n woldon. Thaes cyninges haes weardh hraedlice gefremmed,\nand thaes witegan ehteras wurdon asceofene betwux dha leon, and hi\ndhaerrihte mid graedigum ceaflum h['i] ealle totaeron. Tha cwaedh se\ncyning, \"Forhtion and ondraedon ealle eordhbuende Danieles God, fordhan dhe\nhe is Alysend and Haelend, wyrcende t['a]cna and wundra on heofonan and on\neordhan.\"\n\nOn dhaere Niwan Gecydhnysse, aefter Cristes dhrowunge, and his aeriste and\nupstige to heofonum, wurdon dha Iudeiscan mid ['a]ndan afyllede ongean his\napostolas, and gebrohton h['i] on cwearterne. On dhaere ylcan nihte Godes\nengel undyde tha locu dhaes cwearternes, and h['i] ['u]t-alaedde, thus\ncwedhende, \"Gadh to dham temple, and bodiadh tham folce lifes word.\" And\nh['i] swa dydon. Hwaet dha Iudeiscan thaes on merien dheahtodon embe dhaera\napostola forwyrd, and sendon to dham cwearterne, thaet h['i] man gefette.\nTha cwelleras dha geopenodon thaet cweartern, and naenne ne gemetton. H['i]\ndha cyddon heora ealdrum, \"Thaet cweartern we fundon faeste beclysed, and\ndha weardas widhutan standende, ac we ne gemetton naenne widhinnan.\"\n\n{574} Eft sidhdhan Herodes, Iudea cyning, sette dhone apostol Petrum on\ncwearterne mid twam racenteagum gebundenne, and weardas widhinnan and\nwidhutan gesette: ac on dhaere nihte the se arleasa cyning hine on merigen\nacwellan wolde, com Godes engel scinende of heofonum, and gelaedde hine\n['u]t dhurh dha isenan gatu; and st['o]d eft on merigen thaet cweartern\nfaeste belocen.\n\nDomicianus, se haedhena casere, het awurpan thone godspellere Iohannem on\nweallendne ele, ac he, thurh Godes gescyldnysse, swa gesundfull ['u]t eode\nswa he inn aworpen waes. Tham ylcan Iohanne sealde sum haedhengylda attor\ndrincan, ac h['e], aefter dham drence, ansund and ['u]ngederod dhurhwunode.\n\nPaulus se apostol awr['a]t be him sylfum, and cwaedh, thaet h['e] aenne\ndaeg and ane niht on s['ae]-grunde adruge. Eft, aet sumum saele hine\ngelaehte ['a]n naeddre be dham fingre, ac he ascoc h['i] into byrnendum\nfyre, and he dhaes aettres n['a]n dhing ne gefredde.\n\nNe maeg n['a]n eordhlic mann mid gewritum cydhan, ne mid tungan gereccan\nh['u] oft se Aelmihtiga Wealdend his gecorenan fram mislicum frecednyssum\nahredde, to lofe and to wurdhmynte his maegenthrymnysse. Ac he gedhafadh\nforwel oft thaet dha arleasan his halgan dhearle geswencadh, hwilon mid\nhefigtymre ehtnysse, hwilon mid slege, thaet seo redhe ehtnyss becume dham\nrihtwisan to ecere reste, and dham cwellerum to ecum wite. Se sealm-scop\ncwaedh, \"Fela sind thaera rihtwisra gedreccednyssa, ac Drihten fram eallum\ndhysum h['i] alyst.\" On tw['a] wisan alyst God his gecorenan, openlice and\ndigellice. Openlice h['i] beodh alysede, thonne h['i] on manna gesihdhe\nbeodh ahredde, swa swa we nu eow rehton. Digellice h['i] beodh alysede,\nthonne h['i] dhurh martyrdom becumadh to heofonlicum gedhincdhum. Gif h['i]\nfor sodhum geleafan odhdhe for rihtwisnysse throwiadh, h['i] beodh thonne\nmartyras. Gif hi dhonne unscyldige gecwylmede beodh, heora unscaedhdhignyss\nh['i] gel['ae]t to Godes halgena geferraedene; fordhan the unscaedhdhignyss\naefre orsorh wunadh. Gif hw['a] dhonne for synnum ehtnysse dholadh, and\nhine sylfne oncnaewdh, {576} swa thaet he Godes mildheortnysse inweardlice\nbidde, thonne forscyt thaet hwilwendlice wite dha ecan genidherunge. For\nm['a]ndaedum waeron tha twegen sceadhan gewitnode dhe mid Criste hangodon,\nac heora odher mid micclum geleafan gebaed hine to Criste, thus cwedhende,\n\"Drihten, gedhenc m['i]n thonne dhu to thinum rice becymst.\" Crist him\nandwyrde, \"Sodh ic the secge, nu to-daeg thu bist mid me on neorxna-wanges\nmyrhdhe.\" Unwilles we magon forleosan dha hwilwendlican g['o]d, ac we ne\nforleosadh naefre unwilles dha ecan g['o]d. Theah se redha reafere ['u]s\naet aehtum bereafige, odhdhe feores benaeme, h['e] ne maeg us aetbredan\nurne geleafan ne thaet ece l['i]f, gif we us sylfe mid agenum willan ne\nforpaeradh. Se sodha Drihten us ahredde fram eallum frecednyssum, and to\ndham ecan life gel['ae]de, sedhe leofadh and rixadh ['a] butan ende. Amen.\n\nNOVEMBER XXIII.\n\nTHE NATIVITY OF ST. CLEMENT THE MARTYR.\n\nMost beloved men, your faith will be the firmer, if ye hear concerning\nGod's saints, how they earned the heavenly kingdom; and ye may the more\ncertainly call to them, if the course of their lives be known to you\nthrough the preaching of teachers.\n\nThis holy man Clement, whom we honour on this present {559} festival, was a\ndisciple of the blessed apostle Peter. Then was he thriving in ghostly lore\nand study so greatly, that the apostle Peter chose him for pope of the\nRoman people after his day, and before his passion ordained him pope, and\nplaced him in his episcopal seat, that he might have care of christian men.\nHe had ordained two bishops previously, Linus and Clitus, but he did not\nplace them in his seat, as he did this holy man, whom to-day we honour.\nClement then after Peter's passion thrived in fairness of good morals, so\nthat he was acceptable to Jews, and heathens, and christians together. He\nwas liked by the heathen people, because he did not insult their gods with\ncontumely, but with bookly reasoning manifested to them what they were, and\nwhere born whom they honoured as their gods, and showed to them, with\nmanifest proofs, their lives and ends; and said that they themselves might\neasily attain to God's mercy, if they would wholly turn from their\nerroneous worship. The favour of the Jewish people he got, because he truly\nproved that their forefathers were called friends of God, and that God\nappointed them a holy law for their lives' direction; and said, that they\nwould have been foremost in God's election, if with belief they had obeyed\nhis commandments. By the christians he was most beloved, because he had all\ncountries by name in his memory, and permitted not the indigent christians\nof those countries to be reduced to public mendicity, but by daily\npreaching he exhorted the rich and affluent to alleviate the poverty of the\nchristians with their affluence, lest by the gifts of heathen men they\nshould be corrupted.\n\nAnd Dionysius, God's martyr, who through the lore and miracles of Paul the\nApostle had with holy life turned to the faith of Christ, returned at that\ntime from Greece to the holy pope Clement, Peter's successor, and he\nreceived him with great honour, and in veneration expressly remitted to him\nhis {561} holy life, and with love retained him. Again, after a time, said\nthe blessed Clement to the holy man Dionysius, \"Be to thee given might to\nbind and to loose, so as there is to me; and go thou to the realm of the\nFranks, and preach to them the gospel and the glory of heaven's kingdom.\"\nDionysius was then obedient to his commands, and with his companions went\nto Frankland, preaching christianity with great miracles so effectually,\nthat the fierce heathen, as soon as they saw him, either falling sought his\nfeet, obeying him and God, or if any one of them was hostile, he was seized\nwith such great fear, that he straightways fled from his presence. Then was\nall the realm of the Franks inclined to God's faith, through the preaching\nand miracles of the blessed man Dionysius; and he also sent some of his\ncompanions to Spain, to announce the word of life to that nation.\n\nAfter this, Clement, the Romans' pope, was accused to the emperor Trajan,\nfor the great christianity which he had raised everywhere in his realm.\nThen sent the emperor Trajan letters back, that the holy pope Clement\nshould bow to heathenism, or should be sent over sea in exile to a waste,\nto which christian men condemned for belief were banished. The emperor's\ncommand was then carried into effect, and the Almighty God had provided so\ngreat grace for Clement, that the heathen judge bewailed his journey with\nweeping, thus saying, \"May the God whom thou worshipest comfort and support\nthee in thy exile.\" And he then ordered him to be led to a ship, and all\nhis needs to be provided for, which he might have for sustenance. The ship\nwas then filled with christian men, who would not forsake the holy pope.\n\nWhen he came to the waste, he found there more than two thousand christian\nmen, who by a longsome condemnation were set to the digging of marble, who\ngreatly rejoiced at his coming, with one voice saying, \"Behold here is our\nshepherd, behold here is the comforter of our tribulation and work.\" {563}\nWhen he with persuasive words had confirmed and comforted their afflicted\nminds, he was informed that they daily fetched water for themselves on\ntheir shoulders more than six miles. Then said the blessed bishop, \"Let us\nwith firm faith pray to the Lord Jesus, to open nearer at hand for us his\nprofessors the veins of his wellsprings, that we may rejoice in his\nbenefits.\" When this prayer was ended, the bishop beheld on each side, and\nsaw on the right side a white lamb standing, which beckoned with his right\nfoot, as if it would show the water-vein. Then Clement understood the\nlamb's beckoning, and said, \"Open the earth in this place where the lamb\nbeckoned.\" His companions fulfilled his command, and straightways at the\nfirst digging an immense wellspring sounded out, and ran forth in a great\nstream. Whereupon they all greatly rejoiced, and thanked God for this\nalleviation of their tribulation. Then was the saying fulfilled, which they\nsaid at the bishop's coming, \"Behold here is our shepherd, behold here is\nthe comforter of our tribulation.\"\n\nThis miracle then became known through the neighbouring provinces, and they\nall visited the holy bishop with reverence, praying that he would confirm\nthem with his lore. He then inclined them all to God's faith, and within a\nfew days baptized there five hundred men; and many churches were raised\neverywhere, and idols overthrown; so that within the space of one year\nidolatry was not found over a neighbourhood of a hundred miles.\n\nIt happened then that certain heathens were stimulated by envy, and sent\ntheir errand to the emperor, and announced to him that his folk were at\nlast all excited, and wholly turned from his worship, through Clement, the\nchristians' bishop. Then was the heathen emperor, Trajan, greatly excited,\nand sent a cruel commander, his name was Aufidianus, who with divers\ntorments had killed many christian men, that he might destroy the holy\nbishop with the {565} faithful folk. The impious murderer then, Aufidianus,\nwhen he could not by any threats terrify the christians, for they all\nrejoicing together hastened to martyrdom, left the folk and would compel\nthe bishop alone to idolatry; but when he saw that he could not in any way\nincline him, he said to those under him, \"Lead him to the middle of the\nsea, and tie an anchor to his neck, and thrust him out into the middle of\nthe deep.\" It was then done by command of the cruel murderer, and a great\nmultitude of the christians stood on the sea strand, weeping and praying to\nthe Almighty, who created sea and earth, that they might attend his holy\nbody with their services.\n\nThen said his two disciples Phoebus and Cornelius, \"O ye brothers, let us\nunanimously pray to our Lord, that he manifest to us the venerable presence\nof his holy martyr.\" Whereupon the sea, at God's behest, flowing out,\ncleared for them three miles of dry space, so that the christians boldly\nwent in, and found a new coffin of marble shaped in form of a church, and\nthe holy martyr's body placed therein through the ministry of angels, and\nthe anchor lying by his side. Then was manifested to them that they should\nobtain from God, that in the course of every year, at the time of his\npassion, the sea for seven days should prepare dry ground for the people,\nthat they within that time might seek his holy body. That happens to the\npraise and honour of our Saviour, who prepared the honourable sepulchre for\nhis holy martyr. Then through this miracle all the unbelieving became\nchristians, so that there was not found in the country either heathen or\nJew that was not converted to the christian faith. But at the holy coffin\nheavenly cures are permitted for diseased bodies, through the intercession\nof the holy martyr. Whosoever sick seeks his sepulchre on his festival,\nreturns rejoicing and healthy. There are the blind enlightened, and {567}\nthe possessed with devils restored to reason, and all afflicted are there\nmade joyful; and all the faithful enjoy his benefits, and with reverence\nGod's mysteries are there fulfilled.\n\nIt happened in one year at his festival, that a woman with her tender child\namong other persons visited the holy man. When the days of the festival\nwere ended, the sea came suddenly sounding, and the folk hastened away with\nall speed, and the woman, through the sudden tumult, heeded not her child\nbefore she came to land. She then passed the twelve months in sorrow, and\nagain after the expiration of the year, at the same festival, ran before\nthe folk, and approached the sepulchre with weeping, thus praying, \"Thou\nLord Jesus, who didst raise the widow's only son to life, look on me in\nmercy, that I, through the intercession of thy holy one who here resteth,\nmay obtain that for which I fervently pray.\" Then with this prayer she\nlooked to the place where she had before left the child, and found it so\nsleeping as she had previously laid it. She then with great joy awakened\nit, and weeping kissed it. Then she asked the child, between the kisses,\nhow it had fared in all the time of the year's course? The child answered\nthe mother, \"My mother, I know not how this year's course has ended, for I\nwas resting in soft sleep, as thou didst leave me, until thou now again\nhast awakened me.\" The believing folk then greatly rejoicing, praised and\nblessed the Almighty Jesus, who honours his saints with signs and wonders,\nand so manifests their merits.\n\nOft men of slight faith inquire with their foolish reason, why the Almighty\nGod would ever permit that the heathen should slay his saints with all\nkinds of torments; but we will now relate to you some manifestation from\nthe old law, and also from the new, how mightily the Powerful Lord has\nfrequently saved his holy from the heathen host or from cruel persecutors,\nand ignominiously confounded their adversaries.\n\n{569} It happened in the fourteenth year of the reign of Hezekiah, the\nJewish king, that Sennacherib, king of Assyria, had bowed many nations with\ngreat craft to his power, and so would he also the faithful king Hezekiah,\nand sent his general Rabshakeh to the city of Jerusalem with a great host,\nand by his letters contemned the power of the Almighty God, thus saying to\nthe beleaguered folk, \"Let not Hezekiah deceive you with false hope, that\nGod will save you from me. I have conquered and overcome many nations, and\ntheir gods could not shield them against my host. Who is the god that can\ndefend this city against my army?\" Hereupon the king Hezekiah cast off his\npurple robe, and put haircloth on his body, and bare the letter into God's\ntemple, and with outstretched limbs prayed, thus saying, \"Lord, God of\nhosts, thou who sittest above the company of angels, thou alone art God of\nall nations; thou wroughtest heavens, and earth, and all creatures. Incline\nthine ear and hear, open thine eyes and see these words, which Sennacherib\nhath sent in scorn and reproach to thee and thy folk. Verily he overthrew\nand burned the heathen gods, for they were not gods, but were the handiwork\nof men, of wood and of stone, and he therefore brake them in pieces. Redeem\nus now, Lord, from his threatening and might, that all nations may know\nthat thou alone art Almighty God.\"\n\nHezekiah also sent his counsellors clad in haircloth to the prophet Isaiah,\nthus saying, \"Raise thy prayers for the people of Israel, that the Almighty\nGod may hear the calumnies which the king of Assyria has sent in scorn and\nreproach of his great majesty.\" Then answered the prophet Isaiah to the\nmessengers, \"Say to your lord that he be fearless. God Almighty saith,\nSennacherib shall not shoot arrows into the city of Jerusalem, nor with his\nshield overpower it; but I will cast a hook into his nose, and a bridle on\nhis lips, and I will lead him back to his people, and I will cause him to\nfall under the sword's edge in his own country; and I will {571} shield the\ncity for myself and for my servant David.\" Then on that night God's angel\nwent, and slew of the Assyrian king's army a hundred and eighty-five\nthousand men. On the morrow Sennacherib arose, and saw the dead bodies, and\nturned with great shame back to the city of Nineveh. It happened then that\nhe was praying to his idol, and his two sons slew him with the sword, as\nthe prophet through the Spirit of God had prophesied.\n\nAfter that Nebuchadnezzar, the Chaldean king, commanded the three believing\nyouths, Hananiah, Azariah, and Mishael, to be bound hands and feet, and\ncast into a burning oven; because they would not pray to his idol. But the\nAlmighty God, in whom they stedfastly believed, sent his angel into the\noven with the youths, and he scattered the flame from the oven, so that the\nfire might not hurt them, but struck out of the oven nine and forty\nfathoms, and burned the executioners who had kindled the fire. Then the\nking beheld the hair and bodies of the three youths, thus saying, \"Blessed\nbe your God, who hath sent his angel, and so mightily released his servants\nfrom the burning oven.\"\n\nAlso afterwards, in the days of Cyrus the king, the Babylonians accused the\nprophet Daniel, because he had cast down their idol, and said unanimously\nto the beforesaid king Cyrus, \"Deliver unto us Daniel, who hath cast down\nour god Bel, and slain the dragon, in which we believed. If thou protectest\nhim, we will destroy thee and thine household.\" Then the king saw that they\nwere unanimous, and unwillingly delivered the prophet into their hands.\nThey then cast him into a pit, in which were seven lions, to which were\ngiven daily two oxen and two sheep, but then all food had been withheld\nfrom them for six days, that they might devour the man of God.\n\nAt that time there was another prophet in the land of Judah, his name was\nHabakkuk, who bare for his reapers meat to the field. Then God's angel came\nto him, and said, {573} \"Habakkuk, bear the meat to Babylon, and give it to\nDaniel, who sitteth in the lions' pit.\" Habakkuk answered the angel, \"Sir,\nI never saw the city, nor know I the pit.\" Then the angel seized him by the\nhair, and bare him to Babylon, and set him above the pit. Then Habakkuk\ncried, \"Thou servant of God, Daniel, take this gift which God hath sent\nthee.\" Daniel said, \"My Lord Jesus, be to thee praise and honour, for that\nthou hast remembered me.\" And he then ate of the dish. And the angel of the\nLord straightways brought the minister of food, Habakkuk, to the place\nwhence he had before taken him. Then the king Cyrus on the seventh day went\nsad to the lions' pit, and looked in, and behold, there was Daniel sitting\nunhurt in the midst of the lions. Then the king cried with a loud voice,\n\"Great is the God in whom Daniel believeth.\" And he then with that word\ndrew him from the den, and ordered those to be cast in who before would\nfordo him. The king's command was quickly executed, and the prophet's\npersecutors were thrust among the lions, and they straightways with greedy\njaws tore them all in pieces. Then said the king, \"Let all dwellers on\nearth fear and dread the God of Daniel, for he is the Redeemer and Saviour,\nworking signs and wonders in heaven and on earth.\"\n\nIn the New Testament, after Christ's passion, and his resurrection and\nascension to heaven, the Jews were filled with envy towards his apostles,\nand brought them into prison. In the same night God's angel undid the locks\nof the prison, and led them out, thus saying, \"Go to the temple, and preach\nto the folk the word of life.\" And they so did. Then the Jews on the morrow\ndeliberated concerning the destruction of the apostles, and sent to the\nprison, that they might be fetched. The executioners then opened the\nprison, and found no one. They then announced to their elders, \"We have\nfound the prison fast closed, and the wards standing without, but we found\nno one within.\"\n\n{575} After that Herod, king of Judah, set the apostle Peter in prison\nbound with two chains, and set wards within and without: but on the night\nwhen the impious king would slay him on the morrow, God's angel came\nshining from heaven, and led him out through the iron gates, and on the\nmorrow the prison again stood fast locked.\n\nDomitian, the heathen emperor, commanded the evangelist John to be cast\ninto boiling oil, but he, through God's protection, went out as unhurt as\nwhen he was cast in. To the same John an idolater gave poison to drink, but\nhe, after the draught, continued sound and uninjured.\n\nPaul the apostle wrote concerning himself, and said, that he passed one day\nand one night at the bottom of the sea. Again, on a time a serpent seized\nhim by the finger, but he shook it into the burning fire, and he felt\nnothing of the poison.\n\nNo earthly man may by writings make known, nor with tongue relate how often\nthe Almighty Ruler has saved his chosen from divers perils, to the praise\nand honour of his majesty. But he very often allows the impious greatly to\nafflict his saints, sometimes with painful persecution, sometimes with\nslaying, that fierce persecution may end for the righteous in eternal rest,\nand for the murderers in eternal torment. The psalmist said, \"Many are the\ntribulations of the righteous, but the Lord from all these will release\nthem.\" In two ways God releases his chosen, openly and secretly. Openly\nthey are released, when in sight of men they are saved, as we have now\nrecounted to you. Secretly they are released, when through martyrdom they\ncome to heavenly honours. If they suffer for true faith or for\nrighteousness, they will then be martyrs. But if they are slain guiltless,\ntheir innocence will lead them to the fellowship of God's saints; for\ninnocence ever continues secure. But if any one suffers persecution for\nsins, and knows himself, so that he {577} inwardly pray for God's mercy,\nthen will the transient punishment prevent eternal damnation. For crimes\nwere the two thieves punished who were crucified with Christ, but one of\nthem with great faith prayed to Christ, thus saying, \"Lord, think of me\nwhen thou comest to thy kingdom.\" Christ answered him, \"Verily I say unto\nthee, now to-day thou shalt be with me in the joy of paradise.\" Against our\nwill we may lose the transitory good, but against our will we never lose\nthe eternal good. Though the cruel robber bereave us of our property, or\ndeprive us of life, he cannot take from us our faith or the eternal life,\nif we do not of our own will pervert ourselves. May the true Lord save us\nfrom all perils, and lead us to everlasting life, who liveth and reigneth\never without end. Amen.\n\n       *       *       *       *       *\n\n\nII. K[=L]. D[=EC].\n\nNATALE S[=CI] ANDREAE APOSTOLI.\n\n    Ambulans Iesus juxta mare Galileae: et reliqua.\n\nCrist on sumere tide ferde widh thaere Galileiscan s['ae], and geseah\ntwegen gebrodhra, Simonem, se waes gec['i]ged Petrus, and his brodhor\nAndream: et reliqua.\n\nSwa swa h['i] ['ae]r mid nette fixodon on s['ae]licum ydhum, swa dyde Crist\nthaet h['i] sidhdhan mid his heofonlican l['a]re manna sawla gefixodon;\nfordhan dhe h['i] aetbrudon folces menn fram flaesclicum lustum, and fram\nworuldlicum gedwyldum to stadholfaestnysse lybbendra eordhan, thaet is to\ndham ecan edhle, be dham cwaedh se witega thurh Godes Gast, \"Ic asende mine\nfisceras, and h['i] gefixiadh h['i]; mine huntan, and h['i] huntiadh h['i]\nof aelcere dune and of aelcere hylle.\" Fisceras and ungetogene menn geceas\nDrihten him to leorning-cnihtum, and h['i] swa geteah, thaet heora l['a]r\noferst['a]h ealne woruld-wisdom, and h['i] mid heora bodunge caseras and\ncyningas to sodhum {578} geleafan gebigdon. Gif se Haelend gecure aet\nfruman getinge l['a]reowas, and woruldlice udhwitan, and dhyllice to\nbodigenne sende, thonne waere gedhuht swilce se sodha geleafa ne asprunge\ndhurh Godes mihte, ac of woruldlicere getingnysse. He geceas fisceras\n['ae]rdhan dhe h['e] cure caseras, fordhan dhe betere is thaet se casere,\nthonne h['e] to Romebyrig becymdh, thaet he wurpe his cynehelm, and\ngecneowige aet dhaes fisceres gemynde, thonne se fiscere cneowige aet thaes\ncaseres gemynde. Caseras h['e] geceas, ac dheah h['e] geendebyrde thone\nunspedigan fiscere aetforan dham rican casere. Eft sidhdhan h['e] geceas\ndha welegan; ac him waere gedhuht swilce h['i] gecorene waeron for heora\naehtum, gif h['e] ['ae]r ne gecure thearfan. H['e] geceas sidhdhan\nworuldlice udhwitan, ac h['i] modegodon, gif he ['ae]r ne gecure tha\nungetogenan fisceras.\n\nSmeagadh nu h['u] Drihten mancynne aetbraed wuldor, thaet h['e] him wuldor\nforgeafe. H['e] aetbraed ['u]s ure idele wuldor, thaet h['e] us thaet ece\nforgeafe. Ne scealt dhu on dhe silfum wuldrian, ac, swa swa se apostol\ncwaedh, \"Se dhe wuldrige wuldrige on Gode.\"\n\nPetrus and Andreas, be Cristes haese, dhaerrihte forleton heora nett, and\nhim fyligdon. Ne gesawon h['i] dha-gyt hine aenige wundra wyrcan, ne h['i]\nnaht ne gehyrdon dha-gyt aet his mudhe be m['e]de thaes ecan edleanes, and\nh['i] dheah, aefter stemne anre haese, thaet thaet hi haefdon forgeaton.\nFela Godes wundra we habbadh gehyred and eac gesewene; mid manegum\nswingelum gel['o]me we sind geswencte, and mid menigfealdum dheowracena\nteartnyssum gebregede, and swa-dheah we forseodh Godes haese, and him to\nl['i]fes wege fylian nelladh. Nu h['e] sitt on heofonum, mid thaere\nmenniscnysse gescrydd the h['e] on dhisum l['i]fe gefette, and mynegadh\n['u]s be ure gecyrrednysse, thaet we ure dheawas fram leahtrum symle\nclaension, and be his bebodum gerihtlaecon. Eallunga h['e] underdheodde\ndheoda swuran his geoce, h['e] astrehte middangeardes wuldor, and mid\ngelomlaecendum hryrum nealaecunge his strecan domes geswuteladh, and\nswa-dheah ure modige m['o]d nele sylfwilles {580} forlaetan thaet thaet hit\ndaeghwomlice forlyst neadunge. Mine gebrodhra, hwilcere tale mage we brucan\non his dome, nu we nelladh bugan fram dhyssere andweardan woruld-lufe,\nthurh his beboda, ne we ne synd thurh his swingla gerihtlaehte.\n\nW['e]n is thaet eower sum cwedhe to him sylfum on stillum gedhohtum, Hwaet\nforleton has gebrodhru, Petrus and Andreas, the for nean n['a]n dhing\nnaefdon? ac we sceolon on thisum dhinge heora gewilnunge swidhor asmeagan\nthonne heora gestreon. Micel forlaet se dhe him sylfum n['a]n dhing ne\ngehylt. Witodlice we healdadh ure aehta mid micelre lufe, and dha dhing the\nwe nabbadh we secadh mid ormaetre gewilnunge. Micel forl['e]t Petrus and\nAndreas, dhadha heora aegdher thone willan to haebbenne eallunga forl['e]t,\nand agenum lustum widhs['o]c. Cwydh nu sum mann, Ic wolde geefenlaecan tham\napostolum, the ealle woruld-dhing forsawon, ac ic naebbe n['a]ne aehta to\nforlaetenne. Ac God sceawadh thaes mannes heortan, and na his aehta. Ne\nh['e] ne teldh h['u] miccle speda we on his lacum aspendon, ac cepdh mid\nh['u] micelre gewilnunge we dha l['a]c him geoffrion. Efne nu thas halgan\nc['y]pan, Petrus and Andreas, mid heora nettum and scipe him thaet ece\nl['i]f geceapodon.\n\nNaefdh Godes rice n['a]nes wurdhes lofunge, ac bidh gelofod be dhaes mannes\nhaefene. Heofonan rice waes alaeten thisum foresaedum gebrodhrum for heora\nnette and scipe, and eft sydhdhan dham rican Zache['o] to healfum daele his\naehta, and sumere wudewan to ['a]num feordhlinge, and sumum menn to anum\nwaeteres drence. Ic wene thaet thas word ne sind eow full cudhe, gif we\nh['i] openlicor eow ne onwreodh. \"Zach['e]us waes sum rice mann, and cepte\nthaes Haelendes faer, and wolde geseon hwilc h['e] waere; ac he ne mihte\nfor dhaere menigu dhe him mid ferde, fordhan dhe h['e] waes scort on\nwaestme. Tha for['a]rn h['e] dham Haelende, and stah uppon an treow, thaet\nhe hine geseon mihte. Crist dha beseah upp widh thaes rican, and cwaedh,\nZach['e]e, st['i]h ardlice ad['u]n, fordhan dhe me gedafenadh thaet ic nu\nto-daeg the gecyrre. Zach['e]us dha swyftlice of dham treowe alihte, and\nhine blissigende underfeng.\" Thadha Zach['e]us Crist {582} geladhod haefde,\ndha ast['o]d he aetforan him, and him anmodlice to cwaedh, \"Drihten, efne\nic todaele healfne d['ae]l minra g['o]da dhearfum, and swa hwaet swa ic mid\nf['a]cne berypte, thaet ic wylle be feowerfealdum forgyldan.\" Drihten him\nto cwaedh, \"Nu to-daeg is dhisum hirede hael gefremmed, fordhan dhe he is\nAbrahames ofspring. Ic com to secenne and to gehaelenne thaet the on\nmancynne losode.\" Tha haefde Zacheus beceapod heofonan rice mid healfum\nd['ae]le his aehta: dhone otherne dael he heold to dhy thaet h['e] wolde\ntham be feowerfealdum forgyldan, the h['e] ['ae]r unrihtlice bereafode.\n\nEft, \"Aet sumum saele gesaet se Haelend binnan dham temple on Hierusalem,\naetforan dham madhm-huse, and beheold h['u] thaet folc heora aelmyssan\nwurpon into dham madhm-huse, and dha fela rican brohton micele dhing. Tha\ncom dhaer an earm wudewe, and geoffrode Gode aenne feordhling. Drihten dha\ncwaedh to his leorning-cnihtum, Ic secge eow to sodhan, thaet theos earme\nwydewe brohte maran l['a]c thonne aenig dhyssera riccra manna. H['i] ealle\nsealdon thone dael heora speda the him gedhuhte, ac dheos wydewe ealne hire\nbigleofan mid estfullum mode geoffrode.\" Tha haefde seo earme wudewe mid\nlytlum feo, thaet is, mid ['a]num feordhlinge, thaet ece l['i]f geceapod.\n\nSe Haelend cwaedh on sumere stowe to his apostolum, \"Sodh ic eow secge, Swa\nhw['a] swa syldh ceald waeter drincan anum thurstigan menn dhaera dhe on me\ngelyfadh, ne bidh his m['e]d forloren.\" Mine gebrodhra, scrutniadh nu dha\nmid h['u] w['a]clicum wurdhe Godes rice bidh geboht, and h['u] deorwurdhe\nhit is to geagenne. Se ceap ne maeg widh n['a]num sceatte beon geeht, ac\nh['e] bidh aelcum men gelofod be his agenre h['ae]fene.\n\nWe raedadh on Cristes acennednysse thaet heofonlice englas waeron gesewene\nbufan dham acennedan cilde, and h['i] dhisne l['o]fsang mid micclum dreame\ngesungon, \"Gloria in excelsis Deo, and in terra pax hominibus bone\nuoluntatis:\" thaet is on urum gereorde, \"Sy wuldor Gode on heannyssum, and\non eordhan sibb dham mannum dhe synd g['o]des willan.\" Ne {584} bidh n['a]n\nl['a]c Gode swa gecweme swa se g['o]da willa. Gif hw['a] ne mage dhurhteon\ntha speda thaet h['e] gesewenlice l['a]c Gode offrige, h['e] offrige dha\nungesewenlican, thaet is, se g['o]da willa, the dha eordhlican sceattas\n['u]nwidhmetenlice oferstihdh. Hwaet is g['o]d willa buton g['o]dnys, thaet\nhe odhres mannes ungelimp besargige, and on his gesundfulnysse faegnige,\nhis freond na for middangearde, ac for gode lufige; his feond mid lufe\nforberan, n['a]num gebeodan thaet him sylfum ne licige, his nextan neode be\nhis mihte gehelpan, and ofer his mihte wyllan? Hwaet is aenig l['a]c widh\nthisum willan, dhonne seo sawul h['i] sylfe Gode geoffradh on weofode hire\nheortan? Be dhisum cwaedh se sealm-scop, \"In me sunt, Deus, uota tua, quae\nreddam laudationes tibi:\" \"God Aelmihtig, on me synd thine beh['a]t, tha ic\ndhe forgylde dhurh h['e]runga.\" Swilce h['e] openlice cwaede, Theah dhe ic\nnaebbe dha uttran l['a]c dhe to offrigenne, ic gem['e]te swa-theah on me\nsylfum hwaet ic lecge on weofode thinre herunge; fordhan dha thu ne leofast\nbe ['u]re sylene, ac dhu bist swidhor gegladod on offrunge ure heortan. Ne\nmaeg dheos offrung beon on dhaere heortan dhe mid gytsunge odhdhe ['a]ndan\ngebysgod bidh, fordhan dhe h['i] dhwyriadh widh thone g['o]dan willan, and\nswa hradhe swa h['i] thaet m['o]d hreppadh, swa gewit se g['o]da willa:\nfordhi noldon tha halgan bydelas n['a]n dhing on dhyssere worulde mid\ngitsunge gewilnian, ne n['a]ne synderlice aehta habban, to dhy thaet h['i]\nmihton butan ['a]ndan inweardlice him betwynan lufian.\n\nWitodlice dhas apostolas geseah se witega Isaias towearde, dhadha he thurh\nGodes Gast cwaedh, \"Hwaet sind thas the her fleogadh swa swa wolcnu, and\nswa swa culfran to heora eh-dhyrlum?\" Se witega h['i] geseah dha eordhlican\nhaefene forseon, and mid heora mode heofonum genealaecan, and on lifes\nwordum genihtsumian, on wundrum sc['i]nan, and gec['i]gde h['i] culfran,\nand fleogende wolcnu. Ure eh-dhyrla sind ure eagan, thurh dha besceawadh\nure sawul swa hwaet swa heo widhutan gewilnadh. Culfre is bilewite nyten,\nand fram geallan biternysse aelfremed. Sodhlice dha halgan apostolas waeron\nswilce {586} culfran aet heora eh-dhyrlum, dhadha h['i] n['a]n dhing on\nthisum middangearde ne gewilnodon, ac h['i] ealle dhing bilewitlice\nsceawodon, and naeron mid gecnyrdnysse aeniges reaflaces getogene to dham\ndhe hi widhutan sceawodon. Se dhe thurh reaflac gewilnadh dha dhing the\nh['e] mid his eagum widhutan sceawadh, se is glida, na culfre aet his\neh-dhyrlum.\n\nWe habbadh nu dhyses godspelles traht be daele oferurnen, nu wylle we eow\nsecgan dha get['a]cnunge dhaera feowera apostola namena, the Crist aet\nfruman geceas. Eornostlice Simon is gereht 'gehyrsum,' and Petrus\n'oncnawende,' Andreas 'dhegenlic,' Iacob is gecweden 'forscrencend,' and\nIohannes 'Godes gifu:' thas get['a]cnunge sceal gehwilc cristen mann on his\ndrohtnunge eallunga healdan. Petrus waes gec['i]ged Simon ['ae]r his\ngecyrrednysse, ac Crist hine gehet Petrus, thaet get['a]cnadh,\n'oncnawende,' fordhan dhe he oncneow Crist mid sodhum geleafan, thadha he\ncwaedh, \"thu eart Crist, dhaes lifigendan Godes Sunu.\" Untwylice se dhe God\nrihtlice oncnaewdh, and him gehyrsumadh, he hylt on his drohtnunge thyssera\ntwegra namena get['a]cnunge. Gif he dhegenlice, for Godes naman,\nearfodhnysse forberdh, and werlice deofles costnungum widhstent, dhonne\ngefyldh h['e] on his dheawum Andrees get['a]cnunge, the is gereht\n'dhegenlic.' Iacob is gecweden 'forscrencend,' and se bidh unleas\nforscrencend, the mid gleawnysse his flaesclican leahtras, and deofles\ntihtinge forscrencdh. Iohannes is gecweden 'Godes gifu.' Se bidh gelimplice\nGodes gifu gec['i]ged, the dhurh g['o]de geearnunga Godes gife begyt, to\ndhi thaet h['e] his beboda geornlice gefylle.\n\nPASSIO EJUSDEM.\n\nSe apostol Andreas, aefter Cristes dhrowunge, ferde to dham lande the is\ngeh['a]ten Achaia, and dhaer bodade Drihtnes geleafan and middangeardes\nalysednysse dhurh his dhrowunge. Tha wolde Egeas, sum waelhreow dema, his\nbodunge adwaescan, and dha cristenan geneadian to dham deofellicum\nbiggengum. Andreas {588} him cwaedh to, \"The gedafenode, nu dhu manna dema\neart, thaet thu oncneowe dhinne Deman, dhe on heofonum is, and hine\nwurdhodest, sedhe is sodh God, and dhin m['o]d awendest fram dham leasum\ngodum.\" Egeas him andwyrde, \"Eart dhu Andreas, the towyrpst ura goda\ntempel, and tihtst dhis mennisce to dhaere ydelan l['a]re dhe Romanisce\nealdras awurpon, and adwaescan heton?\" Andreas him andwyrde, \"Romanisce\nealdras gyt ne oncneowon Godes sodhfaestnysse, h['u] Godes Sunu to mannum\nc['o]m, and taehte thaet thas deofolgyld, the ge begadh, ne synd na godas,\nac synd dha wyrstan deoflu, manncynna fynd, dhe thaet mannum taecadh h['u]\nhi dhone Aelmihtigan God gremion, and h['e] h['i] dhonne forl['ae]t, and se\ndeofol h['i] gebysmradh swa lange, odhthaet h['i] gewitadh of heora\nlichaman scyldige and nacode, naht mid him ferigende buton synna anum.\"\nEgeas cwaedh, \"Thas synd ydele word. Witodlice dha eower Haelend dhas\nw['o]rd bodade, tha gefaestnodon Iudei hine on rode gealgan.\" Andreas him\nandwyrde, \"Eala gif dhu witan woldest thaere halgan rode gerynu, mid h['u]\nsceadwisre lufe manncynna Ealdor, for ure edstadhelunge thaere rode gealgan\nunderfeng, na geneadod, ac sylfwilles.\" Egeas saede, \"H['u]meta segst dhu\nsylfwilles, dhadha he waes belaewed, and be dhaera Iudeiscra bene, thurh\ndhaes ealdormannes cempan ahangen?\" Andreas andwyrde, \"Fordhi ic cwaedh\nsylfwilles, fordhan dhe ic waes samod mid him dhadha he fram his\nleorning-cnihte belaewed waes, and h['e] on ['ae]r his dhrowunge us\nfores['ae]de, and thaet he wolde on dham thriddan daege of deadhe arisan:\ncwaedh thaet he haefde mihte his sawle to syllenne, and mihte h['i] eft to\nonfonne.\" Egeas cwaedh, \"Ic wundrige dhe snoterne wer, thaet dhu dhyssere\nl['a]re fylian wylt, swa h['u] swa hit gewurde, sylfwilles odhdhe neadunge,\nthaet h['e] on rode gefaestnod waere.\" Andreas him andwyrde, \"Micel is\ndhaere rode gerynu, dha ic dhe geopenige, gif dhu me gehyran wylt.\" Egeas\nsaede, \"Hit ne maeg sodhlice beon ges['ae]d gerynu, ac wite.\" Andreas\ncwaedh, \"Thaet sylfe wite thu ongytst beon gerynu mancynnes {590}\nedniwunge, gif dhu gedhyldelice me gehyran wylt.\" Egeas andwyrde, \"Ic dhe\ngedhyldelice gehyre, ac gif dhu me ne gehyrsumast, dhu scealt onfon dhaere\nylcan rode gerynu on dhe sylfum.\" Andreas him andwyrde, \"Gif ic me ondrede\nthaere rode gealgan, thonne nolde ic dhaere rode wuldor bodian.\" Egeas\nsaede, \"Thin gewitlease spraec bodadh rode wite to wuldre, fordhan dhe dhu\nthurh dyrstignysse the ne ondraetst deadhes wite.\" Andreas andwyrde, \"Na\ndhurh dyrstignysse, ac dhurh geleafan ic me ne ondraede deadhes wite.\nRihtwisra manna deadh is deorwyrdhe, and synfulra manna deadh is forcudh.\"\nEgeas saede, \"Buton dhu offrige l['a]c urum aelmihtigum godum, on dhaere\nylcan rode dhe dhu herast ic dhe hate gewaehtne afaestnian.\" Andreas him\ncwaedh to, \"Daeghwomlice ic offrige mine l['a]c dham Aelmihtigan Gode,\nsedhe ana is sodh God. Na hlowendra fearra flaesc, odhdhe buccena bl['o]d,\nac ic offrige daeghwomlice on weofode thaere halgan rode thaet ungewemmede\nlamb, and hit dhurhwunadh ansund and cucu sydhdhan eal folc his flaesc et,\nand his bl['o]d drincdh.\" Egeas befr['a]n, \"H['u] maeg thaet swa\ngewurdhan?\" Andreas him andwyrde, \"Gif dhu leornian wille h['u] thaet\ngewurdhan maege, thonne undernim dhu leorning-cnihtes h['i]w, thaet thu\ndhas gerynu leornian maege.\" Egeas saede, \"Ic wille mid tintregum aet dhe\nofgan dhises dhinges insiht.\" Se halga apostol andwyrde, \"Ic wundrige\ndhearle dhin, h['u]meta thu sy to swa micelre stuntnysse gehworfen, thaet\ndhu wenst me for tintregum dhe geopenian dha godcundan gerynu. Thu\ngehyrdest dhaere halgan offrunge gerynu; nu, gif dhu gelyfst thaet Crist,\nGodes Sunu, sedhe waes on rode ahangen, sy sodh God, thonne geopenige ic\ndhe h['u] thaet l['a]mb on his rice dhurhwunadh ansund and ungewemmed,\nsydhdhan hit geoffrod bidh, and his flaesc geeten, and his bl['o]d\ngedruncen. Gif dhu dhonne gelyfan nelt, ne becymst dhu naefre to insihte\nthyssere sodhfaestnysse.\"\n\nHwaet dha, Egeas hine gebealh, and het sceofan thone apostol on sweartum\ncwearterne. Thaer com dha micel menigu ealre dhaere scire to dham\ncwearterne, and woldon Egeam acwellan, {592} and alaedan dhone apostol of\ndham cwearterne. Dha cwaedh Andreas to ealre dhaere menigu, \"Mine\ngebrodhra, ne astyrige ge dhone stillan Drihten to aenigre yrsunge mid\neowerum anginne. Ure Haelend waes bel['ae]wed, and he haefde gedhyld: he ne\nfl['a]t ne ne hrymde, ne n['a]n mann his stemne on straetum ne gehyrde.\nHabbadh eow nu stilnysse and sibbe, and ne hremmadh minne martyrdom, ac\nswidhor gearciadh eow sylfe swa swa Godes cempan, thaet ge mid ['u]nforhtum\nm['o]de ealle dheowracan and lichamlice wita dhurh gedhyld oferswydhon. Gif\naenig ['o]ga is to ondraedenne, thonne is se to ondraedenne the naenne ende\nnaefdh. Witodlice mannes ege is smice gel['i]c, and hraedlice, thonne h['e]\nastyred bidh, fordwindh. Tha s['a]rnyssa on dhyssere worulde odhdhe h['i]\nsind leohte and acumenlice, odhdhe h['i] sind swaere, and hraedlice dha\nsawle ['u]t adraefadh. Tha s['a]rnyssa dhe on dhaere towerdan worulde\nyfelum gegearcode synd, tha beodh ece; dhaer bidh daeghwomlice w['o]p, and\nwanung, and heofung, and endeleas cwylming, to dham on['e]t Egeas\nunforwandodlice. Beodh swydhor gearwe to dham thaet ge dhurh hwilwendlice\ngedreccednysse becumon to dham ecum gefean, thaer ge symle blissiadh,\nblowende and mid Criste rixigende.\"\n\nThadha se apostol dhyllice word tham folce geond ealle tha niht laerde, dha\non daegrede sende Egeas to dham cwearterne, and het him laedan to thone\nhalgan apostol, and cwaedh, \"Ic wende thaet thu on nihtlicere smeagunge\nsceoldest dhin m['o]d fram dwaesnysse awendan, and geswican dhaere herunge\nthines Cristes, thaet dhu mihtest mid ['u]s lifes gefean brucan. Dyslic\nbidh thaet man sylfwilles to rode gealgan efste, and hine sylfne to\ntintregum asende.\" Andreas andwyrde, \"Blisse ic maeg mid the habban, gif\ndhu on Crist gelyfst, and dhine deofolgild forlaetst. Crist me sende to\ndhyssere scire, on dhaere ic him gestrynde unlytel folc.\" Egeas cwaedh,\n\"Fordhi ic dhreatige dhe to ura goda offrunge, thaet dhis folc dhe dhu\nbepaehtest forleton dha idelnysse dhinre l['a]re, thaet h['i] urum godum\ngeoffrian magon dhancwurdhe onsaegednysse. Ne bel['a]f n['a]n ceaster on\neallum dhisum earde, on dhaere the naeron ure goda templa forlaetene, {594}\nand nu sceal eft beon ge-edstadhelod ura goda biggeng dhurh dhe, thaet\nh['i] magon beon [on] dhe gegladode, and dhu on urum freondscipe beon mage.\nGif dhu this nelt, dhonne scealt dhu, for ware ura goda, mislice wita\ndhrowian, and sydhdhan on rode-gealgan, dhe dhu herodest, hangigende\nateorian.\" Se apostol him andwyrde, \"Thu deadhes bearn, geh['y]r me, and\ndhu ceaf, ecum ontendnyssum gegearcod, geh['y]r me, Godes dheowan, and\nHaelendes Cristes apostol. Odh this ic spraec dhe lidhelice to, thaet thu\nmid gesceade dhone sodhan geleafan oncneowe; ac nu dhu dhurhwunast on\ndhinre sceamleaste, and wenst thaet ic sceole for dhinum dheowracum\nforhtian. Swa hwaet swa dhe is gedhuht gyt m['a]re on tintregum asmea. Swa\nmicclum ic beo andfengra minum Cyninge, swa micclum swa ic for his naman on\ntintregum mid andetnysse thurhwunige.\"\n\nTha h['e]t se redha cwellere hine astreccan, and hine seofon sidhon\nbeswingan; het hine sydhdhan araeran, and cwaedh him to, \"Andreas, geh['y]r\nme, and awend thinne r['ae]d for agotennysse thines blodes. Gif dhu swa ne\ndest, ic do thaet thu losast on rode-gealgan.\" Se apostol andwyrde, \"Ic eom\nCristes dheowa, and ic sceal his rode sigor swidhor wiscan dhonne\nondraedan. Thu sodhlice miht aetberstan tham ecum cwylmingum the dhe synd\ngemynte, gif dhu on Crist gelyfst, sydhdhan dhu mine anraednysse\naf['a]ndast. Ic me ondraede thin forwyrd, and ic for minre dhrowunge ne eom\ngedrefed. Min dhrowung geendadh on ['a]num daege, odhdhe on twam, odhdhe be\ndham maestan on thrim; sodhlice dhin cwylming ne maeg binnon dhusend geara\nto ende gecuman. Fordhi, earming, ne ge['y]c dhu swidhor thine yrmdha, and\nne onael dhu dhe sylfum thaet ece fyr.\"\n\nHwaet dha, Egeas ge['ae]byligd h['e]t hine ah['o]n on rode-hencgene, and\nbebead dham cwellerum thaet h['i] hine mid widhdhum handum and fotum on\nthaere rode gebundon, thaet he langlice dhrowian sceolde. Tha ['a]rn thaet\ncristen folc togeanes dham cwellerum dhe hine to thaere rode laeddon,\nclypigende and cwedhende, {596} \"Hwaet haefdh thes rihtwisa mann and Godes\nfreond gefremod, thaet h['e] rode-hengene wyrdhe sy?\" Andreas sodhlice baed\nthaet folc thaet h['i] his dhrowunge ne geletton. Eode him mid blidhum mode\nfaegnigende, and thaet folc l['ae]rende. He ofseah dha feorran dha rode the\nhim gegearcod waes, and clypode mid micelre stemne, dhus cwedhende, \"H['a]l\nsy dhu, r['o]d, the on Cristes lichaman gehalgod waere, and mid his limum\ngefraetwod, swa swa mid meregrotum. Thu haefdest eordhlicne ege, aerdhan\ndhe ure Drihten the astige; nu dhu haefst heofonlice lufe, and byst astigen\nfor behate. Orsorh and blissigende ic cume to dhe, swa thaet dhu me\nblissigende underf['o], dhaes leorning-cniht dhe on dhe hangode, fordhan\ndhe ic the symle lufode, and ic gewilnode dhe to ymbclyppenne. Eala dhu\ng['o]de rod, the wlite and faegernysse of Drihtnes lymum underfenge, dhu\nwaere gefyrn gewilnod and carfullice gelufod, butan to-forlaetennysse\ngesoht, and nu aet nextan minum wilnigendum mode gegearcod. Onfoh me fram\nmannum, and ag['i]f me minum L['a]reowe, thaet he dhurh dhe me underfo,\nsedhe thurh dhe me alysde.\"\n\nAefter dhisum wordum he hine unscrydde, and tham cwellerum his gew['ae]da\nbetaehte. H['i] dha genealaehton, and hine on dhaere rode ah['o]fon, and\nealne his lichaman mid stearcum widhdhum, swa swa him beboden waes,\ngewridhon. Thaer stodon dha m['a] thonne twentig dhusend manna mid Egeas\nbredher, samod clypigende, \"Unriht wisdom, thaet se halga wer swa\ndhrowode.\" Se halga Andreas sodhlice of dhaere rode gehyrte dhaera\ngeleaffulra manna m['o]d, tihtende to hwilwendlicum gedhylde, secgende\nthaet theos sceorte throwung nis to widhmetenne tham ecan edleane.\n\nTha betwux dhisum eode eall thaet folc to Egeas botle, ealle samod\nclypigende and cwedhende, thaet swa halig wer hangian ne sceolde; sidefull\nmann, and mid theawum gefraetwod, aedhele l['a]reow, arfaest and ged['e]fe,\ngesceadwis and s['y]fre ne sceolde swa dhrowian, ac sceolde beon alysed\nlybbende of dhaere rode; fordhan dhe he ne geswicdh sodh to bodigenne, nu\ntwegen dagas cucu hangigende. Hwaet dha, Egeas him ondred dha menigu, {598}\nand beh['e]t thaet h['e] wolde hine alysan, swa swa h['i] gewilnodon, and\neode fordh mid. Tha befr['a]n se apostol, mid tham dhe he hine geseah,\n\"Hwaet nu, Egeas, hw['i] come dhu to us? Gif dhu wylt gelyfan gyt on dhone\nHaelend, the bidh gemiltsod, swa swa ic dhe beh['e]t. Gif dhu to dhi come\nthaet thu me alyse, nelle ic beon alysed lybbende heonon. Nu ic geare geseo\nminne sodhan Cyning; ic stande on his gesihdhe to him me gebiddende. Dhin\nme ofhrywdh, and thinre yrmdhe, fordhan dhe th['i]n andbidadh thaet ['e]ce\nforwyrd. Efst nu, earming, tha hw['i]le dhe dhu aenig dhing miht, dhe-laes\ndhe dhu wille thonne dhe forwyrned bidh.\" Tha woldon hi hine alysan, ac\nheora handa astifedon, swa hw['a] swa hreopode tha rode mid handum. Tha\nclypode se apostol to Haelendum Criste mid ormaetre stemne, thus biddende,\n\"Min g['o]da L['a]reow, ne l['ae]t dhu me alysan, buton thu underf['o] aer\nminne gast.\"\n\nAefter dhisum wordum weardh gesewen leoht micel of heofonum faerlice\ncumende to dham apostole, and hine ealne ymbsce['a]n, swa thaet mennisce\neagan hine ne mihton ges['e]on, for dham heofonlican leohte dhe hine\nbefeng. Thaet leoht dhurhwunode swa for nean ane tide, and Andreas ageaf\nhis gast on dham leohte, and ferde to Criste samod mid tham leoman, tham is\n['a] wuldor geond ealle woruld.\n\nEgeas weardh gelaeht fram atelicum deofle hamwerd be wege, aerdhan dhe\nh['e] to h['u]se come, and h['e] dhearle awedde, aworpen to eordhan on\nmanna gesihdhe the him mid eodon. He gew['a]t dha of worulde waelhreow to\nhelle, and his brodhor heold thaes halgan Andreas l['i]c mid micelre\narwurdhnysse, thaet h['e] aetwindan moste. Swa micel ['o]ga asprang ofer\neallum dham mennisce, thaet dhaer n['a]n ne bel['a]f dhe ne gelyfde on God.\n\nThas dhrowunge awriton thaere dheode preostas and dha ylcan diaconas dhe\nhit eal gesawon, dhy-laes the hwam twynige thyssere gereccednysse. Uton nu\nbiddan dhone Aelmihtigan Wealdend, thaet his eadiga apostol ure dhingere\nbeo, swa swa h['e] wunode his geladhunge bydel. Sy dham Metodan Drihtne\nwurthmynt and l['o]f ['a] on ecnysse. Amen we cwedhadh.\n\nNOVEMBER XXX.\n\nTHE NATIVITY OF ST. ANDREW THE APOSTLE.\n\n    Ambulans Jesus juxta mare Galileae: et reliqua.\n\nChrist on a time went along the Galilean sea, and saw two brothers, Simon,\nwho was called Peter, and his brother Andrew, etc.\n\nAs they before with a net had fished on the sea waves, so Christ caused\nthem afterwards by his heavenly lore to fish for the souls of men; for they\nwithdrew the people from fleshly lusts, and from worldly errors to the\nstability of the earth of the living, that is, to the eternal country, of\nwhich the prophet, through God's Spirit, said, \"I will send my fishers, and\nthey shall fish for them; my hunters, and they shall hunt them from every\ndown and from every hill.\" Fishers and uneducated men the Lord chose to him\nfor disciples, and so instructed them, that their lore excelled all worldly\nwisdom, and they by their preaching inclined emperors and {579} kings to\nthe true faith. If Jesus had chosen at first eloquent teachers, and sent\nworldly philosophers, and the like to preach, then would it have appeared\nas if the true faith had not sprung up through God's might, but from\nworldly eloquence. He chose fishers ere he chose emperors, because it is\nbetter that the emperor, when he comes to Rome, cast aside his crown, and\nkneel at the fisher's memorial, than that the fisher kneel at the emperor's\nmemorial. Emperors he chose, but yet he ranked the indigent fisher before\nthe rich emperor. Afterwards he chose the wealthy; but it would have\nappeared as if they had been chosen for their possessions, if he had not\npreviously chosen the needy. He then chose worldly philosophers, but they\nwould have waxed proud, had he not before chosen the uneducated fishers.\n\nConsider now how the Lord took glory away from mankind, that he might give\nthem glory. He took from us our vain glory, that he might give us the\neternal. Thou shalt not glory in thyself, but, as the apostle said, \"Let\nhim who glorieth glory in God.\"\n\nPeter and Andrew, by Christ's behest, straightways left their nets, and\nfollowed him. They had not yet seen him work any wonders, nor had they yet\nheard from his mouth of the meed of everlasting reward, and yet, after the\nutterance of one command, they forgot that which they had. Many of God's\nmiracles we have heard of and also seen; by many stripes we are oftentimes\nafflicted, and by manifold asperities of threats terrified, and yet we\ndespise God's behest, and will not follow him to the way of life. Now he\nsits in heaven, clothed with the humanity which he fetched in this life,\nand admonishes us of our conversion, that we constantly cleanse our lives\nfrom sins, and direct them by his commandments. He has wholly subjected the\nnecks of nations to his yoke, he has prostrated the glory of the world, and\nby frequent destructions manifests the approach of his rigid doom, and,\nnevertheless, our proud mind will not {581} voluntarily forsake that which\nit loses daily by compulsion. My brothers, what excuse can we use at his\ndoom, now that we will not turn from this present love of the world,\nthrough his commandments, nor are we corrected by his stripes.\n\nIt is to be expected that one of you in his still thoughts say to himself,\nWhat did the brothers, Peter and Andrew, leave, who had almost nothing? but\nin this case we should rather consider their desire than their possession.\nMuch he leaves who holds nothing for himself. Verily we hold our\npossessions with great love, and the things which we have not we seek with\ninfinite desire. Peter and Andrew left much, when both of them wholly left\nthe will to have, and renounced their own lusts. Some man will now say, I\nwould imitate the apostles, who despised all worldly things, but I have no\npossessions to leave. But God beholds the man's heart, and not his\npossessions. He reckons not what great riches we spend in gifts to him, but\nobserves with how great desire we offer to him our gifts. Behold now these\nholy chapmen, Peter and Andrew, with their nets and ship bought for\nthemselves everlasting life.\n\nGod's kingdom has no price of worth, but is priced according to a man's\nproperty. The kingdom of heaven was given to these beforesaid brothers for\ntheir net and ship, and afterwards to the rich Zacchaeus for the half part\nof his possessions, and to a widow for one farthing, and to a man for a\ndrink of water. I imagine that these words will not be quite clear to you,\nif we do not explain them to you more openly. \"Zacchaeus was a rich man,\nand had observed the Saviour's course, and would see who he was; but he\ncould not for the many that went with him, because he was short of stature.\nHe then ran before Jesus, and ascended a tree, that he might see him.\nChrist then looked up towards the rich man, and said, Zacchaeus, descend\nquickly, for it seemeth good to me that I now to-day enter thy dwelling.\nZacchaeus then swiftly alighted from the tree, and received him {583}\nrejoicing.\" When Zacchaeus had invited Christ, he stood before him, and\nunhesitatingly said to him, \"Lord, behold I distribute the half part of my\ngoods to the poor, and whatsoever I have robbed by fraud, that I am willing\nto compensate fourfold.\" The Lord said to him, \"Now to-day is salvation\naccomplished to this household, for he is Abraham's offspring. I come to\nseek and to save that which was lost among mankind.\" Thus had Zacchaeus\nbought the kingdom of heaven with the half part of his possessions: the\nother part he held to the end that he might indemnify those fourfold whom\nhe had unjustly bereaved.\n\nAgain, \"At a time Jesus sat within the temple at Jerusalem, before the\ntreasury, and beheld how the folk cast their alms into the treasury, and\nthe many rich brought great things. Then came there a poor widow, and\noffered to God one farthing. The Lord then said to his disciples, I say\nunto you in sooth, that this poor widow hath brought a greater gift than\nany of these rich men. They all gave that part of their riches which seemed\ngood unto them, but this widow hath offered all her substance with\nbountiful mind.\" Thus had the poor widow bought eternal life with a little\nmoney, that is, with one farthing.\n\nJesus said in some place to his apostles, \"Verily I say unto you, Whosoever\ngiveth cold water to drink to one thirsty man of those who believe in me,\nhis meed shall not be lost.\" My brothers, consider now with how trifling\nvalue God's kingdom is bought, and how precious it is to possess. The\npurchase may not be augmented for any treasure, but it will be priced to\nevery man according to his own property.\n\nWe read that at Christ's birth heavenly angels were seen above the born\nchild, and that they with great delight sung this hymn, \"Gloria in excelsis\nDeo, and in terra pax hominibus bonae voluntatis:\" that is in our tongue,\n\"Be glory to God in the highest, and on earth peace to those men who are of\ngood will.\" No gift is so acceptable to God as good {585} will. If any one\ncannot obtain the means of offering a visible gift to God, let him offer an\ninvisible one, that is, good will, which incomparably excels earthly\ntreasures. What is good will but goodness, so that he grieves for another\nman's misfortune and rejoices in his prosperity; loves his friend not for\nthe world, but for good; to bear with his foe with love, to command to no\none that which he likes not himself, to help his neighbour's need according\nto his power, and to be willing beyond his power? What is any gift in\ncomparison with this will, when the soul offers itself to God on the altar\nof its heart? Of this said the psalmist, \"In me sunt, Deus, vota tua, quae\nreddam laudationes tibi:\" \"God Almighty, in me are thy promises, which I\nwill pay through praises.\" As if he had openly said, Though I have not\noutward gifts to offer unto thee, yet will I find in myself that which I\nmay lay on the altar of thy praise; for thou livest not by our gift, but\nthou art more gladdened by the offering of our hearts. This offering cannot\nbe in the heart which is occupied with covetousness or envy, for they are\nadverse to good will, and as soon as they touch the mind, the good will\ndeparts: therefore the holy preachers would desire nothing in this world\nwith covetousness, nor have any separate possessions, to the end that they\nmight without envy inwardly love each other.\n\nVerily the prophet Isaiah saw the apostles to come, when, through the\nSpirit of God he said, \"Who are these that here fly as clouds, and as doves\nto their windows?\" The prophet saw them despising earthly possession, and\nwith their minds approaching to heaven, and abounding in the words of life,\nin wonders shining, and called them doves, and flying clouds. Our windows\nare our eyes, through which our soul beholds whatsoever it desires without.\nA dove is a meek animal, and a stranger to the bitterness of gall. Verily\nthe holy apostles were as doves at their windows, when they {587} desired\nnothing in this world, but they meekly beheld all things, and were not\ndrawn by desire of any rapine to that which they beheld without. He who by\nrapine desires the things that he beholds with his eyes without, is a kite,\nnot a dove at his windows.\n\nWe have now in part run over the exposition of this gospel, now we will say\nto you the signification of the names of those four apostles, whom Christ\nfirst chose. Simon is interpreted _obedient_, and Peter _acknowledging_,\nAndrew _bold_, James is interpreted _withering_, and John _God's grace_:\nthis signification every christian man should certainly hold in his life.\nPeter was called Simon before his conversion, but Christ called him Peter,\nwhich signifies _acknowledging_, because he acknowledged Christ with true\nbelief, when he said, \"Thou art Christ, the Son of the living God.\"\nUndoubtedly he who rightly acknowledges God, and obeys him, holds in his\nlife the signification of these two names. If he boldly, for the name of\nGod, endures hardship, and manfully withstands the temptations of the\ndevil, then fulfils he in his conduct the signification of Andrew, which is\ninterpreted _bold_. James is called _withering_, and he is truly withering,\nwho with prudence withers his fleshly vices, and the instigation of the\ndevil. John is interpreted _God's grace_. He is aptly called God's grace,\nwho obtains the grace of God through good deserts, to the end that he may\nzealously fulfil his commandments.\n\nPASSION OF THE SAME.\n\nThe apostle Andrew, after Christ's passion, went to the land which is\ncalled Achaia, and there preached the faith of the Lord, and the redemption\nof the world through his passion. Then Aegeas, a cruel judge, would\nsuppress his preaching, and force the christians to idolatrous worship.\nAndrew said {589} to him, \"It were fitting, now thou art a judge of men,\nthat thou shouldest know thy Judge who is in heaven, and worship him, who\nis the true God, and turn thy mind from the false gods.\" Aegeas answered\nhim, \"Art thou Andrew, who castest down the temples of our gods, and\ninstigatest this people to the vain doctrine which the Roman senators have\nrejected, and ordered to be suppressed?\" Andrew answered him, \"The Roman\nsenators know not yet God's truth, how the Son of God came to men, and\ntaught that these idols which ye worship are not gods, but are the worst\ndevils, foes of mankind, who teach men how they may exasperate the Almighty\nGod, and he then forsakes them, and the devil deludes them so long, until\nthey depart from their bodies guilty and naked, bearing nothing with them\nbut sins alone.\" Aegeas said, \"These are idle words; for when your Jesus\npreached these words, the Jews fastened him on a cross.\" Andrew answered\nhim, \"O, if thou wouldst know the mystery of the holy cross, with what\ndiscerning love the Prince of mankind received the cross for our\nre-establishment, not compelled, but of his own will.\" Aegeas said, \"How\nsayest thou of his own will, when he was betrayed, and at the prayer of the\nJews was crucified by the soldiers of the governor?\" Andrew answered, \"For\nthis reason I said of his own will, because I was together with him when he\nwas betrayed by his disciple, and he before his passion foretold it to us,\nand that on the third day he would arise from death: he said that he had\npower to give his soul, and power to receive it again.\" Aegeas said, \"I\nwonder that thou, a sagacious man, wilt follow this doctrine, let it have\nbeen as it might, of his own will or by compulsion, that he was fastened on\na cross.\" Andrew answered him, \"Great is the mystery of the cross, which I\nwill disclose to thee, if thou wilt hear me.\" Aegeas said, \"It cannot truly\nbe called a mystery, but a punishment.\" Andrew said, \"That same punishment\nthou wilt understand to be the mystery of the {591} renovation of mankind,\nif thou wilt patiently hear me.\" Aegeas answered, \"I will hear thee\npatiently, but if thou obeyest me not, thou shalt receive the same mystery\nof the cross in thyself.\" Andrew answered him, \"If I feared the cross, then\nwould I not preach the glory of the cross.\" Aegeas said, \"Thy witless\nspeech preaches the punishment of the cross as a glory, because through\naudacity thou dreadest not the punishment of death.\" Andrew answered, \"Not\nthrough audacity, but through faith I dread not the punishment of death.\nThe death of righteous men is precious, and the death of sinful men is\nexecrable.\" Aegeas said, \"Unless thou offerest gifts to our almighty gods,\non the same cross which thou praisest I will order thee afflicted to be\nfastened.\" Andrew said to him, \"Daily I offer my gift to the Almighty God,\nwho alone is the true God. Not flesh of lowing oxen, or blood of bucks, but\nI offer daily on the altar of the holy cross the undefiled lamb, and it\ncontinues sound and living after all folk have eaten its flesh, and drunk\nits blood.\" Aegeas asked, \"How can that so be?\" Andrew answered him, \"If\nthou wilt learn how that can be, take a disciple's form, that thou mayest\nlearn this mystery.\" Aegeas said, \"I will with torments extort from thee an\ninsight into this matter.\" The holy apostle answered, \"I wonder greatly at\nthee, how thou art turned to such great folly, that thou imaginest that for\ntorments I will disclose to thee the divine mystery. Thou hast heard the\nmystery of the holy offering; now, if thou believest that Christ, the Son\nof God, who was hanged on a cross, is true God, then will I disclose to\nthee how the lamb continues sound and undefiled in its kingdom, after it is\noffered, and its flesh eaten, and its blood drunken. But if thou wilt not\nbelieve, thou wilt never come to an insight of this truth.\"\n\nHereupon Aegeas was wroth, and ordered the apostle to be thrust into a\nswart prison. There came then a great multitude of all the province to the\nprison, and would slay Aegeas, {593} and lead the apostle from the prison.\nThen said Andrew to all the multitude, \"My brothers, excite not the\npeaceful Lord to any anger with your design. Our Saviour was betrayed, and\nhe had patience: he strove not, nor cried, nor did any man hear his voice\nin the streets. Have now quiet and peace, and hinder not my martyrdom, but\nrather prepare yourselves, as God's soldiers, that ye with fearless mind\nmay overcome all threats and bodily torments by patience. If any terror is\nto be dreaded, then is that to be dreaded which has no end. Verily awe of\nman is like smoke, and quickly, when it is agitated, vanishes. The pains in\nthis world are either light and bearable, or they are heavy, and quickly\ndrive out the soul. The pains which in the world to come are prepared for\nthe evil, will be eternal; there will be daily weeping, and wailing, and\ngroaning, and endless torment, to which Aegeas fearlessly hastens. Be\nrather ready, that through transitory tribulation ye may come to the\neternal joy, where ye will ever rejoice, blooming and reigning with\nChrist.\"\n\nWhen the apostle had through all the night taught the folk in such words,\nAegeas sent to the prison at dawn, and ordered the holy apostle to be led\nto him, and said, \"I weened that thou in nightly meditation wouldst turn\nthy mind from folly, and cease from the praise of thy Christ, that thou\nmightest with us enjoy the delights of life. It is foolish that a man\nshould hurry wilfully to the cross, and send himself to torments.\" Andrew\nanswered, \"Joy I may have with thee, if thou wilt believe in Christ and\nabandon thy idolatry. Christ sent me to this province, in which I have\ngained him no little folk.\" Aegeas said, \"Therefore do I force thee to\noffer to our gods, that this folk, whom thou hast deceived, may forsake the\nvanity of thy lore, that they may offer to our gods a grateful sacrifice.\nNot a city has remained in all this country in which the temples of our\ngods have not been forsaken, {595} and now the worship of our gods shall be\nagain established through thee, that they may be gladdened in thee, and\nthat thou mayst be in our friendship. If thou wilt not this, then shalt\nthou, for the security of our gods, suffer divers torments, and afterwards\nperish, hanging on the cross which thou hast praised.\" The apostle answered\nhim, \"Thou child of death, hear me, and thou chaff, prepared for\neverlasting kindling, hear me, God's servant, and apostle of Jesus Christ.\nUntil now I have spoken to thee meekly, that thou with reason mightest\nacknowledge the true belief; but now thou persistest in thy shamelessness,\nand weenest that I shall fear for thy threats. Devise whatsoever appears to\nthee yet greater in torments. By so much the more acceptable I shall be to\nmy King by as much as I for his name shall with profession continue in\ntorments.\"\n\nThen the cruel murderer ordered him to be stretched out, and scourged seven\ntimes; he afterwards ordered him to be raised, and said to him, \"Andrew,\nhear me, and change thy resolve for the shedding of thy blood. If thou\ndoest not so, I will cause thee to perish on the cross.\" The apostle\nanswered, \"I am Christ's servant, and I shall rather wish than dread the\ntriumph of his cross. But thou mayst escape from the eternal torments that\nare designed for thee, if thou wilt believe in Christ, after thou shalt\nhave tried my steadfastness. I dread thy destruction, and for my suffering\nI am not afflicted. My suffering will end in one day, or in two, or at most\nin three; but thy torment cannot come to an end within a thousand years.\nTherefore, miserable, increase not more thy miseries, and kindle not for\nthyself the everlasting fire.\"\n\nHereupon Aegeas exasperated ordered him to be hanged on a cross, and\ncommanded the executioners to bind him on the cross with withies hands and\nfeet, that he might slowly suffer. Then the christian folk ran towards the\nexecutioners who led him to the cross, crying and saying, \"What has this\n{597} righteous man and friend of God perpetrated, that he is worthy of the\ncross?\" But Andrew besought the folk not to hinder his suffering. He went\nwith them rejoicing blithe of mind, and instructing the folk. He saw then\nfrom afar the cross which was prepared for him, and cried with a loud\nvoice, thus saying, \"Hail be to thee, cross, which wast hallowed by the\nbody of Christ, and with his limbs adorned as with pearls. Thou hadst\nearthly awe before our Lord ascended thee; now thou hast heavenly love, and\nart ascended for promise. Cheerful and rejoicing I come to thee, that thou\nmayst joyfully receive me the disciple of him who hung on thee, for I have\never loved thee, and I have desired to embrace thee. O thou good cross,\nwhich didst receive beauty and fairness from the limbs of the Lord, thou\nhast been of old desired and carefully loved, without intermission sought\nby, and now at last prepared for my longing mind. Receive me from men, and\ngive me to my Teacher, that he through thee receive me, who through thee\nhath redeemed me.\"\n\nAfter these words he unclothed himself, and delivered his weeds to the\nexecutioners. They then approached, and raised him on the cross, and bound\nall his body with strong withies, as they had been commanded. There stood\nmore than twenty thousand men with Aegeas's brother, together crying,\n\"Unjust wisdom, that the holy man should thus suffer.\" But the holy Andrew\nfrom the cross cheered the minds of those faithful men, stimulating them to\ntemporary patience, saying that this short suffering is not to be compared\nwith the everlasting reward.\n\nThen in the meanwhile all the folk went to the house of Aegeas, all crying\ntogether and saying, that so holy a man ought not to hang; a man strict of\nconduct, adorned with pure morals, a noble teacher, pious and meek,\ndiscreet and sober, ought not so to suffer, but should be loosed living\nfrom the cross; for he ceases not from preaching truth, now hanging two\ndays alive. Hereupon Aegeas feared the multitude, and {599} promised that\nhe would release him as they desired, and went forth with them. Then the\napostle, when he saw them, asked, \"How now, Aegeas, why comest thou to us?\nIf thou wilt yet believe in Jesus, thou shalt have mercy, as I promised\nthee. If thou comest to release me, I will not be released hence living.\nNow I already see my true King; I stand in his sight praying to him. For\nthee and thy misery I grieve, for eternal perdition awaits thee. Hasten\nnow, wretch, while thou canst do anything, lest thou desire when it is\nforbidden thee.\" They would then release him, but their hands stiffened,\nwhosoever touched the cross with hands. Then the apostle, with loudest\nvoice, cried to Jesus Christ, thus praying, \"My good Master, let me not be\nreleased, but do thou first receive my spirit.\"\n\nAfter these words a great light was seen suddenly coming from heaven to the\napostle, and illumined him all around, so that human eyes might not see him\nfor the heavenly light that surrounded him. The light continued nearly an\nhour, and Andrew gave up his ghost in that light, and went to Christ\ntogether with that beam, to whom is ever glory throughout all the world.\n\nAegeas was seized by the horrid devil on the way homeward, before he came\nto his house, and he became exceedingly frantic, being cast to the earth in\nthe sight of the men who went with him. He then departed from the world\nbloodthirsty to hell, and his brother held the corpse of the holy Andrew\nwith great reverence, that he might enwrap it. So great awe sprang up over\nall that people, that not one there remained who believed not in God.\n\nThe priests of that nation, and the same deacons who saw it all, recorded\nthis passion, lest any one should doubt concerning this narrative. Let us\nnow pray to the Almighty Ruler, that his apostle may be our intercessor, as\nhe had been the preacher of his church. Be to the Lord Creator honour and\npraise ever to eternity. Amen we say.\n\n       *       *       *       *       *\n\n\n{600} DOMINICA PRIMA IN ADUENTUM DOMINI.\n\nThyses daeges thenung, and dhyssere tide maerdh sprecadh embe Godes\nto-cyme. Theos t['i]d odh midne winter is gecweden, ADUENTUS DOMINI, thaet\nis DRIHTNES TO-CYME. His to-cyme is his menniscnys. He com to us dhadha he\ngenam ure gecynd to his Aelmihtigan Godcundnysse, to dhi thaet h['e] us\nfram deofles anwealde alysde.\n\nNu stent se gewuna on Godes geladhunge, thaet ealle Godes dheowan on\ncyrclicum dhenungum, aegdher ge on halgum raedingum ge on gedremum\nlofsangum, dhaera witegena gyddunga singallice on thyssere tide reccadh.\nTha witegan, thurh Godes Gast, witegodon Cristes to-cyme dhurh\nmenniscnysse, and be dham manega bec setton, dha dhe we nu oferraedadh aet\nGodes dheowdome aetforan his gebyrd-tide, him to wurdhmynte, thaet he ['u]s\nswa mildheortlice geneosian wolde. Crist com on dham timan to mancynne\ngesewenlice, ac he bidh aefre ungesewenlice mid his gecorenum theowum, swa\nswa he sylf beh['e]t, thus cwedhende, \"Efne ic beo mid eow eallum dagum,\nodh thissere worulde gefyllednysse.\" Mid dhisum wordum he geswutelode thaet\naefre beodh, odh middangeardes geendunge, him gecorene menn, dhe thaes\nwyrdhe beodh thaet h['i] Godes wununge mid him habban moton.\n\nTha halgan witegan witegodon aegdher ge dhone aerran to-cyme on dhaere\nacennednysse, and eac dhone aeftran aet dham micclum dome. We eac, Godes\ndheowas, getrymmadh urne geleafan mid thyssere tide thenungum, fordhan dhe\nwe on urum lofsangum geandettadh ure alysednysse thurh his aerran to-cyme,\nand we ['u]s sylfe m['a]niadh thaet we on his aeftran to-cyme gearwe beon,\nthaet we moton fram dham dome him folgian to dham ecan l['i]fe, swa swa\nh['e] us beh['e]t. Be dhyssere tide maersunge spraec se apostol Paulus on\ndhyssere pistol-raedinge to Romaniscum leodum, and eac to eallum\ngeleaffullum mannum, thus m['a]nigende, \"Mine gebrodhra, wite ge thaet nu\nis tima ['u]s of slaepe {602} to arisenne: ure h['ae]l is gehendre thonne\nwe gelyfdon. Seo niht gew['a]t, and se daeg genealaehte. Uton awurpan\ndheostra weorc, and beon ymbscrydde mid leohtes waepnum, swa thaet we on\ndaege arwurdhlice faron; na on oferaetum and druncennyssum, na on\nforliger-beddum and unclaennyssum, na on geflite and ['a]ndan; ac beodh\nymbscrydde thurh Drihten Haelend Crist.\"\n\nSe apostol ['u]s awrehte thaet we of slaepe ure asolcennysse and\nungeleaffulnysse aet sumon saele arison, swa swa ge on dhyssere andwerdan\nr['ae]dinge gehyrdon. \"Mine gebrodhra, wite ge thaet nu is tima ['u]s of\nslaepe to arisenne.\" Witodlice ne gedafenadh ['u]s thaet we symle hnesce\nbeon on urum geleafan, swa swa dhas merwan cild, ac we sceolon onettan to\nfulfremedre gedhincdhe, thurh gehealdsumnysse Godes beboda. We sceolon\nasceacan dhone sleacan sl['ae]p us fram, and deofles weorc forl['ae]tan,\nand g['a]n on leohte, thaet is, on godum weorcum. Gefyrn scean leoht\ningehydes geond eordhan ymbhwyrft, and forwel menige scinadh on\nsodhfaestnysse wege, tha dhe faradh dhurh godspellic sidhfaet to dhaes ecan\nlifes gefean. Efne nu \"ure hael is gehendre thonne we gelyfdon.\" Thurh\ndheonde ingehyd and g['o]dne willan, anum gehwilcum is hael gehendre dhonne\nhim waere dhadha h['e] aet fruman gelyfde, and fordhi h['e] sceal symle\ngedheon on daeghwomlicere gecnyrdnysse, swa swa se sealm-sc['o]p cwaedh be\nGodes gecorenum, \"Tha halgan faradh fram mihte to mihte.\"\n\nEac is gehwilcum men his endenexta daeg near and near; and se gemaenelica\nd['o]m daeghwomlice genealaehdh, on dham underfehdh anra gehwilc be dham\ndhe h['e] geearnode on lichaman, swa g['o]d swa yfel. Uton fordhi aelc yfel\nforfleon, and g['o]d be ure mihte gefremman, thy-l['ae]s dhe we dhonne\nwillon dhonne we ne magon, and we dhonne fyrstes biddon dhonne us se deadh\nto fordhsidhe geneadadh. \"Seo niht gew['a]t, and se daeg genealaehte.\"\nH['e]r asette se apostol niht for dhaere ealdan nytennysse, dhe rixode\ngeond ealne middangeard ['ae]r Cristes to-cyme; ac he toscoc dha dwollican\nnytennysse dhurh onlihtinge his {604} andwerdnysse, swa swa se beorhta daeg\ntodraefdh tha dimlican theostru dhaere sweartan nihte. Deofol is eac niht\ngecweden, and Crist daeg, sedhe us mildheortlice fram deofles dheostrum\nalysde, and us forgeaf leoht ingehydes and sodhfaestnysse. \"Uton awurpan\ntheostra weorc, and beon ymbscrydde mid leohtes waepnum, swa thaet we on\ndaege arwurdhlice faron.\" Uton awurpan dhurh andetnysse and behreowsunge\ntha fordhgewitenan yfelu, and uton heonon-fordh stranglice widhstandan\ndeofles tihtingum, swa swa se ylca apostol on odhre stowe his underdheoddan\nm['a]node, \"Widhstandadh tham deofle, and he flihdh fram eow; genealaecadh\nGode, and he genealaehdh to eow.\" Leohtes waepna synd rihtwisnysse weorc\nand sodhfaestnysse. Mid dham waepnum we sceolon beon ymbscrydde, swa thaet\nwe on daege arwurdhlice faron. Swa swa daeges leoht forwyrndh gehwilcne to\ngefremmenne thaet thaet seo niht gedhafadh, swa eac sodhfaestnysse ingehyd,\nthaet is, gedhoht ures Drihtnes willan, ['u]s ne gedhafadh m['a]ndaeda to\ngefremmenne.\n\nSymle we beodh fram Gode gesewene, aegdher ge widhutan ge widhinnan; thi\nsceal eac gehw['a] sedhe ford['e]med beon nele eallunga warnian thaet h['e]\nGodes beboda ne forg['ae]ge, na on ofer['ae]tum and druncennyssum. We\nsceolon habban gastlice gereordunge, swa swa se ylca apostol dhisum wordum\ntaehte, \"Thonne ge eow to gereorde gaderiadh, haebbe eower gehwilc halwende\nl['a]re on mudhe, and sealm-boc on handa.\" Druncennys is cwylmbaere dhing,\nand galnysse antimber. Salomon cwaedh, \"Ne bidh n['a]n dhing digle thaer\ndhaer druncennys rixadh.\" On odhre stowe beweop se ylca apostol\nungemetegodra manna l['i]f, dhus cwedhende, \"Heora w['a]mb is heora God,\nand heora ende is forwyrd, and heora wuldor on gescyndnysse.\" Na on\nforliger-beddum and on unclaennyssum, ac beo arwyrdhe sinscipe betwux\ngelyfedum mannum, swa thaet furdhon n['a]n forliger ne unclaennyss ne sy\ngenemned on Godes geladhunge; na on geflite and ['a]ndan. Crist cwaedh be\ngesibsumum mannum, thaet hi sind Godes bearn g['e]cigede, and witodlice dha\ngeflitfullan sind deofles lyma. Se yfela secdh symle ceaste, and {606}\nwaelhreaw engel bidh asend togeanes him. Anda is derigendlic leahter, and\naefre bidh se nidhfulla wunigende on gedrefednysse, fordhan dhe se ['a]nda\nablent his m['o]d, and aelcere gastlicere blisse benaemdh. Thurh ['a]ndan\nbepaehte se deofol thone frumsceapenan mann, and se nidhfulla is thaera\ndeofla daelnimend. Seo sodhe sibb afligdh ungedhwaernysse, and dhaes modes\ndigelnysse onliht, and witodlice se ['a]nda gemenigfylt yrsunge.\n\nSe apostol beleac thisne pistol mid thisum wordum, \"Ac beodh ymbscrydde\ndhurh Drihten Haelend Crist.\" Ealle dha dhe on Criste beodh gefullode,\nh['i] beodh mid Criste ymbscrydde, gif hi dhone cristendom mid rihtwisnysse\nweorcum geglengadh. Dhas gewaedu awr['a]t se ylca apostol swutellicor on\nodhre stowe, dhus cwedhende, \"Ymbscrydadh eow, swa swa Godes gecorenan, mid\nmildheortnysse and mid welwillendnysse, mid eadmodnysse, mid\ngemetfaestnysse, mid gedhylde, and habbadh eow, toforan eallum dhingum, dha\nsodhan lufe, seodhe is b['e]nd ealra fulfremednyssa; and Cristes sib\nblissige on eowrum heortum, on dhaere ge sind gec['i]gede on anum lichaman.\nBeodh thancfulle, and Godes word wunige betwux eow genihtsumlice, on eallum\nwisdome taecende and tihtende eow betwynan, on sealmsangum and gastlicum\nl['o]fsangum, singende mid gife Godes on eowrum heortum. Swa hwaet swa ge\ndodh on worde odhdhe on weorce, dodh symle on Drihtnes naman, thancigende\ndham Aelmihtigan Faeder dhurh his Bearn, the mid him symle on ['a]nnysse\nthaes Halgan Gastes wunadh.\"\n\nUton fordhi us gearcian mid thisum foresaedum reafum, be dhaes apostoles\nmynegunge, thaet we to dhaere wundorlican gebyrd-tide ures Drihtnes mid\nfreolslicere dhenunge becumon, tham sy wuldor and l['o]f ['a] on ecnysse.\nAmen.\n\n{601} THE FIRST SUNDAY IN THE LORD'S ADVENT.\n\nThe service of this day, and the celebration of this tide speak concerning\nGod's advent. This tide until midwinter is called ADVENTUS DOMINI, that is\nTHE LORD'S COMING. His advent is his humanity. He came to us when he took\nour nature to his Almighty Godhead, to the end that he might redeem us from\nthe power of the devil.\n\nThe custom now stands in God's church, that all God's servants in the\nchurch-services, both in holy readings and in harmonious hymns, constantly\nat this tide recite the songs of the prophets. The prophets, through the\nSpirit of God, prophesied Christ's advent through humanity, and of that\ncomposed many books, which we now read over at God's service before his\nbirth-tide, to his honour, for that he would so mercifully visit us. Christ\ncame at that time to mankind visibly, but he is ever invisibly with his\nchosen servants, as he himself promised, thus saying, \"Lo I will be with\nyou on all days until the consummation of this world.\" By these words he\nmanifested that there will ever be, until the ending of the world, men\nchosen to him, who will be worthy that with him they may have habitation\nwith God.\n\nThe holy prophets prophesied both the first advent at the birth, and also\nthe latter at the great doom. We also, God's servants, confirm our faith\nwith the services of this tide, because we in our hymns confess our\nredemption through his first advent, and we admonish ourselves to be ready\non his latter advent, that we may from that doom follow him to everlasting\nlife, as he has promised us. Of the celebration of this tide the apostle\nPaul, in this epistle to the Roman people, and also to all believing men,\nspake, thus admonishing, \"My brothers, know ye that it is now time for us\nto arise from {603} sleep: our salvation is nearer than we believed. The\nnight is departed, and the day has approached. Let us cast away works of\ndarkness, and be invested with weapons of light, so that we by day may go\nhonestly; not in gluttony and drunkenness, not in adulteries and\nuncleannesses, not in strife and envy; but be invested by the Lord Jesus\nChrist.\"\n\nThe apostle has excited us to arise at some time from the sleep of our\nsluggishness and disbelief, as ye in this present lesson have heard. \"My\nbrothers, know ye that it is now time for us to arise from sleep.\" Verily\nit befits us not to be always delicate in our faith, as a tender child, but\nwe should hasten to perfect excellence through the observance of God's\ncommandments. We should shake sluggish sleep from us, and forsake the\ndevil's works, and go in the light, that is, in good works. Of old the\nlight of knowledge shone over the circumference of earth, and very many\nshine in the way of truth, who go through the evangelic path to the joy of\neverlasting life. Lo now \"our salvation is nearer than we believed.\"\nThrough increasing knowledge and good will, salvation is nearer to every\none than it was to him when he at first believed, and therefore he should\never increase in daily diligence, as the psalmist said of God's chosen,\n\"The holy go from virtue to virtue.\"\n\nAlso to every man is his last day nearer and nearer; and the common doom\napproaches daily, at which every one will receive according to what he has\nmerited in body, whether good or evil. Let us then flee from every evil,\nand do good according to our power, lest we be willing when we cannot, and\npray for time when death compels us to depart. \"The night is departed, and\nthe day has approached.\" Here the apostle has placed night for the old\nignorance, which reigned through all the world before Christ's advent; but\nhe scattered the erroneous ignorance by the illumination of his {605}\npresence, as the bright day drives away the dim darkness of the swart\nnight. The devil is also called night, and Christ day, who has mercifully\nreleased us from the devil's darkness, and given us the light of knowledge\nand truth. \"Let us cast away works of darkness, and be invested with\nweapons of light, so that we by day may go honestly.\" Let us by confession\nand repentance cast away the forthgone evils, and let us henceforth\nstrongly withstand the instigations of the devil, as the same apostle in\nanother place exhorted his followers, \"Withstand the devil, and he will\nflee from you; draw near unto God, and he will draw near unto you.\" The\nweapons of light are works of righteousness and truth. With those weapons\nwe should be invested, so that we by day may go honestly. As the light of\nday forbids everyone to perpetrate that which the night allows, so also the\nknowledge of truth, that is, the thought of our Lord's will, allows us not\nto perpetrate deeds of wickedness.\n\nWe are ever seen by God, both without and within; therefore should everyone\nwho wills not to be condemned especially take care that he transgress not\nGod's commandments, either by gluttony or drunkenness. We should have\nghostly refection, as the same apostle taught in these words, \"When ye\ngather yourselves to refection, let each of you have salutary lore in\nmouth, and psalm-book in hand.\" Drunkenness is a death-bearing thing, and\nthe material of libidinousness. Solomon said, \"Nothing is secret where\ndrunkenness reigns.\" In another place the same apostle bewailed the life of\nintemperate men, thus saying, \"Their belly is their God, and their end is\nperdition, and their glory in pollution.\" Not in adulteries and\nuncleannesses, but let there be honourable union between believing persons,\nso that at least no adultery nor uncleanness be named in God's church; not\nin strife and envy. Christ said of peaceful men, that they are called\nchildren of God; and verily the strifeful are limbs of the devil. The evil\never seeks contention, and a cruel angel will {607} be sent against him.\nEnvy is a pernicious vice, and ever will the envious be continuing in\naffliction, because envy blinds his mind and deprives it of every ghostly\nbliss. Through envy the devil deceived the first-created man, and the\nenvious is a participator with the devils. True peace drives away discord,\nand enlightens the darkness of the mind, and envy certainly multiplies\nanger.\n\nThe apostle closed this epistle with these words, \"But be invested by the\nLord Jesus Christ.\" All those who are baptized in Christ are invested with\nChrist, if they adorn their christianity with works of righteousness. Of\nthese weeds the same apostle wrote more plainly in another place, thus\nsaying, \"Clothe yourselves, as God's chosen, with mercy and with\nbenevolence, with humility, with moderation, with patience, and have,\nbefore all things, true love, which is the bond of all perfections; and let\nChrist's peace rejoice in your hearts, in which ye are called in one body.\nBe thankful, and let God's word dwell among you abundantly, in all wisdom\nteaching and stimulating among yourselves, in psalms and ghostly hymns,\nsinging with God's grace in your hearts. Whatsoever ye do in word or in\nwork, do it ever in the name of the Lord, thanking the Almighty Father\nthrough his Son, who with him ever continueth in unity of the Holy Ghost.\"\n\nLet us then prepare ourselves with these before-said garments, according to\nthe apostle's admonition, that we may come to the wonderful birth-tide of\nour Lord with solemn service, to whom be glory and praise ever to eternity.\nAmen.\n\n       *       *       *       *       *\n\n\n{608} DOMINICA II. IN ADUENTUM DOMINI.\n\n    Erunt signa in sole et luna et stellis: et reliqua.\n\nSe Godspellere Lucas awr['a]t on dhisum daegdherlican godspelle, thaet ure\nDrihten waes sprecende thisum wordum to his leorning-cnihtum, be dham\nt['a]cnum dhe ['ae]r thyssere worulde geendunge gelimpadh. Drihten cwaedh,\n\"T['a]cna gewurdhadh on sunnan, and on m['o]nan, and on steorrum, and on\neordhan bidh theoda ofdhryccednyss:\" et reliqua.\n\nSe halga Gregorius us trahtnode thyses godspelles digelnysse thus\nundergynnende: Drihten ure Alysend ['u]s gewilnadh gearwe gemetan, and\nforthi cydde dha yfelnyssa dhe folgiadh tham ealdigendan middangearde,\nthaet h['e] us fram his lufe gestilde. He geswutelode h['u] fela dhrowunga\nforestaeppadh thyssere worulde geendunge, gif we God on smyltnysse\nondraedan nelladh, thaet we huru his genealaecendan d['o]m, mid mislicum\nswinglum af['ae]rede, ondraedon. Her widhufan on thyssere r['ae]dinge\ncwaedh se Haelend, \"Dheod arist ongean dheode, and rice ongean rice, and\nmicele eordhstyrunga beodh gehwaer, and cwealm, and hunger.\" And sydhdhan\nbetwux dham thus cwaedh, \"T['a]cna beodh on sunnan, and on m['o]nan, and on\nsteorrum, and on eordhan dheoda ofdhriccednys, for gemencgednysse\ns['ae]licra ydha and sweges.\"\n\nSume dhas t['a]cna we gesawon gefremmede, sume we ondraedadh us towearde.\nWitodlice on dhisum niwum dagum arison dheoda ongean dheoda, and heora\nofdhriccednyss on eordhan gel['a]mp swidhor thonne we on ealdum bocum\nraedadh. Oft eordhstyrung gehw['ae]r fela burhga ofhreas, swa swa gel['a]mp\non Tyberies daege thaes caseres, thaet dhreottyne byrig dhurh eordhstyrunge\nafeollon. Mid cwealme and mid hungre we sind gelome geswencte, ac we\nnateshwon gyta swutele t['a]cna on sunnan, and on m['o]nan, and on steorrum\nne ges['a]won. We raedadh on tungelcraefte thaet seo sunne bidh hwiltidum\nthurh dhaes monelican trendles underscyte adhystrod, and eac se fulla\nm['o]na faerlice fagettadh, thonne he dhaes sunlican leohtes bedaeled {610}\nbidh dhurh dhaere eordhan sceadwunge. Sind eac sume steorran leoht-beamede,\nfaerlice ar['i]sende, and hraedlice gew['i]tende, and h['i] symle sum dhing\nn['i]wes mid heora upspringe geb['i]cniadh: ac ne maende Drihten dhas\nt['a]cna on dhaere godspellican witegunge, ac dha egefullan t['a]cna the\ndham micclan daege forestaeppadh. Matheus se Godspellere awr['a]t\nswutelicor thas t['a]cna, thus cwedhende, \"Thaerrihte aefter dhaere micclan\ngedrefednysse, bidh seo sunne adhystrod, and se m['o]na ne syldh n['a]n\nleoht, and steorran fealladh of heofonum, and heofonan mihta beodh\nastyrode, and dhonne bidh aeteowed Cristes r['o]de-t['a]cn on heofonum, and\nealle eordhlice maegdha heofiadh.\" Dhaere s['ae] gemengednyssa, and daera\nydha sweg ungewunelice gyt ne asprungon, ac dhonne fela dhaera foresaedra\nt['a]cna gefyllede sind, nis n['a]n twynung thaet tha feawa dhe thaer to\nlafe sind witodlice gefyllede be['o]n.\n\nMine gebrodhra, thas dhing sind awritene thaet ure m['o]d thurh waerscipe\nwacole beon, thaet hi dhurh orsorhnysse ne asleacion, ne dhurh nytennysse\ngeadlion; ac thaet symle se ['o]ga h['i] gebysgige, and seo embhydignys on\ng['o]dum weorcum getrymme. Drihten cwaedh, \"Menn forseariadh for ['o]gan\nand andbidunge dhaera dhinga the becumadh ofer ealne middangeard. Witodlice\nheofonan mihta beodh astyrode.\" Heofonan mihta sind englas and heah-englas,\nthrymsetl, ealdorscipas, hlafordscipas and anwealdu. Thas engla werod beodh\naeteowde gesewenlice urum gesihdhum on to-cyme dhaes strecan D['e]man,\nthaet h['i] stidhlice aet ['u]s ofgan thaet thaet se ungesewenlica Scyppend\nemlice forberdh. Thonne we geseodh mannes Bearn cumende on wolcnum, mid\nmicelre mihte and maegendhrymme. Drihten gec['i]gde hine sylfne mannes\nBearn gelomlicor dhonne Godes Bearn, for eadmodnysse thaere underfangenan\nmenniscnysse, thaet h['e] us mynegige mid tham gecynde the he for ['u]s\nunderfeng. He is sodhlice mannes Bearn, and ne manna Bearn, and nis n['a]n\nodher anes mannes bearn buton Crist ['a]na. He bidh on mihte and on\nmaegendhrymme geswutelod tham dhe hine on eadmodnysse wunigende gehyran\nnoldon, thaet h['i] dhonne gefredon his {612} mihte swa miccle stidhlicor,\nswa micclum swa h['i] nu heora swuran to his gedhylde nelladh gebigan. Thas\nword sind gecwedene be dham widhercorenum, ac her fyliadh tha word dhe dha\ngecorenan frefriadh. Se Haelend cwaedh, \"Thonne dhas wundra ongynnadh,\nahebbadh thonne eowre heafda and behealdadh, fordhan dhe eower alysednyss\ngenealaehdh.\" Swilce h['e] swutellice his gecorenan m['a]node, 'Thonne\nmiddangeardes wita gelomlaecadh, thonne se ['o]ga dhaes micclan domes bidh\naeteowod, ahebbadh thonne eowre heafda, thaet is, gladiadh on eowrum mode,\nfordhi dhonne thes middangeard bidh geendod, the ge ne lufodon; thonne bidh\ngehende seo alysednyss dhe ge sohton.' On halgum gewrite bidh gelomlice\nheafod gesett for thaes mannes mode, fordhan dhe thaet heafod gewissadh\ntham odhrum limum, swa swa thaet m['o]d gediht dha gedhohtas. We ahebbadh\nure heafda thonne we ure m['o]d araeradh to gefean thaes heofonlican\nedhles. Tha dhe God lufiadh, h['i] sind gem['a]node thaet h['i] gladion on\nmiddangeardes geendunge, fordhan thonne he gew['i]t, dhe h['i] ne lufodon,\ndhonne witodlice h['i] gemetadh thone dhe h['i] lufodon.\n\nNe gewurdhe hit la, thaet aenig geleafful, sedhe gewilnadh God to geseonne,\nthaet h['e] heofige for middangeardes hryrum; hit is sodhlice awriten, \"Swa\nhw['a] swa wile beon freond thyssere worulde, he bidh Godes feond geteald.\"\nWitodlice se dhe ne blissadh on nealaecunge middangeardes geendunge, se\ngeswuteladh thaet he his freond waes, and bidh thonne oferstaeled thaet he\nGodes feond is. Ac gew['i]te thises middangeardes freondscipe fram\ngeleaffulra manna heortan, and gew['i]te fram dham dhe thaet odher l['i]f\ngelyfadh toweard, and hit dhurh weorc lufiadh. Tha sceolon heofian for\nmiddangeardes toworpennysse, tha dhe heora heortan wyrtruman on his lufe\naplantodon, tha dhe thaet towearde l['i]f ne secadh, ne his furdhon ne\ngelyfadh: we sodhlice, dhe thaes heofonlican edhles gefean eallunga\noncneowon, sceolon anmodlice to dham ['o]nettan. Us is to gewiscenne thaet\nwe hraedlice to dham faron, and thurh dhone scyrtran weg becumon, fordhan\ndhe dhes middangeard is mid menigfealdum unr['o]tnyssum gedhread, and mid\ndhwyrnyssum geangsumod.\n\n{614} Hwaet is dhis deadlice l['i]f buton weg? Understandadh nu hwilc sy on\nweges geswince to ateorigenne, and dheah nelle thone weg geendigan. Drihten\ncwaedh, \"Behealdadh thaes f['i]ctreowa and ealle odhre treowa, thonne h['i]\nspryttadh, dhonne wite ge thaet hit sumorlaehdh. Swa eac ge magon witan,\ndhonne ge dhas foresaedan t['a]cna geseodh, thaet Godes rice genealaehdh.\"\nSodhlice mid thisum wordum is geswutelod thaet dhises middangeardes waestm\nis hryre. To dham h['e] wext thaet he fealle; to dhy he sprytt thaet h['e]\nmid cwyldum fornyme swa hwaet swa h['e] aer sprytte. Thes middangeard is\ndham ealdigendan menn gel['i]c: on iugodhe bidh se lichama theonde on\nstrangum breoste, on fullum limum and halum; witodlice on ealdlicum gearum\nbidh thaes mannes waestm geb['i]ged, his swura aslacod, his neb gerifod,\nand his lima ealle gewaehte; his breost bidh mid sicetungum gedhread, and\nbetwux wordum his ordhung ateoradh; theah dhe him adl ['o]n ne sitte, theah\nforwel oft his hael him bidh adl. Swa is dhisum middangearde: aet fruman\nh['e] waes dheonde swylce on geogodhh['a]de, he waes on lichamlicere\nhaeldhe growende, and on sp['e]da genihtsumnysse faett, langsum on life,\nstille on langsumere sibbe; ac h['e] is nu mid ylde ofsett, swylce mid\ngelomlaecendum h['e]figtymnyssum to deadhe gedhread.\n\nMine gebrodhra, ne lufige ge thisne middangeard the ge geseodh thaet lange\nwunian ne maeg. Be dhisum cwaedh se apostol, \"Ne lufige ge middangeard, ne\ndha dhing dhe him on wuniadh, fordhan swa hw['a] swa middangeard lufadh,\nnaefdh h['e] Godes lufe on him.\"\n\nWel is Godes rice sumerlicere tide widhmeten, fordhi dhonne gewitadh tha\ngenipu ure dreorignysse, and lifes dagas dhurh beorhtnysse thaere ecan\nsunnan scinadh.\n\nEalle dhas foresaedan dhing sind mid micelre gewissunge getrymde thurh\ndhisne aefterfyligendan cwyde, \"Sodh ic eow secge, Ne gew['i]t dheos\nmaegdh, odhthaet ealle dhas dhing gewurdhadh.\" Thas word spraec Drihten to\nIudeiscre maegdhe, and heora {616} cynn ne gew['i]t thurh ateorunge,\naerdhan dhe thes middangeard geendadh. Be dhisum andgite cwaedh se apostol\nPaulus, thaet \"Drihten sylf astihdh of heofonum on stemne thaes\nheah-engles, and mid Godes byman, and dha deadan aerest arisadh; sydhdhan\nwe dhe lybbadh, and on lichaman beodh gemette beodh gelaehte fordh mid tham\nodhrum on wolcnum togeanes Criste, and we swa symle sydhdhan mid Gode\nbeodh. Frefriadh e['o]w mid thisum wordum.\" Eac on dhisum andgite\ngedhwaerlaehdh se Godspellere Matheus, thisum wordum, \"Drihten asent his\nenglas mid byman and micelre stemne, and h['i] gaderiadh his gecorenan fram\nfeower windum, of eallum eordhlicum gemaerum odh dha he['a]lican heofonan.\"\n\nSe apostol cwaedh, \"We dhe lybbadh.\" Ne maende he hine sylfne mid tham\nworde, ac dha dhe on life thurhwuniadh oth geendunge thyssere worulde. Mid\ntham is eac geswutelod, thaet mancynn mid ealle ne ateoradh aer dhaere\ngeendunge, ac h['i] habbadh hwaedhere sceortne deadh, tha dhe thonne on\nlife gemette beodh; fordhan dhe heofonlic fyr ofergaedh ealne middangeard\nmid anum bryne, and dha deadan arisadh of heora byrgenum mid dham fyre, and\ndha lybbendan beodh acwealde thurh dhaes fyres haetan, and dhaerrihte eft\nge-edcucode to ecum dhingum. Ne deradh thaet fyr n['a]n dhing tham\nrihtwisum, dhe ['ae]r fram synnum geclaensode waeron; ac swa hw['a] swa\nungeclaensod bidh, he gefret thaes fyres ['ae]dhm; and we dhonne ealle to\ndham d['o]me becumadh. Ne bidh se d['o]m on n['a]num eordhlicum felda\nged['e]med, ac bidh swa swa se apostol her widhufan on thyssere r['ae]dinge\ncwaedh, thaet we beodh gegripene on wolcnum togeanes Criste, geond thas\nlyft; and thaer bidh seo twaeming rihtwisra manna and arleasra. Tha\nrihtwisan nahwar sydhdhan ne wuniadh buton mid Gode on heofonan rice, and\ndha arleasan nahwar buton mid deofle on helle suslum.\n\nSe Haelend beleac this godspel mid thisum wordum: \"Heofen and eordhe\ngew['i]tadh, and mine word naefre ne gew['i]tadh.\" Ne awendadh heofon and\neordhe to nahte, ac hi beodh awende of dham hiwe dhe h['i] nu on wuniadh to\nbeteran hiwe, swa swa {618} Iohannes se Godspellere cwaedh, \"Thonne bidh\nniwe heofon and niwe eordhe.\" Ne beodh witodlice odhre gesceapene, ac dhas\nbeodh ge-edniwode. Heofon and eordhe gew['i]tadh, and dheah dhurhwuniadh,\nfordhan dhe h['i] beodh fram dham hiwe dhe h['i] nu habbadh thurh fyr\ngeclaensode, and swa-dheah symle on heora gecynde standadh. Thonne bidh seo\nsunne be seofonfealdum beorhtre thonne heo nu sy, and se m['o]na haefdh\nthaere sunnan leoht.\n\nDauid sodhlice be Cristes to-cyme thisum wordum witegode: \"God cymdh\nswutellice, and h['e] ne suwadh. Fyr byrndh on his gesihdhe, and on his\nymbhwyrfte bidh swidhlic storm.\" Se storm adhwyhdh swa hwaet swa thaet fyr\nforswaeldh. Be dham daege cwaedh se witega Sofonias, \"Se miccla Godes daeg\nis swidhe gehende, and dhearle swyft: biter bidh thaes daeges stemn: thaer\nbidh se str['a]nga gedrefed. Se daeg is yrres daeg, and gedrefednysse daeg\nand angsumnysse, yrmdhe daeg and w['a]nunge, theostra daeg and dimnysse,\nbyman daeg and cyrmes.\"\n\nMine gebrodhra, settadh thises daeges gemynd aetforan eowrum eagum, and swa\nhwaet swa bidh nu h['e]figtyme gedhuht, eal hit bidh on his widhmetennysse\ngelidhegod. Gerihtlaecadh eower l['i]f, and awendadh eowre dheawas,\nwitniadh mid wope eowre yfelan daeda, widhstandadh deofles costnungum;\nbugadh fram yfele, and dodh g['o]d, and ge beodh swa micclum orsorgran on\nto-cyme thaes ecan D['e]man, swa micclum swa ge nu his strecnysse mid ege\nforhr['a]diadh. Se witega cwaedh, thaet se miccla Godes daeg is swidhe\ngehende, and thearle swyft. Theah dhe gyt waere odher thusend geara to dham\ndaege, naere hit langsum; fordhan swa hwaet swa geendadh, thaet bidh sceort\nand hraed, and bidh swilce hit naefre ne gewurde, thonne hit geendod bidh.\nHwaet theah hit langsum waere to dham daege, swa hit nis, theah ne bidh ure\nt['i]ma langsum, and on ['u]re geendunge us bidh ged['e]med, hwaedher we on\nreste oththe on wite dhone gem['ae]nelican d['o]m anbidian sceolon. Uton\nfordhi brucan thaes fyrstes dhe us God forgeaf, and geearnian thaet ece\nl['i]f mid him sedhe leofadh and rixadh in ealra worulda woruld. Amen.\n\n{609} THE SECOND SUNDAY IN THE LORD'S ADVENT.\n\n    Erunt signa in sole et luna et stellis: et reliqua.\n\nThe Evangelist Luke wrote in this day's gospel, that our Lord was speaking\nin these words to his disciples, concerning the signs which will happen\nbefore the ending of this world. The Lord said, \"There shall be signs in\nthe sun, and in the moon, and in the stars, and on earth there shall be\naffliction of nations,\" etc.\n\nThe holy Gregory has expounded for us the obscurity of this gospel, thus\nbeginning: The Lord our Redeemer is desirous to find us ready, and\ntherefore chid the evils which follow the senescent world, that he might\nwean us from its love. He manifested how many sufferings will precede the\nending of this world, if we will not dread God in serenity, that at least,\nterrified with many tribulations, we may dread his approaching doom. Here\nabove in this lesson Jesus said, \"Nation shall arise against nation, and\nkingdom against kingdom, and great earthquakes shall be everywhere, and\npestilence, and hunger.\" And afterwards among them thus said, \"There shall\nbe signs in the sun, and in the moon, and in the stars, and on earth\naffliction of nations, for the mingling of the sea-waves and sound.\"\n\nSome of these signs we have seen accomplished, some we fear are to come.\nVerily in these new days nations have arisen against nations, and their\naffliction on earth has happened greater than we in old books read. Oft an\nearthquake in divers places has overthrown many cities, as it happened in\nthe days of the emperor Tiberius, that thirteen cities fell through an\nearthquake. With pestilence and with hunger we are frequently afflicted,\nbut we have not yet seen manifest signs in the sun, and in the moon, and in\nthe stars. We read in astronomy, that the sun is sometimes darkened by the\nintervention of the lunar orb, and also the full moon suddenly becomes\ndusky, when it is deprived of the solar light {611} by the shadow of the\nearth. There are also some stars beamed with light, suddenly rising, and\nquickly departing, and they by their uprise ever indicate something new:\nbut the Lord meant not these signs in the evangelical prophecy, but the\nawful signs which will precede the great day. Matthew the Evangelist wrote\nmore plainly of these signs, thus saying, \"Straightways after the great\ntribulation, the sun shall be darkened, and the moon shall give no light,\nand the stars shall fall from heaven, and the powers of heaven shall be\nagitated, and then shall appear the sign of Christ's cross in the heavens,\nand all earthly powers shall mourn.\" The minglings of the sea, and the\nsound of the waves have not yet unusually happened, but when many of the\nbefore-said signs have been fulfilled, there is no doubt that the few which\nare remaining will also be fulfilled.\n\nMy brothers, these things are written that our minds may be vigilant\nthrough heedfulness, that through security they slacken not, nor through\nignorance become void; but that terror ever occupy, and attention to good\nworks confirm them. The Lord said, \"Men shall wither for terror and for\nawaiting the things which shall come over all the world: for the powers of\nheaven shall be agitated.\" The powers of heaven are angels and archangels,\nthrones, principalities, lordships and powers. These hosts of angels will\nappear visible to our sights at the advent of the severe Judge, that they\nmay sternly exact from us that which the invisible Creator patiently\nforbears. Then we shall see the Son of man coming in clouds, with great\nmight and majesty. The Lord called himself the Son of man oftener than the\nSon of God, from the humility of his assumed humanity, that he may admonish\nus with the nature which he for us received. He is truly Son of man, and\nnot Son of men, and there is no other son of one man but Christ alone. He\nwill be manifested in might and in majesty to those who would not obey him\nwhile existing in humility, that they then may feel his {613} might by so\nmuch the more severely as they now will not bow their necks to his\npatience. These words are said of the reprobates, but here follow the words\nwhich comfort the chosen. Jesus said, \"When these wonders begin, then lift\nup your heads and behold, for your redemption approacheth.\" As if he had\nmanifestly exhorted his chosen, 'When the torments of the world shall\nthicken, when the dread of the great doom shall appear, raise then your\nheads, that is, be glad in your minds, for then this world shall be ended,\nwhich ye loved not; then shall be at hand the redemption which ye sought.'\nIn holy writ _head_ is very frequently put for the mind of man, because the\nhead directs the other members, as the mind devises the thoughts. We lift\nup our heads when we raise our minds to the joys of the heavenly country.\nThose whom God loves are exhorted to be glad for the ending of the world,\nfor when that passes away, which they loved not, then certainly they will\nfind that which they loved.\n\nO let it not be, that any believer, who desires to see God, mourn for the\nfall of the world; for it is written, \"Whosoever will be a friend of this\nworld, will be accounted a foe of God.\" But he who rejoices not at the\napproach of the ending of the world, manifests that he was its friend, and\nwill then be convicted that he is God's foe. But let friendship for this\nworld depart from the hearts of believing men, and depart from them who\nbelieve the other life to come, and really love it. They should mourn for\nthe destruction of the world who have planted the root of their heart in\nits love, who seek not the life to come, nor even believe in it: but we,\nwho full well know the joys of the heavenly country, should unanimously\nhasten to it. It is for us to wish that we may go to it quickly, and arrive\nby the shorter way, for this world is afflicted with manifold tribulations,\nand with crosses tormented.\n\n{615} What is this deathlike life but a way? Understand now what it is to\nfaint through the toil of the way, and yet not to desire the way to end.\nThe Lord said, \"Behold these figtrees and all other trees, when they\nsprout, then ye know that summer is near. So likewise ye may know, when ye\nsee these before-said signs, that God's kingdom draweth near.\" Verily by\nthese words it is manifested that the fruit of this world is falling. It\ngrows that it may fall; it sprouts that it may destroy with diseases\nwhatsoever it had before sprouted. This world is like to a senescent man:\nin youth the body is thriving with strong breast, with full and hale limbs;\nbut in senile years the man's stature is bowed, his neck slackened, his\nface wrinkled, and his limbs all afflicted; his breast is tormented with\nsighs, and between his words his breath fails; though disease sit not on\nhim, yet too often his health is a disease to him. So it is with this\nworld: at first it was thriving as in youth, it was growing in bodily\nhealth, and fat in abundance of good things, long in life, still in long\npeace; but now it is with age oppressed, as it were with frequent\ntribulations afflicted to death.\n\nMy brothers, love not this world which ye see cannot long exist. Of this\nthe apostle said, \"Love not the world, nor anything that dwelleth on it,\nfor whosoever loveth the world, hath not love of God in him.\"\n\nWell is the kingdom of God compared with the summer season, for then the\nclouds of our dreariness pass away, and the days of life shine through the\nbrightness of the eternal sun.\n\nAll these before-said things are with great certainty confirmed by this\nfollowing sentence, \"Verily I say unto you, This tribe shall not pass away,\nuntil all these things shall take place.\" These words the Lord spake to the\nJewish {617} tribe, and their kin will not pass away through decay, before\nthis world ends. Of this sentence the apostle Paul said, that \"the Lord\nhimself shall descend from heaven with the voice of the archangel, and with\nthe trumpet of God, and the dead will first arise; afterwards, we who live,\nand shall be found in the body, will be caught forth with the others in\nclouds towards Christ, and so we shall ever after be with God. Comfort\nyourselves with these words.\" Also in this sentence the Evangelist Matthew\nagrees, in these words, \"The Lord will send his angels with trumpet and\nloud voice, and they shall gather his chosen from the four winds, from all\nearthly boundaries to the high heavens.\"\n\nThe apostle said, \"We who live.\" He did not mean himself by those words,\nbut those who continue in life until the ending of this world. By that it\nis likewise manifested, that mankind will not wholly perish before the\nending, but that they will, nevertheless, have a short death who shall then\nbe found in life; for heavenly fire will pass over all the world with one\nburning, and the dead will arise from their graves with that fire, and the\nliving will be slain by the fire's heat, and straightways after requickened\nto eternity. The fire will in no wise injure the righteous who had before\nbeen cleansed from sins; but whosoever is uncleansed shall eat the fire's\nbreath; and we shall then all come to the doom. The doom will be deemed on\nno earthly field, but will be as the apostle here above in this lesson\nsaid, that we shall be seized up in clouds towards Christ, through the air;\nand there will be the separation of righteous and impious men. The\nrighteous will afterwards dwell nowhere but with God in the kingdom of\nheaven, and the impious nowhere but with the devil in hell-torments.\n\nJesus concluded this gospel with these words: \"Heaven and earth shall pass\naway, but my words shall never pass away.\" Heaven and earth will not turn\nto naught, but they will be changed from the form in which they now exist\nto a {619} better form, as John the Evangelist said, \"Then there shall be a\nnew heaven and a new earth.\" There will not indeed be others created, but\nthese will be renewed. Heaven and earth will pass away, but will,\nnevertheless, continue, for they will be cleansed by fire from the form\nwhich they now have, and will yet stand ever in their own nature. Then will\nthe sun be sevenfold brighter than it now is, and the moon will have the\nlight of the sun.\n\nDavid verily prophesied of Christ's advent in these words: \"God shall come\nmanifestly, and he will not keep silence. Fire shall burn in his sight, and\nround about him shall be a mighty storm.\" The storm will wash whatsoever\nthe fire burns. Of that day the prophet Zephaniah said, \"The great day of\nGod is very near at hand, and exceedingly swift: bitter shall be the voice\nof that day: there shall the strong be afflicted. That day is a day of\nwrath, and a day of affliction and anxiety, a day of misery and wail, a day\nof darkness and dimness, a day of the trumpet and of outcry.\"\n\nMy brothers, set the remembrance of this day before your eyes, and\nwhatsoever now appears to be trouble, it shall all be mitigated on\ncomparison with it. Correct your lives, and change your conduct, punish\nyour evil deeds with weeping, withstand the temptations of the devil;\neschew evil and do good, and ye will be by so much the more secure at the\nadvent of the eternal Judge, as ye now with terror anticipate his severity.\nThe prophet said, that the great day of God is very near at hand and very\nswift. Though there were yet another thousand years to that day, it would\nnot be long; for whatsoever ends is short and quick, and will be as it had\nnever been, when it is ended. But though it were long to that day, as it is\nnot, yet will our time not be long, and at our ending it will be adjudged\nto us, whether we in rest or in torment shall await the common doom. Let\nus, therefore, profit by the time which God has given us, and merit the\neverlasting life with him who liveth and reigneth for ever and ever. Amen.\n\n       *       *       *       *       *\n\n\n{620}\n\nNOTES.\n\n    _Page 2, l. 5 from bot._ undergann--_here a finite verb seems wanting_.\n\n    --_2, l. 3 f. b._ geendung thyssere worulde. _It was an universal\n    belief at the time throughout Europe, that the world was to end in the\n    year 1000_: M. Michelet _has collected the principal passages to be\n    found in the old writers relative to this superstition_. Concil. Trosl.\n    a. 909 (Mansi, xviii. p. 266): \"_Dum jam jamque adventus imminet illius\n    in majestate terribili, ubi omnes cum gregibus suis venient pastores in\n    conspectum Pastoris aeterni_,\" etc.--Trithemii Chron. a. 960: \"_Diem\n    jamjam imminere dicebat_ (Bernhardus, eremita Thuringiae) _extremum, et\n    mundum in brevi consummandum_.\"--Abb. Floriac. a. 990 (Gallandius, xiv.\n    141): \"_De fine mundi coram populo sermonem in ecclesia Parisiorum\n    audivi, quod statim finito mille annorum numero Antichristus adveniret,\n    et non longo post tempore universale judicium succederet_.\"--Will.\n    Godelli Chron. ap. Scriptt. Fr. x. 262: \"_A.D._ MX, _in multis locis\n    per orbem tali rumore audito, timor et moeror corda plurimorum\n    occupavit, et suspicati sunt multi finem saeculi adesse_.\"--Rad.\n    Glaber, l. iv. ibid. 49: \"_Aestimabatur enim ordo temporum et\n    elementorum praeterita ab initio moderans saecula in chaos decidisse\n    perpetuum, atque humani generis interitum_.\" Hist. de France, t. ii. p.\n    300, _note_, ed. Bruxelles.\n\n    --_6, l. 8._ heofenas. Sic MS. _for_ heofenes _or_ heofenan.\n\n    --_8, l. ult._ awecdh. MS. Reg. _has_ awyhtdh, _and after_ anre handa\n    _adds_ and ealle eordhan he belicdh on his handa. {621}\n\n    --_10, l. 11 f. b._ nordh-daele. _So Caedmon_, p. 3, l. 8.\n\n      tha he worde cwaedh,\n      . . . . .\n      thaet he on nordh-daele\n      h['a]m and heah-setl\n      heofena rices\n      agan wolde.\n\n    _In fact the whole beginning of the work ascribed to Caedmon appears to\n    be a metrical paraphrase of this homily._ Andweald _is corrupt\n    orthography for_ anweald.\n\n    --_26, l. 13 f. b._ _for_ geferena, MS. Reg. _has_ thegena.\n\n    --_28, l. 2 f. b._ _After_ acenned waes, MS. Reg. _adds_, sedhe aefre\n    buton anginne of tham Aelmihtigan Faeder acenned waes.\n\n    --_42, l. 12._ Nis nan ... Haelend Crist. _These words seem an\n    interpolation, or incidental remark of Aelfric; they are therefore\n    inclosed as a parenthesis in the translation._\n\n    --_58, l. 9._ maegdhhad _should correctly have been rendered_\n    virginity.\n\n    --_84, l. 9 f. b._ _This passage concerning Rachel is not clear: it may\n    possibly refer to some rabbinic tradition about her children._\n\n    --_98, l. 8 f. b._ on thissere stowe, _in this place_. _The place where\n    Aelfric composed the homily, probably Cerne abbey_ (Cernel).\n\n    --_100, l. 10 f. b._ nelladh heora thing wanian. _This passage is\n    obscure, and the translation purely conjectural. Monday was accounted\n    an unlucky day by the old Germans._ _See_ Grimm, D. M. p. 662, _and on\n    superstitions connected with the moon_, ib. p. 407.\n\n    --_108, l. 13._ _This passage is evidently the original of the lines in\n    the_ Codex Exoniensis, p. 69, 30 _sq., and contribute to strengthen the\n    opinion that Cynewulf was the author of that work, as well as of the\n    Vercelli poetry. To him Aelfric dedicated his Life of S. Aethelwold._\n\n    --_174, l. 9._ _On praying to saints for their intercession, see also_\n    Theodori Lib. Poeniten. xlviii. 1, 2. _in_ 'Ancient Laws and Institutes\n    of England.'\n\n    --_190, l. 13 f. b._ we his gelyfadh. _The construction with the\n    genitive is worthy of notice: in another place we have_, we dhe\n    gelyfadh Cristes aeristes.\n\n    --_242, l. 16._ alefed. _This word is probably akin to_ laepeo (T.\n    Roffens. laeweo) _in the_ Laws of Eadward and Guthrum, x. {622} (Anc.\n    LL. and Inst.), _which in the old Latin version is rendered_, membris\n    disfactus.\n\n    --_244._ Rubric. \"_The_ Litania Major _is St. Mark's day, and the_\n    Litania Minor _is for the Rogation time, or the three days preceding\n    the feast of the Ascension, by the Anglo-Saxons called_ Gang-days. _The\n    service both on St. Mark's day, and on the three Rogation days before\n    the Ascension is the same, and from the present homily it seems, that\n    on the Rogation days the Litany in the time of Aelfric was called\n    Major, as it is also in the Canons of Charlemagne, and in some very old\n    MSS. of the Liturgy; though by the Council of Clovesho_, A.D. 747, _the\n    service used on St. Mark's day was called_ 'Litania Major,' _leaning\n    for the use of the term on the authority of Rome. The distinction is\n    still strictly observed, the_ Litania Major _signifying St. Mark's day,\n    the other the Rogation week_.\"--R.\n\n    --_244, l. 16._ Uigenna, Vienne _in the former province of\n    Dauphin['e]_.\n\n    --_246, l. 6 f. b._ haligdom _may here probably signify_ the host.\n\n    --_294, l. 13._ Lucas se Godspellere. _See_ Homily p. 314, _where the\n    book of_ The Acts of the Apostles _is ascribed to St. Luke_.\n\n    --_298, l. 5 f. b._ twegen englas, etc. _See_ Cod. Exon. p. 28.\n\n    --_322, l. 15 f. b._ _See_ Cod. Exon. p. 295.\n\n    --_338, l. 8 f. b._ thonne. _In_ Matt. xviii. 12. _and_ Luke xv. 4. hu\n    ne.\n\n    --_436._ Hom. de Assumptione, etc. _Here some leaves have been cut out\n    of the MS.; the part wanting, reaching to p. 446, l. 3, is supplied\n    from _MS. Reg._ It is also supplied (apparently by the hand of\n    Wheelocke) in the MS. itself, but in a text far too corrupt for use._\n\n    --_448, l. 4._ _For_ nalaes, MS. Reg. _reads here_, ne laes, _which is\n    followed in the version; but the entire passage is still far from\n    clear_.\n\n    --_524, l. 9 f. b._ _Here a leaf has been cut out; the part wanting,\n    reaching to p. 530, l. 11, is supplied from_ MS. Reg.\n\n    --_534, l. 9._ \"_This passage refers to a ceremony once in very general\n    usage. It was the custom to spread out a sheet of sackcloth on the\n    floor, and on this to sprinkle ashes in the shape of a cross. Just as\n    the dying person was in the last agony, he was taken out of bed, and\n    stretched on the sackcloth and ashes; it being deemed more becoming,\n    that sinful man should yield up {623} his soul thus, than on a soft\n    bed, when his divine Redeemer died on the hard wood of the cross._\"--R.\n\n    _This usage was not obsolete about twenty-five years since._\n\n    --_566, l. 5._ nywerenan (MS. Bodl. niwernan). _In the_ Bodley MS.\n    _this word (which I do not recollect to have seen elsewhere) is glossed\n    by_ tenero.\n\n    --_586, l. 6 f. b_. _An account of the passion of St. Andrew wholly\n    different from that contained in this homily, is that on which the poem\n    entitled_ The Legend of St. Andrew _is founded, for the details of\n    which the reader is referred to the preface of Mr. Kemble's edition of_\n    The Poetry of the Codex Vercellensis. _In a very mutilated manuscript\n    of Anglo-Saxon homilies at Blickling Hall, for the loan of which the\n    Society is indebted to the kindness of_ THE DOWAGER LADY SUFFIELD,\n    _there is a fragment of a homily which, it seems highly probable, was\n    the immediate original of the Vercelli poem_.\n\n    --_598, l. 8 f. b._ aetwindan. _The meaning of this word here I do not\n    understand: can it be an error for_ hit windan?\n\n    --_608, l. 9._ undergynnende. _I am not aware of the occurrence of this\n    word elsewhere. In Aelfric's Preface to the Heptateuch_ (Analecta A.-S.\n    p. 25) _we find_ underbeginnenne _in the sense of_ to understand.\n\nEND OF VOL. I.\n\nPRINTED BY RICHARD AND JOHN E. TAYLOR,\nRED LION COURT, FLEET STREET.\n\n       *       *       *       *       *\n\n\nCorrections made to printed original.\n\nP. 20:--\"forluron tha gesaeldhe ure sawle\"; 'gesaeldhae' in original.\n\nIbid.:--\"we ne forluron n['a] tha undeadlicnysse\"; 'undeadlicnyssae' in\noriginal.\n\nP. 34:--\"Ic eom se liflica hl['a]f\"; 'lifllica' in original.\n\nP. 46:--\"mid heora fordhfaedera gebysnunge\"; 'gebysnungae' in original.\n\nP. 69:--\"all the country of Asia\"; 'allthe' in original.\n\nP. 100:--\"wyrigung of deofle\"; 'deofie' in original.\n\nP. 124:--\"be dham cwaedh se apostol Paulus\"; 'ce dham' in original.\n\nP. 130:--\"gefremman swa hwaet swa dhu wilt\"; 'gefremmam' in original.\n\nP. 186:--\"Alii euangelistae ferunt\"; 'euangeliste' in original.\n\nP. 274:--\"agyldan gescead hu he dha atuge\"; 'ges cead huhe' in original.\n\nP. 298:--\"dhe bodade Godes acennednysse\"; 'accennednysse' in original.\n\nP. 519:--\"whithersoever the angels fly\"; 'whithersover' in original.\n\nP. 571:--\"Deliver unto us Daniel\"; 'unto to' in original.\n\nP. 591:--\"Aegeas said, \"I will with torments ...\"\"; 'Egeas' in original.","title":"The Homilies of the Anglo-Saxon Church: Containing the Sermones Catholici, or Homilies of \u00c6lfric, in the Original Anglo-Saxon, with an English Version. Volume I.","tradition":"scripture-revelation","translated_text":null,"word_count":210281}